When a soul enters the human body, the initial awareness it experiences is called the “initial determination”. This is when the Buddha-nature begins to operate. Following this initial awakening – Actualised Enlightenment – there emerges a sequence of external, internal, and intuitive awareness. External awareness refers to one’s perception of the external world; internal awareness pertains to the soul’s perception; intuitive awareness is the direct sensation experienced by both the soul and the body, termed simply as “awareness”. For instance, when someone speaks to you, and their gesture can evoke a direct feeling, this is intuition. When your external and internal awareness, coupled with your sentient awareness – Right Enlightenment, resonate with the primordial essence of the universe – the fundamental nature of the Earth – it aligns with the intrinsic goodness of humanity, suitable for this universe. This alignment gives rise to the most primal nature, eventually culminating in the attainment of unsurpassed, complete and perfect enlightenment.
As I have taught you before, one must first be aware before they can become awakened. Without awareness, one can never awaken to the truth. For example, you recognise someone as good only when you feel their goodness. Similarly, your initial awareness that someone may not be good precedes your understanding of their nature, thus it’s called “awareness that leads to awakening”. Ordinary people, however, often lack this awareness. What they perceive is the “notion of a person”, but they remain unaware. Consider this: we speak of the pursuit of peace, yet wars rage daily across the world. Are these people truly awakened? The essence of human interaction should be rooted in friendliness and kindness. Yet, it is often observed that some people meet others with a distinct air of disdain. Such consistent behaviour can fundamentally change an individual’s character. Engaging in meaningless activities known to be harmful, like smoking, despite knowing its impact on the lungs, is a telltale sign of a lack of awareness. Therefore, only those who are truly aware and awakened can be called enlightened.
Today, I will speak to you about the Third Ground Bodhisattva. Let me first describe the state of the Third Ground Bodhisattva, also known as the “Ground of Light”. “It is known as the Ground of Light due to illumination and the manifestation of the Dharma through the practices of hearing, contemplation and cultivation. Through applied intelligence, the Bodhisattva severs the ignorance of mental sluggishness and the suffering that comes from forgetting what has been heard, contemplated, and cultivated. This eradication of ignorance leads the Bodhisattva to the realisation of superior merit and virtue, excelling in the perfection of patience (Kṣāntipāramitā).”
The practice of hearing (learning), contemplation and cultivation means following one’s perceptions, whether seen, heard, or smelled. For the Third Ground Bodhisattva, mere sight triggers contemplation, through which the Buddha’s teachings naturally become apparent, leading to complete understanding. The Third Ground Bodhisattva first perceives, then feels – a process of awareness followed by understanding. You might wonder, isn’t emptiness the goal? Why then, is there a need for feeling? This is where you misunderstand. The emptiness referred to in Buddhist practice in the Human Realm is about emptying oneself, whereas here we discuss the realm of the Third Ground Bodhisattva. Following the practice of hearing, contemplating and cultivating, the Dharma is manifested. It means that once Right View arises, you would understand how to correct yourself. All good practices and deeds in the Human Realm will become manifested and comparable, thus naturally, you are able to discern right from wrong.
The Third Ground Bodhisattva discerns the good and bad in the human world (not in the ordinary sense, but elevated to the level of Buddha’s wisdom) and gains immediate clarity, hence the name “Ground of Light”. “Apply intelligence to sever mental sluggishness”. Wisdom discerns and understands your mind. “Sluggishness” here refers to any slight deviation in the mind; your wisdom will immediately discern right from wrong in your heart, which means that the Bodhisattva knows everything and all principles in the universe.
Regarding “the ignorance of the suffering that comes from forgetting what has been heard, contemplated, and cultivated,” one should eradicate all negative aspects. The Third Ground Bodhisattva, through great wisdom, sees through all worldly matters, fully understanding the truths. “Realising superior merit and virtue” signifies the possession of all merit and virtue. “Superior” here implies possession, much like a debt-free person owns all their earnings. Unlike someone who is in debt, their earnings must go towards repayment first.
Excelling in the perfection of patience (Kṣāntipāramitā) means a Bodhisattva can endure everything for the purpose of reaching the other shore or elevating their spiritual state. To excel or enhance means viewing all negative experiences as opportunities for progress. When others scold you, you respond with happiness, using it as a chance to strengthen your patience. If someone strikes you, you also embrace it with joy, seeing it as an opportunity to eliminate karmic obstacles. This approach involves transforming your mindset to perceive all experiences as opportunities, or conditions, for spiritual enhancement.
“Up until the Third Ground, one cultivates the Mahayana Samadhi.” Practising the teachings of the Mahayana tradition of Buddhism is about guiding and awakening sentient beings. The first three Grounds (First, Second, and Third Ground Bodhisattvas) involve cultivating this Samadhi of Mahayana Buddhism, which breaks icchantika, the habits of disbelief.
True meditative concentration is settling the mind. In meditation, all delusions and distractions must be discarded. However, can your mind truly be empty during meditation? It is challenging. The Bodhisattvas of the first three Grounds transcend even this form of meditative concentration.
For instance, if you’re distressed and you tell yourself not to be upset, recalling Master Lu’s teachings to calm your mind – settle, settle, settle… In reality, when you try to settle your mind, it’s the very presence of these thoughts that prevents you from finding calm. It’s like some people who constantly tell themselves “I must endure, I must be patient.” But in fact, the more they think about enduring, the less they are able to do so. A person who can truly endure does so effortlessly, without the need to consciously restrain themselves. This natural restraint is the result of regular practice. True meditative concentration involves even letting go of the concept of meditative concentration – it is all emptiness.
“Obstruction of the karmic results of expedient birth and death.” “Obstruction” here means hindrance or impediment. The karmic results of expedient birth and death refer to the existence of such karmic outcomes. To obstruct these karmic results means to hinder or block them, thereby eliminating the karmic results of birth and death. Normally, the karmic results of birth and death are a given, but by placing an “obstruction” before them, it’s like blocking them off, nullifying their existence. This leads to the attainment of the Great Pure Result, which is the achievement of the purest karmic outcome. By eliminating these karmic results of birth and death, one transcends the Six Dusts, thereby attaining the Great Pure Result. It involves removing inferior karmic outcomes and correcting errors in thought and action, thus achieving the purest karmic result, known as the Great Pure Result.
Due to time constraints, today I can only discuss the initial state of the Third Ground Bodhisattva. More details about the Third Ground Bodhisattva will be discussed in a future discourse.
