Without fundamental perseverance, a person cannot excel in their Buddhist practice. Wisdom is crucial for discerning the right path and understanding the effectiveness of a Dharma Door. Without wisdom, flitting from one teaching to another, how can one aspire to be a Bodhisattva or even be a good ordinary person?
One must adhere to pure precepts within the framework of the ten wholesome kinds of actions. Precepts, or moral disciplines, form the foundation of Buddhist practice. By adhering to these precepts and integrating the ten wholesome kinds of actions, one can subdue and purify the mind. This process involves engaging in more virtuous deeds and accumulating greater merit and virtue to refine one’s pure heart. Only through this continuous practice of moral discipline can one achieve perfection. And only after observing the precepts can one employ the ten wholesome kinds of actions to subdue the mind. As discussed earlier, the concepts of “tranquillity” and “pure goodness” are essential. By following the precepts as taught to subdue the mind, one progressively attains greater tranquillity, cleanliness, and purity. A mind free from defilement and negativity is naturally calm. However, when one harbours ill thoughts, driven by greed, hatred, and ignorance, such tranquillity is unattainable, falling short of the serene state of a Bodhisattva.
To cultivate a purified state of concentration, one must develop a firm concentration after observing the precepts. This concentration guides the practice of cultivation. Imagine, for instance, someone insults you. You remain composed, despite feeling anger, and choose not to retaliate. This is not the essence of purity; rather, it is a temporary quelling of the mind – “I refrain from insulting back, let them continue.” True purity and clarity of concentration emerge when, after being insulted, you reflect: “How unfortunate this person is, not reciting Buddhist scriptures and resorting to insults. I hope Guan Yin Bodhisattva forgives and shows compassion towards them. Truly, they are pitiable. I wish for them to gain wisdom, earnestly cultivate their mind, engage in reciting scriptures, and transform themselves.” This represents pure and untainted concentration. It’s not about internal suppression, because suppressed feelings, if unaddressed, are bound to erupt eventually.
As a practitioner aspiring to be a Bodhisattva, one must develop some supranormal powers. When you cultivate to the level of a Bodhisattva in the Human Realm, you will possess these powers. In this Age of Dharma Decline, supranormal powers are crucial for guiding and awakening sentient beings. People’s thoughts are increasingly defiled and without a display of such powers to demonstrate cause and effect, they are unlikely to immediately believe or have faith in Buddhism. This is why many still engage in evil deeds and lack faith. Once you attain the Bodhisattva’s level of cultivation, you will acquire these supranormal abilities. Even though you are in the human world, your state of being reaches that of a Bodhisattva. As long as you maintain the Bodhisattva’s level, you are a Bodhisattva, endowed with these powers. For instance, you might dress casually and act informally at home, but when attending a formal event, you dress neatly and behave properly, displaying manners and etiquette. At such times, you present yourself as a cultivated individual, having ascended to a higher level of existence. You wouldn’t speak coarsely, would you? Your actions and attained state reflect a certain level of respectability, earning the esteem of others.
To cultivate the profound and extensive supranormal powers of a Bodhisattva, one must guide countless beings to believe in and learn the Dharma. The bestowal of these supranormal powers is meant to enable you to lead innumerable beings to practise Buddhism, have faith in it, and learning its teachings. I am also currently guiding and awakening sentient beings by teaching them to practise, believe in, and learn Buddhism. If these abilities are selfishly used for personal gain rather than for the benefit of all beings, they will gradually diminish. My abilities are growing because of my compassion and earnest desire to awaken sentient beings, and this growth continues to increase. Reflect upon this: the more you do, the more you will receive. This is a universal principle, a law of cause and effect. Bodhisattvas can manifest in various forms to guide sentient beings, even appearing in your dreams to guide you. All manifestations are driven by the power of vows. The power of vows is crucial; many who are diagnosed with cancer say they want to live and manage to survive. In fact, cancer is a demon, a sickness-demon, and “demon” refers to karmic obstacles.
To “liberate sentient beings limitlessly and freely” means possessing boundless and unimpeded freedom. There is a Buddha known as the “Buddha at ease”. Being at ease represents the ability to rescue people as one wishes, to the extent of one’s capabilities, and as much as one can with all their might. You are not obliged to save someone if you sense that the karmic connection or affinity between you and them has not yet arrived. In practising Buddhism in the human world, one should hear praise without delight, not allowing compliments to elate you, but instead, continue striving. Hear slander without worry; when others speak ill of you, remain unperturbed. Be unaffected by defamation or praise; remain calm as if nothing has happened. For instance, if someone accuses you of theft, you stay composed because you are innocent, aligning your inner truth with your outward expression.
Avoid actions that conflict with your conscience. Before taking any action, consult your conscience to determine its moral integrity. Refrain from actions that your inner moral compass rejects. Similarly, do not entertain thoughts of undertaking unfeasible or morally questionable deeds. If an action does not align morally or practically, it’s best not to consider it at all. In practising Buddhism and cultivating the mind, humility is key. Recognise that no matter one’s abilities, there are always greater heights to reach and more profound wisdoms to discover.
It’s important to recognise that those who constantly misconstrue others’ words are often beyond help. If someone habitually twists what they hear, they are beyond redemption. For example, consider this scenario: when advised, “Be mindful of your health,” they snap back, “What are you implying? Are you wishing me harm?” Such a reaction is a typical example of distorting others’ intentions. Misinterpreting goodwill as malice leaves a person irredeemable. Apply the method of “reverse thinking”: start by validating the other’s statement, then contemplate it. This is the essence of being an ordinary person. When uncertain about someone’s intentions, initially assume their words are well-intentioned, then reflect on them. Avoid judging solely based on your own mindset. The practice of Buddhism and the art of living are inseparable. A person leading an unethical life cannot expect that merely chanting “Amitabha Buddha” will ensure their rebirth in the Western Pure Land of Ultimate Bliss after death. Such an assumption is unrealistic.
In this world, we must learn to “empty” ourselves. What does it mean to be empty? It is the ability to let go – to relinquish what can be given up and even what seems difficult to give up. Emptiness involves being able to see through and let go. Emptiness is a state of ease and tranquillity. Many situations can be resolved with a simple “I’m sorry,” but some people cannot let go of their pride to say it. True emptiness leads to a state of ease and peace, bringing tranquillity and harmony. Tranquillity is a blessing, and harmony is a virtue. From harmony comes joy and happiness. In practising Buddhism, one should learn this inner peace and harmony, which are essential psychological qualities. Without these qualities, it is hard to truly understand and practise Buddhism effectively.
Bodhisattvas exist among us. Those who see through the illusions of life, free from the desire for fame and fortune are Bodhisattvas.
There are many paths in this world; it depends on which one you choose to take.
