If one fails to cherish life, they are essentially wasting it. The concept is straightforward: failing to appreciate merit and virtue leads to its waste. When you find yourself in need of merit and virtue, it may not be available, similar to how many people lack funds as they do not save over time.
Let’s continue our discussion on supranormal powers today. In the current era, people are often sceptical and may not easily believe in miraculous events merely because they are told about them. With the prevalence of falsehoods and the widespread nature of lies, employing supranormal powers becomes crucial in convincing sentient beings to engage in Buddhist practice and scripture recitation. A person endowed with supranormal powers can take on a hundred different forms. This indicates that a person, returning to this world with a vow and equipped with these powers, has the ability to manifest multiple Dharma Bodies.
Certainly, there are numerous kinds of supranormal powers. For instance, some individuals possess the “third eye”, enabling them to perceive spirits and deities, and to communicate between the realms of the Underworld and the human world. As for myself, with a Dharma Body, I possess the supranormal powers of a Bodhisattva. These allow me to transcend Heaven, earth, and humanity, and to comprehend the karmic causes and effects across past, present, and future. These powers can manifest in a hundred different forms, meaning my body and appearance may change. For example, when I frequently visit people in their dreams to provide guidance, I might appear in a Taoist robe, sometimes in a suit, or even in the robes of a monk, among other forms. This diversity is what is meant by “a hundred different forms”. Each Emanation Body is associated with a hundred forms. This implies that when a Dharma Body is deployed, it is encircled by nearly a hundred disciples, who solemnly protect the Dharma. These disciples are not limited to you alone; any Dharma protector, anyone who shares a karmic connection or affinity with me, or anyone descending from Heaven to uphold the Dharma, possesses this capability, manifesting as self-revealing great Bodhisattvas. When this Dharma Body sets forth to rescue sentient beings, nearly a hundred disciples, encompassing those from current and past lives connected to me karmically, converge around it to protect the Dharma. This protection is not a conscious choice on their part; they might not even be aware of it. It’s the power of the Bodhisattva’s vow that becomes manifest, embodied by the great Bodhisattvas. In fact, when my Dharma Body goes out to assist people, those nearly a hundred disciples transform into Bodhisattvas. For example, during our Dharma events, when I am delivering a Dharma talk, all of you disciples present at the door, surrounding me, are actually Bodhisattvas protecting the Dharma.
If one aims to cultivate the form of a Bodhisattva and attain a Dharma Body or supranormal powers (namely, Dharma power), there are several key points to keep in mind:
1. A Bodhisattva does not acknowledge the faults of others; they do not see others’ mistakes and shortcomings. Consider this as a benchmark for self-reflection: which of you can refrain from noticing the faults and errors of others? A Bodhisattva consistently overlooks these. Yet, my role in helping you awaken is different. I guide you by pointing out all your flaws and mistakes, so you can grasp the principles and subsequently rectify and improve your conduct. However, if you aspire to be a Bodhisattva, you must not dwell on the faults of others but focus solely on your own. This involves holding yourself to Bodhisattva standards, remaining oblivious to others’ faults while being acutely aware of your own. In our human world, refrain from judging the right or wrong of others. If you err, accept your mistake. Recognise that “it is always my fault, others are always right,” as everything in this world is empty, illusory, and impermanent by nature. There is no absolute right or wrong, only cause and effect. Adopting the mindset “I am never right, only wrong” is crucial in progressing towards the spiritual state of a Bodhisattva.
2. Focus solely on cultivation rather than on the rewards; this embodies the spiritual state of a Bodhisattva. A Bodhisattva is wholly dedicated to cultivation, engaging in acts of merit and virtue, not dwelling on the potential fruits of today’s wholesome seeds. Instead of wondering, “What rewards will the future hold for these wholesome seeds?” you should wholeheartedly recite scriptures and earnestly engage in meritorious deeds. How could such actions not yield rewards? The law of cause and effect is steadfast; the virtuous acts you perform today, the wholesome seeds you sow, will assuredly result in positive outcomes down the line. Those who seek immediate rewards for their efforts today are short-sighted. How can one expect to receive without having first given? Some people ask me, “Master Lu, if I follow your teachings in practising Buddhism and reciting scriptures, will things get better for me?” To them I say, don’t bother with the practice. If you lack even the most basic faith, how can you cultivate your mind well?
3. The concept of “No-mind” is a core principle in learning the path of a Bodhisattva. “No-mind” signifies that a Bodhisattva never has a “mind”. This state means being free from hatred, unburdened by afflictions, and encountering no obstacles, as you have transcended personal mental activity, akin to the expression, “This person is heartless.” Imagine the serenity of being genuinely free from such mental disturbances. However, it’s important to note that a Bodhisattva is not actually heartless. Rather, a Bodhisattva embraces the minds of all sentient beings as their own. They embody the collective mind of all sentient beings. The suffering of sentient beings becomes my suffering. My focus is continually on how to lead sentient beings out of the sea of suffering. In essence, a Bodhisattva treats the minds of all beings as their own, always thinking of others. Without being bound by a “mind”, a Bodhisattva remains unimpeded and free from obstructions, their mind eternally unobstructed.
Our objective in studying the path of a Bodhisattva is clear: to progressively understand the differences between a Bodhisattva and us as humans. What makes us human, and how do we transform into Bodhisattvas upon elevating our spiritual state? Why is the state of a Bodhisattva seemingly out of reach for us? Hence, it’s essential to grasp each ground (stage) of a Bodhisattva’s spiritual state, enabling us to emulate, learn, and ascend step by step.
Firstly, we must cultivate the correct spiritual state, the realm of a Bodhisattva, by purifying our minds. Prior to embarking on the Bodhisattva path, our initial step involves cleansing our thoughts and calming our minds, setting the stage for wisdom to develop. Only in tranquillity can wisdom flourish. In today’s world, known as the photon era, as opposed to the previous atomic age, Bodhisattvas shine light upon us, offering inspiration. Their intentions, transmitted at the speed of light, underscore the power of illumination. Light alone has the power to brighten our hearts, foster understanding, and help us see our true nature. This is akin to the joy our hearts feel when the sun rises, contrasting the darkness that engulfs them at night. The reason we keep our lights bright is to continually perceive the world in illumination. In their quest for the realm of light, Bodhisattvas utilise a variety of wondrous methods and Dharma Doors to universally guide and awaken sentient beings. Attaining this luminous realm requires wondrous methods and Dharma Doors. In this Age of Dharma Decline, wielding Dharma power is crucial for saving sentient beings. This involves cultivating complete wisdom and employing diverse methods and Dharma Doors to guide all beings and help them achieve their full potential of wisdom.
Next, I’ll discuss how cultivating both the mind and behaviour requires a variety of methods and wisdom. For effective cultivation, one must employ diverse techniques; the optimal strategy is to use your full wisdom and capabilities for adjustment, softening, and achieving tranquillity. Apply this wisdom and ability to regulate, pacify and calm your restless mind.
The mind can be quite troublesome, often reacting impulsively to even the slightest discomforts. Impulsiveness here means acting thoughtlessly or recklessly. An impulsive mind reacts to anything it encounters. For instance, if you see a hundred dollars dropped on the ground, your mind stirs: “Should I pick it up?” This reaction is impulsive. Why look at things you shouldn’t? Why think about things you shouldn’t? Why do things you shouldn’t do? This is how human affliction arises, from paying attention to one thing, then another. If someone says something negative about you behind your back and you don’t hear it, you remain happy. However, if you catch wind of it, affliction arises. What’s said behind your back is not meant for your ears. As Confucius said: “Do not look at what is improper; do not listen to what is improper; do not speak improperly; do not act improperly.” Why engage with matters that are not your concern? You were content, but the moment you hear something you shouldn’t, affliction emerges.
Everyone should take a moment to think about how we should study Buddhism and practise its teachings in this world. How should we harmonise and soften our minds? Our minds should not be impulsive; effective cultivation stems from diligently guarding our mental state. But what happens if we fail to guard our minds and they become impulsive? The solution lies in softening, regulating, and finding tranquillity. You need to calm your mind and not take everything too seriously. I tell you, in this society, you should aim to maintain tranquillity every single moment. Being tranquil at all times helps preserve a peaceful state of mind. A person who achieves constant tranquillity demonstrates profound cultivation. Their thoughts and views are elevated, seeing beyond superficialities; their minds remain serene, undisturbed by worldly distractions. Only by calming your mind can you address personal flaws such as greed, anger, and ignorance. You must conquer the impulsiveness of your mind and let go of unrealistic ideals. Desires that cannot be fulfilled are just unrealistic ideals.
Compassion is having a gentle heart. A compassionate person naturally exhibits a soft heart. When someone speaks in a gentle manner, it’s a clear sign of their compassionate nature. Compassion should be gentle and progressively sublime, raising the compassionate heart to ever greater expansiveness. A heart that is open-minded has the capacity to forgive, moving beyond a limited perspective. Those who focus solely on themselves are narrow-minded. Cultivating the mind involves developing a kind, gentle, and humble heart, putting others before oneself. It’s about being adaptable, finding contentment in any situation, and maintaining clarity, keeping your mind free from contamination and blemish. It’s about being genuinely good, not merely displaying superficial kindness, but embodying true purity and wholesomeness in goodness. It means being nurturing and inclusive, capable of embracing others. Considering that our bodies are 80% water, we should aspire to be fluid and nourishing. Then comes tranquillity – the mind should remain calm and resist impulsiveness; it ought to be expansive, solid, and steadfast, resisting fluctuations. The mind must be both enlightened and grand, indicating that true breadth and magnificence arise from deep understanding, rather than merely from being open-minded. True grandeur and expansiveness come from understanding. Finally, the mind should be pure, equitable, and “signless” (ānimitta), free from preconceived notions and biases.
