Chan Meditation Center | Dharma Drum Mountain New York

WORDS OF MASTER SHENG YEN

WISDOM OF THE DAY

The necessary preparations on the Bodhi path to attain Buddhahood is Maha Prajna Paramita, the paramita (noble character) of great wisdom which is to adorn our Pure Land and deliver all sentient beings. If we can help purify this world, if we can help all sentient beings be free from suffering, we are practicing both wisdom and compassion, cultivating wisdom and blessings simultaneously. This is what we should do as Buddhists.
The first step to understanding oneself is to get rid of the concept of “I”, to affirm that the self is false and illusory, to develop oneself based on “no-self”, to take “no-self” as the self, to do all wholesome deeds, and cut off all unwholesome deeds. If one can do this, one will gradually realize the meaning of “no-self”.
Bodhisattvas practice the Six Perfections; while the Six Perfections are the adornment of boundless blessings, the sixth paramita of prajna is the adornment of wisdom. Benefiting others is called the adornment of boundless blessings; benefiting oneself is called the wisdom adornment. Both benefiting others and oneself are based on the prajna/wisdom of emptiness. Therefore, the Six Paramitas also take prajna as the goal and the center.
The Six Paramitas are the Way of the Bodhisattva, and the Way of the Bodhisattva is to adorn the Way of the Buddha. Blessings and wisdom are used to adorn the Way of the Buddha, and the perfection of blessings and wisdom is the perfection of Buddhahood.
If one can give without asking anything in return, one has great blessings; the bigger the heart, the greater the blessings. If one can do one's best to cultivate giving and making offerings without seeking great or small blessings, and not be concerned about the loss of personal interests, that is the formless practice (or cultivation) of the Bodhisattva. Being able to give is in itself the great practice of blessing/merit.
As a Bodhisattva practitioner, you must know how to share and transfer what you have or cultivate, and you must believe that everything you have belongs to the common achievements of everyone. Because of others, one can cultivate individual achievements; therefore one must feel grateful.
All sentient beings seen through an impure and vexed mind are sentient beings; when you see people with the pure Buddha-eye, everyone is a Buddha. Therefore, if you can see with a pure Buddha mind, all sentient beings in the world will be perceived as equal to all Buddhas. Sentients beings and Buddhas are one and not two.
Learning the Buddha’s wisdom is to learn to be one’s own master, to learn how to manage oneself well, to do good deeds and cease unwholesome deeds, and to fulfill one’s responsibility towards family and society.
The mind of Great Compassion is to wish to help all living beings become free from suffering and achieve true happiness. Great compassion is not only possessed by the Buddhas and great Bodhisattvas but originally inherent within the mind of ordinary beings. The compassion of ordinary people is easily deceived by the sense of self or ego and falls into the trap of selfishness; therefore, we should always examine our behavior at the instant thoughts arise.
“Without abiding, mind manifests” is not to become attached but to use the mind of wisdom to express compassion and do what should be done. This is “cultivating blessings/merits”. Wisdom must be manifested in the cultivation of blessing/merits.
At the beginning of the New Year, there is a hope that from now on, without pessimism, disappointment and escape, we can work hard to move forward on our own Bodhi Path and in the affairs of the family and career. This is the spirit of the Bodhisattva.
The main purpose of practicing the Bodhisattva path is to benefit all sentient beings. In the process of benefiting sentient beings, self-centeredness or self-attachment and selfish behavior will be diluted and reduced. The less the attachment to the self, the greater the chance of wisdom manifesting and growing.
The main purpose of practicing the Bodhisattva path is to benefit all sentient beings. In the process of benefiting sentient beings, self-centeredness or self-attachment and selfish behavior will be diluted and reduced. The less the attachment to the self, the greater the chance of wisdom manifesting and growing.
See the world with gratitude - The related causes and conditions of any phenomena are quite extensive and profound. We are actually receiving favors from countless people all the time and from everywhere. Even a small grain of rice represents contributions from many people. So we should always be content and grateful.
Enlightenment is not the same as being clever, nor is it the same as intelligence or knowledge. Instead, it is freedom from vexations. Vexation is self-centered attachment. After liberation, there is still a self, but this self is a function of compassion and wisdom. One will be able to treat all beings with compassion and deal with all things with wisdom.
As a Buddhist practitioner, upon giving rise to the Bodhi mind, one should have faith that the Buddha is within one's own mind, that one will eventually become a Buddha, that one's own mind is the Buddha mind, and let one's mind always be in accordance with the Buddha mind.
To transcend means to let go, to let go of vexations from self-centeredness. The attitude of transcendence should be -- it's good whether one has or does not have, do not pursue, do not fight, do not possess, but still dedicate yourself to do what you can do.
Just as there is birth and death, Ordinary people feel they have no choice, but all things are natural for the bodhisattva. Ordinary people experience suffering and difficulties; bodhisattvas deliver people from suffering and difficulties. The difference hinges on those whose minds abide somewhere and those whose minds abide nowhere.
To truly arouse bodhicitta is to give unconditionally and purposelessly, to wholeheartedly make the vow of helping all sentient beings. We benefit ourselves through benefiting all sentient beings. By benefiting sentient beings, one's own bodhicitta, compassion and wisdom grow and deepen.
Chan is not a kind of knowledge. It's not a form of scholarly pursuit. Rather, it is an ability to understand. It is the luminosity of wisdom that emanates from our mind.
The Buddha-Dharma teaches us to have less wants and be free from desire. It also teaches us to broadly create good affinities with and deliver all sentient beings. These two cannot be at odds with one another; The former leads us out of the sea of suffering; The latter increases our happiness. Benefit yourself, benefit others, finally achieving Buddhahood.
Giving, without conditions or as an exchange, will allow us to avoid measuring the size of our contributions based on our egos, and perhaps will allow us to decrease our attachments to ourselves.
One must constantly pay attention to one's mind. When you are aware of vexations, look within. In reality, who is experiencing these vexations? What vexation cannot be let go? Once you have looked at your own mind, your vexations will disappear.
If you can adjust your mentality and look at the facts as they are, that is wisdom; if you can treat others with tolerance and understanding, that is compassion. With wisdom, there will be no troubles; with compassion, there will be no enemies.
Compassion is to treat all people with an equal, non-discriminatory, and non-opposing attitude.
Wisdom is to calmly reset oneself to zero and handle everything in any situation.
The practice is to practice experiencing life from the perspective of the Buddha, understanding oneself, and resolving the worries and concerns in mind.
The Buddha sees all beings as Buddhas. The Buddha believes that everyone has the potential to become a Buddha and that every sentient being is no different from the Buddha but is of the same essence.
Use each opportunity to train your mind, at every moment, wherever you are. Neither pursue anything, nor dislike anything. Because good and bad are originally one.
There is no difference between big and small in doing good deeds. As long as we harbor wholesome thoughts, we have peace of mind.
While the purpose of serving others is to repay a debt of gratitude, repentance is for improving oneself. By living accordingly, our self-centeredness will naturally lessen. As our egos diminish, our wisdom will grow and our compassion will increase, our vexations will lessen and our transgressions will decrease, too.
Ordinary sentient beings dislike suffering and always try to escape from it, but instead are often troubled by suffering. Bodhisattvas do not escape from difficulties and sufferings and can deeply immerse themselves in suffering to save all living beings. This is the spirit of Avalokitesvara Bodhisattva.
Merit begins in the mind. The bigger the heart is, the greater the merit. The so-called big heart is to be willing to share what we have with others.
By transcending all space and time, gains and losses, successes and failures, right and wrong, one will have a mind and attitude that is truly sanguine and broadminded.
During the course of our lives, we all take on many roles. Different roles indicate different responsibilities. Being completely adept at fulfilling one's responsibilities is the meaning of life, and the best way of fulfilling one's promises and making vows.
The purpose of giving rise to bodhicitta is to dissolve the mind of selfishness and the mind of pursuing. Bodhicitta is to practice the bodhisattva path which is to ”not seek happiness for oneself, but wish that all beings be free from suffering.” This is the way to dedicate and dissolve oneself.
Enjoy the light and heat of life - In the new year, set a spiritual goal of life for yourself, that which is to care for others. Expand your vision, open your mind, and take people’s benefits into consideration. If you have this view of life, you will enjoy this light and heat of life that other people cannot enjoy.
Theme of the Year: The Great Bodhi Mind - Arouse the great Bodhi mind; benefiting others is benefiting yourself. Emulate the myriad ways of a bodhisattva, nourishing our world with merit and wisdom.
In any situation, one must maintain a mind filled with happiness and joy. In Buddhism, this is called pursuing happiness: pursuing happiness in one's surroundings, pursuing happiness in one's affairs, pursuing happiness in one's interactions with other people.
The concept of liberation in Buddhadharma means to not engage with vexation. To not engage with one's vexations is called wisdom. Having wisdom is a kind of Dharma joy. Observing and experiencing impermanence is joyful. Experiencing non-self brings you relaxation and joy. Experiencing suffering will bring you happiness.
When one has a sense of gratitude, one will always think about how to repay others' kindness. To repay others' kindness, one must grow and improve oneself, shine the light of wisdom and compassion, and enable the people of the present and the future to see, touch, and emit this light.
The nature of habits is emptiness. When wisdom arises, the troubled mind will naturally be dissolved. Unwholesome habits may still be manifested but we already know clearly that the habits are empty in their nature.
Before doing any task, we must ask ourselves to do the best we can, which means to observe and be in accordance with phenomena and conditions. Once we have exerted the utmost effort, success or failure is out of our hands. If we become victorious, we shouldn't become arrogant. If we are defeated, we shouldn't be disheartened. Meanwhile, we should not try to take credit for successes and place blame for failures. Doing so means to become free from phenomenon/forms.
Wisdom comes at the moment when vexations perish from the mind; compassion is nothing more than sharing benefits with others.
Happiness and suffering actually come from our perceptions. If we can see them as processes for developing compassion and wisdom, we will enjoy great freedom and ease.
If one is able to use the concept of “impermanence” adeptly, then one will live in the midst of joy of fresh thoughts, peace at every moment, and continuous movement forward without regression.
Those who maintain a more serene and inward-looking mind will be less troubled by the external environment.
Do not abide, give rise to your mind. Do not abide means to not abide in a selfish, scattered or stained mind. Give rise to your mind means to give rise to a mind of wisdom to benefit all sentient beings, a mind of compassion.
So-called frustration and adversity can be dealt with through the practice of endurance, by following the path of refining one’s mind and taking control. By having a deep understanding and belief in the law of cause and effect, a practitioner, through greater tolerance, generosity and compassion, will be able to bear their individual karma and karmic retribution and directly face adversity, drawing from it wisdom and compassion.
A life of freedom is not one free of setbacks, but one in which we can face setbacks with calm and peace of body and mind, and handle them with ease.
Before doing any task, we must ask ourselves to do the best we can, which means to observe and be in accordance with phenomena and conditions. Once we have exerted the utmost effort, success or failure is out of our hands. If we become victorious, we shouldn't become arrogant. If we are defeated, we shouldn't be disheartened. Meanwhile, we should not try to take credit for successes and place blame for failures. Doing so means “to become free from phenomenon/forms.”
By transcending all space and time, gains and losses, successes and failures, right and wrong, one will have a mind and attitude that is truly sanguine and broadminded.
All sentient beings are held equally based on the principle of compassion. All beings need love, care and help. From the perspective of wisdom, everything in the world is continuously evolving and in flux, and is impermanent because of changes from causes and conditions, time and the environment.
The difference between a person and the Buddha is not found in outward appearances, but rather in one's mental attitude. If one is able to experience the Buddha's wise and compassionate mind, then one knows the Buddha. If one learns how to use the Buddha's mind to look after one's self and care for others, then the Buddha already lives inside your mind, and you can use this Buddha's mind to perceive sentient beings.
The nature of habits is emptiness. When wisdom arises, the troubled mind will naturally be dissolved. Unwholesome habits may still be manifested but we already know clearly that the habits are empty in their nature.
To peacefully harmonize with others, reflect inwardly and not be emotional in daily life, these are the practices of concentration.
Those who maintain a more serene and inward-looking mind will be less troubled by the external environment.
As long as our direction remains the same, no matter how hard things are, or whether our path is great or small, we will eventually find our own way.
Merit begins in the mind. The bigger the heart is, the greater the merit. The so-called big heart is to be willing to share what we have with others.
To achieve self-mastery and take charge of your own life, learn to control the body and mind. We should be master of our own body, and mater of our own mind.
In success be humble, in failure undaunted. In poverty work hard, and when disparaged raise yourself up. In a position of wealth be frugal, and in a high position be diligent.
Counting our blessings, we are forever content and happy. Cherishing our blessings, we are always fortunate. Cultivating merit, we increase our happiness. Sowing the seeds of merit, all will be blessed.
If one is able to adeptly use the concept of “impermanence”, then one will live in the midst of the joy of fresh thoughts, peace at every moment, and continuous movement forward without regression.
The so called “beginner’s mind” allows one to practice each time as if it were for the first time. It doesn’t matter whether your past attempts at practice were good or bad. What’s most important is that, for each thought, each period of time, one uses the method.
Happiness and suffering actually come from our perceptions. If we can see them as a process to develop compassion and wisdom, we will enjoy great freedom and ease.
There is no need to be arrogant about the good things that happen to us, nor feel troubled and upset about the bad things. The best approach is to make timely efforts to make progress and seek improvement.
People with compassionate mind will always be respected and valued. Compassion means showing care and consideration toward and helping others unconditionally.
When looking outwardly, what we can see and hear are very little. Only when looking inwardly can we experience endless time and infinite space.
The true self is to be able to be the master of yourself. To be able to control one's own body and mind, and be one's own master -- that is the true self.
There is no such thing as "stable" or "unstable" in the external environment. What really has the decisive impact on our emotions is the feelings in our inner world.
We often only see the faults of others instead of our own unwholesome habitual behaviors. One who only knows about others but not oneself feels vexed all the time. They do not know how to behave properly, and are unable to achieve success.
Chan first verifies our selfness, then transcends it. To verify our selfness means to assume total responsibility, transcending selfness is to not only assume our total responsibility and duties, but to not expect anything in return.
When vexations arise in the mind, we should give rise to a mind of repentance-- then the habitual tendency will vanish instantly.
People have their karmic retributions and bad habits and cannot be without imperfections. Each person has a mind filled with wounds, a body covered with scabs. One has to let go and to tolerate, to open up each scab. Otherwise, one will never know how ugly he is.
Use each opportunity to train your mind, at every moment, wherever you are. Neither pursue anything, nor dislike anything. Because good and bad are originally one.
What is this thing called "I"? It is none other than the deadlocked consciousness. Most people look at things in either a subjective or objective way. If people are more objective in dealing with things, then they are more rational and are approaching wisdom.
Always be aware of what your mind is doing. If you can calm and settle your own mind, you will also be able to bring calmness and stability to others.
What it means to unify our inner world is not to seek this unification beyond our body and mind, not to conquer the nature, not to overcome the external obstacles but to subside and unify our inner conflicts.
Do whatever you can to the best of your ability, learn what's required of you, take up responsibilities, dedicate the best of yourself, and constantly improve yourself. This is the best way to find the true self.
If our minds were able to be unified for just a few moments, then during those brief few minutes we would experience limitless freedom and joy.
Your mind is not an easy thing for you to direct, not easy for you to calm. Those people who do not practice, who have not observed the ability of their minds to be active, will believe that their minds have no problems. These people are ignorant.
As long as the mind changes, heaven will be in front of you and hell will leave you. When we can go beyond the dualistic view of heaven and hell, our mind becomes the mind of equanimity.
If you often examine the trends of your words, actions, and thoughts and find them to be filled with pride, jealousy, greed, resentment, anger, and doubt, then change them. If you can’t, then avoid them. That is practice.
Arrogance, inferiority, suspicion, jealousy, hatred, resentment, anger...are all part of the self. In addition to using a variety of meditation methods to resolve such habitual tendencies, one should also cultivate repentance as a supportive method.
To transcend means to let go, to let go of vexations from self-centeredness. The attitude of transcendence should be -- it's good whether one has or does not have, do not pursue, do not fight, do not possess, but still dedicate yourself to do what you can do.