The Great Disclosure of Realization
By Living Buddha Sheng-yen Lu Translated
by True Buddha Foundation (Non-finalized version of translation, not approved
for publication)
First, let's look at Buddha's enlightenment.
The Buddha left the
Uruvilva (forest of the ascetic practitioners) and bathed in the Nairanjana
river. Then, he sat down to meditate under the Bodhi tree. He proclaimed, "I vow
not to rise from this seat until I attain enlightenment."
From the sutra,
we can see the thought process of the Buddha.
Delusion leads to actions
(effect of life). Actions lead to consciousness (effect of consciousness).
Consciousness leads to name and form (verbal expressions and form). Name and
form leads to the six sense organs (the functions of the six faculties). Six
sense organs lead to touch (there are object of touch). Touch leads to sensation
(the effect of receiving sensation). Sensation leads to craving. Craving leads
to grasping (attachment). Grasping leads to birth (existence). Birth leads to
old age, death, anxiety, sadness, suffering, anguish, and hopelessness. This [is
the process that] give rise to existence of all forms of
sufferings.
Then, the Buddha contemplated the principle to cease these
suffering.
He contemplated from the first quarter to fourth quarter of
the night, then he finally saw the bright star and achieved
realization.
This is the content of Buddha's realization recorded in most
sutra. Of course, there are also different explanation and quite a few different
opinions.
On the Buddha's realization, some people believe that "there is
no set dharma that can be expressed." He did not necessarily rely on
contemplation of the Twelve Links of Dependent Origination. How people achieve
their realizations are dependent how they cultivate their lives and calm their
hearts.
Someone once asked a Dharma instructor. "How did the Buddha
achieved realization?" This Dharma instructor answered, "The Twelve Links of
Dependent Origination." The follower asked, "What is Twelve Links of
Dependent Origination?" The Dharma instructor answered, "Bodhi" The
follower asked, "What is Bodhi?" The Dharma instructor replied, "Bodhi is
enlightenment." Then, the follower asked, "What is
enlightenment?" "........."
I ask everyone, "In the Buddha's
realization, what did he actually realize?" *** What actually is
realization? What did he realize? This is the great subject which this chapter
will disclose
This is the greatest topic, the most secret of secret
topic. This is a topic that no one in history has explained. This is even
ineffable, an ineffable topic. This is a topic that practitioners cannot figure
out despite their constant efforts.
Realization? What was
realized? What are the actual contents of the realization?
Many
Buddhists only know these terminologies of realization. I know these
terminologies and the readers do as well. Going through all Buddhist
literatures, one runs into many of these terminologies (name form) such
as:
True nature of perfect enlightenment, one true Dharmadhatu, the
original appearance, enlightened heart seeing true nature, eternally constant
phenomenon, wisdom of dharmadhatu body nature, self heart manifesting, ultimate
self nature, the heart of the Tathagata treasury, true phenomenon of Prajna,
constant bliss and self purity, tranquil nirvana, the original self, self nature
of Amitabha, eternally abide in the true heart, the great luminous treasury,
boundless dharma body, the enduring non-arising dharma, all encompassing
luminous ocean, not coming and not going, and others.
Many great teachers
of the past also meant describe this type of state with the following
terminologies. For example:
Confucius -- The All Encompassing Righteous
Qi Mencius -- The Nature of Heaven's Mandate Lao-zi -- Pristine
Non-Action Wang Yang-ming -- Virtuous Wisdom and Capacity Zhu xi --
Non-arising of Happiness nor Anger.
Everybody have some understandings of
these terminologies. Yet, honestly, how much can be understood from these
terminologies?
Let’s use the term, "Enlightened Heart Seeing True
Nature," as an example. It means understanding one's own innate heart and seeing
one's true nature.
Okay, what is the innate heart? What is true nature?
Can the answer be any more concrete than that? Whenever realization is mentioned
in the sutra, it is as if everyone understands, and it is as if nobody
understands. Seeing this same set of terminologies over and over again, it is
still very vague.
When I achieved realization, I finally understood that
all these terminologies are a bunch of useless junks, and all should be thrown
into the trash. *** I asked a great master once, "What is the realized
Buddha-nature?" The Great master replied, "Buddha nature is our original
appearance. It is non-arising and non-ceasing. It is neither coming nor going.
It is immovable and encompasses all empty space. It fills the entire universe.
It is diligently abide by original nature without any change. It is
uncontaminated, without ignorant thoughts. Everyone has the same
Buddha-nature."
I answered, "A bunch of meaningless words".
The
master stared at me without any recourse. This is because he fundamentally does
not understand what Buddha-nature is. ***
A student once asked me,
"When Shakyamuni Buddha achieved realization under the Bodhi tree, what did he
realize?"
I answered, "The Twelve Links of Dependent Origination, which
is also called causation-affinity contemplation. These are the causes of
sentient beings' transmigration in the six realms and three times. These twelve
links of dependent origination include delusion, actions, consciousness, name
and form, six sense organs, touch, sensation, craving, grasping, existing,
birth, old age, and death. These twelve links of dependent origination are
related to the Buddha's four noble truths. Realizes the principle of emptiness
in the contemplation of birth and ceasation is precisely the twelve links of
dependent origination."
My student asked, "Is emptiness,
realization?"
I replied, "I can't tell you right now. We can go to that
side of the room in which you will be the person hearing my explanation. Then,
you will understand."
After being told privately, he suddenly had great
realization. He exclaimed, "I finally understand. I finally understand. I will
go and validate this. I will validate this complete realization."
What
was the answer to this student's question? *** I read the writings of
Dharma instructor Yue-xi. In his writing, he used an analogy to explain
realization.
"Let's use the example of the gold inside gold mines. The
gold is concealed by the contaminants of dirt and sand. These contaminants are
precisely the beginningless delusion. Only by removing these contaminants can
one extract the gold. Wanting to realize Buddha nature, then all the
beginningless delusions must be removed. After the gold has been extracted, it
will be gold forever. It will never revert back to mineral rocks that contain
gold. This also means that once a sentient being become a Buddha, then he will
never revert back to a mundane man."
Yue-xi has another
analogy.
"The Buddha nature is like the sun. Beginningless delusion is
like clouds. The innate luminosity of the sun has been covered by clouds and
cannot be found. We work hard to destroy this old-framework of beginningless
delusion. This is like a great wind blowing away the clouds. Once the clouds are
dispersed, the luminosity of the sun will illuminate the entire universe. The
light will fill all ten directions. The sun is analogous to Buddha nature and
the clouds are the beginningless delusion."
Yue-xi advocated the piercing
through of beginningless delusion. Then, people will achieve realization. The
most important aspect of the cultivation is the piercing through of
delusion.
He mentioned many examples from the sutra on piercing through
the beginningless delusion
1. Buddhavatamsaka (Flower Adornment) Sutra
states: Destroy the darkness of delusion 2. Sutra of Perfect Enlightenment
states: Beginningless illusory delusion. 3. `Sheng-man' (Supreme Hair
arrangement) Sutra states: Sever the beginningless delusion 4. Sutra on
Compassionate Recompense states: Use wisdom to pierce through darkness of
delusion 5. Surangama Sutra states: Ghostly Dusts of Dharmadhatu 6. Ch'an
lineage masters' terminologies of "old framework of delusion", "pitch black
barrel", "ghosts' stronghold in dark mountain" *** Let's us examine the
teaching of Ch'an School on how to pierces through beginningless delusion. How
do they cultivate to achieve realization?
In the contemplation of “who is
reciting Buddha's name?” practitioner must first realize the thought of
"reciting Buddha's name" arises from the six faculties. Even if there is no
thought arising, this no-thought is still the result of the six faculties and is
not Buddha-nature. Use the consciousness to fetch one's true appearance. Of
course, immovably reciting Buddha's name is unrelated with the innate Buddha
nature. This is fetching the innate Buddha nature from inner consciousness. Do
not seek it externally of one self. Consciousness comes and goes. When the
causation-affinity time arrives, with one sound of "HUO", the beginningless
delusion is suddenly pierced through. With all the blockages clear, one will
precisely see the innate Buddha nature.
This is also like the
contemplation of "where is the original appearance?” First, one should
understand thoughts arise because of six faculties. Even no-thought arises is
still the result of the six faculties. The view that everything is empty and
vacuum is also beginningless delusion. Persistently use the consciousness to
fetch the original appearance from the beginningless delusions. Consciousness
comes and goes. When the causation-affinity time arrives, the beginningless
delusion is pierced through with one sound of "HUO". With all the blockages
cleared, one will preciesly see the innate appearance.
Then, follow up
with the contemplation of "All dharmas return one source, where does this one
source return to?" Practitioner should first understand that all thoughts arise
from the six faculties. The Trailokya is the creation of the heart. All dharmas
are creations of the consciousness. The heart is referring to the six faculties.
Consciousness refers to knowing myriad of dharmas arise from the original
appearance. Compose oneself in the innate immovable truth. Also, do not let
thought arise from the six faculties. Return myriad of thoughts into one thought
and use the consciousness to fetch the original appearance from beginningless
delusion. Consciousness comes and goes. When the time comes, all the blockages
are cleared with one sound of "HUO". Then, one can precisely see that all
dharmas arise from self-nature.
If practitioner contemplates "Before the
parents gave birth to me, what is my original appearance," he should first
understand that a person is in the intermediate body before being born to
parents. The intermediate body enters into the mother's womb without a thought.
Before being born to parents, one is in the intermediate body and suffers life
and death because the intermediate body had not realized Buddha nature. Then,
how can he see the Buddha nature before he was born? Before being born to
parents, one is in the intermediate body. After being born from parents, one
possesses the spiritual nature of six faculties. To understand the original
appearance, use the consciousness to fetch the fetus that never enters
transmigration. This person will never transmigrate in reincarnation because he
had overcome the old framework obstacle of beginningless delusion. We must use
consciousness to fetch this from the beginningless delusion. When
causation-affinity time arrives, pierce through the beginningless delusion with
one sound of "HUO". and realize all the teaching. With all the blockages
cleared, the original appearance will appear, achieving the state of enlightened
heart seeing true nature. *** From these Ch'an School practices, we can
clearly see how Ch'an cultivates toward realization:
1. Segregate the six
senses 2. Use consciousness to fetch from the beginningless delusion 3.
Consciousness comes and goes until the time is right 4. With one sound of
"HUO", see the Buddha nature.
This cultivation method reminds me of a
mother hen incubating eggs. When the time comes, small chick emerges from the
egg with one sound of "HUO".
There are two questions that needed to be
answer in this cultivation method:
1. What is beginningless
delusion? 2. With one sound of "HUO", see the Buddha nature. What is this
Buddha nature?
In all of the various Ch'an School Treatise such as
"Record of the Lamp Transmission", "Record of Pointing to the Moon", "Compendium
of the Five Lamps", "Six patriarch's Platform Sutra", and others, these
treatises never completely reveal what is the Buddha nature that one sees when
he achieves realization. *** Beginningless -- All dharmas of the world are
actually beginningless. Beginningless means all dharmas are inherently empty of
existence. Delusion -- It is the root of the confusion. Sudden arising of
thought is delusion.
The Sutra of Perfect Enlightenment states: "What is
delusion? Virtuous man, from beginningless time, all sentient beings have
various inversions of thoughts and actions. They are like lost people. They
transmigrate in the four corners. They regard the delusions arose from
beginningless time as their masters. None of the sentient beings has wisdom
eyes. Their bodies and hearts are all deluded."
The Forming Faith
Commentary states: "All sentient beings are not called enlightened. From the
beginning, their thoughts are linked continuously and they have never been apart
from their thoughts. Hence, this is called beginningless delusion." From reading
these passages, we seem to have some conceptualization on this beginningless
delusion. I have the following understanding.
Beginningless -- Great
emptiness Delusion -- Great ignorance.
Beginningless delusion -- the
primordial great ignorance.
Now, the reason why Ch'an school advocates
piercing the beginningless delusion to reveal Buddha nature is starting to
become clear. *** There are these verses in Tilopa's Mahamudra Instruction
regarding the beginningless delusion.
With insight into your sorry
worldly predicament, Realizing that nothing can last, that all is as
dreamlike illusion, Meaningless illusion provoking frustration and
boredom, Turn around and abandon your mundane pursuits.
Cut away
involvement with your homeland and friends And meditate alone in a forest or
mountain retreat; Exist there in a state of non-meditation And attaining
no-attainment, you attain Mahamudra8
(These verses were spoken by Lineage
Master Tilopa pointing out that all worldly dharma are beginningless emptiness.
All greed, hatred, ignorance and transmigration in the six realms are all
delusion. One must cultivate by leaving the mundane world. One must diligently
abide in the non-action. One must transcend and abide in the innate luminosity
to realize the fundamental non-attainment).
Tilopa also said
The
unborn omnipresent base dissolves your impulsion and delusion Do not be
conceited or calculating but rest in the unborn essence And let all
conceptions of yourself and the universe melt away.
The highest vision
opens every gate The highest meditation plumbs the infinite depths The
highest activity is is ungoverned yet decisive And the highest fruition is
ordinary being devoid of hope and fear.9
(I believe that this verse is
extremely important. Defiled and pristine dharmas are all beginningless
delusion. One must cease all grasping of mental projection in order to peaceful
abiding in the non-arising state. Realizing the truth to see true nature,
attaining supreme vision, cultivation, activity, and
fruition.)
Vajrayana's terminologies on seeing Buddha
nature
Abiding in the innate heart from the beginningless time, there is
no-birth and no-cessation. There is no impurity and no purity. All dharmas
manifest from this heart, also only this heart can see the manifestation of
these dharmas. Hence, one can see that he sees. There is no duality in the body.
There is only tranquil emptiness. The original self is innately non-arising.
This is precisely the inherent emptiness of existence, form, and
luminosity.
Also, leave behind nature of artificial doctrines. Only the
light of Prajna can illuminate with wisdom and make correct choice. Yet, this
nature of emptiness is not separate from great compassion. Prajna and Bodhi are
dually applied and both must reside in the emptiness nature. Hence, one must
mutually merge compassion and emptiness, and that is seeing true
nature.
Clearly, Vajrayana lineage masters already pointed out that
Buddha nature contains the nature of emptiness and great
compassion.
Venerable Longchenpa (Longchen Rabjampa) said: The Buddha
nature is vast and boundless like empty space. Leave behind existence,
non-existence, right, wrong, good and evil. Practitioner must remove all
grasping in order to see the innate eternal truth and
self-nature.
Venerable Rigdzin Jigme Lingpa said that within the Buddha
nature, there is the mutual merging of nature of emptiness and great compassion.
Within self-nature, there is Prajna. Yet, it possesses great compassionate heart
toward sentient beings.
Venerable Jigme Gyalwe Nyuku said -- Within
Buddha nature, not only is there nature of emptiness, there is also nature of
practice. This is precisely the practice to benefit sentient beings. There is
alms-giving, upholding the precepts, perfect patience, diligence, meditation,
and prajna. This is the true content of wondrous enlightenment. Those who
perfectly cultivate these practices with enlightenment are called
Buddhas.
Studying Buddha-dharma to this point, we have a more in-depth
understanding of Buddha-nature. Some people think that the Buddha nature that
the Buddha sees is emptiness. Some people think seeing Buddha-nature is seeing
the nature of emptiness. Some people think that the Heart Sutra of Transcendent
Knowledge only teaches one thing, which is emptiness. They surmise that if
everything is empty, then that is Buddha nature.
In reality, that is not
true. If the nature of emptiness is Buddha nature, then the state of formless
heaven is Buddha nature. Then, no form, no heart, no consciousness, no thought
are all Buddha nature. Then, this beginningless delusion is
Buddha-nature.
Clearly, what we refer to as realization, this enlightened
heart seeing true nature is absolutely not emptiness. At least, it is not just
this one key word. *** In the compilation of Ch'an Gong-an, there is a
story that goes like this:
There was an old woman who built a hut for a
monk and supported his cultivation for twenty years.
Normally, the old
woman sent a pretty sixteen-year-old maiden delivering food to the hut. This
young lady was as beautiful as a female celestial maiden.
One day, the
old woman told the young lady. "When you bring the food to him, embrace him.
Let's test his cultivation level."
This young lady did as she was told
and asked, "Do you (monk) feel anything special?"
The monk replied, "This
is like a wilted tree laying on a frozen rock on the coldest day in the
winter."
When the old woman heard what the monk said, she was not
impressed. Instead, she was angry. She told the young lady, "This monk should at
least have some compassion toward you for all your effort taking care of him. It
seems that I have wasted twenty years supporting a mundane man."
So, the
old woman set the hut on fire and drove out the monk.
I read this Ch'an
School Gong-an when I was first studying Buddhism. At the time, I did not
understand it.
This monk's cultivation was very uncommon. He was
absolutely immovable, such that his heart was completely unmoved by the young
lady's beautiful physical appearance. This is seeing form as emptiness. The
depth of his meditation is incredible.
At the same time, the monk upheld
his precepts. Of course, he couldn't break the precept for a beautiful girl. Not
only was his heart unmoved, he has even achieved the nature of
emptiness.
The old woman should applaud him. Yet, why did she burn down
the hut and drove out this monk? Did the old woman feel that the monk and the
girl should be flirting with each other?
This point puzzled me the
most.
Later, I slowly understand this gong-an through my own experiences
after many years of studying Buddhism and with great amount of energy invested
in meditation.
What is called realization is not the nature of emptiness.
Even after mastering emptiness, one still have not achieved
realization.
That monk had good mental control. Yet, he has entered into
emptiness becoming like a wilted tree and burnt ashes. He accomplished great
ignorance and beginningless delusion. He became completely unable to handle
worldly affairs. He became a person who don't understand compassion and is
without any sentiment.
Based on the construction of this
gong-an:
This monk should have praised the young lady for her beauty and
thank her for caring for him. Then, he should explain to her the monastic vows
and express his gratitude for the young lady's hospitality. Finally, he should
teach the young lady how to cultivate and achieve realization. He should explain
the principle of emptiness of form. Then, this would be the perfect
response. *** In Buddhist sutra,
Shakyamuni Buddha told Universal
Eyes Bodhisattva, "Virtuous man, this Bodhisattva and the sentient beings of
terminal era. Through the realization that everything is inherently illusory,
they will immediately attain completely purity. Their eyes, ears, noses,
tongues, bodies, and consciousness will be completely purified. The form, sound,
scent, taste, sensation, and dharma will also be purified. Virtuous man, by the
removal of the six defilements, the four elements of earth, water, fire, and
wind will also be purified. Virtuous man, with the four great elements purified,
the twelve places, the eighteen compositional elements of human existence
(astadasa-dhatavah), twenty-five existences are all purified. Ten powers, four
fearlessness, four unobstructed wisdoms, the eighteen distinctive
characteristics of the Buddha, and thirty-seven aids to enlightenment are all
purified. From these to the eighty-four thousand dharani gates are all purified.
One body many bodies, one lifetime, many lifetime, everything is
purified....
What this sutra passage is stating: If one doesn't have
realization, then the six faculties and six defilements are the six faculties
and six defilements. If one achieves realization, all the six faculties, six
defilements, and the eighty four thousands afflictions transform into Buddha
nature.
Now, I, Living Buddha Lian-sheng Sheng-yen Lu can say
this:
When I achieved enlightened heart seeing true nature, when I saw
Buddha nature, what exactly is the Buddha nature that I saw? When I say
realization, what exactly did I realize? This is the great mystery of millions
of years. No past lineage master dare to express it. Even if they expressed,
they were very vague about it. All the lineage masters said, ineffable,
inexpressible. Why is it inexpressible? It is because ... because ...
I
finally achieved realization, complete comprehension. I attained validation. I
am the true purity. This view of realization is incredible. It is like the
thunder on a clear day, the thunderous sound echoing in the sky.
I see
that greed is Buddha's nature. Within Buddha nature, there is the eternal
holding of great bliss.
I see that hatred is Buddha nature. Within Buddha
nature, there is luminosity.
I see that ignorance is Buddha nature.
Within Buddha nature, there is liberation from afflictions.
I am
informing everyone.
Within Buddha nature, there is great bliss (Heavens
of Desire realm), greed. Within Buddha nature, there is clear light (Heaven
of the Form realm), hatred. Within Buddha nature, there is nature of
emptiness (Heaven of Formless realm), ignorance.
I tell everyone
earnestly. Perfectly mixes this great bliss, clear light, and nature of
emptiness. When they have been perfectly mixed, they becomes a mixed "fruit
drink". This is the Prajna. Teaching this Prajna to the sentient being is
delivering sentient beings with great compassion. This "mixed fruit juice" is
the transcendence of the great bliss, clear light, and nature of
emptiness.
I dignifyingly proclaim
Taking the greed (great bliss),
hatred (clear light), and ignorance (nature of emptiness) levelly transcending,
and this is realization. This is enlightened heart seeing true nature. Simply
stated, Buddha nature is the transformation of greed, hatred, and ignorance.
Greed, hatred, and ignorance are Buddha nature.
If you think that I
didn't say it clearly enough, I will explain this in a bit more
detail. "Form, sound, scent, taste, sensation, dharma" are the ultimate bliss
of great bliss. "Earth, water, fire, wind", are luminous clear light "No
form, no heart, no consciousness, not thinking" are liberation from
afflictions.
This "yi he xiang" is very joyous. Hell is the luminous
pure land. Animal realm is liberation. Asuras are the most
dignified. Hungry ghost are the most stately.
These are what I
observed with my eyes of Prajna after I achieved realization. I can levelly
transcend. Even if I am in the three evil realms, these three evil realms are
also Buddha nature. These three evil realms are also pure lands. After my
realization, there is not one place that is not pure land.
If one
understand the principle of this realization, then, he can achieve enlightened
heart seeing true nature. This enlightened heart seeing nature is the absolute.
The myriad objects and situations of the world cannot affect the heart of the
practitioner. All afflictions, happiness, angers, sorrows, and joys can be
displayed before him; a person with realization will be completely unaffected.
This is natural because all afflictions, happiness, angers, sorrows, and joys
don't really have anything to do with Buddha nature.
All the various
states are illusory. Use nature of emptiness to pierce through them. Then, one
can be liberated from them all. At this time, the practitioner can use divine
self-mastery to be in eternal joy and self purity. This state is the state of
realization. This is the true meaning of life.
I feel that the Buddha
gave dharma teaching for forty nine years yet never uttered a word is referring
to: "There is no increase nor decrease. Everything is illusory."
Yet,
sentient beings still cannot achieve realization nor achieve enlightened heart
seeing true nature. So, they cannot leave samsara. Hence, the Buddha still has
to say that Buddha-dharma is vast to help sentient beings compassionately. Those
who achieved enlightenment still needs to enlighten others. This is the correct
action of compassionate Bodhisattvas. How tragic is it that sentient beings are
needlessly adrift in the six realms. We must use great compassion to deliver
them universally, enabling them to realize Buddha nature. Enable them to
transform greed, hatred, and ignorance, transforming everything into pure
land.
I achieved realization.
Buddha nature is the transformation
of greed, hared, and ignorance. With this one purification, all eighty-four
thousand afflictions are completely purified. All afflictions are Buddha
nature.
This is truly inconceivable, truly, truly inconceivable. Hell is
pure land. All sentient beings are adorable Buddhas. ------------------ 8.
Mahasiddha Tilopa, "Tilopa's Mahamudra Instruction to Naropa in Twenty Eight
Verses" (or Mahamudra Upadesha) Trans. Kunzang Tenzin. 1977.
9. lbid
|
Up 50 Stanzas of Guru Devotion The Accomplishment of Mantra Chanting Merits of the Local Earth God Mantra Four Dhyana Heavens Nothing to be Gained Offering to the Local Ground Deity Rules for Offering Incense The Great Discourse on Realization Burning Joss Paper
|