Lecturer: Master Zheng-Yan
Subject: The Six Practices: Ten Grounds Part 1(六行~十地行一)
From the Ten Faiths, the Ten Abiding Conducts, the Ten Actions and the Ten Dedications previously mentioned, we know that studying Buddhism starts from establishing faith. “Faith is the source of the Way, mother of merits.” So we must first find faith.
Once we find our faith, we must abide by it. We must have a steady faith. There are many ways to do that. Once our faith is steady, we must start to move forward and not just walk in place. As we progress forward, we gain a clearer understanding of our mind. We can understand everything that we observe. Our hearts and minds become Pure Lands. What a happy and joyous affair! So we should extend our own merits to everyone.
The Dedication from Small to Large is to return to our minds’ pure nature. Everyone’s nature is the same as the Buddha’s pure and eternal True Nature. So we are the same as the Buddha and all people are the same as us. So, the Ten Dedications lead to the pure and unpolluted mind. What kind of state of mind is pure and unpolluted? It is described in the Ten Grounds that we will discuss in detail today.
The Ten Grounds are: One, the Stage of Joy; Two, the Stage of Defilement-free; Three, the Stage of Radiance; Four, the Stage of Blazing Wisdom; Five, the Stage of Utmost Difficulties; Six, the Stage of Manifestation; Seven, the Stage of Far-reaching; Eight, the Stage of Stillness; Nine, the Stage of Excellent Wisdom; Ten, the Stage of Dharma-cloud. These are the ten stages to reach a pure mind.
Now let us all make a solid effort to understand them. “Through practice one regains the ten intrinsic and undefiled stages of the Bodhisattvas.” How must we cultivate to return to these ten pure stages? We were all born with them and they were all pure. But living in the mundane world, we are afflicted by pollution from all directions. So we must begin by practicing the Faiths, Abiding Conducts, Actions and Dedications in order to return our minds to the pure stages. Please be mindful and let us progress step by step to regain the pure stages of our minds.
According to the Surangama Sutra, “The Ten Stages are the levels that Bodhisattvas have realized. All Dharma are based on and arise from them. The stages have progressive levels. Starting from the Stage of Joy to the Stage of Dharma-cloud, there are ten stages.”
Isn’t that straightforward? Yes, it is straightforward and easy to understand. Dharma should all be stated this way so we can truly absorb it. However, there are still various terminologies. Exactly what kind of joy does the Stage of Joy bring? Let us look at this Stage of Joy. First we should all understand that the word “stage” refers to our minds. A joyful mind is reached because, “Bodhisattvas and Buddhas have the same wisdom. When one realizes the Truth, the Great Path and Buddha-realm, one attains the Dharma-joy, and arrives at the first stage of the Bodhisattvas.”
Everyone should understand the above passage. It says the wisdom of the Bodhisattva is equal to that of the Buddha. We have often talked about this. If I ask what is the difference between the Buddha, the Bodhisattva and ordinary people, you would reply, “There is no difference.” That is because you have all heard me speak of it often. Even so, we should think about it. If we have doubts, we should raise questions. If we have no questions, we should begin practicing earnestly. Then we are listening, thinking and practicing. When we hear the previous passage, we should reflect on the differences between the Boddhas, Bodhisattvas and ordinary people. But in actuality, regarding our minds, there is no difference, for our pure mind is the nature of the Buddha, which is unpolluted wisdom.
Therefore, the different names and labels exist because purity is contaminated. Those people affected by defilements and those that remain pure all have the same innate nature. The difference is in how we use it. Starting out with the same nature, some have applied it in the wrong way, and ended up with different names. “Bodhisattvas and Buddhas have the same wisdom.” Even sentient beings are equal to the Buddha, let alone Bodhisattvas. The Bodhisattvas mentioned here are the people in the initial stage of aspiration. As they become aware, they resolve to practice. They make the great vow to enlighten themselves and others. For those Bodhisattvas, their wisdom is equal to the Buddha. Their wisdom is the same.
“They realized the same Truth as the Buddha.” The Truth we preach and the principles we follow should be the same as the Buddha. When we have heard, comprehended and accepted. Buddha-Dharma, our path and goal are the same as that of the Buddha. So we have realized the same Truth as the Buddha. Truth is Dharma. The Truth of Dharma is the same as the Truth of Buddha. So each of us should realize this. From where we stand, we should know the correct destination, and move toward it one step at a time. More than 2000 years ago, the Buddha stated that the principles He taught had existed are remained the same for countless eons.
This Truth had also been practiced and cultivated in the past by other Buddhas. This unchanging Truth is what was spoken by the Buddha. It is the Dharma that we are leaning today. Even though the source was in the past, it remains the same even today. The unpolluted water remains pure. The water from billions of years age and the water from today have the same basic nature. Even if contaminated along the way, it is still basically water.
Buddha-Dharma is the same. Since the earth and humans have existed, the Truth has remained unchanged. Be it heaven, earth, or human beings, they all possess the same intrinsic and perfect ultimate Truth. Everything on Earth possesses the same nature. If we are able to develop our wisdom, we will return to our original nature.
Without contamination, water will always remain pure and clear, regardless of how long it has existed. Buddha-Dharma is the same. The Ultimate Truth is originally perfect and complete. When the wisdom of the mind is developed, it return to the original nature.
Thus, “One realizes the Truth of the Buddha.” Once one is awakened and realizes the Truth, one soon regains the minds original nature. As such, “One gains the insight of the Great Path.” By then, what one realizes and develops are genuine Buddha-states. Then “one obtains Dharma-joy” and happiness. Indeed, in our daily life and our interaction with others, if we do not go against the Truth and we act according to principles, our minds are always very joyful. Regardless of how much unhappiness or world afflictions there are, once the mind gains insight of the Great Path, one is always in the Buddha-state.
I often say that. In a group of three, at least one is my teacher. Whoever teaches me the best, most applicable principles is the best teacher. Life is impermanent. If we understand the principles of impermanence, there is nothing to love, hate or be attached to. When the mind is free from love and resentment, deluded thoughts cease to exist. Then isn’t this the Buddha-state? The Buddha-state is tranquil and luminous, where our minds can always obtain Dharma-joy. Whatever conditions we may be in, we are always joyful.
Completely realizing the truth of impermanence, the mind is free from attachment, love and resentment. As such, deluded thoughts will cease to exist. This is the Buddha-state. When the mind is like the Buddha-state, luminous and clear, one can be joyful in all circumstances.
We are in the most blessed era now Buddha-Dharma is very profound. In the past, the Buddha’s teachings were explained by many generations of Dharma-masters in classical Chinese. In these literary texts, each character could have several meanings.
So there was much that we could not understand. Therefore, these Dharma-patriarchs, gradually expounded these teachings to us, showing us the methods, making the Dharma clear and understandable.
We are truly blessed, because later a baby was born in Zhejiang Province, China. As the baby grew, he dealt with worldly affairs. After experiencing and gradually realizing impermanence, he left home to practice Buddhism. This young monk, from his understanding of Buddha-Dharma, gradually transformed the profound Truth intO something that people could understand. He slowly compiled the essential Buddhist teachings, terms and phrases into books. This person is my master, a guide and mentor for humanity, your grand-master. He absorbed the teachings of Venerable Taixu. After decades of research, he published a series of profound, yet easy-to-understand books called “the Miao Yun Selections.” He and a group of knowledgeable masters also edited and published the complete works of Venerable Master Taixu.
So Buddha-Dharma is flourishing in Taiwan, like a burning lamp, passing on the flame from one lamp to the next. So the world will always be bright as long as these lights can be passed on to guide people from the path of darkness toward brightness. Exactly how profound is the Truth? Actually, Venerable Master Yin-Shun taught us that Buddha-Dharma is inseparable from “this moment, this place, and these people.” Regardless of how extensive the Dharma is and how many Sutras there are, all the principles are inseparable from the “this moment.” This very moment as I sit here and talk, this is also truth. As you sit there and listen, his is also truth. This is the rule and practice that has been passed on from our teachers.
In a word, regardless of whether it is round or square, whether long or short, the Truth has its rules. So from ancient times until now, Buddha-Dharma has always been connected to “this moment.” Every second is inseparable from Buddha-Dharma. So I often talk about time and space. “This place” is space. Regardless of the distance, Buddha-Dharma can reach and exist anywhere in the universe. The Truth is the same everywhere. “This person” is you. Buddha-Dharma is in your heart, and also in my heart, and in every sentient beings heart. Therefore, the Dharma is very close to us. It is not far at all.
Everyone, in learning Buddhism, we must always remember that Venerable Master Yin-Shun is my master, your grand-master. He passed on the teachings to us saying, “Fist purity the mind. Benefitting others is supreme.” Previously, we talked about keeping our minds pure. We must also interact with people. This is the fundamental truth. What we have learned today is that only a pure mind can give rise to joy. To be joyful at all times, there is only one way, which is “First purify the mind. Benefitting others is supreme.” By doing so, we will be joyful.
Therefore, “The stage of Joy” is to obtain the Dharma-joy. Once our minds are purified, it is close to Buddha’s State. As such, “One arrives at the first Bodhisattva stage.” Our minds being to feel joyful at whatever we see. This is the Dharma-joy. Truly, we need to use Dharma to gain joy. To use Dharma to gain joy, we should be mindful.
(Source: Da Ai TV 靜思晨語 法譬如水)
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