lake of lotus (20) the application of wisdom-the wisdom in d

By Vajra Acharya Pema LhadrenTranslated by Amy W.F. Chow

The Wisdom in Directing One’s Dharma Practice (20)

Excerpt of Last IssueThe Skills in the Setting-up of “Plans”

The primary condition for “success” is the setting-up of an “objective” (please refer to Issue 2 of the “Lake of Lotus”). In the setting-up of an objective with regards to one’s preference, capability and ideal, to be supplemented with the skills in the setting-up of an “objective” (please refer to Issue 3 of the “Lake of Lotus”), a blueprint of grandeur for the ideal of one’s life has more or less been drawn up. Then, what is the next step to proceed in order to ensure success “in achieving the objective”?

The next step is to draw up a detailed and concrete “plan” which is also strategic and efficient in nature. To work out a series of “plans” for the major, medium-term and small objectives is like the building up of a network of interconnected highways which would eventually lead to “success”. In designing the numerous “plans”, attention must be paid to the following items:

1. Complementarity and the Enhancement of Effectiveness: The links between “plans’ should have compatible, complementary and interdependent effects….(please refer to Issue 4 of the “Lake of Lotus”).

2. A thorough elimination process to decide what to ”adopt and abandon”: Irrespective of working

out major, medium-term and small “plans”, there must be a process to prioritize and eliminate with regards to some designated elements and conditions. A thorough elimination process to determine what to “adopt and abandon” ….

Designated Elements & Conditions in Determining What to “Adopt and Abandon”

(i) Importance: To what extent would the “plan” help in achieving the “objective”? To what extent would this “objective”, in which one is prepared to achieve, help in achieving the major objective”?...... (please refer to Issue 5 of the “Lake of Lotus”).

(ii) The Price to be Paid: Life is short and limited. All the resources that you presently possess could be lost at any moment. One must clearly understand the characteristics of the “Combination of Resources” and its relations with Destiny in one’s own life before making any changes, to realize the price that one has to pay for the different “plans”, and then go through the processes

• Criteria for “Dharma Practices in Times of Adversities” (6) – En-hancing One’s Awareness

• The Key in the Mutual Transformation of Good and Bad Fortunes• How to Nurture “Awareness” of High Quality• The Causes and Conditions for the Continuity of “Awareness”

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of elimination and deployment in order to “adopt and abandon” in these various “plans”. In this way, this would enable the limited resources to become “ever-renewing, inexhaustible and of unusual value for money” within a limited framework of time and space (please refer to Issue 6 of the “Lake of Lotus”).

(iii) Strength and Weakness: Every person has his/her own strengths, merits, skills, as well as his/her weaknesses and the Achilles’ heel (weakest point). In order to achieve success of any “objective” or of any “plan”, one must be very clear of one’s own strengths and weaknesses; and then through various skillful arrangements, try to complement and make use of one’s strengths and weaknesses in designing the contents and procedures of the “plans”. This is an “important strategy” in eliminating and deploying the “plans”, and thus should not be underestimated (please refer to Issue 7 of the “Lake of Lotus”).

(iv) The Factors of Time and Effectiveness (1): In drawing up any “plan”, one must take into account the “planning of time”. The “principles for the usages and wastages of time” must be clear, and have to be linked up with the effectiveness of the “plan”. Hence, time should be spent on those “plans” which are most effective and can bring the highest rate of return. One should prioritize one’s different “plans” according to the long or short durations of time used and their relative effectiveness. “Plans” that require one to put in a lot of time and effort, but with low rates of return and low effectiveness, should be scrapped. One should refine and improve one’s “plans” by making reference to the “principles for the usages and wastages of time”. This is a major direction in the selecting, eliminating and refining process of one’s “plans” (please refer to Issue 8 of the “Lake of Lotus”).

(v) The Factors of Time and Effectiveness (2): Due to the simple fact that one has only very limited time and energy in one’s lifetime, and if one’s own objective is either to be “liberated from the cycle of

transmigration” (known as “Samsara” in Sanskrit), or to attain “full enlightenment” (“Buddhahood”) within this very life, then your “planning of time” and the “principles for the usages and wastages of time” for this life will become one of the critical points in determining whether you would succeed or fail. Hence one must be very cautious and rational about this. If your objective is “to be reborn into the Buddha’s Pure Land” within this lifetime, then you would have had greater flexibility in the handling of your “planning of time” and the “principles for the usages and wastages of time”, but they still should not be neglected. Hence, what will be the most wise and effective way in the “planning of time” for one’s life while one is on the path for Dharma practice?......(please refer to Issue 9 of the “Lake of Lotus”).

(vi) The Factors of Time and Effectiveness (3): Does it mean that if one is unable to undergo “long-term retreat”, one would not be able to achieve the “objective” to become “liberated from Samsara or in attaining Buddhahood within this lifetime”? If you want to know the answer, please answer the following three questions first and to know about the “three essential factors” in the application of Buddhist teaching in our “Daily Living” …….. (please refer to Issue 10 of the “Lake of Lotus”).

(vii) The Factors of Time and Effectiveness (4): Wrong “Planning of Time”: It is no easy matter at all for one to be able to master the keys to success of “Dharma Practices” in one’s “daily living” in order to have achievements, as well as to be able to achieve the “objective” of becoming “liberated from Samsara or in attaining Buddhahood within this lifetime”. Even if one does possess the three best conditions (please refer to Issue 10 of the “Lake of Lotus”), it will still be unavoidable that one can fall prey and become lost again in this “tidal sea of sorrow in Samsara”, as one goes through this undulated waves of ever-changing life cycle. If one tries not to fall again, and instead wants to further consolidate upon one’s own foundation, one of the best methods is to merge one’s own “Dharma practices” into one’s “daily

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living” so as to ensure one’s mastering of the “Planning of Time”.

No matter in the setting of what kinds of “plans”, one has to try and predict what would be the outcomes that would be brought upon you by this “plan”? What will be the side-effects and how many? One always hopes for the best but be prepared for the worst. Many a Dharma practitioners, when planning the times for their “Dharma practices”, will tend to take care of one but then lose hold of the others, making it more contradictory, and also more confusing, for one’s own “daily living”, and thus ending in the loss of what to “adopt and abandon”. (please refer to the Issue 11 of the “Lake of Lotus”).

(viii) The Factors of Time and Effectiveness (5): The “Planning of Time” in One’s “Daily Living” (1) -- Linking up by the Main Theme, and Getting Through the Sequences of Events: How can the “planning of time” in one’s “daily living” be designed so as to avoid the various wrong doings? How should we practice the “Holy Dharma” so as to make the “effectiveness of Dharma practices during meditation” be linked up and steadily sustained with that in “post-meditation daily living” so as to further it and let it become fully “developed”? If one wants the “success” to be speed up, how should it be planned so as to remove those obstacles that will hinder the “effectiveness”? How can the sequence of incidents to be traced out of those confusions, and the key positions to be found in solving the problems? How can a consensus be reached between one’s “cognitions” and “reality” so that the “contradictions” can be resolved? How can the “devotion, pure state of mind and dedication” of Dharma practices “during meditation” be linked up and be sustained with that in the “post-meditation daily living” with a correct “state of mind”? ….(please refer to the Issue 12 of the “Lake of Lotus”).

(ix) The Factors of Time and Effectiveness (6): The Skilful Usages of the “Main Theme” and the “Sequences of Events”: The “cardinal mentality” is the major key in deciding on all things, and so the “planning of one’s Dharma practices” in one’s “daily living”

has to use the “cardinal mentality” as the “main theme” to link up the “static states of Dharma practices” with the “dynamic states of Dharma practices”, by connecting their “common points” so as to get through the rigid dichotomy in one’s “planning of time,” and thus opening and tidying up the disordered “sequences of events” in order to synergize the contradictions of these two and to make them to become complementary to each other, while using the “cardinal mentality” as the basis all through. This is, indeed, the “main points of planning” for one’s Dharma practices in “daily living”. Yet, how one focuses on the “cardinal mentality” and the “planning of time” would become the main key points for one’s “successes and/or failures”.….(please refer to the Issue 13 of the “Lake of Lotus”).

(x) The Factors of Time and Effectiveness (7): Flexibility in the Using of One’s “Mentality” for One’s Dharma Practice: While practicing the Dharma during the undulated waves of “daily living”, one can hardly sustain one’s “meditational power” and the degree of the steadiness of one’s “Dharma practice’ by relying solely on “Emptiness”. In order to be able to continuously enhance and elevate one’s Dharma practice in “daily living”, one must have to adopt “Emptiness” as the unchanging and everlasting “cardinal mentality”. One further needs to flexibly make use of the “three main essential points” of one’s Dharma practice in “daily living” so as to train one’s own “mind” in addressing the problems of one’s “daily living”, as well as to transform one’s “emotions and feelings” in becoming the

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“driving force for one’s Dharma practice” (please refer to the Issue 14 of the “Lake of Lotus”).

(xi) The Factors of Time and Effectiveness (8): Criteria for “Dharma Practices in Times of Adversities” (1): In the undulated journey in the course of one’s lifetime, it is unavoidable that one would meet with many adversities. If you encounter these adversities and could not handle them properly, they would become the obstacles to all of your plans and objectives. Regardless of what “time and effectiveness” that you may have, they would be completely disturbed and delayed, and would hardly function properly. Thus, when one can skillfully adopt the strategy of getting through the obstacles by linking up the “Main Theme and the Sequences of Events”, and when one has set up the principles for choosing one’s “Cardinal Mentality” and also for the “Three Essential Factors” within one’s “mind”, one should at the same time follow the criteria for one’s “Dharma practices in times of adversities” as the procedures for handling the situations (please refer to the Issue 15 of the “Lake of Lotus”).

(xii) The Factors of Time and Effectiveness (9): Criteria for “Dharma Practices in Times of Adversities” (2): Among the criteria for “Dharma Practices in times of Adversities”, one should pay attention and adhere to the following procedures: 1) to alienate from one’s role; 2) to remain calm; 3) to analyze accurately; 4) to act within one’s own capacities – this can be regarded as the “time planning for one’s Dharma practice during adversities”; 5) to take advantage of the different circumstances; 6) to learn from one’s own experiences; and 7) to elevate one’s own awareness, with particular reference to 3) to analyze accurately (please refer to the Issue 16 of the “Lake of Lotus”).

(xiii) The Factors of Time and Effectiveness (10): Criteria for “Dharma Practices in Times of Adversities” (3): In times of favorable circumstances, it would be easy for one to achieve success regardless of what one does. One would naturally be

successful without having to wait for the right opportunities, neither does one have to make any planning. This is because this will be the time for the arrival of the “achieved rewards”. The good deeds that you have accumulated in the past are the best planning for the “achieved rewards.” However, in times of adversities, no matter what one does, one would have encountered many obstacles and have one’s head badly battered. If one simply goes along naturally, it would lead one to a dead end. This is because, in times of adversities, it is the time for the coming of one’s retributions due to one’s past bad deeds. If one does not remain calm, wait for the right opportunity, and plan appropriately, it would be difficult for one to get out from the plight. The question, then, is when will be the best time to get out from the plight? And what would be considered as the appropriate planning (please refer to the Issue 17 of the “Lake of Lotus”)?

(xiv) The Factors of Time and Effectiveness (11): Criteria for “Dharma Practices in Times of Adversities” (4) – Making use of the Circumstances: The characteristics for being in adversities are that one would be beset with difficulties and will be unable to cope with the situations. If one has to make use of the circumstances of that particular situation and time so as to break through the obstacles is basically an extremely difficult matter to achieve. Since it is all that difficult, the conditions that one would have to consider in order to complement the whole situation would be particularly even more so. There is an old Chinese saying that “Hero makes the trend of his time, and the trend of the time makes its own Hero”. After all, ‘the trend of the time and the environment’ together is one of the major elements for one’s success and failure. Hence, it is also a necessary element for one to get out from the plight by making use of the circumstances to break away from adversities. If one is to make use of the circumstances, one would adopt one of the following situations: (1) to quietly wait for the favourable circumstances to arise; (2) to make use of the existing circumstances; and (3) to build up favourable circumstances (please refer to the Issue 18 of the “Lake of Lotus”).

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(xv) The Factors of Time and Effectiveness (12): Criteria for “Dharma Practices in Times of Adversities”(5) -- Learn One’s Lessons from Past Experiences: Failure is not necessarily a miserable thing. It can only be said as a blueprint which reflects on a series of merits and weaknesses. If one can learn one’s lessons well from past experiences in finding out the “reasons for one’s failures, as well as the personal behavioral formulae that led to such failures”, one’s “wisdom of self-enhancement” will be elevated by applying proper remedies to revise these extremely concealed and improper formulae, this would help to bring about one’s success in the next occasion. During this process of “self-enhancement”, it would enable one to live more happily and to have a direction, to have more meanings and values, and to be more proactive. In this way, what one would regard as failures have, in fact, now been changed into successes, and have brought about the essential elements for one’s future successes. The “state of invincibility” is the most lonely and painful experience. Too many successes and for too long will only make one to lose one’s sense of direction, and to easily lose oneself in one’s own “ego”. As such, one would not be able to find out and revise the poor formulae, and oneself would thus be easily bogged down

in the mire of having too much “self-pride” and strong “arrogance” within one’s own “ego”, never being able to see the real world in its totality. In this regard, such kind of continuous successes can only be said to be an extremely big failure (please refer to the Issue 19 of the “Lake of Lotus”).

(xvi) The Factors of Time and Effectiveness (13)

Criteria for “Dharma Practices in Times of Adversities” (6) – Enhancing One’s Awareness

Many a times the formation of one’s mistakes and failures are due to the inadequacy of one’s own “awareness”. The biggest drawback was one’s own failure lied in not “being aware” of what and where had gone wrong in one’s own “behavioral formulae”. This would result in one’s repeating, or even expanding, of one’s mistakes and failures endlessly. Being faulty or carelessness for a short while is not the main cause for one’s mistakes and failures. The main and real cause is the existence of deviations and defects in both the consciousness and the subconscious of one’s own “behavioral formulae”. This would lead to a chain of wrong behaviors, which would form an orbit which would lead to further failures, and that one would find it hard to depart from it. Along with this orbit of failures, it would further extend to many more faults and carelessness, and the end result would be more and greater failures. Hence, to “enhance one’s awareness” is not only to elevate one’s attentiveness, such that the frequency of one’s making mistakes due to carelessness would be reduced, but the more important aspect is whether to have the ability for one’s “self-reflection”, for observing the minute details, and to carefully find out the deviations and defects in one’s own “behavioral formulae”.

Due to the inadequacy of one’s “awareness”, one would not be able to “become aware” of the defects in one’s own “behavioral formulae”, resulting in numerous mistakes and failures which would further lead to repeated adversities. At times when adversities come one after the other, one’s mind would be heavily swashed and be in a state of dullness and mental confusion. Hence, there is a direct and indivisible link between the inadequacy of one’s “awareness” and the mental confusion of one’s “mind”. In other words, if one can “enhance one’s awareness” in knowing the defects of one’s own “behavioral formulae” and then repair them, one would be able to let one’s mind to return to a state of clarity and awakening,

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such that one would be able to have correct and excellent “behavioral formulae” to get away from one’s plights, or even to embark on a way for prosperities.

The Key in the Mutual Transformation of Good and Bad Fortunes

What exactly is “awareness”? How can one nurture an “awareness” of good quality?

“Awareness” is one of the functions of the “mind”, with which one

1. can perceive the formation of mistakes, such that one can become awakened and thus be able to correct one’s own mistakes;

2. can perceive the key and the principle of different matters, such that one can come to realize the options for solutions.

No matter whether one is in adversity or prosperity, whether one is an ordinary person or a Dharma practitioner, if one would like to have more successes than failures in one’s life, more exultation than dejection, and more smoothness than obstacles, then one must have to learn how to “enhance one’s awareness”. What will be the outcome if one does not learn to “enhance one’s awareness”? There is a famous saying from the renowned Chinese

philosopher Lao Zi: “Good fortune lieth within bad, bad fortune lurketh within good.”

This statement, which is well known throughout the ages, is one that is filled with the “dialectical philosophy”, and that if one can take an opposite angle to interpret this statement, one can come to realize the “changes of the mores, norms and values of the times”. The meaning of this statement “Good fortune lieth within bad, bad fortune lurketh within good” is this: when a person is in happiness, he will be involved too much in his leisure activities and even inclined to being self-indulgent, resulting in not having any kind of “awareness”. He would carelessly or unintentionally make mistakes without knowing them. The mistakes would then get bigger and bigger, and will eventually bring about damages and harms to both oneself and others. Hence, when one is in times of prosperity and is filled with happiness, one must have the wisdom to know that the seedling for harms and damages is hidden within happiness, and so must be alert. This is the principle behind the second part of this statement on “bad fortune lurketh within good”.

On the contrary, when a person is in misfortune, one would be in great fear, and thus would try one’s best to “enhance one’s awareness” to an extremely high level. One would duck whenever there are dangers, and will try to avoid whenever there are difficulties. One will try to stay in a quiet place to think of a way to deal with the situation. During this process of trying to resolve one’s difficulties, one would be able to correct many of one’s numerous mistakes in the past. In this way, one would also sow the seeds for one’s future success. Not only will one be able to deal with one’s misfortunes, this can also nurture one’s happiness for the future. Hence, when one is in adversities, one should have the wisdom to know that there are side branches of happiness leaning upon the present dangers. This is the principle behind the first part of this statement on “good fortune lieth within bad”.

In other words, good and bad fortunes co-exist inter-dependently, and can thus be mutually transformed. The key and the trick for their mutual transformation is on whether there is the existence of “awareness”. Hence, “good and bad fortunes come from the same door. If one feels proud after having a small amount of good fortune, it will only bring him bad fortune. When one met with a small amount of misfortune but then felt alert, it will bring him good fortune” is based on the same kind of principle. If one lacks “awareness”, one is bound to sink into the “vicious cycle”. For one who knows how to train and “enhance one’s awareness”, one would definitely be full of proactive meanings and would leap forward.

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Hence, “Dharma practice” is the training of one’s “clarity and perceptive power” of the “mind”, in making the “mind” to “be aware” of whether there are any deviations or defects in one’s own “behavioral formulae”. With this kind of “awareness”, one would then rectify one’s own “behavioral formulae” in making it run in a correct manner, so as to get away from the control of the “tractional forces” of the “cycle of karmic existence”, with the ultimate aim in “attaining Buddhahood”.

So, what are the “behavioral formulae”? What is the basis of one’s “awareness” in order to know if there are any deviations and defects in one’s own “behavioral formulae”? “Behaviors” refer to “the behavioral patterns of the body, speech and mind”. “Formulae” (or “programmings”) refer to the “objectives, motives and sequences” of what one does. All “Dharma practices” adhere to the standards of the “behavioral formulae” as according to the “Buddhist teachings”, and would thus make use of one’s “perceptive power” to put them into practice. The most fundamental and basic standard of the “Buddhist teachings” that can help one to get away from the “cycle of karmic existence” is to stay away from “greed, hatred and ignorance”; while the most thorough standard of the “Buddhist teachings” that can help one to “attain Buddhahood” is on “Emptiness: Neither Existence Nor Voidness” (please refer to the DVD entitled “Emptiness: Neither Existence Nor Voidness”, published by the Dudjom Buddhist Association).

The deviations and defects of one’s own “behavioral formulae” usually come from the following:

1. “Objectives” are not clear, leading to one’s formulae to become aimless and be easily mistaken;

2. “Motives” consist of a lot of “greed, hatred and ignorance”, leading to the structure of one’s formulae to become deviated from the right orbit;

3. “Sequences” are confusing and interfering with each other, and with too many impurities, leading to one’s formulae to go in circles when in operation, and thus meet with many obstacles.

A qualified “Guru”, when giving guidance to his disciples on their “Dharma practices”, would provide them with a set of clear “behavioral formulae” without any defects, and would give them detailed explanations. These kinds of “behavior formulae” are normally known as the “texts for practice rituals” (“Sadhanas” in Tibetan). When the disciples can skillfully master the “objectives, motives and sequences” of those “behavioral formulae”, the realized

“Guru” would then further guide his disciples spiritually to enhance their “awareness”, and would also directly pointing out the deviations, defects and inadequacies after his disciples have put these sets of “behavioral formulae” into practice.

If this “Guru” cannot clearly explain the “sequences, motives and objectives” of this set of “behavioral formulae”, and would only know how to recite the “texts for practice rituals” (“Sadhanas” in Tibetan), then the effectiveness of this kind of “Dharma practice” would not be great. When one meets with the ever-changing posthumous situations, then the “Dharma practitioner” would not know how to make the necessary changes, or make appropriate use, of the “behavioral formulae” for making amendments, and thus leading to failures. If this “Guru” is unable to spiritually guide on the enhancement of “awareness”, the “Dharma practitioner” will be unable to get away from the obstacles, difficulties and sudden changes of the ever-changing posthumous situations. One would be in a dangerous situation without even knowing it. If this “Guru” is unable to point out the deviations, defects and inadequacies when his disciples were putting these sets of “behavioral formulae” into practice, these Dharma practitioners, when faced with the ever-changing posthumous situations, would most unlikely to be able to cope with those situations, or missing out at the critical moments, and would thus stand at the verge of failures.

How to Nurture “Awareness” of High Quality

How can one nurture the “awareness” of high quality? “Awareness” is of a sharp, moving, and quick nature, while “meditational power” is a composed temperament. The two are mutually dependent upon each other for their existences. They can be achieving the effect of “active yet with calmness, loose without being scattered, and complementary to each other”. It has the ability of stabilizing effect like the earth, and can nurture the seeds that fully embrace millions of opportunities of vigor and vitality. Hence, “meditational power” is the best breeding-ground and partner for the nurturing of “awareness”, and is one of the most essential training items for Dharma practices. “Awareness” contains different degrees of “flexibility, depth, meticulousness and comprehensiveness”. When one nurtures it, one should pay attention to the following points:

1. The characteristics of a high degree of “flexibility” are that one would be “swift and

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sharp and quick in one’s responses”, such that one would have to rely upon one’s “intuition” for observations and examinations. A realized “Guru”, in providing trainings for his disciples, must have to explain, as deep as possible, on the “behavioral formulae” and their relations with the posthumous environment, in terms of their speed of changes and their sharpness. He will have to supplement his trainings for his disciples with concrete examples, until the sharpness of their “awareness” can be “as high as a loose rabbit”, such that they can master the “pulse” of the events and matters, and would thus not miss the opportunity that would disappear in a split of a second. In other words, the “Guru” has to train his disciples to learn how to master the different opportunities, get hold of the accuracy of the timing, before one can truly nurture an “awareness” which is sharp, quick and with a high degree of accuracy.

2. A more “in-depth” “awareness” will enable one to “reach the important ground and go directly to the vital point”, mainly through infiltration and penetration, so as to develop the ability for one to come to a “realization” of things. The realized “Guru”, in providing trainings for his disciples, must have to explain, as deep as possible, on the “behavioral formulae” and the profound and ever-changing nature of the environment after one’s death. He will have to supplement his trainings for his disciples with concrete examples, until the “depth” of one’s “awareness” can reach the “key position” of the issue. In other words, the “Guru” has to train his disciples to learn how to master the key position, get hold of the important and key points of the issue, before

one can truly nurture an “awareness” which is in-depth and with a high degree of accuracy.

3. “Awareness” with a high degree of “meticulousness” can train one to be “exquisite, clear without missing out something”. The main focus is on the clarity of one’s “awareness”. The realized “Guru”, in providing trainings for his disciples, must have to explain, as deep as possible, on the “behavioral formulae” and the thoroughness and dangerous situations of one’s posthumous environment. He will also have to supplement his trainings for his disciples with concrete examples, until the “thoroughness” of their “awareness” can reach a stage whereby, even when being confronted with different dangerous situations, the operation of one’s formulae can still run seamlessly without any omissions. In other words, the “Guru” has to train his disciples to learn how to master the thorough knowledge on the dangerous situations, get hold of where the gaps of dangerous situations lie, and how to find a way out from the gaps, before one can truly nurture an “awareness” which is meticulous and with a high degree of accuracy.

4. “Awareness” with a high degree of “comprehensiveness” can enable one to “comprehend by grasping a typical example, and then relate it to all other similar things by comparing them with it”. The main focus would be on the “ability to come to realization” in all situations. The realized “Guru”, in providing trainings for his disciples, must have to explain, as deep as possible, on the “behavioral formulae” and the comprehensiveness, all bearings and different strategies of one’s posthumous environment. He will also have to supplement his trainings for his disciples with concrete examples, until the “comprehensiveness” of their “awareness” can reach a stage whereby they can make us of their wisdom to find a way out, such that even when being confronted with different dangerous situations and obstacles, they could still be able to resolve them with ease. In other words, the “Guru” has to train his disciples to learn how to be fearless and have confidence in facing the difficult situations, and get hold of the holistic view and the linkages of the matters, such that they can command the whole situation from a great height, before they can truly nurture an “awareness” which is comprehensive and with a high degree of accuracy.

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On the above-mentioned four points, if one’s training is more “comprehensive and in-depth”, the degree of one’s “awareness” would be higher, and the quality of it would be better. A “Guru” with a high degree of “awareness” would be able to explain clearly the difficult meanings of the “Buddhist teachings” in an easy to understand, yet comprehensive, deep and thorough way. The understanding of the “Buddhist teachings” does not rely on the degree of proficiency in one’s recitations, nor does it rely on the knowledge and depth of understanding on the different schools, neither does it depend on the highness or lowness of one’s position within the religion. It simply has to depend on one’s own degree of “realization” on the “Buddhist teachings”.

The degree of one’s ability in “realization” can hardly be shown on the face. It must have to be shown from one’s interpretation of the “Buddhist teachings”. If there is such a “guru” whose explanations on the “Buddhist teachings” are muddled, sketchy, unable to explain the real meanings, or even have twisted the meanings, or he simply uses a lot of jargons with a tone used by those tricksters, and with the hue of superstition, trying to be outwardly pretentious as if he is so special, important and prestigious, his followers should be very careful about this! They may not be able to obtain any benefits, and may even be harmed, by him.

Even if this “guru” does not have any intentions to cheat, the fact is that if his trainings for his disciples are without any kind of explanations, or to have confusions and babbled through his explanations, then his followers would have difficulties in dealing with the challenges of the posthumous world at the end of the day. Many people who come to believe in Buddhism are nor sure of the reasons why they want to believe in it. Hence, they would be very casual or superstitious in their choosing of their “gurus”. After all, for a lot of people, they are not sure that they will have to face the serious and callous “dangerous situations of rebirths” in the future. The only situation that they can help themselves directly is, not by some indirect outside forces, but only by one’s own adaptability.

Hence, the true meaning of life is not just to have a happy and very satisfactory period of the present life, simply because this is just too short-sighted and worthy only of “a grin”. In the long, tedious and winding journey of the “cycle of karmic existence”, there would be many and long periods of pains and sufferings. This so-called “happy life” is really “a minute point of happiness in the boundless ocean of sufferings, and would disappear completely within the snap of the fingers. Instead of exhausting all of one’s

efforts in order to have a better day, it would be wise to enhance and enlighten one’s own awareness”. The real meaning of life is to find a true way out during one’s lifetime, so as to have the ability to “elevate one’s life”, and to receive those related proper trainings in providing adequate protections for oneself. One would then move along an orbit leading upwards towards one’s elevation and enlightenment, until one can become liberated from those bondages of the “tractional forces of the cycle of karmic existence”. To “enhance and elevate one’s one awareness” is the most fundamental and essential must-have training.

The Causes and Conditions for the Continuity of “Awareness”“Awareness”, once get enhanced, will not be extinguished in numerous lives, and would even continue to be further elevated. The Lord Buddha Shakyamuni had mentioned about the causes and conditions of this in the “Sutra of Hundred Actions” (or “Karmasataka-Sutra” in Sanskrit).

“At a time when the Buddha was in Sravasti, there was the King Sakya inside the city. There was another King Fan Se in Sarnath. Due to some disputes, the two kings were in battles, resulting in heavy casualties for both sides. One day, the King Fan Se was leading his troops to encamp at the side of River Kongde in a threatening manner. King Sakya also hated to be outshone, and led his troops of soldiers to the River to prepare for the fight. The two troops fought and there were many casualties. As the troops of the two countries were of considerable size and strength, they fought for a long time but neither side could get the upper hand. While their fighting was in a deadlock, a very pretty baby girl was being born to King Sakya, while a decent boy was also born to King Fan Se.

Both sides celebrated the births of their respective children by playing music, singing and dancing. At this time, both countries could hear the sounds of joy from the other side, and so both had sent some secret agents to find out the situations. When they found out the reasons, King Fan Se was quite happy and considered this was a good causation. This would mean: each side got a child at the same time, while they were fighting against each other. The birth of a boy and a girl implied that there would be peace. Both sides could stop the fight, and join together in marriage.

Both sides sent their apologies and gifts to the other side. The daughter of King Sakya was called Sang Lok Mou. Since she was a child, she has a very good

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nature. She ‘took refuge in the Buddhist teachings and observed the precepts for her Dharma practice’. She also practiced almsgivings and had great faith in the Lord Buddha Shakyamuni. She said to her parents: ‘I’m awakened. In order to pursue the precious Buddhist teachings, I would want to leave home to become a nun, so as to become a member of the ‘Sangha’ community. I pray that both of you can grant me your approvals!’ Her parents said: ‘We do not have the power to give permission to you to leave home to become a nun, simply because there were arrangements made for you to be married to the son of King Fan Se when you were just born. You have to ask for his permission instead.’

After hearing the words of her parents, Sang Lok Mou said: ‘Okay, I myself will discuss this matter with the Prince.’ Her parents then silently sent an envoy to inform King Fan Se that they should fix a good date for the Prince to get married as soon as possible, so as to stop Sang Lok Mou from leaving home to become a nun. King Fan Se immediately fixed a good date to hold the wedding ceremony. On that day, the Prince put on his best clothes, and Sang Lok Mou also put up her beautiful dress and was being sent to Sarnath. When they were about to hold the ceremony, Sang Lok Mou talked to the Prince: ‘I’m now awakened, and would not like to spend time and efforts to enjoy the happiness of this world. I would like to bring out the true meaning of my life. Please agree to my leaving home to become a nun!’

The Prince thought for a while, and considered what Sang Lok Mou had said was reasonable, and she should not be forced to abide by the marriage. He that said to her: ‘I respect your wishes. You can do whatever you like, but I would like to hear about your path of awakening’. Sang Lok Mou then gladly spoke to the guests concerning some of the Buddhist teachings. After that, she obtained the kind permissions of her parents and took refuge from the Lord Buddha in the Jetavana.

She put her two hands together, knelt in front the feet of the Lord Buddha, and respectfully made a humble bow. She begged: ‘The Most Honored and Noble Being in this World. If there are cause and conditions, may the Most Honored and Noble Being in this World would mercifully receive and accept me. I would like to become a nun and observe the pure precepts for Dharma practice.’ The Lord Buddha acceded to her request. From then onwards, she practiced diligently, and made good progress to eradicate all of her troubles, and was able to attain the fruition of the ‘Arhat’. As she had accumulated numerous merits, she was able to become liberated from the tractional

forces of the cycle of karmic existence, and was able to regain her true freedom.

She became a saint who was the ‘First in Wisdom’ among all the nuns. Her ‘awareness’ was most excellent than all other Dharma practitioners. The Prince heard about the attainment of the Holy Fruit by Sang Lok Mou, and also suddenly realized the importance of this. Hence, he also joined the group of monks within the ‘Sangha’ community of the Lord Buddha. He also practiced very diligently and made significant progress. At the end of the day, he was able to eradicate all of his troubles, and had thus attained the fruition of the ‘Arhat’. His ‘awareness’ was also much better than most of the others.

The monks did not know about the mysteries behind them, and so asked the Lord Buddha: ‘The Most Honored and Noble Being in this World. What are the causes and conditions that the Prince and the Princess were born in royal families? Again, under what causes and conditions that make them to have great faith in the Lord Buddha, that they could leave behind their homes to practice, and were finally able to attain the Holy Fruit of ‘Arhat’? Why were their ‘awarenesses’ so particularly superior to all others?’

The Lord Buddha said to them: ‘These were related to their previous strong aspirations made in their past lives, as well as the results of the continuity of their ‘awarenesses’. All monks and nuns, during the era of ‘Bhadrakalpa’ when the age of a human being was twenty thousand years old, the Teacher for all humans and devas, the Lord Buddha Kasyapa, who was with universal enlightenment and all the Buddha nature, was born. At that time, there was a wealthy man in Sarnath, who was enjoying his happiness with his wife, and both of them have great faith in the Lord Buddha Kasyapa.

The two of them decided: ‘Since we do not have any children, and it is meaningless to have all those wealth with us. We can use these wealth for doing good merits for the Lord Buddha Kasyapa while we are still alive’. After their discussion, they used their own wealth to build a building as their offerings to the Lord Buddha Kasyapa and the monks of the ‘Sangha’ community. Later, they left home and become both monk and nun before the Lord Buddha Kasyapa.

Although they did not attain any Holy Fruits in their lives, but their ‘awarenesses’ had been elevated. Under the guidance of their own ‘awarenesses’, they were able to make their aspirations upon their deaths, ‘May the merits of our almsgivings and becoming monk and nun in this life will enable us to

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be reborn in countless lives, with lots of money and in royal families; and to be reborn at the time when the Lord Buddha Shakyamuni would be in this world so that we could please Him and make Him happy. May we then both leave home to become monk and nun respectively, so as to learn the Buddhist teachings, and finally to attain the fruition of the ‘Arhat.’

The two of them had made such aspirations. On the strength of their aspirations and merits, and when the causes and conditions of these aspirations and merits are ripen, they were reborn into wealthy and royal families. As the ‘awareness’ is the ability in realizing clearly, this ability once arisen will be like a room being lit by bright light, and the darkness of foolishness and ignorance will automatically disappear. Since this “ability of realization would not be extinguished”, this “wakefulness” would arise again even after countless lifetimes, so long as the right causes and conditions were there. Hence, the two of them could decide to leave behind their homes to practice out of their own initiatives, and would naturally be diligent in their practices, and making good progress without any coercions.

On the basis of this, no matter whether one is in adversity or prosperity, whether one is an ordinary person or a Dharma practitioner, if one would want to have more successes than failures, more exultations than dejections, more smoothness than obstacles, one must have to learn how to “enhance one’s own awareness”. This will enable one to take precautions against possible future difficulties, and to have penetrating insights into every moment and opportunity. This will ensure that one’s wishes will come true, and will not fall into dangerous grounds. ….. (To be Continued)

Sufferings, why are they easy to provoke?

Happiness, why are they difficult to come by?

Awareness, why can’t they be nurtured?

Oh! Child! Sufferings come from mistakes which originate from one’s being slacken. When one is in happiness, one would incline to be “wallowing in luxury, pleasure, and arrogant and conceited”. Sufferings would inevitably come. At the time when happiness floods in, please give rise to one’s “wakefulness” so as to eradiate

the hidden roots of our future troubles. Please replace one’s arrogance with the humbleness of hearts, and replace despise with appreciation. Please make use of “self-reflection” to dispute your stupidity. Please be aware of it! Wish you can remember this by heart!

Oh! Child! Happiness comes from luck, which originates from your own accumulated merits. Accumulated merits come from “one’s constantly striving to improve oneself, rectifying one’s own mistakes, and in enhancing one’s awareness”. Happiness will come without inviting, and it will come naturally. When there are sufferings, pleas give rise to one’s “resolute mind”, rectifying one’s own mistakes, and accumulate the merits bits by bits. Try to find the key to happiness that lies hidden within the sufferings. Please be awakened! Wish you can remember this by heart!

Oh! Child! Awareness is not difficult to nurture. When you can righteously and objectively analyze the developmental process of issues in a cool-headed fashion, you will discover that the formations of all kinds of matters and events in this world will revolve around the various orbits of interdependent causes and conditions. When the ability of the “mind” to “experientially understand” can become more penetrating and infiltrating in a more in-depth and meticulous manner, the “awareness” would become more focused, sharp and quick, and will give rise at all fronts. Please come to realize this! Wish you can remember this by heart!

Oh! Child! Wish the Lord Buddha will guide you! And enable you to give rise to the bright intrinsic nature of Enlightenment!

(Note: The newly released book on “The Wisdom in Directing One’s Dharma Practice (1)” has already been published. Its contents include the articles on “The Wisdom in Directing One’s Dharma Practice” from Issues 1 to 10.)

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