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Dharma Talk

Buddhism

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Writer admin Date11 Apr 2006 Read5,192 Comment0

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When one advocates Buddhism, one has already transgressed the Buddhist teachings, because the doctrine of Buddhism is a doctrine that leaves behind the attachment to ‘I.’

The tenets of Buddhism do not reprimand evil or encourage good. Due to the fact that both good and evil are the Buddhadharma, the joys of the heavens and the Pure Land of Ultimate Bliss, as well as by contrast the hellish world of horrendous sufferings, are all the creations of that ‘I.’

It is a universal principle that one gets nothing without first paying the price and success does not come without making effort.

Because everything, as it is, is the Buddha, Buddhism is not taught by establishing fixed regulations and institutions but step by step according to one’s spiritual capacity.

What is referred as ‘mind-only’ in Buddhism— the central philosophy of the Avatamsaka-sutra, meaning that all things that exist in the universe are projections of the mind, that there is nothing that exists apart from the mind, and that the mind is the original essence of the myriads of things—is not the ‘mind-only’ that stands in distinction to ‘materiality only,’ but is instead the ultimate ‘mind-only,’ in which materiality and mentality are nondual.

Emptiness (the self-nature) produces the mind; mind produces human character; character produces conduct.

In the ordinary world, we presume that ‘the two aspects of materiality and mentality’ is a comprehensive designation for everything in the universe, but the true essence of the universe in fact exists separately. In Buddhism, we refer to the dharmakaya that transcends the spirit and the ‘True Person’ who surpasses the soul; hence, our ultimate aim is to realize them. The dharmakaya is the foundation of the physical body, the spirit, and the soul; but human beings of the Saha world are those who keep moving from life to life while exchanging bodies, spirits, and souls that have lost that foundation.

Buddhism is an educational institution that seeks to perfect the sense of ‘I’ for all of humanity. All the various and sundry religions are bridges and curricula that perfect the ‘true I.’

The profound meaning of the Buddhist teachings is a dharma that cannot be represented with words; but because each individual already possesses it, each mind can mutually respond to every other mind, allowing the past and future buddhas successively to pass on the dharma that cannot be taught or learned, given or received.

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