Mahayana, Hinayana, Tantra
Speaker: Master Guangchao
Namo Buddha Sakyamuni, the master. Namo Buddha Sakyamuni, the master. Namo Buddha Sakyamuni, the master. Let go. Hello, everyone. The topic of this lecture tonight is Hinayana, Mahayana, and Esoteric Vehicle. Originally, I was invited by this public propagandist to give a lecture to everyone. Well, a layman said that he would talk about this topic. Well, many people who have learned Tantrism still do not understand Hinayana, Mahayana, and Tantra. These people who didn’t get it right didn’t study hard step by step, and went to practice secret methods in a short while. Then, the teacher who practiced Tantra did not let you learn it step by step, so there is this problem. Well, it is a fact in history that our Buddhism slowly developed into different sects in the process of spreading. Then, developing to today, there is a phenomenon that the Hinayana does not recognize the Mahayana. Well, some views in Mahayana, some scholars, some views do not recognize Tantra. Well, let me talk to you today. When I started to become a monk, I heard a saying, that is, if you become a monk in Mahayana Buddhism, you must not read the Agama Sutra at the beginning. The Agama Sutra specifically talks about the principles of Hinayana Buddhism. So why do you say that? Because, according to the experience of some great masters, if you read the Agama Sutra from the very beginning, it will be difficult for you to accept Mahayana again. I heard this phrase in my first year as a monk. Why is it like this? First of all, we need to understand the process of the Buddha teaching sentient beings in this world. In fact, Buddha, when he first awakened, he didn’t want to preach in the human world. This is recorded in the scriptures of the Hinayana and Hinayana. However, since the Mahayana scriptures say that the Buddha does not want to preach in the human world, they say that the Buddha does preach for the great Bodhisattvas in heaven and other worlds. This is something that is not recorded in the Hinayana classics. Well, because such records circulated, there are various different opinions, which caused the Hinayana to disagree with the Mahayana. So, let’s first talk about the differences between Hinayana and Mahayana. Let’s look at this tantra again. Why can’t I believe in Mahayana after learning the Agama Sutra first? Because, the Agama Sutra is a classic compiled by “Arhats”. The object of the Buddha’s teachings in the human world is people, not Bodhisattvas or some bodhisattvas and Mahasattvas. His entire object is for people. So, speaking of the Dharma in the human world, and the Buddha, it is to talk about cultivation based on people. Because of this, the Buddhadharma that was first passed on and propagated in the human world is the Buddhadharma that belongs to the monks and sanghas. This kind of Buddhism specifically talks about how to practice liberation from birth and death, but does not talk about how to practice the bodhisattva way.
Then, later on, the Buddha, according to Mahayana, not only taught how to practice liberation in the human world, but also taught other Bodhisattvas how to cultivate the Bodhisattva Way. Well, many of these scriptures that teach the Bodhisattva way are not taught in the human world. Why not talk about it in the human world? Because, at that time, many people were not qualified to listen. Ah, the Buddha spoke to some bodhisattvas. Because of this, these scriptures are not circulated in the Bhikshu Sangha. It can be said that if you look at it according to the history of Buddhism, you can find it in the human world. You find that the Buddhist teachings spread in the sangha in the world are dedicated to teaching you how to liberate yourself from birth and death. Well, based on the records of some Mahayana scriptures, it says that Shakyamuni Buddha was born in the Tushita Heaven. He was not an ordinary person, but a Bodhisattva of the tenth stage. Before this Tushita was born in the human world, he was already a bodhisattva of the tenth stage and ready to become a Buddha. However, if according to the classic records of Hinayana. As for the Buddha, he was an ordinary person in Tushita Heaven, without even the first fruit, the second fruit, the third fruit, and the fourth fruit. Because, as for the Buddha, in the human world, what he wants to save is human beings. Therefore, the Buddha must respond as a human being, which is said in Mahayana. This is absolutely different from the teaching of Hinayana. What is Yinghua? Yinghua means teaching the Fa that should be taught at that time according to the needs of sentient beings at that time. Then, what kind of sentient beings were at that time, and what kind of body did he appear to save these sentient beings, so it is called Yinghua. Well, in India at that time, we human beings believed that practice, the highest level of practice is asceticism. in India at the time. Well, what about Shakyamuni Buddha, he wanted to save those arrogant people like us. He, too, had to practice asceticism. As for the asceticism, he must show you all the asceticism that all heretics can do for you people in the world. Let people know that what you can do, I can do too. Then, he tells you that none of this is true. If you didn’t do it, and if you didn’t do it for others to see, you said it was wrong, and if they said you were not capable of doing it, you said it was wrong. People are like this. Therefore, Shakyamuni Buddha can only follow the karma of people, and it must be like that. He then went to practice the Fa of heretics. You can cultivate any law. As for the most advanced method, he can do it even if he cultivates to the point where he is neither thinking nor thinking about heaven. Then, he also did the hardest austerity. After all these are done, I will let you know that what you can do, I can do. Then, let me tell you that yours is wrong. Ah, what about the Buddha, he saves in this way in the human world. However, because of this, in order to save people, the Buddha cannot use his original face and supernatural powers to guide you. why? Because, when, what about Buddha, in other ways, people will think like this. Buddha is a god, he Not a human being. Well, this
What a god can do we humans can’t do. In this way, people can only worship the Buddha desperately, and there is no way for them to cultivate! Ah, the Buddha, to save people, he must be with you in the human body in the human world. Whatever you do, he will do. Well, he did it all. Then, he tells you that I have some practice methods that are right, and you are all wrong. Ah, people will believe it. This thing happened, it really happened, it is the Buddha, when he was practicing asceticism, his five attendants admired him and practiced asceticism together with him. Later, the Buddha gave up practicing asceticism. The five attendants thought that the Buddha had fallen and failed in his practice, so they left him. You see, it is because you did not persist in the ascetic practice that human beings think that you are not good enough. But, the Buddha has done all the asceticism that you human beings can do, and you can’t do it. Now, he gives up. Then, under the bodhi tree, he attained enlightenment. Well, here at the head, this is the Mahayana interpretation. The Hinayana doesn’t say that. The Mahayana explained that the Buddha should transform into a human body and use this method to save. In fact, heaven and man know that our Buddha, he tells you now that I am a Buddha. Ah, so, from the signs you see. Just now I said that the Buddhadharma learned in the human world is because we are human beings. Buddha, use that method to save us. However, for the gods and humans, they see the Buddha in a different way, because there are ways to guide them. Well, people, I don’t know. Ah, then, on the day the Buddha was born, not many people in the world knew about it. Only a man with supernatural powers knows. The man with supernatural powers was blocked from going to see the Buddha. Then, that person passed away. Afterwards, who is the second person who has the ability to know? It is Immortal Ashita. It is recorded in the classics, you have seen it. He said that this child, Prince Siddhartha, came from the Buddha. Oh, he was very sad that he did not have the opportunity to study with Buddha. How many people in the world know? Not many people know. This shows that, in this world, there are many things happening, and all the gods and ghosts know about them, but we human beings “understand” and don’t understand anything. Then, speaking of which, I have seen these Buddhist teachings, and that’s all what the Buddha taught. However, speaking back to the eighty years of Buddha’s life in the human world, this life is so short. Then, in the eyes of heaven and man, it is very short-lived. As for humans and Buddhas, they have saved many people. So, how do Buddhas in the human world save people? If it is for heaven and man, how does the Buddha save people? That’s different. Why do you say it is different? The Buddha is in the human world, he saves people, do you know how he saves people? He is not holding a lecture like we are now, ah, come on, come on. no. Oh, he is a Buddha, how can I say it! Ah, you are biased when you say it is ugly. He specially selects those who can be saved to be saved, do you know?
That is to say, every day, the Buddha observes which sentient beings are there. Those who should be liberated in this life should be rescued first. Why did he do that? Because, he can only save these people first. Then, these people will continue to pass on the Buddhadharma in the future, oh, these people must have this ability to be saved. So, the Buddha specially selects those who can prove fruition to deliver. So, if the Buddha is alive and you are also there, the Buddha will not look down on you. Ah. . . This is a metaphor, because, you just didn’t want to be saved at the time, understand? oh. That is to say, Buddha saves sentient beings in this world in his way, that is to say, according to human beings’ ability to save sentient beings, he uses whatever method should be used to save sentient beings. Then, choose those who are more capable first. In the same way, among heaven and human beings, the Buddha also must choose those capable people to save, it’s all the same. So, what about those people who were saved, those who got saved, what can they be in the human world? Generally, it can only be “Arhat”. Superlatives, oh. These things, Bodhisattvas also have them. However, these bodhisattvas are looked down upon by “arhats”. There is a story in the Mahayana classics. Even when the Buddha is there, Maitreya Bodhisattva also descends into the world. When he was in the human world, he also became a monk with the Buddha, and his Dharma name was Ajita Bhikkhu. Bhikkhu Ajita is the future Buddha, and Maitreya is the title of Bhikkhu. Bhikkhu Ajita, oh. He is the next Buddha, and also a Bodhisattva of the tenth stage or above. However, this next Buddha is in the human world, and is regarded as an ordinary person by the “Arhat”. Why do you see ordinary people? Because, as long as you are in the cycle of birth and death, you will continue to come back to the human world. If you continue to come back to the human world, at least you are no longer an Arhat. Look at it from the point of view of an Arhat, understand? ah so Well, from their point of view, Maitreya Bodhisattva, Maitreya Buddha, oh, he has not yet become a Buddha, and now he is Ajita Bhikkhu. We call him Maitreya Bodhisattva. Everyman. However, in the Mahayana scriptures, it is not said that he is a bodhisattva of the tenth stage. This is the difference in the views of Mahayana and Mahayana. As I said just now, the Buddha came to the world as a response to transformation. That is to say, we human beings must teach in this way. He taught this kind of Buddhism, which is acceptable to people in the human world, and it is the Buddhism learned in this Sangha. Well, if it is to seek the Buddhadharma of the Bodhisattva way, it will be very difficult. Ah, of course it is difficult for people in the world. Difficult, where is the difficulty? The difficulty lies in the root nature, oh, the causes and conditions are not sufficient. why do you say so? It turns out that when a person practices the Bodhisattva way, and practiced the Bodhisattva way life after life, at a certain point, he will inevitably accumulate a lot of merit and karma. Then, for these Bodhisattvas, because of their merits, virtues, merits and conditions, he will definitely get very good results. They are very dignified and have a lot of wealth, but they rarely know how to be human again, and many of them can become heavenly beings. Well, if you want to come back to be a human being, of course there is, it’s not impossible. When you come back to be a human being, you can either be a king or be those great elders. Because of his blessings, understand? In other words, the Buddha saves sentient beings in this world
At that time, some bodhisattvas were also in the human world. But, they are all very wealthy people, either kings, elders, royal families and so on. Well, in heaven, there are many Bodhisattvas there. Well, Buddha, if you want to teach the Dharma door of the bodhisattva way, you must tell that kind of people. So, that kind of people, do they want to cultivate the path of liberation? There is no need to practice the path of liberation. That is to say, when that type of Bodhisattva has cultivated to a certain level of ability, he can save sentient beings everywhere, and he does not need to learn to practice the path of liberation. Ah, Buddha, there is no need to talk to them about these things. For example, if you have read the Vimalakirti Sutra, it talks about the elder Vimalakirti. He is a Bodhisattva, and he, the Buddha, has never taught him the Dharma. So, in this kind of situation, when Shakyamuni Buddha was born, he wanted to teach the dharma on how to get rid of life and death in the human world. Then, when he talks about the Bodhisattva Way, when does he talk about it? According to the Mahayana scriptures, when the Buddha first became enlightened, he taught the Huayan Sutra in the first seven days. . Well, according to the Southern scriptures, when the Buddha first became enlightened, he entered meditation under the bodhi tree for the first seven days. However, Hinayana explained that the Buddha is an out-and-out ordinary person, and he will become a Buddha in that life. This is absolutely wrong. Ah, so, there are several points to this error. The first point is Mahayana. Buddhism admits that Buddha Shakyamuni walked seven steps on the day he was born. After taking seven steps, the Buddha also said a few words. According to the Northern Legend, it said what the Buddha said, the Buddha said “I am the only one in the sky and the world”. Raise your hand if you heard it. However, in the classic records of Theravada, the Buddha did not say this. What did the Buddha talk about? The Buddha said, “This is my last life.” Raise your hand if you heard it. Not many! That is to say, there are some discrepancies between the teaching methods in the southern scriptures and the teaching methods in the northern scriptures. But never mind. Now, let’s study the sentence that Chuan Nan said. Since the Buddha said, on the day of birth, he said, “This is my last life.” According to Theravada Buddhism, when a person tells you, I only have this life and no next life left in this life. According to Theravada, this person is an “arahant”. do you know? The first fruit, the second fruit, and the third fruit dare not say this sentence, but the “Arhat” can confidently say this sentence, “This life is my last life.” The day the Buddha was born, he said this sentence, that is to say, I am an “Arhat”. right? So, this sentence is to tell you that I don’t need to cultivate anymore. “Arhat” does not need to be cultivated, you know? Therefore, it is wrong for Hinayana to say that Buddha is an ordinary person. Simply wrong. Therefore, after the Buddha said that sentence on the day he was born, he never said it again. This sentence is an amazing sentence, you know? A person will never say this sentence in his whole life of practice. Ah, the Buddha stopped speaking after finishing this sentence. As for that person, he has no vision and doesn’t know the meaning of this sentence. Therefore, according to Hinayana, since the Buddha said this, the Buddha will tell you that I am an “Arhat”. As soon as he was born, he said, it explained that the “Arhat” came to reincarnate. In terms of “Arhat”, right? Do you understand? Ah, but Hinayana says that “Arhats” cannot be reincarnated. However, according to Mahayana, once a person is freed from afflictions, he can continue to come to this world to save sentient beings. But, Hinayana says, if you have no worries, you can’t come here. Ah, this is a different view of Mahayana and Hinayana. Ah, let’s talk again. What I want to say is to make everyone clear that there are many different views on Mahayana and Mahayana in our Buddhism. Next, since Shakyamuni Buddha is in this world, if he is an ordinary person, then what is he practicing in this life? According to Hinayana Buddhism, Buddhas and those who practiced with heretics cannot be liberated! Afterwards, the Buddha himself went to practice under the bodhi tree. When the Buddha practiced under the bodhi tree until he reached enlightenment, he did not learn from anyone. At that time, he realized enlightenment by himself. Well, the Dharma says All buddhas must have a wisdom, just realize that they are buddhas by themselves, there is no teacher. Ah, the wisdom of the Buddha’s awakening did not require a teacher to teach it, which is called self-teaching without a teacher. Both the big and small multipliers agree. Well, the Buddha, he attained enlightenment under the bodhi tree without a teacher. If you look at it from the Hinayana point of view, a person who does not have a teacher can attain enlightenment through practice. In Hinayana terms, it is the Pacceka Buddha or Buddha. So, he has this ability, could it be that he cultivated it in this life? How much time does he spend in this life to cultivate? In fact, he just didn’t have many days under the Bodhi tree. He practiced asceticism for six years, and under the bodhi tree for less than six years; not a year, a month at most. So, this shows that the Buddha is not practicing under the bodhi tree. On this point, Mahayana has its own views. Furthermore, before Shakyamuni Buddha practiced under the bodhi tree, he had already completed entering the heaven of neither perception nor non-perception. Have you heard it? What is Non-Thinking, Not Non-Thinking Heaven? It is the sky of the colorless world. Some of you may not understand. When a person has the ability to enter the formless realm, it means that he can leave the desire realm.
Well, it is said in Theravada that, as for the Buddha, before the last moment of enlightenment, demons must be cast down. The devil is in the world of desire, do you know that? The devil has greed and hatred, and if there is hatred, he must be in the world of desire, and it is impossible to be in the realm of form and the realm of formlessness. Before Sakyamuni Buddha sat under the bodhi tree, he already surpassed the realm of color and the realm of formlessness. He can do it all, so the desire world is nothing. Well, but, Hinayana said that Shakyamuni Buddha wanted to cast down demons. None of that is right. Well, let’s see what Mahayana has to say. According to Mahayana Buddhism. When Shakyamuni Buddha came down from Tushita Heaven, the heavenly beings in Tushita Heaven listened to his teachings before he came down. do you know? Ah, he is God there. When he came down, the heavenly beings there came to see him off and sent him to the human world. Well, he came to the world at most eighty years old! Eighty years old is less than a day in Tushitian. do you know? In the eighty years of our human life, we spent less than a day in Tushitian. Both the big and small multipliers agree. so
Well, think about it. If you and we are all celestial beings of the Tushita Heaven, today Shakyamuni Buddha has passed away to the human world. Today is our day, he has gone to the human world. Then eighty years in the human world have passed in a flash, and you and we all think it’s just one day, right? Yeah? Ah, so we are very clear about what Shakyamuni Buddha did on this day. Is it right? How could you not know it! Is it right? That is to say, to some celestial beings, they are very clear about many things, what is it like for the Buddha to come to the human world. However, when you look at it from the perspective of a human being, what is a Buddha? As for the Buddha, Tushita came to the human world and became a human being, ah, so what, how, what. However, the Mahayana scriptures say no. It said that it was Tushita heaven and man respectfully sending the Buddha to the world. Ah, then, the Buddha was born in the human world, and the heavens and humans are very clear. Well, in the Mahayana scriptures, the Buddha continued to speak to the gods and humans in his mother’s womb. Oh, this is a Mahayana saying. Then, Buddha, on the day of birth, who knows. Only the people around his mother know, in the world. But, the three thousand great thousand worlds all know it. They immediately came to celebrate. The classic said, Oh, have you seen it? It was the day when the Buddha was born, and all the gods and humans came to celebrate. Only human beings can’t see anything with blind eyes. What is this indicating? The heavenly beings are very clear that he is the original one, called “Pu Ming Bodhisattva”. That is, Tushita came down from heaven, and this “Universal Ming Bodhisattva” came to save and transform people. So, they all came to celebrate. When they come to celebrate, of course the Buddha is not a little doll who doesn’t understand anything. He knows everything, so he said “I am the only one in the sky and the world”. This shows that he did not tell you people. do you know? When the gods and humans came to celebrate, he said this sentence.
There is no propagating the Dharma. However, according to the Mahayana scriptures, the Buddha speaks for Bodhisattvas and these heavenly beings. This is the Hinayana scriptures, and the views on Buddha are different. Then, based on the difference in views, the Fa we teach must be different. Well, because of this, after the Buddha Nirvana, when the scriptures were compiled, it was difficult to see the scriptures of the Bodhisattva way among the scriptures assembled by “Arhats”. Why, because the human world talks about what people can do with their abilities. So, there is a difference. Then, when the Buddha has reached a certain point in the human world, when some karmic conditions are ripe, the Buddha will continue to teach some Mahayana scriptures. Well, when the Buddha was teaching the Mahayana scriptures, you should pay attention when you read the scriptures in the future. Whenever he talks about the Mahayana scriptures, he will have audiences listening to him. When the Buddha taught the Dharma, it was recorded, where did he speak, and who was the audience who came to listen to it. When the Buddha taught the scriptures specifically for those great Bodhisattvas, there are no monks. why? Because it is not in the world. So, these classic human beings can’t hear it. Then, people in the world can’t hear it, so where does it come from? The Mahayana scriptures say that the Mahayana scriptures are sent back from heaven to the human world. The Dragon Palace is also one of the gods, and it is this kind that is passed back to the world. Well, because of this, those who study the history of Buddhist studies disagree. He said, I don’t accept things that aren’t from the human world, and you made them up. Well, when it comes to this point. Then, let’s look at Tantric Buddhism again. As for Tantric Buddhism, when did it spread? I just said that the Mahayana classics were not spread in the human world at the beginning, it’s not that they didn’t exist, ah, it’s rare in the human world. Well, this tantra is even worse. In Tantric Buddhism, you told me it was a secret from the very beginning. It’s harder to keep secrets, you know? Well, it is said that Tantrism was passed on to a king when the Buddha was alive, and the king who was at home did not become a monk. Then, it was passed on to a king while the Buddha was alive. Then, from there, it was passed on slowly, and it was passed on in this way. Well, it has been transmitted in this way, and there is no source, and there is no source in history to prove it. These are from a historical point of view. Then, let’s look back at our views on Buddhism. In Hinayana Buddhism, what is it mainly about? Speaking of “suffering, emptiness, impermanence, and no self”, it tells you that this world is suffering. Why “bitter”? Because “impermanence” changes, it is uncomfortable, and it is “suffering” because of discomfort. Because of “bitterness” and discomfort, there is no “I”. Ah, there is no “I”, no self, it is “empty”. This is how it is described. why would you say so? Why did the Buddha say this? Because people in the world are obsessed with whether everything they see is real or real. Yes, attachments, I am in the cycle of life and death. So, the Buddha told you that this world is impermanent, uncomfortable and suffering, and wants you to leave. Therefore, the entire Buddhist teaching in the human world is to teach people to leave this human body quickly, to be liberated from this human body quickly. If it is based on this mundane law, the Buddha will teach you how to keep your human body and not degenerate. I will teach you to observe the five precepts and the ten virtues. Then, if you want to get rid of it, he said that you should try to get rid of this human body as soon as possible. Therefore, in the entire Hinayana Buddhism, what you can hear is a kind of renunciation, renunciation from this world. Then, if you are able to practice and realize Nirvana. However, if it is in the Mahayana classics, it is not. It is said in the Mahayana scriptures that not only do you have to leave, but you also have to come back. He also said, what do you want to worry about? It is called Bodhicitta. In front of generating Bodhicitta, it says that you should generate great compassion. Seeing that sentient beings are deluded and suffering, you should generate compassion. However, in Hinayana, it is purely aimed at the environment in which one lives, the body and mind. What is the environment? It is the environment of the six faculties. In other words, Hinayana Buddhism is a Buddhist teaching aimed at human beings who are confused in the environment of the six sense organs.
Then, when it comes to those Bodhisattvas who have Taoism and practice, they are not like us ordinary people, people in the world are confused in the rings of the six sense organs.
territory. Why? Because they can change with supernatural powers. Those bodhisattvas, he has the ability to know the realm beyond the six senses of your human beings. He will not be attached. You are very happy to see a piece of gold, gold is nothing to him, as soon as I turn gold into excrement, it will be fine, right? This is the case in his realm, so he will not have what you people are greedy and fond of. That is to say, for that bodhisattva, he will not tell you “Oh, this quick gold, don’t be attached to it, don’t be greedy!”, there is no such thing, understand? why? Because he has supernatural powers to change things that he can change. Where did he ask you for these things? Therefore, for bodhisattvas, the Buddha did not teach you to escape from the realm of delusion of the six sense organs. Oh, not like that. However, on the contrary, I will tell you how to change and apply the six faculties. Then, how to enter this world and save these sentient beings. This is a very different paradigm. Therefore, we should not listen to one-sided words, that is, to listen to those masters who only learn Hinayana Buddhism, ah so so so so. What they say is a certain part of Buddhism according to Mahayana. If it is biased, it is called small. Of course, many of them disagree with learning Hinayana classics. As a matter of fact, we don’t have to go too far. We use the joy of the five desires in the human world to say that there are some heretics in Buddhism, and they learn to practice Wutongxian, some of them have supernatural powers and can enter deep samadhi. Just this kind of heretics, he doesn’t pay attention to the gold in our world, kings, and thrones. Do you agree? Yes or no? Many heretics have this ability to practice supernatural powers. He has magical powers, he sees what you are doing. So, for this kind of sentient beings with supernatural powers, he has a different view of the things you long for in the human world. Well, there are different realms of supernatural powers, different levels. The lower-level ones look a little worse. The higher the sentient beings with supernatural powers, seeing many things in the human world, they are nothing at all, the human world. It’s fine if we just talk about Tushita Heaven. The Buddha described it this way in the scriptures. The heavenly beings in the sky look at your beautiful women in the world. There is a scripture that describes it like this. One of the Buddha’s cousins is called Nanda, and Nanda’s wife She is very beautiful, her name is Sun Daluo, and she is called Sun Daluo. I don’t quite remember the name, it seems to be Sun Daluo. Sun Daluo is very beautiful, then, the Buddha wants to save Nanda and ask Nanda to become a monk, but Nanda is unwilling to become a monk. Because his wife is so beautiful. So, what should we do? As for the Buddha, one day there will be an opportunity, so let him see it with supernatural powers. Well, let him go to heaven to see. When he saw that the celestial girl was very beautiful, the Buddha asked him, hey, how does the celestial girl compare to your wife? He said, my wife is like a monkey. Ah. . . You see, if this is the case, the angels in the Trayastrim Heaven look at the beauties in our world like monkeys. How could he be so begging for the beauties in your world? right? The higher heavens are even more so. So, many of the things we are attached to in the human world, there will be a certain type of sentient beings that they look down upon. They don’t have to fix those things anymore. In other words, the Dharma taught by the Buddha in the human world is something that we humans are obsessed with and confused. Then how do you get rid of Buddhism, how do you get rid of the delusion of human beings. This is the lowest level of liberation. If you go any lower, there is no way to escape, so it is said that the human world is the lowest level of liberation. Understand? If you go up as an “arahant”, compared with Bodhisattvas of the first, second, and tenth levels, the method of liberation is the lowest, and it can only be as low as the human world. Understand? In other words, the Buddha Fa in the human world is very tiny. However, in Mahayana it is described that they are small enough not to be large enough. This is in the Mahayana scriptures, every time the scriptures describe it is very broad, the realm is very vast. Those are the realms of Bodhisattvas! Therefore, when we read these scriptures, we pay attention to the target of the Buddha’s lectures. When he talks to people in the human world, most of them teach you how to get rid of people’s confusion. And this kind of Dharma is in the hands of the Sangha, the “Arhats”, and is handed down by them. If it is about the teachings of those Bodhisattvas with vast realms, they will not be heard in the Sangha in the human world. Therefore, it has been caused that these Buddhist teachings are not considered to be taught by the Buddha. So, let’s look at this Tantra again. Many people who have learned Tantrism also say that Tantrism is not taught by the Buddha. As for those who have studied the Lesser Sutras, they say that the Mahayana Sutras were not taught by the Buddha. . This is in the Mahayana scriptures, every time the scriptures describe it is very broad, the realm is very vast. Those are the realms of Bodhisattvas! Therefore, when we read these scriptures, we pay attention to the target of the Buddha’s lectures. When he talks to people in the human world, most of them teach you how to get rid of people’s confusion. And this kind of Dharma is in the hands of the Sangha, the “Arhats”, and is handed down by them. If it is about the teachings of those Bodhisattvas with vast realms, they will not be heard in the Sangha in the human world. Therefore, it has been caused that these Buddhist teachings are not considered to be taught by the Buddha. So, let’s look at this Tantra again. Many people who have learned Tantrism also say that Tantrism is not taught by the Buddha. As for those who have studied the Lesser Sutras, they say that the Mahayana Sutras were not taught by the Buddha. . This is in the Mahayana scriptures, every time the scriptures describe it is very broad, the realm is very vast. Those are the realms of Bodhisattvas! Therefore, when we read these scriptures, we pay attention to the target of the Buddha’s lectures. When he talks to people in the human world, most of them teach you how to get rid of people’s confusion. And this kind of Dharma is in the hands of the Sangha, the “Arhats”, and is handed down by them. If it is about the teachings of those Bodhisattvas with vast realms, they will not be heard in the Sangha in the human world. Therefore, it has been caused that these Buddhist teachings are not considered to be taught by the Buddha. So, let’s look at this Tantra again. Many people who have learned Tantrism also say that Tantrism is not taught by the Buddha. As for those who have studied the Lesser Sutras, they say that the Mahayana Sutras were not taught by the Buddha.
Well, often, after he starts to learn Hinayana, he is sure that it is not taught by the Buddha, so he doesn’t want to read it, and he has no way to know. The same thing, those who have learned some Mahayana Buddhism, if they have not been in touch with Tantra, they will also say that Tantra is not taught by the Buddha. Why is that so? Because, there are many practices in Tantric Buddhism. According to the principles of Tantric Buddhism, their Buddhist principles, everything in this world, no matter whether you are good or bad, how human beings think it is good? There are ways to use these things for repair. Its teaching method is like this. It does not say that this side is absolutely good and that side is absolutely bad. He can use whatever you think is bad to repair. Greed, hatred, ignorance, dirty things, bones, blood, whatever. It is the starting point and point of view of Tantric Buddhism to practice. Well, because of this, the Dharma in Tantric Buddhism, for some people who have a clear distinction between good and evil, they see a lot of bad dharmas, evil dharmas, and they say I don’t want it. He said I don’t believe this is Buddhism. Well, Buddha is teaching, as I said just now, because we human beings are obsessed with the realm of the six sense organs, what we human beings see is confused in it. The Buddha will tell you that these are not good, and that is good, and teach you not to be in it, but to be obsessed with it. Actually, it’s not that one thing is good and that one is not good. It is because we are obsessed and obsessed inside. Well, in this tantra
Well, it goes a step further and tells you, the so-called good and bad, it says everything is good. It says that you should regard all these things as good and nothing bad, and cultivate accordingly. What kind of realm is this? This is actually the realm of a Bodhisattva. In the realm of Bodhisattvas, there are no so-called bad people, good people, good or bad things, nothing at all. His whole heart is to benefit all living beings and the world. He can try to use everything to benefit all beings, and he is the most comfortable and brilliant Bodhisattva. Ah, then, this Tantra is based on this starting point and this principle to practice. Therefore, in the portraits of Buddhas and Bodhisattvas in Tantra, there are all kinds of embarrassing ones, ugly ones, vicious ones, and lustful ones. There are also those who are covered with gold, silver and jewels, bones, and dead bodies, all of which come. They can be used for anything, this is the realm of a bodhisattva. However, let’s go back and look at ourselves. Now, I don’t know whether you are studying Hinayana, Mahayana, or Tantra? When you come into contact with this type of Buddhism, you should make your own judgment. That is to say, what about me, now, what am I cultivating? So what is my purpose? Just what exactly am I cultivating now? Is it suitable for my purpose? Suppose, you are a person of Bodhisattva nature, you will hear Mahayana scriptures, according to Mahayana Buddhism, those Mahayana people will shed tears when they hear Mahayana scriptures, and the pores on their bodies will stand up. do you know? Ah, these people are more destined to this classic. He had this reaction. If you are a person with Mahayana roots, you will be very dissatisfied after learning Hinayana Buddhism. As for me, I used to be like this too. I saw some classics, oops, this is not what I want to learn, I am not interested. Later, in order to do things and teach the Fa, you have to learn everything, and there is no way. Ah. . . why? Because there are some things I don’t feel I need to be like that. This is where your wisdom, your willpower, and your confidence are. Then, you can start from there to cultivate. So, let me say now that I don’t know how far you have cultivated, what is your root nature, and what is your purpose? Well, don’t because,
If you go to a certain place to learn the principles of Buddhism in that place, you will think that this is right, and others are wrong. Not necessarily, now I’m talking about the Mahayana and the Hinayana and Tantra, and I’m saying that the other party is wrong. Then how do you know what you are going to do? Then you have to watch it. I am now my purpose in this life to do what. You say, oh, I am like a little red dot on the earth, huh. . . Oh, the little wax gourd is nothing special, and I don’t have that kind of heart. Oh, I just want to be a good person! Well, if you have this kind of mentality, you just think that it is enough for me to be a good person in this life. I advise you not to learn Tantra, absolutely not. why? Because in Tantric Buddhism, it is a bodhisattva, and it comes from the cultivation method of a very high-level bodhisattva. Not ordinary, it can be used for anything, you see. Oh, it’s very advanced. Then if you say that I just need to be an ordinary person, ah, just don’t degenerate. You have entered tantra, you are bad. why? Many things stipulate that you have to do what you want to accomplish, and you can’t do it. So, if you only want to do that, Buddhism means that you only seek the good dharma of human beings and gods. It is neither Hinayana, nor Mahayana, nor Tantric Vehicle, but the fourth vehicle—Human and Heavenly Vehicles. But if you really want to practice, the most basic thing to do is Ask for wisdom, seek liberation. Then, seeking wisdom and liberation depends on your heart, whether you are doing it for yourself, for everyone, or whatever. Then if you think, alas, people like me are incapable, I have no way to save people, just save myself! In that case, let me tell you, you only need to learn Hinayana Buddhism, and don’t learn too much. why? You are wasting your life wasting your time. Well, if you learn enough from yourself and cultivate well, that’s enough for you to cultivate. Ah, what if, you say that I am determined to practice the Bodhisattva way, ah, then, you can start to get in touch with some Mahayana Buddhism. However, practicing the bodhisattva way is not an easy task! Don’t tell you to do it. When you start learning, you will repeat it over and over again. How do you say repeatedly? Suddenly he said yes, and suddenly he said no, many people are like this. Then, someone needs to push from behind. This lazy Bodhisattva! What is a Bodhisattva? In Mahayana Buddhism, it is said that if you want to be a Bodhisattva, the first condition is that you must feel the suffering in the world, and you must know that you must leave this world. This first prerequisite. Then, the second condition is that you are willing to be with the suffering beings. Obviously you want to leave, but you are willing to be with the suffering beings, so you make a vow to save sentient beings. Then with this vow, your result is that you must make the vow to become a Buddha. To fulfill the abilities of previous Buddhas, only with those abilities can I save sentient beings. That is to say, to initiate renunciation, great compassion, and bodhicitta is the heart of enlightenment. Well, if you don’t have these three kinds of heart, then you shouldn’t practice Mahayana. why? Because Mahayana has traveled a long way, and it is very hard work. If you can’t stand it even a little bit, then it’s better not to. Then why do you want to give up a little bit? It is our afflictions and habitual tendencies. We have many afflictions of greed, hatred and ignorance that play tricks on you all day long. Everyone sitting here has it, including me too. These troubles call you this and that all day long. Then, you react with the afflictions and complete your life. Everyone is like this, no one is not. After you learn the Dharma, you have to fight against yourself and your own afflictions. Anxiety says you want this, you say no, I want that. Ah, just go against it. Troubles call you this and that all day long. Then, you react with the afflictions and complete your life. Everyone is like this, no one is not. After you learn the Dharma, you have to fight against yourself and your own afflictions. Anxiety says you want this, you say no, I want that. Ah, just go against it. Troubles call you this and that all day long. Then, you react with the afflictions and complete your life. Everyone is like this, no one is not. After you learn the Dharma, you have to fight against yourself and your own afflictions. Anxiety says you want this, you say no, I want that. Ah, just go against it.
If you fight against it, if you don’t have a very strong heart, always be vigilant against yourself. If you accept troubles in no time, you will give up. What kind of heart is this? I use a very simple example, during the SARS case, many people threw civet cats out. Do you have? He was very happy when raising it, ah, raising it, ah, I heard that it is contagious, ah, I don’t want to throw it away. But what about the SARS case At that time, when those parents, or children, were infected with SARS in the hospital, after the SARS infectious disease, the family members would try to take care of him and hope that he would recover. This is to have that kind of heart. Then, to cultivate the Bodhisattva way, you must have this kind of heart. I often think in my heart, what about me, what can I give to sentient beings, and what should I strive for to give to sentient beings. Parents in the world have this kind of heart. What he thinks in his mind every day will never be forgotten. Do you think so? Parents will not forget this matter, and he will never forget it every day. It is how to take care of my children, how to earn more money for them, and how to make him happy. Well, if you say that I want to practice the Mahayana and practice the Bodhisattva way, you need to know whether your heart is like this. Don’t say oh today I aroused the bodhicitta, I want to renounce, what am I doing, after that, it will not be like this tomorrow. It’s just that he doesn’t have it every day, you know? do you understand what I’m talking about? But, a parent, he has the heart to take care of his children, he has it every day, he doesn’t have to see anything, his heart is there. He has that heart over there. Well, if you say that you want to practice the bodhisattva way and practice the Mahayana, you must first be firm, and I will build up this heart first. This is very important. Otherwise, it will be very hard for you to practice the Bodhisattva way! If you suffer, others will suffer too. That is to say, the great compassion and renunciation must be established, and the phenomenon of establishing it is what you think about every day, how to benefit sentient beings. In this way, you are qualified to say that I want to practice the Bodhisattva way and practice Mahayana. If you have such a heart, it doesn’t matter whether you can do it or not. You end up doing it. Ah, that is to say, if you want to cultivate Mahayana, you must be like this. Now many of you here have practiced and learned Tantra. He said that I practice tantra, and tantra is a greater vehicle in Mahayana. If this is the case, you should have that kind of heart even more. That is to say, one is that the Dharma door itself has Hinayana and Hinayana teachings, and the minds of people who learn it also vary in size. Let’s get down to it. If you want to practice esoteric methods, you need to have that kind of heart when you teach Mahayana, that is, a heart of compassion. However, if you want to practice esoteric methods, you need a kind of heart, and this kind of heart is even more difficult. what heart? It is everything in the world, you have to be very clear that it is very sacred, and it is so in secret law. That is to say, most of us think that the Saha world is not good, and what should I cultivate to achieve something better?
Paradise, what a solemn world I want. In the esoteric practice, you have to look at it, no matter what world is good, all of these are very beautiful and wonderful. do you know? This is the place where the tantra is supreme. Because he sees that some are beautiful and good, and he can use them, use them, and use them, and there is no so-called fault in them. Ah, this kind of heart is even more difficult. Therefore, esoteric Dharma is more superior than general Mahayana Dharma. Well, if that’s the case, if he practices esoteric methods, he doesn’t need to say what if I want to become a monk, he can practice even if he becomes a monk at home. But, very few people can do it. Oh, that’s what fewer people can do. Let’s continue, we just talked about the issue of motivation. Next, I will talk to you about the issue of opinions. That is to say, because, in the process of learning Buddhism, unless you have good roots in previous lives, otherwise, we never know how to learn slowly. In fact, as for the good roots of past lives, you can do it yourself, you can do it yourself, you can do it yourself. Since we are going to learn, we have to figure out the principles of Buddhism we have learned. There are some differences in the teachings of Hinayana and Tantric Buddhism. I just said that Hinayana Buddhism is established in the human world and taught for human beings. What about that person who confuses the world, what does he use to confuse? Use this six roots to confuse. Therefore, the Hinayana Buddhism teaches the Dharma around the realm of the six sense organs. So what can the Dharma told you in the realm of the six sense organs only say? I can only tell you that this world is suffering, empty, impermanent, and selfless. Then, what if it is about the Dharma of Mahayana Bodhisattva? It tells you that besides the world you know, there are other worlds of Bodhisattvas that you need to know. In Hinayana Buddhism, this matter is absolutely not discussed, and it is purely based on what the six faculties of the people see. However, in Mahayana, you need to recognize that there are different bodhisattvas and different realms. Well, there are different Buddhist teachings. For example, suppose you are one of the Four Heavenly Kings. Have you heard of the Four Heavenly Kings, oh. In his realm, he commanded the gods, dragons and eight tribes of ghosts and gods. Well, they all have supernatural powers, everyone has supernatural powers. It’s just that the supernatural powers are different. They can also change many things. Then, from the standpoint of Mahayana Buddhism, the Four Heavenly Kings are a bodhisattva. From the Hinayana standpoint, the Four Heavenly Kings are ordinary beings. On the day the Buddha was born, the Four Heavenly Kings came to celebrate. Well, they look at them, ah, because they were said to be Bodhisattvas just now. The reason why he has these blessings and karma to lead these gods, dragons and eight tribes is that he is an incredible Bodhisattva, with incredible blessings. So, in his heart, he has the heart of a Bodhisattva, oh, he must want to benefit sentient beings. This kind of so-called suffering, emptiness, impermanence, and no-self in the human world, in his view, “sua sua xui” in Cantonese is nothing, you know? because
Because he has another realm and sees other things. What about higher-level heavenly beings, higher-level Bodhisattvas? , able to see other worlds. He just knows, what about things in the human world, like what do we human beings look at? People look at the worms in the dunghill, they don’t even want to look at them, right? Who is interested in studying the worms in the manure pile, it’s boring. So, for these Bodhisattvas, Bodhisattvas whose realm is higher than human beings, your human Buddhadharma is nothing. What is the Dharma they are talking about? How to adapt, how to change to save sentient beings. Then will all sentient beings be impermanent if they transform, transform, and save them? It’s changing too, right? Well, we are also changing within impermanence. Well, they are striving for those abilities. Well, in terms of Buddhism, we humans do not have these abilities. Why not? It is the boundary barrier that is confused by us. So, what about this obstacle, Buddhism says, when you die, oh, when we die, when we get rid of this body and mind, he will change into a bardo body, called Zhongyou. This bardo body automatically has supernatural powers. Why does he automatically have supernatural powers? In Buddhism, it is said that the bardo body will automatically have supernatural powers without cultivation. What is the reason? The reason is that before he transformed into the bardo body, he was still attached to the use of this body. Do you understand what I’m saying? Because, you have been attached to the body and mind, the eyes, and the ears all day long, and you can’t do anything. Then, you think I don’t want this body and give up. When he is freed from the bardo, he will not be bound by the body at that time, and he will naturally have supernatural powers. Therefore, a small person who has not cultivated anything and is an ordinary person who becomes a bardo body after death will naturally have supernatural powers. It’s like, you are in a dream, you have a dream, dream that I fly, what about me. Have you ever dreamed of flying and raised your hand. Ah. . . There’s none? There must be. This is you in a dream, you are not bound by your body. Oh, use this analogy. Well, his bardo body is not restrained, so he is more free than our human self. However, often, ordinary people are in the bardo state, and they are attached. He is obsessed with everything in his past, and he always wants to get it back, that is, he wants to continue living. He went to reincarnate again. Well, for these bodhisattvas, bodhisattvas with supernatural powers, he can see how you humans come and go, he can see. He will no longer be obsessed or attached like you are. right? So, from his point of view, how should I change, how should I save sentient beings, and save sentient beings more freely. These laws they cultivated. From the point of view of Buddhism, what does he want to get rid of? It is to relieve the troubles of ordinary people. Therefore, according to Buddhism, those “Arhats” practice only to get rid of their own afflictions and obstacles of attachment. But, to Bodhisattva Well, he is not. What does the Bodhisattva want to solve? Obstacles of the realm he knew. It’s called “knowledge”. He was hindered by various realms. He cannot go beyond higher realms, he wants to break these realms. He didn’t mean that I’m going to “suffer”, “impermanence”, I want to leave, no. Why not? Because his original intention was not. As I said just now, when the SARS case happened, the family members really wanted to visit their relatives in the hospital, right? He’s not leaving. Then, the Bodhisattva did not set his mind to escape from this world from the very beginning. He knows that the world is suffering, but he still has to help sentient beings. Because of this kind of heart, he has nothing to say, alas, impermanence, I leave, I don’t want it anymore. Not like this. Then, when we have this heart, I don’t want the suffering and impermanence in this world. right? Is this correct? It is correct when you are confused. None of this is true when you’re not deluding. why? As I just said, the Dharma in the human world is a Dharma taught to confuse the six sense organs. understand? Oh, you confuse these real things, and the Buddha even talked about these sufferings, emptiness, impermanence, and selflessness, and told you to come out. When you are no longer deluded that he is real, where is anything good to come out of? So, all those Bodhisattvas are like this. He is not confused, it is true, he sees how I am going to change it, how to apply it. So, for these bodhisattvas, how do they cultivate this mind, how do they apply changes to save sentient beings. Just how to broaden his mind and realm, this is the method that Bodhisattvas want to practice. However, if you want to practice this method, you need someone to teach it, and someone to learn it! Well, what about you, if you say that I am determined to practice the Bodhisattva way and save sentient beings. You have to learn, know, and seek these dharmas. Don’t say, I just stay at home, and I make up my mind every day, and I want to save sentient beings. . . Oh, and then, let me ask you, I’m sorry I can’t do this, I’m sorry I can’t do that. I often say the same thing! Ah. . . Those people came to me and said sorry, oh, I can’t help it. There’s really no way, right? But, there is no way, if you really send The heart wants to practice the bodhisattva way. No way, you have to find a way. You have to practice and study. I can’t do it now, but I will do it in the future. Ah, to do it with such a heart. In this way, if you have this kind of motivation, you will be truly diligent when you practice the Bodhisattva way. Otherwise, I call it a lazy Bodhisattva. Seven days a week, six days of work, he is just a Bodhisattva for one day a week. Ah. . . I talked about this view just now, that is to say, if a person truly aspires to practice the Bodhisattva way, his view is not right. . . How to overcome troubles. However, how to use his heart. It is from here to repair. However, from the point of view of Tantric Buddhism, Tantric Buddhism is a higher-level bodhisattva. As I said just now, it is a higher-level view. What he said, he said that your greed, anger, ignorance, good or bad, can be used, and you can save all living beings. It depends on how you apply it. Unlikely, when we are studying Buddhism, such greed, hatred and ignorance are not good, so I don’t want them anymore. He has no such heart. So, if you want to start from that point, how do you look at the world? Just said, you practice the Bodhisattva way, not “how to leave
Worry”, but “how to use your heart”. So, how to use the heart? There are different opinions. In the view of Esoteric Buddhism, he wants you to establish a point of view. He said that if you practice the Bodhisattva way, there are two ways. He said, one is that you view the practice of Bodhisattva from the perspective of an ordinary person. Dao, oh come and learn. One is to practice the bodhisattva path from the perspective of becoming a Buddha. This is the view of Tantra. The biggest difference here is that he is also practicing the Bodhisattva way. However, Tantra tells you that you should stop looking at the world from the perspective of an ordinary person like you used to, and you should look at the world from the perspective of a Buddha. So, what is the Buddha’s view? do you know? The Buddha’s view is that I am the Buddha. Therefore, Tantra says, if you want to cultivate, I will be a Buddha. Do you understand the metaphor? What is this called in Tantra? It’s called “Buddha slowness”. He’s not arrogant, you know that? He said, if you practice continuously, you are a Buddha, and now I want to do the work of a Buddha. I think this world is the world that Buddha manifests. I am doing very perfect things in the Buddha’s world, and everything is perfect, so I will try my best to be in the Buddha’s cause. This is another angle. That is to say, in Esoteric Buddhism, he said that his Bodhisattva path is cultivated from the perspective of “attainment status”. Then in the Mahayana, we look at the Bodhisattva way from the perspective of “cause and position”. The same is how to do things that benefit sentient beings. One is to think that I can’t do it, and then I will do it. One is I can do it, I will do it. is completely different. So, if a person truly grasps the principles of Tantra, Tantra is a very excellent practice. That is to say, if you are a person who has cultivated very well and you see Guanyin Bodhisattva or Ksitigarbha Bodhisattva, you just think, I want to be like him. Then, when I see you, I treat you as if I am Guanyin Bodhisattva. Understand? Ah, to do things like that. However, it does not mean, oh, I beg Guanyin Bodhisattva to help you! Sorry, heh. . . He’s not like that, you know? We need different perspectives to practice the bodhisattva path. So, that’s about it for today.
wishes to use this merit to adorn the pure land of the Buddha,
to repay the fourfold kindness, and to relieve the suffering of the three paths.
If anyone has seen and heard it, they will all arouse the bodhicitta, complete
this karma body, and realize the fruit of bliss together!
Guangche Wulun Meditation Academy
May all beings be happy