Lake of Lotus (20) - The Application of Wisdom-The Wisdom in D

By Vajra Acharya Pema Lhadren
Translated by Amy W.F. Chow

The Wisdom in Directing
Ones Dharma Practice (20)
Excerpt of Last Issue
The 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 ones 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 ones
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 effcient 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 ones 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 Ones 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 ones
own strengths and weaknesses; and then
through various skillful arrangements, try
to complement and make use of ones
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
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 ones 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 refne and improve
ones plans by making reference to the
principles for the usages and wastages
of time. This is a major direction in the
selecting, eliminating and refning process
of ones 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 ones
lifetime, and if ones 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 Buddhas Pure Land
within this lifetime, then you would have
had greater fexibility 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 ones
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 frst
and to know about the three essential
factors in the application of Buddhist
teaching in our Daily Living ..
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 ones 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
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 ones own foundation,
one of the best methods is to merge ones
own Dharma practices into ones daily
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living so as to ensure ones 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 ones 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 Ones
Daily Living (1) -- Linking up by the
Main Theme, and Getting Through the
Sequences of Events: How can the
planning of time in ones 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
ones 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 ones
Dharma practices in ones 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 ones 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 ones 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 ones 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 Ones Mentality
for Ones Dharma Practice: While practicing
the Dharma during the undulated waves of
daily living, one can hardly sustain ones
meditational power and the degree of the
steadiness of ones Dharma practice by
relying solely on Emptiness. In order to be
able to continuously enhance and elevate
ones Dharma practice in daily living,
one must have to adopt Emptiness as
the unchanging and everlasting cardinal
mentality. One further needs to fexibly
make use of the three main essential
points of ones Dharma practice in daily
living so as to train ones own mind in
addressing the problems of ones daily
living, as well as to transform ones
emotions and feelings in becoming the
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driving force for ones 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 ones 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
ones Cardinal Mentality and also for
the Three Essential Factors within ones
mind, one should at the same time follow
the criteria for ones 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 ones role; 2) to remain calm; 3) to
analyze accurately; 4) to act within ones
own capacities this can be regarded
as the time planning for ones Dharma
practice during adversities; 5) to take
advantage of the different circumstances;
6) to learn from ones own experiences;
and 7) to elevate ones 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
ones 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 ones retributions due to ones past
bad deeds. If one does not remain calm,
wait for the right opportunity, and plan
appropriately, it would be diffcult 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 diffculties 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
diffcult matter to achieve. Since it is all
that diffcult, 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 ones 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 Ones Lessons from
Past Experiences: Failure is not necessarily
a miserable thing. It can only be said as a
blueprint which refects on a series of merits
and weaknesses. If one can learn ones
lessons well from past experiences in fnding
out the reasons for ones failures, as well
as the personal behavioral formulae that
led to such failures, ones 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 ones 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 ones
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 ones sense of
direction, and to easily lose oneself in ones
own ego. As such, one would not be able
to fnd 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 ones 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 Ones
Awareness
Many a times the formation of ones mistakes and
failures are due to the inadequacy of ones own
awareness. The biggest drawback was ones own
failure lied in not being aware of what and where had
gone wrong in ones own behavioral formulae. This
would result in ones repeating, or even expanding, of
ones mistakes and failures endlessly. Being faulty or
carelessness for a short while is not the main cause
for ones mistakes and failures. The main and real
cause is the existence of deviations and defects in
both the consciousness and the subconscious of
ones 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 fnd 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 ones
awareness is not only to elevate ones attentiveness,
such that the frequency of ones making mistakes
due to carelessness would be reduced, but the more
important aspect is whether to have the ability for ones
self-refection, for observing the minute details, and
to carefully fnd out the deviations and defects in ones
own behavioral formulae.
Due to the inadequacy of ones awareness, one
would not be able to become aware of the defects
in ones 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, ones 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 ones awareness and
the mental confusion of ones mind. In other words,
if one can enhance ones awareness in knowing
the defects of ones own behavioral formulae and
then repair them, one would be able to let ones
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 ones
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 ones 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 ones life, more exultation than
dejection, and more smoothness than obstacles,
then one must have to learn how to enhance ones
awareness. What will be the outcome if one does
not learn to enhance ones 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 flled 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 flled 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 ones best
to enhance ones awareness to an extremely high
level. One would duck whenever there are dangers,
and will try to avoid whenever there are diffculties.
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 ones diffculties, one would be able to correct
many of ones numerous mistakes in the past. In this
way, one would also sow the seeds for ones future
success. Not only will one be able to deal with ones
misfortunes, this can also nurture ones 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 frst 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 ones awareness,
one would defnitely be full of proactive meanings and
would leap forward.
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Hence, Dharma practice is the training of ones
clarity and perceptive power of the mind, in
making the mind to be aware of whether there are
any deviations or defects in ones own behavioral
formulae. With this kind of awareness, one would
then rectify ones 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 ones awareness in order to know if there are
any deviations and defects in ones 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 ones 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 ones own behavioral
formulae usually come from the following:
1. Objectives are not clear, leading to ones
formulae to become aimless and be easily
mistaken;
2. Motives consist of a lot of greed, hatred and
ignorance, leading to the structure of ones
formulae to become deviated from the right orbit;
3. Sequences are confusing and interfering
with each other, and with too many impurities,
leading to ones formulae to go in circles when in
operation, and thus meet with many obstacles.
A qualifed 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, diffculties 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 fexibility,
depth, meticulousness and comprehensiveness.
When one nurtures it, one should pay attention to the
following points:
1. The characteristics of a high degree of
fexibility are that one would be swift and
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sharp and quick in ones responses, such that
one would have to rely upon ones 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 infltration 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 ones death. He will have to supplement
his trainings for his disciples with concrete
examples, until the depth of ones 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 ones 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 ones
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 ones
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 fnd 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 ones 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 fnd 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
confdence in facing the diffcult 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 ones training is
more comprehensive and in-depth, the degree of
ones 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
diffcult 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 profciency
in ones 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 ones position within the religion. It simply has to
depend on ones own degree of realization on the
Buddhist teachings.
The degree of ones ability in realization can hardly
be shown on the face. It must have to be shown
from ones 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 benefts, 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 diffculties 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 ones 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 fngers. Instead of exhausting all of ones
efforts in order to have a better day, it would be wise
to enhance and enlighten ones own awareness.
The real meaning of life is to fnd a true way out
during ones lifetime, so as to have the ability to
elevate ones life, and to receive those related
proper trainings in providing adequate protections
for oneself. One would then move along an orbit
leading upwards towards ones 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
ones 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 fght. 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 fghting 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 fnd 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 fghting against each other. The birth of
a boy and a girl implied that there would be peace.
Both sides could stop the fght, 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: Im 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 fx 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 fxed 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: Im
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
signifcant 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 fnally 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 fnally 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 ones own awareness.
This will enable one to take precautions against possible
future diffculties, and to have penetrating insights
into every moment and opportunity. This will ensure
that ones 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 diffcult to come
by?
Awareness, why cant they be nurtured?
Oh! Child! Sufferings come from mistakes
which originate from ones 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 foods in, please give rise to
ones wakefulness so as to eradiate
the hidden roots of our future troubles.
Please replace ones arrogance with
the humbleness of hearts, and replace
despise with appreciation. Please make
use of self-refection 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 ones constantly
striving to improve oneself, rectifying
ones own mistakes, and in enhancing
ones awareness. Happiness will come
without inviting, and it will come naturally.
When there are sufferings, pleas give
rise to ones resolute mind, rectifying
ones own mistakes, and accumulate
the merits bits by bits. Try to fnd 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 diffcult 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 infltrating
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 Ones Dharma Practice
(1) has already been published. Its contents
include the articles on The Wisdom in Directing
Ones Dharma Practice from Issues 1 to 10.)
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Lake of Lotus (20) - The Application of Wisdom-The Wisdom in D

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Lake of Lotus (20) - The Application of Wisdom-The Wisdom in D

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By Vajra Acharya Pema Lhadren

Translated by Amy W.F. Chow

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