FROM BODHI MIND

T O U LT I M AT E
ENLIGHTENMENT

發 菩 提 心
成 無 上 道

Dh a r ma L e c t u re b y
T h e G r a n d M a s t e r We i C h u e h

上
惟下覺老和尚
開示法語

Chung Tai Translation Committee

2010
 .

This Dharma lecture by the Grand Master Wei Chueh was

translated from the Chinese into English by the Chung Tai
Translation Committee. The CTTC comprises of Dharma Masters
and lay disciples and convenes regularly. To view or download the
English translations of various sutras and Dharma lectures, visit
“Dharma Gems” on http://sunnyvale.ctzen.org. Comments and
suggestions may be sent to [email protected]
 Venerable Master Wei Chueh

F O U N D I N G A B B O T O F C H U N G TA I :
VENERABLE MASTER WEI CHUEH
上 下
惟 覺老和尚

Venerable Master Wei Chueh was born in Ying Shan,

Sichuan Province of China. In his youth he was educated in the
Confucian classics and delved deeply into the study of
Buddhism.

In 1963, he was ordained under Master Lin Yuan at the Shi

Fan Da Jue (“Great Enlightenment”) Chan Monastery in
Keelung, Taiwan. There he arose before dawn each day to clean
the monastery hall and courtyard. While others were resting
after lunch, he would remain in the Buddha Hall and prostrate
mindfully. In all his daily duties and interactions, he was always
devoted, considerate, and diligent.

To further his practice, Venerable Wei Chueh went into

solitary seclusion for over ten years in the mountains near Wan
Li, a suburb of Taipei. Over time, as the area became more
accessible, more and more people came to seek the wisdom of
this eloquent Buddhist master. His followers then asked him to
come out from his mountain retreat to spread the Dharma.

The Master responded by building the Lin Quan Chan

Monastery at the very place of his retreat, expanding later to
Chung Tai Chan Monastery in the town of Puli in central Taiwan.
(To show our utmost respect, we address Venerable Wei Chueh
as the Grand Master.)

i
 Venerable Master Wei Chueh

The Grand Master, in adhering to the Buddha’s aim to

teach the Dharma, to show the way to lasting joy, and to
promote peace, established Chan meditation centers all over
Taiwan as well as internationally.

He is frequently invited to lecture at universities and

various organizations. He conducts seven-day meditation
retreats every year to help participants realize their intrinsic
perfect nature.

In order to preserve the teaching for future generations, he

emphasizes the importance of education for Buddhist monks
and nuns and thus established the Chung Tai Buddhist Institute
to train knowledgeable and qualified teachers of the Dharma. He
also founded the Pu Tai Schools (from elementary to high
schools), which underscore the values of respect, compassion,
and moral integrity in the education of the youth. Furthermore,
to promote traditional culture and preserve the Buddhist heritage,
the Grand Master also founded Chung Tai Museum.

Beginning at Lin Quan and now Chung Tai Chan

Monastery, Grand Master Wei Chueh has provided his vision,
inspiration and guidance to hundreds of thousands of followers,
monastic teachers and lay people alike. Under his leadership, the
essence of Chan teachings has been deeply and widely planted
and is bringing the fruits of serenity and wisdom to the world.

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 From Bodhi Mind to Ultimate Enlightenment

F R O M B O D H I M I N D T O U LT I M AT E
ENLIGHTENMENT
發菩提心 成無上道
“If we can observe the pure precepts, awaken to the bodhi mind,
and are replete with practice and principle, we are in accord
with the way of the great bodhisattvas. In the future, we will
surely attain perfect enlightenment, truly benefiting ourselves
and all others.”

Buddhism comprises the methods of gradual cultivation

and sudden enlightenment, as well as Mahayana 1 and
Theravada schools. The Theravada practitioner’s aim is to attain
arhatship, be freed from the three realms and attain liberation.
The Mahayana practitioner concentrates on the six paramitas (or
six perfections), benefits self and others, liberates all sentient
beings, and broadly cultivates good affinities with others, until
all virtues and merits are perfected in order to attain
buddhahood. Mahayana and Theravada teachings, the methods
of sudden enlightenment or gradual cultivation, or other
Buddhist teachings, are all directed at the different capacities of
sentient beings, using various expedient means. They are all
based on the same principle – bodhi and nirvana, which are the
ultimate aim of cultivation in Buddhism.
Since everyone’s aspiration is different, his or her
achievements also differ. Whether we wish to attain the fruit of

1
Mahayana ( 大乘 ): One of the two major traditions of Buddhism (the other is
Theravada), emphasizes the path to buddhahood that involves perfection of
wisdom, unconditional compassion, and liberation of countless sentient beings.
Theravada, primarily the teaching of “The Four Noble Truths” and “The
Eightfold Path,” emphasizes attaining nirvana and is the foundation of
Mahayana.

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 From Bodhi Mind to Ultimate Enlightenment

the arhat2, the pratyekabuddha3, the bodhisattva4, or the buddha;

whether we wish to achieve samadhi 5 , or the stages of
non-regression – not regressing from our attainment, actions, or
mindfulness – we need to work hard on our cultivation. If we
wish to attain the Way by practicing meditation, we must be in
accord with this pure mind, this unconditioned mind of wu-wei
(無為, non-action), because the Way is not apart from the mind.
When enlightened, this mind is the Way. Unenlightened, this
mind is deluded.
In Buddhist cultivation, whether it is by principle or by
practice, gradual cultivation or sudden enlightenment, the
exoteric or esoteric school, we must follow two important
principles: first, “bring forth the bodhi mind,” and second,
“uphold the precepts of purity.” When we have achieved these,
we will not let ourselves down in this life; even if we do not
attain enlightenment, we will attain the stage of non-regression.
By strictly upholding the precepts, the three karmas of body,
speech, and mind will be pure; we will attain the state of true
emptiness and achieve arhatship. Furthermore, if we cultivate
the six paramitas and other myriad practices, we will attain the
fruit of the bodhisattva; when the bodhisattva way is perfected,
we will attain buddhahood. Yet, all these practices are not apart
from the bodhi mind and the precepts. Therefore, giving rise to
the bodhi mind and upholding the pure precepts are the two
most important factors in our cultivation.

2
Arhat (阿羅漢 ): One who, by listening and practicing the Buddha Dharma,
extinguishes all defilements and achieves nirvana.
3
Pratyekabuddha ( 辟支佛 ): There are two kinds of pratyekabuddhas. One has
ended the birth-and-death cycle by contemplating on the Twelvefold Causal
Chain (十二因緣 ). The other is born in a time without a buddha or the Dharma
and achieves nirvana on his own.
4
菩薩
Bodhisattva ( ): One who is on the way to becoming a buddha; one who
has vowed to liberate all sentient beings.
5
三昧/正定
Samadhi ( ): A state of deep concentration when meditation is
properly practiced.

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 From Bodhi Mind to Ultimate Enlightenment

The ultimate state of bodhi and nirvana

The bodhi mind is the awakened mind; it is the mind that is
pure, lucid, undefiled, and the master of itself. It neither moves
nor wavers, neither comes nor goes, neither arises nor perishes.
A scripture says, “If we do not bring forth the bodhi mind in our
cultivation, it is like farming without planting seeds.” If we
diligently till the soil and plow the field, but do not plant the
bodhi seed, how can we expect fruition from our cultivation?
The Perfection of Great Wisdom Treatise by Nagarjuna states:
The bodhisattva’s initial resolve,
Is to attain ultimate enlightenment.
“I will become a buddha” –
That is the bodhi mind.
So we can see that the most important thing in our
cultivation is to bring forth the bodhi mind.
If we wish to attain this mind of purity, we need many
auxiliary conditions to help us bring forth the bodhi mind. These
conditions are the precepts. A difference between Buddhism and
other religions is the upholding of specific precepts. If the rules
of conduct are based on erroneous views, heterodox views,
mistaking wrong causes for right causes, or misunderstanding
the actual consequences of an action, then they will not bring
about conditions for achieving nirvana.
What is nirvana? Nirvana is not death. It is the mind that
has arrived at the highest and most tranquil state; it is the
realization of emptiness. Yet, we must realize not only
emptiness, but also the bodhi mind.
There are four stages of nirvana: “nirvana with residue,”
“nirvana without residue,” “nirvana of non-abidance,” and
“nirvana of pure, inherent nature.” In achieving “nirvana with
residue” and “nirvana without residue”, we realize emptiness. In
achieving “nirvana of non-abidance” and “nirvana of pure,
inherent nature,” we realize the bodhi mind. Actually, all the

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 From Bodhi Mind to Ultimate Enlightenment

different types of nirvana are states of this present mind, with

the realization of emptiness in different degrees. It also matters
how long one can maintain a mind of clarity and absolute
stillness. If we can only maintain it for three minutes before the
mind becomes drowsy or has delusive thoughts, then this bodhi
mind is not unveiled very long.
The bodhi mind and nirvana are our highest aim. If we
cannot yet realize this, the Buddha offers us some expedient
means to calm our mind so that one is not in panic or fear, so
that one can find a temporary resting place. This is the Buddha’s
compassion. However, if we truly wish to attain buddhahood,
we must be awakened to the bodhi mind. The sutra says, “Only
the buddhas can enter this door; the pratyekabuddhas and the
sravakas 6 cannot reach it.” This means that even if
pratyekabuddhas and sravakas are as numerous as the grains of
sand of the Ganges River, they cannot know the state of the
Buddha. Why? Because the bodhi mind is the foundation of
buddhahood; the bodhi mind is the seed of all buddhas. All the
buddhas and bodhisattvas practiced for innumerable kalpas7 to
give rise to this mind; then they worked diligently to swiftly
attain ultimate enlightenment. The bodhi mind is the great mind
that bodhisattvas, practicing Mahayana, must bring forth at the
beginning. Therefore, it is extremely important to be awakened
and to realize this mind.
Different degrees of enlightenment
What really is the bodhi mind? How do we bring forth the
bodhi mind? The Diamond Sutra says, “The mind should act
without any attachments.” The bodhi mind is a mind of
non-abidance. The Chan School says, “With sudden enlightenment
of the original mind, one directly realizes buddhahood.” This is the

6
聲聞
Sravaka ( ): Those who eventually become arhats as a result of listening
to the buddhas and following their teachings.
7
劫
Kalpa ( ): An inconceivably long period of time. In Buddhism, a kalpa
indicates the length of time between the creation and re-creation of a world or
universe.

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 From Bodhi Mind to Ultimate Enlightenment

bodhi mind; it is our awakened inherent nature.

In the autobiographical section of the Platform Sutra of the
Sixth Patriarch, it is recorded:
One day, the Fifth Patriarch Hong Ren said to his disciples,
“You have practiced under me for a long time. Today, write me a
gatha (verse) to describe what you have learned and to show
your understanding of the truth.” The erudite Dharma Master
Shen Xiu, who was the foremost instructor under the Fifth
Patriarch, wrote the following gatha on the wall of the South
corridor:
The body is a bodhi tree,
The mind a standing mirror bright,
At all times polish it diligently,
And let no dust alight.

This gatha seemed very sensible and meaningful.

At that time, the (future) Sixth Patriarch, as a disciple under
Master Hong Ren, was working in the kitchen, splitting
firewood and pounding rice. When he heard someone reading
Shen Xiu’s gatha, he had an insight and asked someone to write
the following gatha right next to Shen Xiu’s:
The bodhi is no tree,
Nor a standing mirror bright.
Since all is originally empty,
Where can any dust alight?

This means that, in bodhi (i.e. from an enlightened perspective),

not a single thing or dharma can be grasped. Therefore, “The
bodhi is no tree/Nor a standing mirror bright” – the bright
mirror is our mind of absolute clarity and understanding; it is
also absolute emptiness. “Where can any dust alight?” –
everything is empty, so where can the dust alight? From these
gathas, we can see that the realization of Master Shen Xiu was
that of “gradual cultivation.” He had not yet truly realized the

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 From Bodhi Mind to Ultimate Enlightenment

bodhi mind. But the Sixth Patriarch’s gatha was that of “sudden
enlightenment.” There are different degrees of enlightenment. A
cultivator may have “dozens of great enlightenments and
thousands of small awakenings.” For example, when we sense
that life is impermanent and resolve to cultivate the Way, it is
only the beginning of enlightenment. After this awakening, we
must continue to cultivate, because we have only realized
impermanence or some principles of the phenomenal world; we
have not fully realized the true nature of our mind. Therefore,
we must persevere to attain great enlightenment in the future.
Depending on a person’s level of enlightenment, the depth of
truth they realize is different; therefore, the Dharmas that they
speak also vary.
Even though the gatha written by Shen Xiu is of the
gradual cultivation path, it can be a motto for most people. If
they cultivate according to his method, they can still attain the
fruits of the Way.
“The body is a bodhi tree/The mind a standing mirror
bright.” If we wish to attain the Way, it is like planting a bodhi
tree – there must be soil, water, sunshine, constant weeding, and
tilling of the soil so that it can grow and blossom. Cultivating
the Way is the same; we must regulate body and mind, and
strictly and heedfully uphold the precepts so that the three
karmas generated from the body, speech, and mind are pure. We
must also diligently perform good deeds to increase merits. With
sufficient merits, the necessities of life needed in aiding our
cultivation will not be lacking.
“The mind a standing mirror bright.” This mind is like a
bright mirror undefiled by dust and without bias. “When a Han8
comes, a Han appears; when a Hu comes, a Hu appears.” When
an object comes, its image is reflected; when the object leaves,
the image disappears. Likewise, the mind is not the least bit

8
A Han is a person from a civilized tribe; a Hu is a person from a barbarian
tribe.

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 From Bodhi Mind to Ultimate Enlightenment

defiled; it is totally empty and bright, devoid of greed, anger,

ignorance, pride, and doubt, with no attachment to dharmas (all
phenomena), no attachment to self – only this absolute mind, is
bright as a mirror. To reach this state, we must “polish it
diligently.” How do we polish it? By examination, reflection,
and contemplation, and by making amends for our
offences—this is the method of gradual cultivation.
The gatha of the Sixth Patriarch elucidates the method of
sudden enlightenment. “The bodhi is no tree/Nor standing
mirror bright/Since all is originally empty/Where can any dust
alight?” This is Hui Neng’s state when he realized prajna9, the
wisdom of emptiness – that all dharmas are fundamentally
empty, without subject or object; everything is cleansed and is in
the state of perfect purity. This is what the Chan patriarchs mean
when they say, “When a buddha appears, kill the buddha; when
a demon appears, kill the demon.”
Why should we “kill the buddha when a buddha appears?”
Here “a buddha” represents favorable circumstances. When we
encounter favorable circumstances, we will develop cravings
and attachments towards them. The mind will then create
obstacles, inhibiting us from enlightening our mind and seeing
our true nature. Therefore, during meditation, even if we see
buddhas of the ten directions coming to stroke our heads, to
prophesize our future attainment, we should not be overjoyed,
because joy will perturb the mind, resulting in a mind trapped in
birth and death. That would no longer be the still, pure, and
lucid mind. “A demon” represents fearful situations. When we
encounter fearful circumstances, we do not have to be afraid.
We must reflect that “all appearances are illusory.” Bad
circumstances arise from the perception of our own
consciousness; they are illusive and unreal because all dharmas
are ultimately empty.

9
般若
Prajna ( ): The great transcendental wisdom, wisdom from
understanding true emptiness, wisdom of non-attachment that enables a
person to overcome birth-and-death, suffering, and to enlighten others.

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 From Bodhi Mind to Ultimate Enlightenment

Then what is “to kill”? “To kill” is “non-attachment” – do

not cling to either good or bad circumstances; when they come,
accept it; when they go, accept it. Continue to harbor right
mindfulness, with clarity and mindfulness in every thought, be
our own master everywhere; the bodhi mind will then manifest.
Therefore, whether it is gradual cultivation or sudden
enlightenment, the aim is to attain the bodhi mind; only the
methods differ.

Sudden enlightenment and gradual cultivation are

compatible

Since people’s capacities are different, methods for their

practice – gradual cultivation and sudden enlightenment – also
differ. Gradual cultivation means to enter the Way by practice,
to realize the fundamental principle10 through perfecting our
actions. Sudden enlightenment means to enter the Way by
principle, to realize the fundamental principle first, and then
perfect our actions. Sudden enlightenment and gradual
cultivation are compatible and complement each other.
Enlightenment through gradual cultivation is reached by
going through various stages – from that of an ordinary person
until all merits and virtues are perfected and one attains
buddhahood. Like going to school, one goes through elementary
school, high school, college, and all the way up to earning a
doctorate, gradually climbing step by step. This is gradual
cultivation.
“Sudden enlightenment” is to awaken to this present mind,

10
理
Li and shi (principle and action): Fundamental principle ( , li), means
“principle”, here it refers to the Truth, the true nature of the mind, or the
underlying principle of all phenomena. Enlightenment means the realization
事
of this li. Actions ( , shi), literally “things”, or “phenomena”, are the myriad
phenomena which manifest in accordance with the “fundamental principle”
of nature. In this context, shi refers to the various Buddhist practices such as
meditation, charity, tolerance, etc., which are tangible actions that actualize
the fundamental principle in real life.

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 From Bodhi Mind to Ultimate Enlightenment

this awareness, this bodhi mind, this pure and lucid mind, to
awaken to the ordinary person’s inherent pure nature without
any affectation; this is the wisdom of the tathagata 11 , true
suchness12, the profound bodhi mind. When we are enlightened
to this mind we realize that the mind is Buddha; the mind is the
Way. Once we are enlightened, based on the realization of the
principle, whether we are in stillness or in motion, idle or busy,
this mind is never clinging or confused; it is always clear and
lucid, the master of itself; maintaining this state from
enlightenment until the attainment of buddhahood. This is
sudden enlightenment.

Actually, everyone has this mind. From the past to the

present and to the future, everyone has it; everywhere in the
world, men and women, young and old, rich or poor, noble or
lowly, all have this mind that knows and is aware. Even though
everyone has the original awareness, which is equal and
absolute, neither lesser in the ordinary person nor greater in the
saint, the manifestation of wisdom and compassion is very
different. This is because the degree of each person’s awareness
is not the same. When there are afflictions, attachments,
delusions, and erroneous views in the mind, our awareness is
clouded and wisdom cannot manifest; therefore, to obtain a
mind of purity and clarity, we must make diligent efforts in our
cultivation.
In Buddhism, there are four levels of enlightenment – those
of the sravakas, the pratyekabuddhas, the bodhisattvas, and the
tathagata. These are the attainment of the saints. Their wisdom
surpasses that of the ordinary person. For the ordinary person to
reach the state of the tathagata, there are two methods: the first
is “gradual cultivation,” the second is “sudden enlightenment.”
Gradual cultivation is to practice the six paramitas – charity, moral

11
Tathagata ( 如來 ): The Thus Come One, an epithet of the Buddha meaning
“thus come, thus gone”, or “neither coming nor going.”
12
真如
True suchness ( ): the way reality is; Truth; equivalently, the original,
pure, perfect state of mind.

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 From Bodhi Mind to Ultimate Enlightenment

conduct, tolerance, diligence, meditation, and prajna (wisdom).

These are the vows and conducts of the bodhisattva. By perfecting
merits and virtue of the six paramitas, one will reach the state of the
tathagata. It takes three asamkheya kalpas (uncountable eons) to
complete the gradual cultivation path.This is why the Buddha has
kindly taught the sudden enlightenment method.
The Lesser Vehicle, Great Vehicle, and Ultimate Vehicle
There are many methods in practicing Buddhism. The
Lesser Vehicle13 practices “eradicating afflictions.” The Great
Vehicle (Maha-yana) “transforms afflictions.” In the Ultimate
Vehicle, “afflictions are bodhi.” Each method is centered on the
mind. In the end, they all enable sentient beings to attain
unsurpassed complete enlightenment.
Those who practice the Lesser Vehicle take afflictions as
real; therefore, they must exterminate them. They still have the
concept of subject and object; therefore, there is still attachment
to the dharmas. They only realize the emptiness of self and enter
into partial nirvana.
Those who practice the Great Vehicle use the method of
“transformation (of the mind)” because they understand that
amid our afflictions there is our inherent Buddha nature. It is
like forging steel from iron. The nature of steel is within the
wrought iron. If we throw away the pieces of iron, we will not
be able to refine the steel. Similarly, “there is no water besides
the waves.” Therefore, in Mahayana, bodhisattvas cultivate the
myriad good practices of the six paramitas. By benefiting self
and others, they transform afflictions, and return to their pure
inherent nature. Just as when we practice charity for a long time,
we will naturally diminish greed. By contemplation of
compassion, anger will naturally subside. When we are diligent
in the cultivation of actions, speech, and mind, we can overcome
sloth. When the mind is scattered and confused, we must use

13
Lesser Vehicle: we now view this as a philosophical division rather than
referring to any actual existing Buddhist traditions.

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 From Bodhi Mind to Ultimate Enlightenment

samadhi to overcome delusive thoughts. This is known as

“transformation.”
The last of the six paramitas is “prajna.” Prajna overcomes
ignorance. Our mind is filled with ignorance and confusion; it
easily forms attachments to the external environment. If we can
reflect inward, without falling into dualism, without the concept
of subject and object, and attain “triple emptiness,” we will
attain prajna paramita. We can then face each encounter with
clarity and mindfulness, thereby extinguish all our afflictions.
In the Ultimate Vehicle, we neither transform our
afflictions nor extinguish them; our mind is originally pure and
lucid. This mind is inherent in everyone; we do not need to seek
it externally. This is the Chan School’s principle of “affliction is
bodhi; birth and death (samsara) is nirvana.”
The bodhi mind is not found externally
The Diamond Sutra says, “All dharmas are equal; none is
superior or inferior.” Whichever method we practice, in the end
it returns to the bodhi mind. The bodhi mind is our fundamental
mind and nature, our inherent awareness. It is not bestowed by
our parents, demons, spirits, a god, or even bodhisattvas. It is
inherent in everyone. Therefore, the bodhi mind is most real and
ever-present.
The bodhi mind is replete within us. If we look for it
elsewhere, we will not find it. Just as a Chan patriarch said, “To
move the mind is to err, to raise a thought is to stray.” As soon
as we look for it we lose it; it is like looking for an ox while
riding an ox; we are already sitting on its back, but we do not
know it. It is also like looking for a shadow at midday. At this
moment, when you are listening to this teaching, the mind that
does not raise a single thought is the profound and clear bodhi
mind. A mind with no-thought is the mind of total clarity,
knowing, and awareness, without a single bit of delusion,
drowsiness, or scattered thoughts. When we realize this mind
that is unborn and undying, we attain enlightenment.

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 From Bodhi Mind to Ultimate Enlightenment

Once there was a female Chan practitioner who traveled all

over the country to study the Dharma, scaling mountains to seek
an enlightened teacher. Unsuccessful and exhausted, she finally
returned to her native village. As she was leaning on the plum
tree by the roadside to rest, she suddenly attained enlightenment
and uttered the following verse:
Straw sandals treading cloud covered peaks
Seeking spring everywhere.
In vain, I returned
To the fragrance of plum blossoms—
On the treetops is spring in full glory.

“Spring” represents the bodhi mind. The poem describes a

person who suffers great hardships to seek a wise teacher but
still cannot attain enlightenment. However, when this mind is no
longer seeking everywhere, when we let go of body and mind
and come to a complete state of rest, we attain enlightenment.
“When I return, I find/To the fragrance of plum blossoms/Spring
has already arrived on the treetops.” When we smell the
fragrance of the plum blossom, we realize that the Way has
always been here. This mind that can see and smell is
ever-present.
The Venerable Po Lo Ti also said, “In the eyes it is the
seeing; in the ears it is the hearing; in the nose it is the smelling;
in the mouth it is the speaking; in the hands it is the grasping; in
the feet it is the walking.” This awareness that sees the plum
blossom and smells its fragrance is inherent in us. It is neither
more in the saint nor less in the ordinary person. In those who
have not attained enlightenment, it is not a bit less; in those who
are enlightened, it is not a bit more. That is the bodhi mind.

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Five kinds of bodhi

There is a Chan saying, “One may cultivate for billions of
kalpas, but enlightenment takes only an instant.” Knowing this,
we still need to make efforts everyday to bring forth the bodhi
mind. To fully realize the bodhi mind there are five stages: “give
rise to the bodhi mind,” “taming the mind,” “awaken to the
bodhi mind,” “progressive realization of the bodhi mind,” and
“ultimate bodhi mind.”

The first stage is “give rise to the bodhi mind.” This means
we make a great resolve to cultivate the Way, vow to realize the
bodhi mind, attain buddhahood, and liberate all sentient beings.
We constantly work in this direction: do no evil, perform all
good, and purify our mind. Whether practicing gradual
cultivation or sudden enlightenment, in motion or in stillness,
busy or idle, our every thought must be clear and in command.
We should adhere to Bodhisattva Ksitigarbha’s great vows,
Bodhisattva Avalokitesvara’s great compassion, Bodhisattva
Samantabhadra’s great conduct, Bodhisattva Manjushri’s great
wisdom, and incorporate these into our daily lives. This is the
beginning of the bodhisattva way.

The second stage is “taming the mind” – this means we

resolve to study hard, constantly examine and reflect inwardly,
harbor a mind of repentance, and work to gradually gain control
of our delusive thoughts and afflictions. For example, if we
reflect and find that we have been angry, we can immediately
subdue it and not create bad karma. If greed arises, we can also
detect it and subdue it. Or, as soon as sensual desires and lust
arise, we immediately subdue them. This is “taming the mind.”
The third stage is “awaken to the bodhi mind.” Due to the
power resulting from practicing “taming the mind,” we can
finally attain awakening. “Awakening” is to awaken the deluded
mind and see its true nature. When we see our original self, we
will realize that our mind is inherent, unborn, and undying.

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A Chan patriarch said, “The darkness of a thousand years is

shattered instantly by a single lamp.” If we awaken to this present
mind, always abide in right mindfulness, all our past karmic
obstacles can be totally swept away. For example, after a
thousand years in a dark room, if we suddenly turn on the light,
the room is instantly filled with brightness. However if we lose
our right mindfulness, it is like turning the light off; then
everything will again be filled with darkness. Therefore, once we
are enlightened, we still must constantly maintain right
mindfulness in our daily lives, abide in pure awareness, be totally
clear in every thought, and always be master of ourselves.
A Chan master once said, “When hungry, eat; when drowsy,
sleep.” Also, “Eating all day, one has not chewed a single grain
of rice; fully dressed, one has not put on a single thread.” What
does this mean? It means to know yet not cling, and to firmly
abide in right mindfulness. For example, when eating, do not
daydream. The “knowing” that can differentiate among the sour,
sweet, bitter, and spicy always exists. Do not overeat when the
food is tasty, or complain when it is unsavory. Whether facing
pleasant or unpleasant circumstances, we know yet do not cling,
and do not give rise to greed or anger. This is to truly abide in
right mindfulness.
The aim of cultivation is to attain right mindfulness. Right
mindfulness is a mind of clarity and purity; it is liberation; it is
the buddha. Right mindfulness is the monastery; it is the Pure
Land. Therefore, “Hauling wood and carrying rice is the Way.”
In our daily lives, in our eating, dressing, working, and moving,
always maintain right mindfulness. Maintain the existence of
this “knowing” mind. Thus maintaining inner peace and rightful
conduct in life is to cultivate the Way.
The fourth stage is “progressive realization of the bodhi
mind.” After we know where our mind is, we must continue to
practice after enlightenment, continue to abide firmly in right
mindfulness, and maintain our pure awareness, so that ignorance
is totally eradicated and the Dharma body fully manifests. This

14
 From Bodhi Mind to Ultimate Enlightenment

process is the progressive realization of the ultimate bodhi mind.

After we have eradicated the last traces of ignorance,
afflictions, and delusions, we arrive at “ultimate bodhi mind.” This
is the perfection of our awareness and conduct, the perfection of
benefiting others and ourselves. This is the ultimate stage.
The ten dharma realms are in this one mind
The most important thing in Buddhism is our mind. This
present mind is replete with the ten dharma realms. Whether we
remain deluded or will achieve enlightenment depends on the
mind’s resolve. To give rise to the three poisons of greed, anger,
and ignorance is to sink into the realms of hells, hungry ghosts,
or animals. If we observe the five precepts, we will be
guaranteed to return as humans in the next life – to dwell in the
human realm. If we can further cultivate the ten virtues and
uphold the precepts, our mind will be filled with virtuous
thoughts and brightness, and we can ascend to the celestial
realm and receive the reward of heaven. Practicing the Four
Noble Truths is the realm of the sravakas. Contemplating the
twelve links of dependent origination is the realm of the
pratyekabuddhas. By committing to the great compassionate
vow to benefit others, seeking the Buddha Way, liberating all
sentient beings, and practicing the six paramitas, we
immediately enter the realm of the bodhisattvas. Going one step
further, we should cultivate non-cultivation, be mindful of
no-mind, return to the source, and not give rise to a single
thought; with total clarity, we enter into the dharma realm of the
inconceivable. This mind is then replete with all things. “When
one dharma realm manifests, nine other dharma realms fold.”
One dharma realm means the true dharma realm; it is the mind
of all of you who are listening to the Dharma, not thinking of
the past, present, or future, with total clarity in every thought,
being master of ourselves at all times. When we are enlightened
to this dharma realm, we enter the realm of the buddha.
“A building ten thousand feet tall begins on the ground
level.” Everyone’s mind, from beginningless kalpas, is filled

15
 From Bodhi Mind to Ultimate Enlightenment

with attachments and delusions, ignorance and erroneous views.

Now we have the chance to listen to the true Dharma; it is the
result of the merits from our previous virtuous roots. Therefore,
we should treasure this opportunity. Buddhism embodies both
practice and principle. In practice we must make efforts to
cultivate the Way and uphold the pure precepts. To realize the
(fundamental) principle we must bring forth the bodhi mind. If
we have not yet given rise to the bodhi mind but still observe
the pure precepts, in the future we will ascend into the heavens,
or at least we will not descend into the suffering realms. If we
can observe the pure precepts, awaken to the bodhi mind, and
are replete with practice and principle, we are following the way
of the great bodhisattvas. In the future, we will surely attain
perfect enlightenment, truly benefiting ourselves and all others.

16
From Bodhi Mind to Ultimate Enlightenment

17
 FOUR TENETS OF CHUNG TAI
中台四箴行

To our elders be respectful,

To our juniors be kind,
With all humanity be harmonious,
In all endeavors be true.

對上以敬﹐對下以慈﹐
對人以和﹐對事以真。

THREE REFUGES
三皈依
I take refuge in the Buddha, may all sentient beings
Understand the Great Way profoundly, and bring forth the bodhi
mind.

I take refuge in the Dharma, may all sentient beings

Deeply enter the sutra treasury, and have wisdom vast as the sea.

I take refuge in the Sangha, may all sentient beings

Form together a great assembly, one and all in harmony.

自皈依佛 當願眾生 體解大道 發無上心

自皈依法 當願眾生 深入經藏 智慧如海
自皈依僧 當願眾生 統理大眾 一切無礙
和南聖眾

18
 FOUR GREAT VOWS
四弘誓願
Countless are sentient beings, I vow to liberate;
Endless are afflictions, I vow to eradicate;
Measureless are the Dharmas, I vow to master;
Supreme is the Buddha Way, I vow to attain.
眾生無邊誓願度 煩惱無盡誓願斷
法門無量誓願學 佛道無上誓願成

REPENTANCE
懺悔偈
All the harm I have ever done, since time immemorial,
Are caused by greed, anger, and ignorance,
And produced through my body, speech, and will,
Now I confess and amend all.
往昔所造諸惡業 皆由無始貪瞋痴
從身語意之所生 一切罪障皆懺悔

DEDICATION OF MERITS
回向偈
May the merits of our deeds
Reach every part of the world;
Sentient beings large and small
All attain enlightenment.
Maha-Prajna-Paramita
願以此功德 普及於一切
我等與眾生 皆共成佛道
摩訶般若波羅蜜

19
 中台禪寺
CHUNG TAI CHAN MONASTERY
台灣南投縣埔里鎮一新里中台路一號
One Chung Tai Road, Puli, Nantou, Taiwan 545, R.O.C.
Phone: 049-930-215
E-mail: [email protected]
www.ctworld.org.tw

佛門寺 普德精舍
BUDDHA GATE MONASTERY CHUNG TAI ZEN CENTER OF HOUSTON
3254 Gloria Terrace 12129 Bellaire Boulevard
Lafayette, California 94549 Houston, Texas 77072
Phone: 925-934-2411 Phone: 281-568-1568
Fax: 925-934-2911 Fax: 281-568-1569
E-mail: [email protected] E-mail: [email protected]
www.buddhagate.org www.cthouston.org

中洲禪寺 佛心寺
MIDDLE LAND CHAN MONASTERY BUDDHA MIND MONASTERY
1173 San Bernardino Avenue, 5916 S Anderson Road
Pomona, CA 91767 Oklahoma City, Oklahoma 73150
Phone: 909-625-0187 Phone: 405-869-0501
Fax: 909-625-0189 Fax: 405-869-0503
E-mail: [email protected] E-mail: [email protected]
www.ctzen.org/middleland www.ctbuddhamind.org

佛寶寺 法寶寺
BUDDHA JEWEL MONASTERY DHARMA JEWEL MONASTERY
7930 Rainier Avenue South 2550 Henderson Mill Road NE,
Seattle WA 98118 Atlanta, GA 30345
Phone: 206-721-9921 Phone: 770-939-5008
Fax: 206-721-9922 Fax: 770-939-5006
E-mail: [email protected] E-mail: [email protected]
www.buddhaJewel.org http://dharmajewel.us

太谷精舍
CHUNG TAI ZEN CENTER OF SUNNYVALE
750 E. Arques Avenue
Sunnyvale, California 94085
Phone: 408-733-0750
Fax: 408-733-0751
E-mail: [email protected]
http:///sunnyvale.ctzen.org
v1.02 March 2011