Fellow students, greetings everybody!

The Hinayana Sutras are the basis of the Mahayana studies. Mahayana Buddhism is based on the Hinayana. Just as the middle school is based on the elementary; and the university, on the middle. Without a solid base on the lower level it is simply impossible to construct the super-structure of any building. The firmer the ground, the greater the prospect for building upwards. So is the case with our education program for which we must lay down a solid foundation.

Years ago, while still teaching in Taichung (Taizhong), Lay Master Bin-nan Li opened a class called "the Sutra Studies Class" for cultivation of new talents for sutras lecturing. From the Hinayana Sutras he selected this one – The Sutra of Ananda’s Query Concerning the Ultimate Results of Performing the Buddha’s Teachings as Good or Ill Luck – as the base from which to proceed as guideline for our [advanced] studies. We were required not only to familiarize ourselves with the Sutra text; but also to recite it daily, to master its meanings, to clearly grasp them, to put them into practice as taught, and to perform the Buddha’s teachings truly, that is, by doing.

First, let us focus on these two terms "good" and "ill" luck. Not only the moderns have so much emphasized them with a view to seeking good luck and avoiding ill fortune; the ancients were no exception. Its importance is well recognized by Chinese people and foreigners alike. Thus, we see, it is only natural for all sentient beings to seek good luck and avoid ill fortune; it is, so to speak, their primal wish. In our society today, we often speak of security, peace, prosperity, flourishing, etc., as good luck; and turmoil and insecurity as ill fortune. Thus, good or ill luck are seen to be a matter of retribution by effects. As long as there is effect, there must be some cause. ["As ye sow, so shalt ye reap."] What kinds of cause must we have planted before we can merit good luck as fruit? And what kinds of karma must we have done before we must deserve ill fortune as result? The Buddha has urged the beginners to act in accordance with the Ten Virtuous Deeds, as he has often taught us. The Ten Virtuous Deeds can be summed up into "Four Good Performances," namely, (1) keeping good intention in heart; (2) speaking good speech in language; (3) doing good things in conduct; and (4) being a good person in character. Of the Ten Virtuous Deeds the last three are: "freedom from greed," "freedom from anger," and "freedom from ignorance." These refer to "keeping good intention in heart." "Speaking good speech" means "without lying," "without evil mouth," "without double tongue," and "without flattery." "Doing good things" means "without killing," "without stealing," "without adultery." The sum total of "doing all these good things" forms a "good person in character." Only thus can we expect to obtain "good luck," as the Chinese often speak of the "auspicious" as meaning thereby "everything goes well as you wish," and vice versa.

Of these steps, "keep good intention in heart" is the core of all good luck, resulting from freedom from greed, anger, and ignorance. Comparatively, it is easier to be free from greed and anger than to be free from ignorance. Generally speaking, it is really not easy even to be free from greed. Nevertheless, as compared with greed and anger, it is far more difficult to be free from ignorance. Freedom from ignorance and infatuation presupposes true wisdom. We are always caught in ignorance and infatuation until the Self-Natured Prajñā manifests Itself before us. It is often the case with us that, being caught in ignorance and infatuation, we are blinded and unable to see the situation clearly, hence we keep making mis-takes (mis-shootings).

In Liao-fan’s Four Lessons it is warned as "doing bad things with good intentions." Why? Because of ignorance [for lack of wisdom]. Thus, we see that it is not easy to be free from ignorance. Freedom from greed and anger is a matter of discipline and tranquillity; freedom from ignorance results from tranquillity and wisdom. In freedom from ignorance, definitely both tranquillity and wisdom must be present. In freedom from greed and anger, however, only discipline and tranquillity are needed. One can do it without the blossoming of wisdom. For freedom from ignorance and infatuation, it is imperative that our wisdom blossoms.

As for the cultivation of our well-beings, freedom from ignorance is indispensable to the consummation of great and perfect blissfulness. Only thus can we truly attain to the state of perfect blissfulness. Until this stage, men of the mundane world can obtain blissfulness, however great it may be; but people would say that theirs is merely semi-blissfulness, or whole blissfulness, but still blissfulness in the comparative, not the ultimate, sense. To the ultimate blissfulness the blossoming of wisdom is indispensable.

Learning from the Buddha as model, we are daily looking forward to the blossoming of wisdom. What a great blessing it must be, once wisdom manifests itself before us! Disasters and catastrophes then will all be gone forever. As followers of the Buddha, we have pursued this great goal and expectation. Why is it that we have always failed in our pursuit? Master Zhang-jia instructed me thus: "In the school of the Buddha, there will always be response to appeal." "Then, how and why is it that I have always appealed to wisdom, yet unsuccessfully." Thereupon Master Zhang-jia had well commented: "Though you have made appeals, and yet your wishes has not come true right away, it is because you are blocked in the way -- by the hindrance of your karmas. You must try to get rid of all such hindrance of karmas before your wishes can be fulfilled."

Here, he has a point indeed! What is the hindrance of karmas? Let us consider for a while: Where is the hindrance of our discipline, tranquillity, and wisdom to be found? Fellow students, be sure to understand that discipline, tranquillity, and wisdom are our natural virtue; it is self-contained in our own nature. As natural virtue, it is not learned from outside. Why cannot our natural virtue manifest itself before us? What have hindered its way? It is nothing but greed, anger, and ignorance! Once you get totally, and really, free from greed about any dharmas of or beyond this world, your discipline is consummated, that is to say, your conduct and principle in dealing with the world and people are elevated to the same level as those of the Buddhas and Bodhisattvas. Once you have completely cut off your anger, your tranquillity is consummated. What is tranquillity? A pure and quiet heart. There shall never be any form of disorderliness and confusion in your heart; it is always clear and quiet, giving rise neither to affliction, nor to evil thought. How wonderful is such a heart! Wisdom blossoms by virtue of tranquillity. What is wisdom? Wisdom means the clear and quiet heart at work, functionally considered! Being able to handle anything with wisdom, definitely we are making no errors or evils. In the absence of errors, how can there be any evils?

Now, we are going to get started. First, where to begin with? To begin with discipline, tranquillity, and wisdom. In other words, we must try to uproot greed and anger. And we must work hard on it so as to be completely free from greed and infatuation that surely we can be unattached to any dharmas of or beyond this world. So long as you still have any such silly idea of greed and infatuation, you are wrong! Why is it possible that all the Buddhas, Bodhisattvas, Patriachs, and Masters of Great Virtues have been able to show us with their exemplary deeds and conducts by renouncing clean the bondage of fame and status, profit and gain? They have attained to the state of perfect blissfulness and wisdom. As the Buddha Sakyamuni has shown us, he has possessed nothing. How can he be called perfect and complete? He indeed has attained to the state of great consummation, being completely at ease.

The aboriginal Australians call themselves "authentic persons." They are consummate in blissfulness and wisdom. When they see us dial the telephone number to call some one thousands of miles away for a talk on something, they exclaim, "Stupid! Still need such stuff? and dial the number?" What do they use to converse with some one ten thousands of miles away? Telephathy. As a matter of fact, indeed, not a word needs be said. What you have in mind and what you are actually doing right now is, by virtue of telepathy, perfectly clear to the one [as an authentic person] thousands of miles away! These aboriginal Australians claim that telepathy is human instinct; it is good; now we pick up the telephone, that is bad! Some one has told me, too much telephone call causes headache. I believe it. Why? The electron-magnetic waves impact your brain, causing damages to your body; with both your mind and body thus damaged, it definitely will shorten your life. This of course is not a good thing. Why not use our spiritual energy? It enables us to carry on communions not only with other human beings, but also with the ghosts and spiritual beings, as well as the Buddhas and Bodhisattvas.

Why have we lost such a faculty today? What the aboriginal Australians have said has a point, as Buddhism teaches the same, it is all because your heart is far from being pure and quiet, you are still loaded with myriad desires, you are still caught in the dichotomy of right vs. wrong, and I vs. Thou, and you are still selfish and self-interested. All these are hindrances that have blocked the way of your Self-Nature Prajñā-Wisdom; of your Self-Nature Full-virtues and Omni-potency; and of your Self-Nature Luminosity and Good Appearance. The Buddha, therefore, teaches us to renounce all these completely clean! The aboriginal Australians have demonstrated their renunciation as even more radically clean than the Buddha’s own! For the Buddha has at least three sets of attires for clothing and one bowl for mendicating, and they don’t even have a bowl. They wear nothing at all; at night they sleep in the deserts, on the ground with grass. Their complexion is dark coffee-colored though, yet shining, soft and supple, and never getting sick. For maximizing the enjoyment of excursion, they carry neither food nor water for provision. Carrying nothing with them is great and auspicious! Were we to live the same life as they do, I am afraid, we cannot survive for one day. After the first day, next day you will be hospitalized. That is called "ill luck" or "bad fortune."

The Buddha has lectured on the same truths for us in the Sutras as the aboriginal Australians have demonstrated for us in deeds. They don’t want written scripts. What they have said, again, has a point! They maintain, "In the civilization of modern society, written scripts have polluted our instinct, or natural faculty." Because if you depend on the written scripts, your memory will get deteriorated. Forego the written scripts, and your memory gets especially stronger. Just like the computer, it keeps in permanent files whatever is imputed or installed therein; it operates whenever necessary, even without the need to press the "Enter" key. It provides an excellent demonstration for Buddhism: Thus, we must renounce our clingings completely clean before our instinct [intuition], our natural faculty and ability, can manifest itself before us. Some people get scared: "No way! So far I have not attained to such a realm (dhatu), I cannot renounce everything." The less able to renounce, the farther away from this realm. One must renounce [all clingings] completely clean without a bit of silly ideas in mind, before such a realm presents itself before us. Why dares one not to renounce? Because of doubt -- one item among "greed, anger, ignorance, arrogance, and doubt." In the Mahayana Sutras the Buddha has often taugh us thus: Doubt is the most serious hindrance for the Bodhisattvas; with doubt blocking their way, there is no way for them to get elevated and exalted upwards into the higher realms of existence. Faith is generated with doubts cut off!

In the Mahayana Buddhism the Buddha has always urged us to shine forth our Great Bodhi Heart. What is it? What kind of heart is the Great Bodhi Heart? The ancient commentaries abound in exegeses and explanations on this very concept. The modern readers find them hard to fully comprehend. To put it in our modern language, it is the "utmost authentic, sincere heart." By ‘authenticity" is meant "being absolutely unalloyed, free from any slightest mixture with falsity." What is the false heart? Any idea-arising and motivation-involving makes the false heart. Fellow students, be sure to understand this truth: "The authentic heart is motivation-free." There is no motivation involved in the authentic heart, or sincere heart. As the Chinese ancient saints often said, "Sincerity makes response working." Can we believe this statement? Yes, we can.

In Liao-Fan’s Four Lessons, the Chan Master Yun-gu (Cloud Vale) was quoted as saying, "’Sincerity’ means ‘no single motivation is going to arise.’" Take, for instance, the drawing of magic signs, or the chanting of dhrarani (incantation). What makes these stuffs working? If he who draws the symbols has no motivation arising in his mind, there is response to his Authentic and sincere heart. Response quits working with mixture with any slightest illusory motivation. It won’t work with just one illusory motivation; far less with multiple illusory motivations. This basic truth surely we must understand.

It is for this reason that men of virtue in the ancient time instructed us thus: "Chanting the Sutras is not as good as chanting the dhrarani; chanting the dhrarani is not as good as chanting the Buddha’s titles." Why is this to be the case? The Sutras are far too long; hence [in the course of chanting] many illusory ideas may be involved. Comparatively, the dhrarani is shorter, hence, fewer illusoy ideas may be involved. But, the dhrarani is still rather too long, illusroy ideas may still be involved. So, in chanting the Buddha’s titles, as short as the four syllables in "Amitabhda," no illusory ideas can be involved. And we can make it, one utterance is followed successively by another, known as "succession of pure ideas." But, if one keeps chanting too long, say, half an hour, or one hour, illusory ideas will be involved. So, I suggest, keep chanting just one minute, yet without any illusory idea involved. That one minute, I guarantee, works. It won’t work even though you have kept chanting for one hour without being free from illusory ideas. This very truth you must understand. Therefore, I offer the method of "chanting ten utterances a time." You are urged to repeat nine times per day, of course the more frequently the better, but no fewer than nine times per day. Each time you need only to keep chanting ten utterances: "Amitabdha, Amitabdha, Amitabdha, Amitabdha, . . . " Each time it takes only one minutes; but, be sure to be absolutely free from any illusory ideas. Use this method to well discipline yourself.

The utmost authentic and sincere heart is the bodhi heart; the pure and quiet heart is the bodhdi heart, The equity heart is the bodhi heart, the upright self-aware heart is the bodhi heart, the compassionate heart is the bodhi heart. You may rebut, saying "Unheard of such an interpretation." In the Sastra of Awakening Faith in the Mahayana the Bodhisattva Asanga has spoken of the bodhi heart in terms of (1) upright heart and (2) profound heart: The upright heart is the essence or substance. The Buddha in the Sutra of Meditation on Amitabdha has spoken of the Utmost sincere heart and upright heart. The "utmost sincere heart." Is what we call "Sincerity" The profound heart is the love of good, love of virtue; pure, quiet, and upright self-awareness is the profound heart for ourselves to greatly enjoy. "The great compassionate heart" means "compassion" for the others to greatly enjoy. The Bodhisattva Asanga has listed three specifications while I have come up with five, so that you may better understand and grasp more clearly. Otherwise, you don’t understand what is meant by "profound heart." After all, how profoundl? how unfathomable? But, when I explain it as "the pure, quiet, universally equal and upright self-awareness manifest and present itself before us," then at once it becomes much easier for you to understand. Be sure to fully display this heart. This heart is the true cause of "good luck, everything goes well as you wish" in the golden fruit-stage of the Tathagata Buddha, which we shall strive hard and learn to approximate. Faith is generated with all doubts cut of. Decidedly, with no doubt whatsoever, we shall do our utmost to help all the suffering sentient beings in the world. Use your pure and quiet heart, your wisdom heart to observe and see around, and you will be perfectly clear about right and wrong, perverse and decent, so as to know how to accomplish your own true merits and virtues, and to elevate the realms of your existence.

Today we have such power and capability as to be able to build up the Lecture Halls to invite Great Masters of Dharmas to give lectures on the Sutras, to build up the Chanting Halls to serve the general public for them to be always mindful of the Buddha. There is no greater merit and virtue than this! With greater power and ability still, we can establish a small school for the training and cultivation of young talents for the spread of Dharma and for the beneficence of all sentient beings, with merits and virtues reaching the point of consummation.

Regardless of comments from outside, the Singapore Buddhist Lodge and the Amitabhda Buddhist Society in Singapore thus feel proud to be able to create such a training class, as number one in the whole world, so unique as is not to be found elsewhere in the world. No matter how defective one is, and no matter how numerous sinful karmas one might have accumulated in one’s past lives, these will all be over-rided by this very merit and virtue alone. This is the true verdict, not a false one. Why? It weighs so much and so monumental! As for Lay Master Mu-yuan Li, unless he does not wish to be reborn into the Pure Land of Ultimate Blissfulness, but once he so wishes, surly he will be able to make it, in spite of idling all day long, full of whims and fantasies, and showing no interest in chanting the Buddha’s titles to be mindful of the Lord! Why? He has accumulated the merits and virtues immeasurably great and impressive. This very truth we must make clear and fully understand, as it is true Wisdom.

So much for our comments on the Sutra Title. Tomorrow we shall begin with the second major part, "Examination of Grounds."