Dharma Talk | The Buddhadharma
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Author admin On06-04-11 10:08 Views10,097 Comments0Related links
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Once you refer to something as the Buddhadharma, it already is not the Buddhadharma.
This means that, because all things, as they are, are the Buddhadharma, as soon as you define something specifically as being the Buddhadharma, it is already lost. Materiality is that which is utilized and spirit is that which serves as the foundation; hence, the unity of materiality and spirit is referred as the Buddhadharma. The Buddhadharma is apposite in any time period and in any person’s breath. If the core of life does not become stimulated upon hearing the Buddhadharma, then that person is one who has abandoned human life.
‘Buddha’ is the mind; ‘dharma’ is materiality. Before the creation of the name and characteristics of the Buddhadharma and prior to the manifestation of the Buddha in this world, ‘I’ already existed.
If one discards the ‘I’ that is like unglazed earthenware, then one will obtain the dharmakaya (law body) that is like a vessel decorated with the seven jewels. It is not the mouth that talks nor the hands that labor. By knowing the true essence of that which talks and labors, one will become a ‘correctly made’ human being who creates true speech and labor. The Buddhadharma is the party responsible for the physical body and the numinous spirit. How unsettling must be the life of a person who goes on living without that responsible party? If one knows this, one has no choice but to return immediately to the Buddhadharma. The dharmas of the mundane world and the Buddhadharma are not two; the Buddha and sentient beings are one. Hence, by attaining that dharma of nonduality, one becomes a true human being. By knowing the Buddhadharma, even an ordinary person is an ordained monk; but if one does not know the Buddhadharma, even an ordained monk is nothing more than an ordinary person.
Just as one needs various keys in order to open various bolts, one must obtain 100,000 keys of wisdom to decipher the immeasurable, sublime principles of 100,000 samadhis. Denying the Buddhadharma is intentionally denying oneself; rejecting the Buddhadharma is intentionally rejecting oneself. This is because one is none other than the Buddha himself. Each and every sound is a Dharma discourse; each and every phenomenon is the true body of the Buddha. People say that encountering the Buddhadharma is difficult to achieve in even a billion kalpas. What sort of inexplicable reasoning is this? You just need to realize it!
This means that, because all things, as they are, are the Buddhadharma, as soon as you define something specifically as being the Buddhadharma, it is already lost. Materiality is that which is utilized and spirit is that which serves as the foundation; hence, the unity of materiality and spirit is referred as the Buddhadharma. The Buddhadharma is apposite in any time period and in any person’s breath. If the core of life does not become stimulated upon hearing the Buddhadharma, then that person is one who has abandoned human life.
‘Buddha’ is the mind; ‘dharma’ is materiality. Before the creation of the name and characteristics of the Buddhadharma and prior to the manifestation of the Buddha in this world, ‘I’ already existed.
If one discards the ‘I’ that is like unglazed earthenware, then one will obtain the dharmakaya (law body) that is like a vessel decorated with the seven jewels. It is not the mouth that talks nor the hands that labor. By knowing the true essence of that which talks and labors, one will become a ‘correctly made’ human being who creates true speech and labor. The Buddhadharma is the party responsible for the physical body and the numinous spirit. How unsettling must be the life of a person who goes on living without that responsible party? If one knows this, one has no choice but to return immediately to the Buddhadharma. The dharmas of the mundane world and the Buddhadharma are not two; the Buddha and sentient beings are one. Hence, by attaining that dharma of nonduality, one becomes a true human being. By knowing the Buddhadharma, even an ordinary person is an ordained monk; but if one does not know the Buddhadharma, even an ordained monk is nothing more than an ordinary person.
Just as one needs various keys in order to open various bolts, one must obtain 100,000 keys of wisdom to decipher the immeasurable, sublime principles of 100,000 samadhis. Denying the Buddhadharma is intentionally denying oneself; rejecting the Buddhadharma is intentionally rejecting oneself. This is because one is none other than the Buddha himself. Each and every sound is a Dharma discourse; each and every phenomenon is the true body of the Buddha. People say that encountering the Buddhadharma is difficult to achieve in even a billion kalpas. What sort of inexplicable reasoning is this? You just need to realize it!
