800 Values for New Era Human Being

800 Values for New Era Human being（Second Edition）

Deiform Buddha

Chapter 5: Buddha and the Way of Buddha

132. Buddha is nature, nature is Buddha.

133. “All Bhadras and Aryas differ on account of the Eternal Asamskrta

Dharma.”

134. He who sees me by outward appearance and seeks me in sound, treads the

heterodox path (And) cannot perceive the Tathagata. They should develop a

mind which does not abide in anything. If minds abide somewhere, it will be in

falsehood. You heart should not harbor any of these. Your heart should be void

of ego, other people, age, a dharma, and a no-dharma. Emptiness is form and

form is emptiness.

135. The merit and virtue of formless alms-giving outweigh those of

seven-treasure alms-giving that are as countless as the sand grains of the Ganges.

The retribution for formless alms-giving is inconceivable. One should give

without a mind abiding in form, or he should give without a mind abiding in

sound, or in smell, or in taste, or in touch or in things. A Bodhisattva should

give alms without a mind abiding in false notions of form (laksana). Everything

with form is unreal. All that is void of different forms is called Buddha. A

bodhisattva should not be avid for merit and virtue.

136. If some says that Buddha Sakyamuni is preaching dharma, then he is

slandering Buddha and does not understand the essence of Buddha’s teaching

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and the gist of the way of Buddha. All dharma is the way of Buddha. The real

way of Buddha is free from an ego, a personality, a being, a life, and a dharma.

All phenomena are like a dream, an illusion, a bubble and a shadow, like dew

and lightning. Thus should you meditate upon them.

137. The way to the “Supreme Authentic Wisdom” is: cultivate spiritual

perception, act in accordance with nature and model after nature. To get the real

experience and savoring of “Supreme Authentic Wisdom”, you have firstly to

have spiritual perception rather than rely on wisdom; you have to act in

accordance with nature rather than rely on the knowledge and ideas that have

been accumulated; and modeling after nature but look for a shortcut. Lao Tzu

has long ago warned people in Tao Te Ching, “the Main path is easy to walk on,

Yet people love the small by-paths.” If we do not act like children who behave

as accords their character, do not unfold the screenplay of life following the

natural laws, but are bent on finding the way to “Supreme Authentic Wisdom”,

then we are giving up the main road for by-paths. If we want to acquire

“Supreme Authentic Wisdom”, we should first build our garden of soul. A long

journey begins with a small step, and rivers come from the confluences of

numerous streams. If we do not build our garden of soul, we cannot achieve any

beautiful wishes, and cannot realize any beautiful ideals. If we don’t build our

garden of soul, we can never acquire “Supreme Authentic Wisdom”.

138. The Diamond Sutra is the Himalayas of wisdom.

139. Emptiness is not different from form and form is the same as emptiness.

What is visional is real and what is real is illusive.

140. All phenomena are like a dream, an illusion, a bubble and a shadow, like

dew and lightning. Thus should you meditate upon them. All dharma of inaction

cannot be expressed. It comes like lightning and vanished like illusion. There is

no nonentity and no entity, no sound and no breath, no border and no edge, no

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move and no target. It is invisible, intangible, and tremendously powerful. It can

not be stolen, cannot be hidden. It is forever changing. Everything is it, and yet

it is not everything. Conform to it, we will enjoy smooth faring and peace for

tens of thousands of years; go against it, we may encounter full of frustrations

and incur disaster to the future.

141. Buddha Sakyamuni is not the ancestor of Buddha.

142. The Tathagatas' words are true and correspond to reality. They are ultimate

words, neither deceitful nor heterodox. The Dharma the Tathagata has obtained

is neither real nor unreal. The Tathagata possesses human eyes, deva eyes,

wisdom eyes, Dharma eyes, Buddha eyes. Tathagata is so named because

Buddha is as he is, coming from nowhere and going nowhere.

143. All different dharma are not separate from their inherent nature. An

enlightened heart is perceptive of nature, and perception of nature can leading to

the attainment of Buddhahood.

144. Once you have perceived your own nature, you can attain Buddhahood

through insight or sudden enlightenment. However, to perceive your own nature,

you need to go through daily accumulation. Without endless meditation, without

the accumulated cultivation for generations, it would be difficult to associate

yourself with Buddhism and understand the recondite way of Buddha.

145. The qualitative change of everything comes about as a result of the

accumulation of quantitative changes. Only if the accumulation of quantitative

changes have reached the critical point, will it be possible for you to attain

Buddhahood via sudden enlightenment. The qualitative change is the result of

quantitative changes. Self-cultivation and self-refining has no shortcut to insight

and sudden enlightenment. You can reach the ideal destination only through

quantitative accumulation in a down-to-earth manner. You can complete the

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process from the quantitative change to the qualitative change only by getting

across the critical point.

146. The real “instant enlightenment” means a state of consciousness, which is

characterized by the sudden enlightenment and reached after the quantitative

changes have arrived at the limit and get across the critical point and have thus

caused the sudden qualitative change.

147. People who have attained Buddhahood possess three major symbols:

1. The meeting of Tathagata;

2. The achievement of the inaction and non-form;

3. No abode for the mind. Namely, anyone who has met the three conditions

will become and will be a Buddha.

148. Tathagata is the natural character. Diamond Sutra says, “If all forms are

seen as unreal, the Tathagata will be perceived”. Tathagata does not have any

specific form, and anything that possesses a concrete form is not Tathagata.

Therefore, man is not Tathagata, and only the natural character of man is

Tathagata. Only after you have recognized your natural character, can you see

Tathagata. The moment you see Tathagata, you will become a Buddha, and you

will be a Buddha, because you have regained your innocence and you have

understood “all forms are seen as unreal.”

149. When you realize that your flesh is not yourself and only Tathagata of

natural character is yourself, then you can get into the mustard seed. Tathagata

of natural character can be so expansive that it has no border and limit, and still

it can be so small that it can be incredibly traceless. Mustard seed can be an

astronomical universe, and the incredibly traceless you can easily enter the

mustard seed and travel around in its world.

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150. With action, you will certainly tread awry; with action, fault is likely to

occur in the perfect structure of Tathagata of natural character. The more actions

you do, the further away you will be from the true nature. The more actions you

have, the more difficult it will be for you to return to innocence. In one word,

with action it will be difficult to attain Buddhahood. The stronger the desire, the

greater the action. Laities are people with action, so what laities seek after is

only fantasy and illusion. The greater the action, the lower the level of LIFE;

and the smaller the action, the higher the level of LIFE; and herein lies the

difference between man on the one hand and saints, sages, celestial beings and

Buddha on the other.

151. With inaction, you can achieve everything. And only after you have

reached the realm of inaction, can you do what you want to do.

152. You can obtain eternal enjoyment of LIFE by giving alms without your

mind abiding in false notions. Giving away a thousand strings of coins to

someone is not as good as giving him a scripture, and giving him a scripture is

not as good as enlightening him on profound truth. The supreme great

awakening and great wisdom is formless. The formless alms giving can foster

supreme great awakening and great wisdom. Therefore the greatest alms giving

is the formless alms giving.

153. Formless alms giving, or giving alms without your mind abiding in false

notions, means that when you are giving alms, you will not have the notion of

the self capable of giving alms, the person receiving the alms, and the object

being given as alms. And of course you should not harbor the idea that you may

be repaid after giving the alms. You do good deeds and yet do not expect your

kindness to be repaid, and that is called formless alms giving. Formless alms

giving means that you seek no interest but intend to completely meet the needs

of other people, alms given without any care for costs or recompense. The

virtue and merit of formless alms giving are infinite.

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154. Giving alms with your mind abiding in false notions. Such alms giving

shall be called form-based alms giving if giving alms is for the sake of fame,

and benefit, and for fear of falling into the evil path, and even for the purpose of

obtaining one’s health and blessing. Form-based alms giving belongs to limited

virtues and merits.

155. It is relatively easy to be free of an ego, a personality, a being, and a life.

But to attain real Buddhahood, one must yet pass the two other difficulties:

heart form and dharma form. Heart form and dharma form however are two

precipices which are extremely difficult to break through.

156. One must examine and perceive who himself is in a state free from an ego,

a personality, a being, a life, a dharma, a non-dharma, an entity, and a nonentity,

and at the same time live in the real world to verify in a down-to-earth manner

the distance between the self in the real life and the self of Tathagata. You

ascend the mountain to observe and examine and descend the mountain to

verify the distance. You shall repeat the process again and again before you can

understand the profundity.

157. Many people put up the figures of Buddha and Jesus Christ inside the

house for the purpose of worshipping. Many people cling tightly to scriptures.

They do so because they are still constrained by heart form and dharma form. It

is for this very reason that Buddha tells us to chuck away the rafts after we are

ferried across the river. And this is also why Jesus Christ tells those people who

always have Lord on their lips, “I don’t know you”.

158. Lifechanyuan believes that a person who seriously seeks to attain

Buddhahood should build a stupa in his mind and that although the exterior

stupa is important, the interior stupa is even more important. Buddha tells us,

“all forms are seen as unreal”. Therefore, the stupa that has a form is illusive,

and the real stupa is formless stupa. We should build stupa in our mind, we shall

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help those pious Buddhist believers to build stupas in their minds instead of

wasting a lot of manpower and money on the building of resplendent and

magnificent exterior stupas. The exterior stupas are forms, only the stupas in

mind are formless, and only formless stupas are the real stupas.

159. The Way Of Buddha is only a stepping stone and a ferry, and is not the

heaven per se. Therefore, after you have completely understood the way of

Buddha, you will inevitably enter Lifechanyuan. Without the baptism of the

spiritual river of Lifechanyuan, you can not ascend the spiritual mountain and

reach the Faramita.

160. All rules are Buddha’s rules, and yet all rules are not Buddha’s rules.

Buddha has no settled rules. Buddha's rules is always variable according to the

situation.

161. Our settled place for LIFE—guided by Buddhist teaching and following

the direction of life pointed out by Jesus Christ, we will move closer and closer

toward the Greatest Creator.

162. Nature is the Greatest Creator, the ancestor of Buddha, and Allah, but

nature is at the same time Satan. Nature is the origin, Tathagata, and

fountainhead, but nature is at the same time tributary. Nature can be innate and

acquired. The innate nature is clear and limpid and spotless, the acquired nature

is in a riotous profusion of colors but is also full of dregs and dirt. Innate nature

is inborn nature, acquired nature is developed and learned. Innate nature

embodies the characteristics of the Greatest Creator, god and Buddha, while

acquired（inherence）nature represents the nature and instinct of life after

transmigration, and habit or second nature refers to the survival inertia of man

after the set of thinking is formulated.

163. For a clear-sighted mind to perceive the nature, we should first understand

the origin of LIFE, the structure of LIFE, the essence of LIFE, and the evolution

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of LIFE. If we cannot obtain a clear understanding of these issues, we will not

be able to perceive nature, and thus we cannot perceive our nature of origin.

Only if we have perceived our nature, can we have an enlightened mind. If we

don’t understand nature, for example the nature of beast, man, Buddha, and

demon, our mind will only be befuddled and we can not have an enlightened

mind.

164. If one wants to attain Buddhahood, he must voluntarily achieve the

penniless state, not only disowning his money, fame and gain, properties, belle,

family, and social status, and the like, but also abstaining from arguing with

earthlings on account of a certain idea that he sticks to. What’s more, he should

not kill life and eat flesh. If you want to enter the Thousand-year World in

future life, you must have perfect human nature.

165. The infinitely merciful Buddha with boundless beneficence has already

built a raft to ferry life across the sea of misery to the Faramita. People wishing

to attain Great Vehicle can reach the other shore of heaven by following the

teaching of Buddha. The virtue and merits of reciting and explaining Diamond

Sutra will exceed those of the seven-treasure alms giving, which are as

numerous as the sand grains of the Ganges. The retribution will be

inconceivable.

166. Those wishing to attain minor vehicle have an ego, a form, and scripture.

Those wishing to attain middle vehicle dissolve the ego, the form and the

scripture. Those whishing to attain the Great Vehicle have no ego, no form and

no scripture. Those wishing to attain the Supreme Vehicle smash Buddha, form

and scripture on the other shore. Viewed in these perspectives, those who burn

joss sticks, worship Buddha and recite sutras belong to minor vehicle. Those

who explain sutras to others belong to the middle vehicle, those who preach

Buddhism and conduct meditations belong to Great Vehicle, and those who

abuse Buddha and sutras belong to the Supreme Vehicle. Attention, please.

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Only those people who are accomplished in the way of Buddha and have

attained Tao are in a position to abuse Buddha and sutras. Ordinary people

should never do so, otherwise they will be deeply sinned and beyond

redemption.

167. If we are always thinking of Buddha in our mind and if our minds are

always persistent in the thought of Buddha, we may never see Buddha and can

never attain Buddhahood. “If you set your mind to the success of something,

you may be frustrated with failure; and yet you may succeed in something you

have accidentally and unintentionally set about doing”. I have once again

emphasized that we don’t follow the path of god, the path of Buddha, the path

of immortal, and the path of man, but we shall only take the way of the Greatest

Creator. In fact if we followed the way of the Greatest Creator, we might one

day discover that we have achieved the path of god, Buddha, immortal, and

man.

Website of Lifechanyuan —“New OASIS FOR LIFE”

The Kingdom of the Greatest Creator (God): Home without Family and Marriage