Master's Teaching
Master's Teachings Complete Book Download(PDF) 
- （01）monastic and all Buddhists should always maintain ...
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As a matter of fact, monastic and all Buddhists should always maintain a peaceful mind and not be affected by likes and dislikes.
- （02）What shall we do when we encounter difficulties ...
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What shall we do when we encounter difficulties while learning the teachings of Buddhism?
We can ask for clarity from virtuous counselor or study reference literature. Another way is to practice meditation. When our mind is still, Buddhist doctrine are easier to understand. Therefore, meditation helps one learn Buddhist doctrine. Reciprocally, learning Buddhist doctrine will help the practice of meditation.
- （03）The cultivation of the Dharma is the practice ...
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The cultivation of the Dharma is the practice of Samatha (serenity) and Vipassana (insight). Accordingly, one will be able to make progress after practicing long enough and have the success of enlightenment.
- （04）Dharma that we have learned speaks of ultimate truth ...
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The Dharma that we have learned speaks of ultimate truth and the worldly truth. However, when we try to practice Samatha (serenity) and Vipassana (insight), we may be unable to contemplate the Dharma smoothly. Where is the problem? It is due to our insufficient practice of learning and reflecting, and lack of the Right Views. This makes it evident that we have not studied enough. If you can thoroughly and deeply study the Dharma and understand its meanings, you should be able to contemplate the Dharma accordingly. Study sutras and treatises waveringly and focus on reflecting. Start from the wisdom of learning, then to the wisdom of reflecting, then finally to the wisdom of cultivating. Now, you have the ability to practice not only Samatha (serenity) but also Vipassana (insight) and attain the wisdom of the Dharma.
- （05）Dharma is the teachings of the noble beings ...
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The Dharma is the teachings of the noble beings including the Buddhas, Bodhisattvas, and Arhats. It can be regarded as a track to keep one to stay on the right path. For example, a train will be safe if it runs on the track. On the other hand, it will not be safe if it runs off the track. The teachings of the noble beings serve as the track for us to follow. It will be safe for ordinary beings who are willing to follow and practice the teachings – from the cause of happiness to the effects of happiness. It will not be safe if one considers the teachings of the noble beings as frivolous and one does not want to learn. It is a serious problem if you consider yourself a Buddhist, but you are not willing to learn the teachings of the noble beings.
- （06）“To develop faith.” Faith is established based on wisdom ...
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In the Dharma it says, “To develop faith.” Faith is established based on wisdom. If you fully understand the Dharma and capture the wisdom mind, you will then believe in the true meaning of the Dharma. It should not be the case that I believe in the Dharma only because my good friend asks me to do so. The faith won’t last long if that is the case. Therefore, you will have stronger faith and better understanding only if you are able to develop wisdom. You will then be able to contemplate all the worldly rationale and conclude, “The Dharma is right; it is the ultimate truth.” You will then have faith and understanding of the Dharma teachings.
- （07）The Mahayana Samgraha Sastra expounds the teaching of the ...
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The Mahayana Samgraha Sastra expounds the teaching of the “Consciousness-only and without true meaning” school. It teaches that all phenomenal existence is fabricated by consciousness and is, therefore, without intrinsic nature. This is also called the illusory nature of all phenomena and helps us to realize that it is a big misunderstanding to attach to any objects since they only exist as part of our awareness in greed, anger, and ignorance. Since all phenomenal existence is illusory in nature, why do we let greed, anger and ignorance arise in our mind?
- （08）How can one study the Dharma? ...
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How can one study the Dharma?
The three approaches are learning, reflecting and cultivating.
- （09）Cultivation is a matter of dedicated self-effort ...
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Cultivation is a matter of dedicated self-effort, even though one has been taught one thousand or ten thousand times.
- （10）According to the Dharma, flawless precepts ...
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According to the Dharma, flawless precepts, flawless meditative concentration, and flawless wisdom are the moral codes. We need determined efforts to understand these three aspects.
- （11）The teachings “dependent arising of phenomena which are void of self-nature” and ...
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The teachings “dependent arising of phenomena which are void of self-nature” and “all phenomenal existence is fabricated by consciousness” are both Prajna wisdom. If we are able to use the Prajna wisdom to regulate our mind, our mind will abide at the state of the ultimate truth. Illusory mindset will not be there.
- （12）when we were little, we were under our parents’ care. Later ...
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Living in the conventional world, when we were little, we were under our parents’ care. Later on we grew up and went to school to pursue knowledge. Finally, we had our own career contributing to society. We might have been successful or unsuccessful; we might have failed in the beginning then succeeded or we might have succeeded in the beginning then failed in the end. No matter what the situation, if we have a long life span, we will experience aging, illness, and death. If we have a short life span, we will die even before we get old. A person’s life will always end in death. We have no clue as to what happened before this lifetime and, we have no clue as to what will happen after this lifetime. We came to this life in confusion and we will leave this life in confusion. Learning the Dharma is like opening a window, or opening a door, and experiencing the outside world as a vast space without limitation. We don’t have to suffer the misery of old age, illness, and death. We can have the purity and freedom attained by the noble beings. Only the Dharma can help us fulfill such an achievement!
- （13）Precepts aid the progress of meditative concentration ...
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Precepts aid the progress of meditative concentration, while meditative concentration aids the progress of wisdom. Using only the wisdom of learning and reflecting without the help of meditative concentration, the full wisdom cannot be developed. The Buddha taught the use of a progressive meditative concentration to help the development of wisdom, which results in liberation.
- （14）Treasure time, Samatha (serenity), Vipassana (insight) and the methods of ...
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Treasure time, Samatha (serenity), Vipassana (insight) and the methods of practicing Samatha (serenity) and Vipassana (insight). Respect the teachings of Sakyamuni Buddha and make good efforts to practice meditation.
- （15）The mind of ordinary beings are dull. Therefore, it is difficult for them to ...
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The venerable master Zhizer of T’ien T’ai school said, “The mind of ordinary beings are dull. Therefore, it is difficult for them to view things wisely beyond the written characters. It is easier for them in the beginning to rely on written characters to learn since their eyes use forms as visual aids.” The sixth consciousness of an ordinary being likes to discriminate illusory things. Because of ignorance, “it is difficult for an ordinary being to view things wisely;” and it is impossible for them to realize the ultimate truth without learning the written language of the Dharma first. In order to transcend beyond the realm of the written language, we don’t depend on our eyes, ears, written symbols, sounds and forms.
- （16）There are also written characters in our mind during meditation. However ...
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There are also written characters in our mind during meditation. However, it is different from seeing these characters in an ordinary way. The difference is that during meditation, there is Samatha (serenity), which empowers Vipassana (insight) to reflect according to the true meanings of the principles of the Dharma teachings. An in-depth realization will then be achieved. This is completely different from an ordinary reading of written characters before meditation.
- （17）With regard to the two methods of cultivation ...
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With regard to the two methods of cultivation, Between Samatha (serenity) and Vipassana (insight); Samatha is easier to learn, but not easier to practice. Vipassana is not easy to learn, yet it is not difficult to practice. Why? Practicing Vipassana is like the mind thinking inattentively. It is to contemplate upon the meaning of the teachings.
- （18）It is impossible to achieve ...
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It is impossible to achieve the state of Noble Path if one wants to practice only Samatha (serenity) without Vipassana (insight).
- （19）We are all ordinary beings trying to cultivate ...
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We are all ordinary beings trying to cultivate. We should not ridicule each other.
- （20）The opposite of liberation is binding. By unbinding, one will be liberated ...
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The opposite of liberation is binding. By unbinding, one will be liberated. With regard to “liberation”, mindset is the problem. Our mind contains ample greed, anger, ignorance, self-views and ‘my’ (personal possession) views. All these are considered coarse afflictions. In addition, there are more subtle afflictions. In the Sutras these are called “attachment to reality”. Our afflictions originate from our “attachment to reality”. If we are able to eliminate the afflictions of “attachment to reality”, we will be able to root out all greed, anger, and ignorance, and thus, be liberated.
- （21）When we are meditating, we may think ...
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When we are meditating, we may think “person so-and-so mistreated me.” If you contemplate in this way, angry mind will arise. This obviously is a form of affliction. However, this is not what we want to deal with during meditation. It is the affliction of “attachment to reality”.
- （22）What is “attachment to reality”? ...
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What is “attachment to reality”? It is when you see something ugly and you think “ugly” is real; when you see something beautiful, you think “beautiful” is real. The things we encounter through seeing, hearing, feeling and knowing, we consider them to be real. The purpose of meditation is to break through this kind of affliction, and to contemplate all those things as not real. Nothing is real in its inherent nature. Everything is like a moment in a dream scene.
- （23）A “dream” is when a mirage is considered real, and falsehood is considered true ...
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How do we explain “dream”?
A “dream” is when a mirage is considered real, and falsehood is considered true. During a dream, scenes are unreal, however, the dreamer does not know. Instead, the dreamer considers everything real. That’s why it is called a dream. If we are able to realize that all these scenes are illusory discriminations then we will be awaken from the big dream.
This indicates that in our daily life -- eyes, ears, nose, tongue, body, and mind, as well as forms, sounds, smells, tastes, tactile objects, and objects of mind, are all illusory. Yet when we believe all the forms that we see and the sounds that we hear as real, we are actually dreaming.
- （24）When flawless precept, flawless meditative concentration, flawless wisdom ...
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When flawless precept, flawless meditative concentration, flawless wisdom, liberation, liberated views, and untainted Prajnaparamita are present in your eyes, ears, nose, tongue, body, mind, forms, sensation, perception, mental formation, and consciousness, the true doctrine will remain in the world and it is a sign that the Dharma will prosper. It must be identified clearly that the flourishing of the illusive states cannot be considered as prosperous to the Dharma.
- （25）As Buddhists, we should use the Dharma as guidelines ...
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As Buddhists, we should use the Dharma as guidelines, instead of the norm of the conventional society, to judge ourselves. The norm of conventional society is to judge the person by title, such as president, vice president, director, Ph.D., professor … etc. In the Dharma point of view, they are all ordinary beings who are still subject to cyclic existence. Fame and wealth are worthless. Only the Noble Path, flawless precepts, flawless meditative concentration, and flawless wisdom are jewels.
- （26）It is considered awakening when mind is not ...
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It is considered awakening when mind is not stimulated by its illusive surroundings.
- （27）What is faith? ...
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What is faith?
It is when one understands the dependent arising of birth and death, as well as the dependent arising of Nirvana. After learning and accepting the principles, one will then have faith. Having faith, one will then be able to progress and cultivate virtuous roots of diligence, mindfulness, meditative concentration and wisdom, and naturally be willing to practice Samatha (serenity) and Vipassana (insight).
- （28）What is the difference between having faith and not having faith? ...
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What is the difference between having faith and not having faith?
To have the desire of entering the stream of the Noble ones is having faith.
- （29）If you harbor an intense greed and anger in daily life ...
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If you harbor an intense greed and anger in daily life, it will influence you when you practice meditation. If the afflictions of greed and anger constantly arise, it will gradually decrease your wisdom. Therefore, “Virtuous teachings of the Noble Ones will not be able to enter your mind.” This is called bondage and is, therefore, an obstacle.
- （30）If we don’t forget the mind of renunciation and Bodhicitta ...
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If we don’t forget the mind of renunciation and Bodhicitta, we will naturally follow the teachings of the Dharma.
- （31）If one maintains mindfulness according to the principle of the Dharma teachings ...
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If one maintains mindfulness according to the principle of the Dharma teachings, one will not lose the mind of renunciation and Bodhicitta. Even if they are forgotten temporarily, they would be easily remembered.
- （32）What is the deterioration of Buddhism? ...
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What is the deterioration of Buddhism? What is the flourishing of Buddhism?
Buddhism deteriorates due to the low attainments of Buddhists; Buddhism flourishes due to the high attainments of Buddhists.
- （33）It should not only be at the last moment of our life that our mind be undisturbed ...
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It should not only be at the last moment of our life that our mind be undisturbed and non-deluded but it should be this way also during our daily life. We should reinforce ourselves to have an undisturbed and a non-deluded mind while practicing the Four Foundations of Mindfulness according to the teachings of the Yogacaryabhumi Sastra and the Mahaprajnaparamita Sastra.
- （34）If you can really practice the Four Foundations of Mindfulness ...
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If you can really practice the Four Foundations of Mindfulness, i.e., using Samatha (serenity) and Vipassana (insight), you will gradually decrease afflictions and increase wisdom. Naturally, you will gain the happiness which results from your love of learning the Dharma. The Dharma will help people achieve Nirvana, and this is a true statement. What is wisdom? Learning and practicing the Dharma is wisdom. The Dharma is like sweet dew. Learning the Dharma is like continuously adding sweet dew to your life.
- （35）It is great to have faith in the Pure Land teachings ...
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It is great to have faith in the Pure Land teachings and be able to chant the name of Amitabha Buddha. But, can we actually be reborn in the Pure Land? I think we should study the Mahaprajnaparamita Sutra to increase our wisdom and to make our mind non-deluded. The important point is to make sure our mind is not deluded while we are alive. We should pay attention to this point.
- （36）We are disciples of Sakyamuni Buddha. As disciples of Sakyamuni Buddha ...
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We are disciples of Sakyamuni Buddha. As disciples of Sakyamuni Buddha, when we are learning the teachings of the Dharma in the conventional (Saha) world, we should practice as follows: learning the Dharma, practicing the Noble Path, and attaining the Noble Path. Hence, the sequence should be as follows: faith, understanding, practice, and enlightenment.
- （37）The method of achieving maximum result within the shortest period of time is to ...
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The method of achieving maximum result within the shortest period of time is to have right mindfulness. Right mindfulness should be maintained at every moment: during meditation and outside of meditation.
- （38）Home is the hoard of afflictions. Leaving home and living in a temple to enter the monastic life ...
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Home is the hoard of afflictions. Leaving home and living in a temple to enter the monastic life, you are only changing your objects of condition. After learning the teachings of the Dharma, we are then able to subdue our problems and not indulge in our afflictions. When we are capable of doing that, then we can be considered to be a virtuous person. When you continuously learn the teachings of the Dharma, you will be able to use the Dharma to subdue and not indulge in our afflictions. Using the Four Foundations of Mindfulness and Prajna wisdom to subdue the mind, we will gradually be able to eliminate all afflictions and become a Noble being.
- （39）The Mahaprajnaparamita Sutra said, “By contemplating that all phenomena are empty of self-nature ...
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The Mahaprajnaparamita Sutra said, “By contemplating that all phenomena are empty of self-nature, no birth, no permanent form, and no changeability, one will be able to realize the ultimate truth of all things. All phenomena are without action and without form arising.” If we only read this without reflection it would be useless. However, if we can reflect on the teachings during daily actions , living, sitting, and sleeping, and maintain attentiveness accordingly, with the help of Samatha (serenity), our strength will gradually increase and reach new heights, and finally we will attain the forbearance of no dharma arising.
- （40）The Madhyamika (Middle School) declares: “All phenomena are empty of self-nature.” ...
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The Madhyamika (Middle School) declares: “All phenomena are empty of self-nature.” All phenomenal existences are dependent upon causes and conditions; therefore, they are empty of self-nature. The teaching of the Consciousness-only school declares more subtly: “All phenomena that can be named and defined are ultimately empty.” Names /terms and their definitions are also dependent upon causes and conditions. They are empty in self-nature, too. However, if we don’t learn the teachings of the Consciousness-only (Mind-only) school, we won’t know: “all things that can be named and defined are ultimately empty of self-nature.” The usage of this saying is very penetrating.
