Master Chin Kung - Essence of Vajra Sutra # 4 A 金剛經要義
(English subtitles) Buddhist Master Chin-Kung (淨空法師), 1927-2022, talks dharma.
Subtitles:
Fellow practitioners:
1:00
The rationale and principles that the Buddha taught in various Mahayana sutras are all the same, the only difference is in the methods. The so-called 84,000 Dharma doors or the infinite Dharma doors can help us realize that the Buddhas have no definite Dharma to speak of. There are countless Dharma doors, how can we talk about the definite Dharma? However, no matter how many Dharma there are, they all have a direction and a goal.
2:00
The direction and the goal are definitely consistent and there will be no mistakes. In Buddhism, there are big differences between sects and schools. There are also huge differences between exoteric Buddhism and tantric Buddhism. This is very obvious. As soon as we come into contact with them, we realize that there are huge differences. But their directions and goals are the same. What is the direction? It is awakening, integrity and purity, and the goal is the supreme enlightenment.
3:00
That is why it is said that all Dharmas are equal, without high or low. Then, we read the Vajra Sutra, in which the Buddha said: “All the Buddhas and the Anuttara Samyaksambodhi Dharma all come from this Sutra.” From this sentence, we can see that all Buddhas attained buddhahood based on this sutra, and also obtained the Supreme Enlightenment from this sutra. Then this sutra is supreme, and incomparable to the other sutra. Is that right? Yes, but not exactly. Why isn't it completely right? Every Dharma door is supreme. Every sutra is the source of the Buddhahood.
4:00
We must see this through. If this is the case, then why did Sakyamuni Buddha talk about so many sutras and teachings, yet leave us confused? Wouldn't it be better to preach one sutra? Isn't it enough to preach only one dharma? Why does he say so much? If he only spoke a dharma, then the Buddha has a definite dharma to speak, so it is not that there is no definite dharma to speak. We all know that the Buddha's teachings are based on two principles: the genuine truth and the conventional truth.
5:00
Another important thing is that speaking dharma must in accord with the opportunity. To be in accord with opportunity and to be in accord with reason are both within the Two Truths. To be in accord with opportunity does not violate conventional truths, and to be in accord with reason does not violate genuine truths. The Two Truths are the absolute standard. To be in accord with opportunity means not to violate conventional truths, and to be in accord with reason means not to violate genuine truths. The two truths are the absolute standards. The root natures of all beings are so different. How is it possible to use a single method to deliver all sentient beings? This is impossible, so the Buddha taught an infinite number of dharma.
6:00
We know that the infinite Dharma doors are taught in accord with the conventional truth. In other words, they are responses to beings of different root natures. Although there are countless dharmas, there is only one goal and direction, which does not violate the truth. If you understand this matter clearly, it will not be difficult for you to learn Buddhism, and you will definitely benefit from it in a very short time. How short is this time? I often mentioned it in my past lectures that
7:00
it could take effect in as short as three months, and the effect could be obvious in six months. What is the effect? Eliminate karmic hindrance. Of course, all karma cannot be eliminated, but you can feel it when your karmic hindrance has been reduced. Over the past few days, every fellow practitioner has told me that their karma is very heavy. No matter how they recite this sutra and that mantra, or practice many dharma, they are unable to eliminate it. Committing those karma will definitely cause hindrances. What to hinder? From the fundamental,
8:00
it hinders your self nature and hinders your liberation of Dharmakaya Prajna. That's what we're talking about in the Buddhist terminology, and that's talking from the topmost, hindering your Dharmakaya prajna liberation. If you talk about it on a life level, what hindrances do you encounter? It hinders your pure mind, making you physically and mentally unstable; it hinders your family, causing discord; it hinders your career, causing your career to be unsuccessful. Then you know what a karmic hindrance is.
9:00
Have you eliminated all these karmic obstacles by studying Buddhism, bowing and penance? I watched from the sidelines. Not only did he not get rid of it, the more he confessed, the more karmic hindrances he has, and the more he studies Buddhism, the more vexations he has. Instead of solving the problem, the problems grow. What's going on? Is there something wrong with Buddhism? There is no fault in Buddhism. So why did I become like this after studying Buddhism? Because you are practicing blindly.
Subtitles:
Fellow practitioners:
1:00
The rationale and principles that the Buddha taught in various Mahayana sutras are all the same, the only difference is in the methods. The so-called 84,000 Dharma doors or the infinite Dharma doors can help us realize that the Buddhas have no definite Dharma to speak of. There are countless Dharma doors, how can we talk about the definite Dharma? However, no matter how many Dharma there are, they all have a direction and a goal.
2:00
The direction and the goal are definitely consistent and there will be no mistakes. In Buddhism, there are big differences between sects and schools. There are also huge differences between exoteric Buddhism and tantric Buddhism. This is very obvious. As soon as we come into contact with them, we realize that there are huge differences. But their directions and goals are the same. What is the direction? It is awakening, integrity and purity, and the goal is the supreme enlightenment.
3:00
That is why it is said that all Dharmas are equal, without high or low. Then, we read the Vajra Sutra, in which the Buddha said: “All the Buddhas and the Anuttara Samyaksambodhi Dharma all come from this Sutra.” From this sentence, we can see that all Buddhas attained buddhahood based on this sutra, and also obtained the Supreme Enlightenment from this sutra. Then this sutra is supreme, and incomparable to the other sutra. Is that right? Yes, but not exactly. Why isn't it completely right? Every Dharma door is supreme. Every sutra is the source of the Buddhahood.
4:00
We must see this through. If this is the case, then why did Sakyamuni Buddha talk about so many sutras and teachings, yet leave us confused? Wouldn't it be better to preach one sutra? Isn't it enough to preach only one dharma? Why does he say so much? If he only spoke a dharma, then the Buddha has a definite dharma to speak, so it is not that there is no definite dharma to speak. We all know that the Buddha's teachings are based on two principles: the genuine truth and the conventional truth.
5:00
Another important thing is that speaking dharma must in accord with the opportunity. To be in accord with opportunity and to be in accord with reason are both within the Two Truths. To be in accord with opportunity does not violate conventional truths, and to be in accord with reason does not violate genuine truths. The Two Truths are the absolute standard. To be in accord with opportunity means not to violate conventional truths, and to be in accord with reason means not to violate genuine truths. The two truths are the absolute standards. The root natures of all beings are so different. How is it possible to use a single method to deliver all sentient beings? This is impossible, so the Buddha taught an infinite number of dharma.
6:00
We know that the infinite Dharma doors are taught in accord with the conventional truth. In other words, they are responses to beings of different root natures. Although there are countless dharmas, there is only one goal and direction, which does not violate the truth. If you understand this matter clearly, it will not be difficult for you to learn Buddhism, and you will definitely benefit from it in a very short time. How short is this time? I often mentioned it in my past lectures that
7:00
it could take effect in as short as three months, and the effect could be obvious in six months. What is the effect? Eliminate karmic hindrance. Of course, all karma cannot be eliminated, but you can feel it when your karmic hindrance has been reduced. Over the past few days, every fellow practitioner has told me that their karma is very heavy. No matter how they recite this sutra and that mantra, or practice many dharma, they are unable to eliminate it. Committing those karma will definitely cause hindrances. What to hinder? From the fundamental,
8:00
it hinders your self nature and hinders your liberation of Dharmakaya Prajna. That's what we're talking about in the Buddhist terminology, and that's talking from the topmost, hindering your Dharmakaya prajna liberation. If you talk about it on a life level, what hindrances do you encounter? It hinders your pure mind, making you physically and mentally unstable; it hinders your family, causing discord; it hinders your career, causing your career to be unsuccessful. Then you know what a karmic hindrance is.
9:00
Have you eliminated all these karmic obstacles by studying Buddhism, bowing and penance? I watched from the sidelines. Not only did he not get rid of it, the more he confessed, the more karmic hindrances he has, and the more he studies Buddhism, the more vexations he has. Instead of solving the problem, the problems grow. What's going on? Is there something wrong with Buddhism? There is no fault in Buddhism. So why did I become like this after studying Buddhism? Because you are practicing blindly.