第44集 — 我們要用什麼心對待一切人事物

The Buddha told us in the Avatamsaka Sutra that all sentient beings are originally buddhas and they all have the buddha-nature. The Buddha also told us that all sentient beings are replete with the wisdom, virtuous abilities and fine appearance of the Tathāgatas. The only difference in the Ten Dharma Realms is delusion and enlightenment. Great Master Zhiyi (the founder of the Tiantai school) told us that there are six kinds of buddhas. The first kind is ‘all beings in principle are buddhas’ --- theoretically, all sentient beings are buddhas. That’s why the Buddha said that all sentient beings are originally buddhas. What is the theory? The theory is all sentient beings possess the true nature of thusness. We have all read the Platform Sutra and everyone is very familiar with it. Great Master Hui Neng proclaimed five verses when he attained enlightenment. The final verse proclaimed by him was, “Who would have thought that the true nature can produce myriads of phenomena!” The true nature aforementioned is the buddha-nature (i.e., buddha). All phenomena are produced by the true nature. Hence, the true nature is ‘that which capable of producing (subject)’ while all phenomena are ‘that which being produced (object).’ Both the subject and object are nonduality (oneness). Theoretically, since the subject is buddha, the object is buddha too. Since you are originally a buddha, you are bound to become a buddha as long as you tread the path to Buddhahood. The ten paths (i.e., the ten kinds of karmic consequence) in the Ten Dharma Realms are produced and manifested by the true nature. From an unenlightened subtle thought, the true mind becomes the Alaya (i.e., the deluded mind). Since the deluded mind arises from the true mind, it is inseparable from the latter. However, these two minds have different functions. The true mind gives rise to supreme bodhi, while the deluded mind gives rise to the circumstantial and direct adornments of the Ten Dharma Realms. The deluded mind is subject to arising and ceasing, while the true mind which arises from the true nature and not from conditions (we have learned this before), neither arises nor ceases. As Great Master Hui Neng proclaimed in the second verse, “Who would have thought that the true nature originally neither arises nor ceases!” Theoretically, all sentient beings are buddhas. Not only sentient beings are buddhas and non-sentient beings are myriads of phenomena, but are our tables, chairs and benches buddhas? Yes, they are. Animals are buddhas, so are plants and minerals. There is nothing that is not a buddha. The objects of our respect are all buddhas, including the circumstantial and direct adornments of the Ten Dharma Realms. The circumstantial consequences (i.e., dependent condition or environment) are the mountains, rivers and land, including all the plants in it, while the direct consequences are all sentient beings. Both sentient and non-sentient beings are replete with the Buddha’s wisdom. While we are very respectful to the Buddha and very filial to our parents, can we treat everyone and everything likewise?