Right View

Buddhism in Every Step A14

(英文版)

Venerable Master Hsing Yun

 © 2014, 2018 Fo Guang Shan
International Translation Center

All rights reserved.

Written by
Venerable Master Hsing Yun

Translated by
Fo Guang Shan
International Translation Center

Edited and proofread by

Venerable Yi Chao, Shujan Cheng,
Amanda Ling and Tom Manzo

Cover Design by Xiaoyang Zhang

Book layout by Yin Chiu and Amanda Ling

 Table of Contents

I. Erroneous Views 5

II. Worldly Views 11

III. Levels of View 18

IV. Buddhist Right View 24

 Right View

Different people have different ways of looking at

life and the universe. As our vantage points are dif-
ferent, our perspectives also vary. Unfortunately, not
all of our perspectives are true and correct. As our
true nature is obscured by worldly sense objects, we
cannot perceive the world with clarity. This inevita-
bly results in biased understanding. So how do we
foster right view, so that we can see life as it is?
Twenty-five hundred years ago, the Buddha at-
tained enlightenment under a bodhi tree. He was
awakened to the truth of the universe and human ex-
istence. After his enlightenment, the Buddha wished
to share the truth with all beings, though it differed
greatly from the erroneous beliefs of the common
people. While most people regard the five desires
(wealth, beauty, fame, food, and sleep) as pleasures,
the Buddha considers them the root of suffering.

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Whereas the Buddha sees the Buddha Nature as the
true reality of existence, most of us consider the con-
cept illusive and unreal. Though we sentient beings
flounder aimlessly in the sea of suffering, trapped in
the wheel of rebirth, we continue to refuse the com-
passionate liberation the Buddha offers to us. When
the Buddha considered how difficult it would be for
sentient beings to accept the truth, he contemplated
withholding this knowledge and entering the peace-
ful state of nirvana on his own. He reasoned that if he
taught the Dharma to people, they would likely reject
the truth and slander his teachings, thereby inducing
unwholesome karma on themselves. This unwhole-
some karma would tie them to the circle of birth
and death, bringing even more suffering. But the
Buddha’s compassion for the virtuous few and the
pleas of heavenly beings drove the Buddha to remain
in this world and spread the Dharma. We, however,
have such a stubborn attachment to erroneous views
that even the Buddha found it difficult to change our
minds.
There are times when we have different perspec-
tives from our friends and engage in senseless argu-
ments with them. For example, some people say to
monastics, “Oh! How regrettable that you chose to

2
renounce your worldly life!” But renunciation is the
path to the truth of life and the universe. It is an act
worthy of celebration. Why would we have regrets?
Thus, when we look at the world, we should not be
limited to our own point of view; we should try to
walk in another’s shoes. This way, we can maintain
objectivity.
Too many people approach religion with little
faith and reverence. To them, religion is a means of
attaining fame and fortune. Little do they realize that
the true purpose of religion is in giving. Once, some
devotees declared, “Venerable Master, we don’t want
to recite the name of the Buddha anymore.”
“Why not?” I asked. “You have been faithfully chant-
ing the name of the Buddha for over twenty years.
Why stop now?”
One devotee indignantly replied “I thought that
chanting the name of the Buddha would bring me
good luck in business. Recently, I invested in a busi-
ness with my friends, but they embezzled my money.
The Buddha and bodhisattvas have not protected me
one bit. Why should I continue to chant the Buddha’s
name?”
Hearing his reply, I suddenly realized that he
viewed the Buddha as a deity of wealth. Paying

3
respect to the Buddha was his insurance policy for
his finances. This greedy attitude conflicted with the
great compassion of the Buddhas and bodhisattvas.
Other devotees complained to me, “Venerable
Master! We don’t want to be vegetarians any lon-
ger. Although we have been vegetarians for decades,
we still have poor health and are in constant need of
medical attention.”
If one becomes vegetarian for good health and
longevity rather than out of compassion, then their
attitude is flawed and the practice may not last. Good
health comes from disciplined living, good diet, and
regular exercise. Practicing vegetarianism to avoid
consuming the flesh and meat of other sentient be-
ings is beneficial to our mental health, which, over
time, can improve our physical health. This is how
vegetarianism leads to good health. Health has its as-
sociated causes. Religious practices also have their
own set of causes and effects too. We should not con-
fuse them. Likewise, when we look at the world, the
right view helps us avoid such misconceptions. So
what do the Buddhist teachings tell us about right
view?

4
I. Erroneous Views

A person who lacks the right view is like a ship with-

out a rudder, drifting helplessly in the grips of the
merciless ocean. It is of utmost importance that we
maintain the right view. Erroneous views can trap us
in delusions, leaving us with little chance of pulling
ourselves out of the quagmire. What constitutes er-
roneous views? According to Buddhist sutras, there
are five types of erroneous views.

A. Views of the Body

The body is a combination of the four great elements
(earth, water, fire, and wind) and five aggregates
(form, feeling, perception, mental formation, and
consciousness). Many people consider it real and
permanent. They become attached to it and refuse to
let go of it. They do not see that the physical body is
like a house. Even the best-built house will eventu-
ally fall apart. Someday, its tenant will have to move
out. Those who hold erroneous views regarding the
body consider the body to be real and are relentless
in their pursuit of sensory pleasures that stimulate it.
Little do they know of the dimensions that lay be-
yond the physical body.

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B. Extreme Views

Extreme views are one-sided and only look at one

aspect of a phenomenon. Some people have an “eter-
nalistic view” and believe that the world is forever
here and unchanging. Others have a “nihilistic view”
and believe that nothing matters after life ends. Some
people believe that the world has boundaries, while
others believe that the world has no boundaries.
There are those who believe that the body and mind
are one, others believe that the body and mind are
different. Those who have an “existent view” believe
that the Buddha still exists after nirvana, while those
who have the “non-existent view” believe that the
Buddha ceases to exist after nirvana. These views are
one-sided, partial, and incomplete; they are called
“extreme views.”
Nihilists believe that death is final and that a per-
son’s deeds, whether good or bad, carry no conse-
quence. From the nihilistic viewpoint, morality and
ethics have little value and are put behind the pursuit
of enjoyment. Eternalists, on the other hand, believe
that human life is permanent, that humans will al-
ways be reborn as humans. They do not know that the
circumstances of our rebirth are based on our karma.

6
These extreme views, whether they are eternalistic,
nihilistic, bounded, boundless, identical or different,
are erroneous and deviate from the Middle Way.

C. Evil Views
Evil views refer to views that are unethical and un-
wholesome. This includes disregarding one’s parents,
denying cause and effect, and being disrespectful of
the Triple Gem. Evil views can dull our wisdom.
They may have a twisted understanding of the Law
of Cause and Effect. The Law of Cause and Effect
tells us that “the planting of melons yields melons,
and the sowing of peas yields peas.” Some people
extend the argument, claiming that if we swat a mos-
quito or a fly, then one will be reborn as a mosquito
or fly. Worse yet, they believe that if they were to
take the life of a man, they would be reborn as a man.
This warped logic totally misrepresents the truth of
cause and effect. The act of killing leads to being
killed. The truth that “you reap what you sow” will
never change. Misinterpreting this truth is like taking
pictures without focusing first; the pictures will come
out blurred and fuzzy.
Too many people view religion as a stepping-
stone to fortune and fame. They think that by

7
worshipping their gods, they will gain success,
wealth, and power. They do not understand wealth
and religious cultivation have their respective cause
and effect. If we do not have a clear understanding
of which causes will yield which effects, we will no
doubt make fools of ourselves.
There once was an ambitious young man who
sought success and wealth. He heard that a nearby
temple honored a very powerful deity who could
grant him his wish. One day, early in the morning, he
rode his motorcycle to the temple to make an offering
at the temple. After he was finished, he returned to
his motorcycle and sped down the highway. He was
enjoying himself when, unfortunately, he smashed
into a guard railing and died. When his father heard,
he was very upset. The father rushed to the temple,
and began to curse at the statue of the temple god,
“My son faithfully made offerings to you. Not only
have you not brought him great fortune, you failed to
protect him. You are an irresponsive god. I am going
to tear down your temple brick by brick!”
The father rolled up his sleeves and was about
to strike. The caretaker of the temple saw this and
rushed up to reason with the father, “Sir! Please don’t
get upset. Yes, your son often came to pay his respects

8
to the temple god. The temple god was moved, and
he sought to save your son. Unfortunately, the motor-
cycle on which your son zoomed off was just too fast
for the god’s white horse to follow. It is most tragic
that your son was killed in the collision.”
Because of his speeding, the young man reaped
the effect of a traffic accident. We cannot shirk our
responsibilities and blame the consequences on the
gods. But it is common to find such unreasonable peo-
ple in society. They do not understand the meaning of
cause and effect and blame others for their mistakes.
This is ignorance, an example of a corrupt view.

D. Taking the Wrong Views as Truths

When one takes the wrong views as truths, one is self-
centered. They consider their own thoughts the ulti-
mate truth. What everyone else says is wrong. Those
who take the wrong views as truths are stubborn and
cannot tolerate anyone who disagrees with them.
Even when they know they are in the wrong,
these people try to cover up their mistakes and insist
that they are right. This tendency to pass off false-
hood as truth, corruption as righteousness, and de-
pravity as virtue is deviant and extremely dangerous.

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E. Views Attached to Immorality

When people have views attached to immorality,

they cling to interpretations of the precepts that are
inconsistent with the Dharma in the hope of gain-
ing worldly favor. Such people are usually arrogant
and self-righteous. They see themselves as superior,
often acting differently from others. They attempt to
mislead others, who fall victim to their arguments
and blindly worship them. There are some who claim
to be holy men because they can survive on fruit and
water alone. But if we think about it, what is holy
about surviving on water and fruit? Fish drink wa-
ter the whole day. Should we also worship them?
Monkeys live in trees and survive on fruit. Are they
sages as well? Whether a person is cultivated or not
does not relate to such superficial and contrived ac-
tions, but on the real reflection of the heart.
Some time ago, a newspaper reported that a
woman went for one hundred days without food or
water. The fact that she came out of seclusion strong
and robust caught the attention of the media. Some
people began to worship her as a living goddess. But
this story was very suspicious. Even plants need sun
and water. How can a person survive without food

10
and water? It runs against the laws of nature. Holding
onto such illogical principles for the sake of publicity
is an example of a view attached to immorality.
Not only do views attached to immorality cloud
our wisdom, they can also cost us our lives and trap
us in the sea of suffering. We cannot stress the im-
portance of this enough. How can views attached to
immorality be avoided and the right views be culti-
vated? This is a very important first step in Buddhist
practice. Before this question can be answered,
worldly perspectives must be discussed.

II. Worldly Views

There are as many ways of looking at the world as
there are living beings under the sun. These myriad
ways of looking at the world can be grouped into the
following major categories.

A. The World Finds Pleasure in the Five Desires

and the Six Sense Objects

Most people find happiness in materialistic pleasures.

They constantly pursue the various pleasures of the
senses. These pleasures, however, are not the pin-
nacle of happiness. Achieving inner peace of mind is
true happiness. There are many millionaires who have

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beautiful wives, luxurious mansions, and fancy cars.
But within their minds, they have not experienced the
real meaning of life. They may possess everything
they desire, but they are impoverished individuals.
There are many such poor, rich men in the world.
According to the teachings in the sutras, the plea-
sure derived from the five sensual desires (wealth,
beauty, fame, food, and sleep) and the six sense ob-
jects (sight, sound, smell, taste, touch, and dharma)
are unfulfilling and impure. These pleasures are un-
fulfilling because they are incomplete and flawed.
They are impure because they are selfish and can give
rise to distress and pain. Those who indulge in food
and sexual satisfaction without restraint are not un-
like moths to a flame. They unwittingly flock to their
own demise. Worldly pleasure is like a honey-dipped
sword: it may taste sweet, but it can also cause consid-
erable pain. We should use wisdom to see through the
illusive nature of material pleasures. We should pur-
sue the ultimate and pure happiness of the Dharma.

B. The World Finds Fulfillment in Individual

Accomplishments and Merits

Some people are not drawn to material pleasures.

They instead desire fame and glory. Their goal in

12
life is to leave their mark on history. It is true that
we should all strive for success and accomplishment,
but we should not limit ourselves to worldly achieve-
ments. Keep in mind that maintaining a healthy mind
and body, improving one’s character, and under-
standing the ultimate reality are much more worth-
while goals.
Many times I have heard people say that, since
the purpose of religion is to teach us to do good,
there is no need for religion as long as one’s values
are sound. This is a foolish notion. Being ethical is
the most basic requirement. More than morality is
necessary to achieve completeness of life. Religion
does not only promote us to seek individual libera-
tion through doing good and abstaining from evil. It
also instructs us on how to help others, as well as
ourselves, embark on the path to happiness and bliss.
This is the meaning of religion. Once we have ful-
filled the basic requirement of being an ethical indi-
vidual, we should dedicate ourselves to freeing all
sentient beings from suffering. Why should we limit
ourselves to individual accomplishments? If our ac-
complishments are driven by the desire for individu-
al satisfaction, they will amount to little, even if they
leave a mark in history. We should develop our bodhi

13
mind and dedicate ourselves to the welfare of all be-
ings. Then, life will attain its fullest value.

C. The World Finds Longevity in a One-Hundred-

Year Lifespan

Most of us want a long life. We may wish to live to be

a hundred. Medical advances have made it possible
to extend the human lifespan. We have offspring to
carry on the family name, another means of prolong-
ing our existence. But exactly how many years is con-
sidered long? When someone lives to be a hundred,
we throw a vast celebration. But is the span of one
hundred years really that long? For someone whose
desires are insatiable, one hundred years is too short.
A devotee once asked a Chan master to pray for
the devotee’s longevity. The master asked, “How
many more years do you wish to live?”
The devotee replied, “I am now sixty. I will have
no regrets if I can live for another twenty years. It is
a blessing to live to eighty.”
“You only want twenty more years! It will go by
in no time. You can ask for more years.”
The bewildered devotee asked, “Oh, I can ask for
more? In that case, make it forty more years. I will
live to the incredible age of one hundred!”

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 “Forty years, or even one hundred years, will
disappear like a flash of lightning. It is all over in
the blink of the eye. You should ask for many, many
more.”
The devotee was stupefied. Slowly, he asked,
“In your opinion, should I ask for a few thousand, or
maybe ten thousand years?”
“No, you should ask for an immeasurable
lifespan.”
Even a lifespan as long as the legendary Pengzi,
who lived to be eight hundred years old, is short com-
pared to that of the universe. We should seek for a
boundless and immeasurable life—the birthless and
deathless state of true life—and not limit ourselves
to a fleeting lifespan of a few decades or a century.
In reality, would it truly be wonderful if we were
to live to be one hundred? Picture it for yourselves.
The children and grandchildren of a centenarian are
probably aged seniors in their eighties and sixties.
They may have to bear the sorrow of seeing their
children and grandchildren buried. What happiness
is there in that? Longevity can result in other forms
of pain and sadness. When our vision begins failing
and our health deteriorates, days can turn into tor-
turous years. The value of life is not in how long we

15
live, but how we live our lives. If we can manifest
our full potential, then even a moment of life lasts
for an eternity.

D. The World Finds Truth in Superstitious

Practices

Some people consider religion a form of superstition.

What they do not understand that it is not religion,
but our daily life that is full of superstitious practices.
We often celebrate weddings or birthdays with a feast,
slaughtering many animals to eat. In the course of this
celebration of life, we are killing many animals. As
we mark the union of two people, we end up tearing
these animal families apart. Such acts conflict with the
theme of the celebration and run contrary to the spirit
of compassion. Some people practice the Chinese cus-
tom of settling their arguments by going to the temple
to make an oath and sacrifice a chicken. The commit-
ment of an oath should come from within us and be
reflected in our actions. How can the decapitation of
a chicken bind us to our promises? Moreover, life is
precious. What right do we have to take the life of
another being for our convenience? If one has to dem-
onstrate their conviction with a chicken head, I truly
wonder about his or her integrity.

16
 Some people conduct their lives according to the
will of the gods. When they face a difficult decision,
they ask their gods for guidance. When they become
sick, they try to heal themselves with incense ashes.
When they fall on hard times, they burn paper mon-
ey to ward away their troubles. Their commitment
to religious practice is to be applauded, but their
way of going about it blindly and indiscriminately
is problematic. Faith in a religion should start from
reverence, the willingness to give, and readiness to
sacrifice. The act of giving is not limited to material
giving. If our circumstances enable us to give, we
should do so to further our religious cultivation and
for the benefit of the community, not personal gain.
It is only by doing good and accumulating merits that
we can ensure a bountiful cultivation.
The worldly views and perceptions mentioned
above seem logical at a superficial glance, but they
do not hold up under closer examination. But the per-
vasiveness of these practices lends it false credibil-
ity. Our herd mentality often drives us to follow the
crowd, whether it is right or wrong. We all buy into
these worldly views because of our unclear minds—
a direct result of our ignorance clouding our pure
nature. If we refine our minds diligently, one day,

17
our minds will shine with enlightenment. Everything
will become perfectly clear. In this state, we walk in
the company of the Buddhas and bodhisattvas, and
live in the ultimate bliss of true freedom.

III. Levels of View

There are a great variety of phenomena in our world.
Hence, there are also many levels of view. For ex-
ample, elementary school students view the world
with innocence. High school students have youthful
and idealistic outlooks. The perspectives of univer-
sity students are broad and deep. Levels of view vary
with age, experience, and character.
What then are the different levels of view? Let
us first use Buddhists as an example. I begin ev-
ery speech addressing everyone in the audience as
“Dharma friends.” What does the term “Dharma
friends” mean? Do we Buddhists meet the crite-
ria for this term? The term Dharma friends means
friends and guardians of the Dharma and Buddhism.
If we do not have a correct understanding of the term
Dharma friends, we will inevitably make many mis-
takes as we try to live up to the term.
What does the term Dharma friends entail? Let
me illustrate this with the many levels of religious

18
practice. There are some people who, while reli-
gious, fail to discern a religion from a cult. They
idolize and blindly worship supernatural phenom-
ena, solely due to the fact that these phenomena are
unusual. Then there are people who, though they fol-
low an orthodox religion, practice solely for world-
ly gains and blessings. They pray to their deity for
wealth and longevity. They do not understand that
the true meaning of religious faith is in giving and
helping others. Next are people who, while able to
take the first steps into the Dharma, remain attached
to a single master that they admire. What they do not
realize is what the sutras have instructed us, “Rely
on the Dharma, not on an individual teacher.” To rely
on the Dharma is to practice the Dharma that was
followed by the Buddha and preached by the sangha.
The Dharma is an unchanging truth of the universe.
These teachings are timeless and as relevant today
as when they were first taught by the Buddha. Only
when we let the Dharma guide us can our minds be
sanctified and our life sublime. In contrast, people
may change. They are subject to the limitations im-
posed on the human body such as old age, sickness,
and death. Putting our faith on a single person is like
counting on the morning dew that vanishes before

19
the sun; it is unreliable, and will not withstand the
test of time. It is just not enough for Buddhists to fol-
low Dharma teachers. They should also support and
protect the Dharma.
Though we may admire and respect a Dharma
teacher, we should go further and support all temples
and monastics who follow and preach the Buddhist
teachings. We should extend our love to all beings. In
the sutras, it states that Buddhism is practiced within
the community. The Buddha also told his disciples,
“I, too, am a member of the community.” A person
who serves the community carries the Buddha in his
mind. He extends the life of wisdom of the Buddha.
One who supports the community and earnestly
works to deliver all beings is a true Dharma friend, a
true guardian of Buddhism.
Some Buddhists limit their admiration to one
master. Others commit themselves to a single tem-
ple. But rather than committing ourselves to a cer-
tain teacher and temple, we should also revere other
accomplished teachers, lend our support to temples
that preach the Dharma and serve the public, and
help monasteries of both Theravada and Mahayana
tradition. This is the level of religious faith to which
all Buddhists should aspire.

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 There are many different levels of guardians and
Dharma friends. As there are many reasons a person
wants to learn about Buddhism, there are also many
corresponding levels of Buddhist practice. Some
beginner practitioners merely wish for fortune or a
harmonious family, so they work to be generous and
charitable. Accordingly, their rewards are limited
to worldly blessings. Their religious foundation is
shaky and many worldly things have a hold on them.
Their progress is slow and difficult. This is the first
level of Buddhist practice. Some people realize the
superficial and illusive nature of worldly pleasures.
They choose to renounce the household life, seek
the joy of the ultimate truth, and fulfill the full mean-
ing of life. This is the second level of Buddhist prac-
tice. Renunciation uplifts one’s own life and charac-
ter, but one should also seek to relieve the suffering
of all beings. Thus, in addition to renouncing the
household life, one should also pledge to adopt the
Mahayana bodhi spirit of propagating the Buddhist
teachings and liberating all sentient beings. This is
the highest form of Buddhist practice.
In Buddhism, there are five stages of cultiva-
tion, commonly referred to as “The Ways of the
Five Vehicles.” According to “The Ways of the Five

21
Vehicles,” we should first learn to uphold the five
precepts of the “human vehicle,” and then move
on to the ten wholesome acts of the “heavenly ve-
hicle.” When we have adopted these practices, we
then learn and practice the Four Noble Truths of the
“sravaka vehicle” and the twelve links of dependent
origination of the “pratyekabuddha vehicle.” Finally,
we should cultivate the six perfections of the “bod-
hisattva vehicle,” fulfilling ourselves by fulfilling the
lives of others. Although sravakas and pratyekabud-
dhas are enlightened beings of extraordinary culti-
vation, they are more keen on liberating themselves
than universal liberation. Only when we have such
compassion that, “we wish for the liberation of all
beings from pain and will not seek comfort just for
ourselves,” can we work for the benefit of all beings
in the bodhisattva spirit. When we can help others in
a transcendental yet worldly manner, then we have
reached the highest form of Buddhist realization.
The above five stages of cultivation are the ve-
hicles of human, heavenly beings, sravaka, pratyeka-
buddha, and bodhisattva. The bodhisattva vehicle can
be further divided into forty-one or, according to an-
other classification, fifty-two stages. Just as there are
differing viewpoints on the stages of cultivation, each

22
of these five vehicles also possess different percep-
tions and understandings of the ultimate reality. The
Diamond Sutra, Heart Sutra, and Great Perfection of
Wisdom Treatise also tell us that, due to differing levels
of spiritual maturation and merit, the realization of pra-
jna wisdom and emptiness is different at each of these
stages. In the case of humans and heavenly beings,
wisdom is the cultivation of right view. To become a
sravaka or a pratyekabuddha, one must attain the wis-
dom of the truth of dependent origination. When one’s
horizon is expanded and has the welfare of all sentient
beings in one’s mind, one ventures into the realm of the
Mahayana bodhisattva. One will see the fundamental
law of the universe—the truth of emptiness. This is the
wisdom of the bodhisattva, which bodhisattvas apply
in innumerable ways to help others. When the stage
of Buddha is reached, we can clearly understand our
pure intrinsic nature. This is suchness and the Buddha
nature that each of us has, and the utmost unsurpassed
wondrous truth of wisdom.
There are many stages of realization, ranging
from the right view, the law of dependent origina-
tion, the truth of emptiness, to the ultimate realiza-
tion of wisdom. These stages are sometimes referred
to as the wisdom of action, the wisdom of insight, the

23
wisdom of equality, and the wisdom of the wondrous
mirror. Regardless of classification, what truly mat-
ters is that we remember that these stages are indica-
tive of how we practice in our minds. We should not
dwell upon the artificial classification we impose on
them. How can we increase the value of existence?
How can we emulate the Buddha’s great kindness
and compassion? How can we venture into the bod-
hisattva’s sea of wisdom? We cannot afford to delay
consideration of these urgent questions.

IV. Buddhist Right View

What does Buddhism have to say regarding right
views? The Buddha passed down right view to
us. These are the keys to the ultimate truth. Some
Buddhists, when faced with problems, obstacles,
or misfortunes, give up their practice and lose their
faith. They even criticize the religion and complain
that the Buddhas and bodhisattvas fail to bless them.
Such an attitude stems from incorrect views. To have
right view is to have faith in our beliefs. When tested,
the right view will help us remain strong, stand our
ground, stand up for the benefit of the community,
and fearlessly spread the truth. The right view is to
understand that in the world, there is wholesome

24
and unwholesome, causes and effects, past and fu-
ture lives, and worldly and transcendental beings.
When we understand these truths, we will know the
importance of being mindful of our deeds, words,
and thoughts. We know that to avoid the three lower
realms of existence, we have to do good and refrain
from evil.
Additionally, the Buddha also taught us the Four
Bases of Mindfulness, the Four Reliances, the Three
Dharma Seals, and the Noble Eightfold Path. These
practices all constitute the right view, and are all well
presented in Buddhist sutras.

A. The Four Bases of Mindfulness

The concept of “The four bases of mindfulness” is
also called “The four abidings of mindfulness,” areas
where we should always anchor our mind. We should
be mindful that “the body is impure,” “sensations
will always result in suffering,” “the mind is imper-
manent,” and “all phenomena are without a nature
of their own.” By helping us understand suffering,
emptiness, and non-self, the four bases of mindful-
ness shows us the truth.
Many people perceive the body to be real.
Therefore, they spend a lot of time and energy to

25
nurture and decorate the body. The mindfulness that
“the body is impure” helps us to remove our attach-
ment to the body, the source of our desires. If we
could see the illusiveness of our physical bodies, we
could turn to the true and unchanging Dharma body,
the body of teachings and wisdom. Though suffering
is more common in life than happiness, we still igno-
rantly pursue sensory pleasure. In so doing, we create
more bad karma. We fail to realize that happiness is
found in helping others. Our mind is like a waterfall.
It never stops flowing. Notions surface and disappear
constantly. When we forget that “the mind is imper-
manent,” we let our minds become adrift in the sea of
rebirth, causing notions to form and cease. All phe-
nomena of the world are impermanent. Nothing is
immune to change. If we do not know how to let go,
if we remain attached to the self, suffering will fol-
low. If we can perceive and understand the world ac-
cording to the Four Bases of Mindfulness, our mind
and body will be forever pure and free.

B. The Four Reliances

The four reliances that we should know are: “Rely on
the Dharma, not on an individual teacher,” “Rely on
the meaning, not on the words,” “Rely on wisdom,

26
not on knowledge,” and “Rely on the ultimate truth,
not apparent truths.” Earlier, we discussed the mean-
ing of “Rely on the Dharma, not on an individual
teacher.” We should follow the truth of the Buddha’s
teachings, which is eternal and unchanging, rather
than the teacher, who is impermanent and changing.
“Rely on the meaning, not on the words” means that
we should understand the true purpose of the teach-
ings, not engage in frivolous arguments or seman-
tics. “Rely on wisdom, not on knowledge” means
that we should live under the guidance of prajna
wisdom rather than worldly views and perceptions.
“Rely on the ultimate truth, not apparent truths”
means that we should follow the ultimate truth of the
universe, not blindly follow convenient falsehoods.
These four reliances are our compass to the truth of
life and the universe. They are gates to the treasures
of truth.

C. The Three Dharma Seals

The “Three Dharma Seals” is an important doctrine
of Buddhism; it embodies the truth of life and the
universe. The Three Dharma Seals are as follows:
“All conditioned phenomena are impermanent,” “All
phenomena are without an independent self,” and

27
“Nirvana is perfect tranquility.”
All conditioned phenomena are impermanent:
Phenomena, words, deeds, and even the world itself
are impermanent. All worldly phenomena are im-
permanent. They are forever changing. Only when
we rid ourselves of worldly views can we live in the
transcendental world of true permanence.
All phenomena are without an independent
self: There is nothing in this world that is unchang-
ing and free from decay. The same holds true for our
physical bodies. Similarly, a house is nothing but a
temporary place for us to live in, sleep in, and use
for our convenience. With time, even the best-built
house will collapse. When the time comes, this old
house of ours, our bodies, will also waste away. Like
our bodies, wealth, fame, and relationships will not
last forever. Sooner or later, these things will leave
us. If we understand that all things arise only when
the right conditions exist and that all things cease
when these conditions no longer exist, then we will
no longer be attached to worldly phenomena, for they
are impermanent and without an independent self.
We will then reside in the realm of beginninglessness
and endlessness and obtain the ultimate joy of living.
Nirvana is perfect tranquility: Nirvana is a pure

28
and ultimate state of bliss. Within nirvana, there is no
pain and distress, only peace. Although the Buddha
wished to enter beginningless and endless nirvana
immediately after his enlightenment, he decided
to stay in this world and teach us. Those who con-
sider liberation from rebirth as the sole purpose of
Buddhism have passive, detached views. They do
not fully understand the Buddha’s teachings. Nirvana
does not mean to distance ourselves from other be-
ings and live in isolation from others. The Buddha
rebukes such people as “rotten seeds.” Nirvana is the
peace of non-attachment and is described as follows:
“With great wisdom, one does not abide in birth and
death. With great compassion, one does not abide
in nirvana.” Nirvana is the perfect balance between
wisdom and compassion. Those who attain nirvana
can continuously iberate sentient beings without rest.

D. The Noble Eightfold Path

The Noble Eightfold Path consists of right view,
right thought, right speech, right action, right live-
lihood, right effort, right mindfulness, and right
concentration.
Right view is the basis of the Noble Eightfold
Path. With it, we can understand the truth described

29
in the Four Noble Truths—the truth of suffering, the
truth of the cause of suffering, the truth of the ces-
sation of suffering, and the truth of the path leading
to the cessation of suffering. From right view, we
proceed to right thought, which helps our wisdom
to grow. Right speech teaches us to be watchful of
our speech and to abstain from lying. Right action is
to refrain from all unwholesome acts and to perform
wholesome deeds. Right livelihood means to live
our lives in accordance with the Buddha’s teachings.
Right effort is to have the dedication to practice the
path of nirvana. Right mindfulness is to use wisdom
to be mindful of the Noble Path. Finally, right medi-
tative concentration is to concentrate our volition and
thoughts through meditative concentration.
In summary, the Noble Eightfold Path is a tool
that can help us to refrain from unwholesomeness.
Thus, it is described as “noble.” This practice can
help us attain nirvana. Hence, it is called a “path.” If
we can faithfully follow the Noble Eightfold Path, we
can eventually attain right view in its truest form.
In addition to the above, I would like to touch on
another correct view of Buddhist practices—the Pure
Land practice of being mindful of Amitabha Buddha.
Some people may remain skeptical and say, “Only

30
old ladies chant the name of Amitabha Buddha. What
can it accomplish?” Some people would even ask in-
credulously, “How can one be liberated from rebirth
merely by being mindful of Amitabha Buddha and
chanting his name? How can the words “Amitabha
Buddha” help us reach the Pure Land of Ultimate
Bliss and attain a boundless life?” The purpose of the
Pure Land practice is more than liberation from re-
birth. It goes a step further and teaches us the reality
of existence.
Once, someone asked a master, “Can the name of
‘Amitabha Buddha’ yield such amazing results?”
This was a difficult question to answer, but the mas-
ter had a skillful reply. He looked at the person and
reprimanded him. “What an idiot!”
The person was shocked, but then quickly
turned angry. He rolled up his sleeves and clinched
his fists. He asked the master angrily, “How dare
you call me names!”
The master replied with a smile, “The word ‘id-
iot’ has changed your state of mind. Why can’t the
words ‘Amitabha Buddha’ be just as powerful?”
Though our lives may be busy, we Buddhists
should practice chanting the name of Amitabha
Buddha regularly. Chan Master Yongming Yanshou

31
espoused this about the Pure Land practice, “The
myriad who cultivate this practice, that myriad will
reach the Pure Land.” Let us all beseech Amitabha
Buddha to help us attain the right view regarding this
practice, and in so doing help us find the strength to
reach the Pure Land.

32
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