Stability

`Discipline, Stability, and Wisdom` together is known as the `Three Non-Outflows` or the three requisites for achieving the state of `Non-Outflows` wherein one is liberated from all troubles. One has to gain an understanding of these three concepts after entering into the door of the buddhadharma.

The first requisite is `discipline` or `precepts` which I have discussed yesterday. `Stability` is the next concept of the `Three Non-outflows.` How is `stability` generated? Tomorrow I will discuss some of the meditation techniques and illustrate how `discipline` can generate `stability` and how `stability` can generate `wisdom.`

`Stability` without `wisdom` is tantamount to `foolishness.` `Wisdom` and intellect without `stability` turns one into an `arrogant maniac.` Therefore, in our practice, we have to cultivate both `stability` and `wisdom.`

Whether one practices exoteric or esoteric Buddhism, the most important key is still to develop a `stability` or `stillness.` A stabilized and profound state of meditation leads one to Enlightenment. Therefore, it is paramount that one learns to develop this `stability` or `stillness.` Without `stability,` one cannot tap into the source of all powers or obtain the Wisdom associated with Truth. Without `stability,` one will absolutely not be able to obtain any Dharma Taste this life. Whether one adopts the approach of `theory` or `practice,` the ultimate union with the Truth or the Buddha still requires the engendering of `stability.` Therefore, the cultivation of `stability` or `stillness` is a very important key in the spiritual practice of Buddhism.

Thus, the goal of meditation is to enter into a true state of `stability` or `stillness.` I have written in my books before that this involves the processes of first retrieving all wandering thoughts into one point and then the returning of this one point to zero. What is this zero? Is it Emptiness? Zero can be described as a state of Emptiness, a spontaneous and natural state of `Being,` a kind of liberated condition. It is not, however, the nihilistic kind of Emptiness that negates everything. The Buddhist Emptiness is a liberated and natural condition that is totally undifferentiated or unqualified. Although it is a state that defies verbal description, my explanation is that the so-called Emptiness state is spontaneous, liberated, free, and a Condition wherein everything arises as the play of Consciousness. [audience applause] Tomorrow I will go into the methods of how to enter into the state of `stability` in our meditation.

In my discussion today, I have pointed out that the `approach of `practice` surpasses that of `theory,`` and that `focusing on one single `actual practice` is superior to gaining a wide knowledge alone.` In other words, `engaging in one single practice in depth is better than pursuing multiple practices simultaneously.` Through the practice of buddhadharma, the Transcendental state of Consciousness will become manifest and be integrated into and demonstrated in every aspect of one`s daily life. When there is an ultimate identification with the True Condition, one attains Liberation and Freedom as well as obtaining all the powers mentioned in the Buddhist sutras.

The Issue of Taking Refuge

There is also the issue of `taking refuge` in the practice of Buddhism. Someone has asked me, `When should I take refuge? Should I wait till I have gained some knowledge about Buddhism first?` `Taking refuge` may appear to be very simple to you since you can go and sign up for taking refuge whenever you want to. In fact, this is not a simple matter. Just consider the aspect of the selection of a guru. If you chose a guru with a wrathful temper, you could be beaten to death by him. [laughter] If you chose a greedy guru, all your money would be handed over to him. If you chose an ignorant and foolish guru, you would not learn any practices from him. Therefore it is not a simple matter. Sometimes people fill out the registration cards to take refuge when urged by certain masters, but they do not have any sort of understanding about the guru himself. When should one take refuge then? A person might ask, `I am a Christian, can I take refuge?` This is also a problem as he or she might not know anything about Buddhism at that point. Another person might ask, `I have just started worshipping at temples. Can I take refuge?` He has just started to become superstitious, [laughter] [audience laughter] this is also a problem. He might think that by taking refuge, he will receive money and bestowal of fortune from me, all his disasters will vanish, no car accidents will happen to him, and everything will be auspicious. [laughter] [audience laughter] Therefore, when is the appropriate time to take refuge becomes an important issue.

To whom and in what is one taking refuge in? We know that one takes refuge in the Triple Jewels: `Buddha ?Buddha Shakyamuni,` `Dharma ?the teachings of Buddha recorded in the Buddhist Canon,` and `Sangha ?the holy sages and monks who represent the Buddha.` In Vajrayana Buddhism, one also takes refuge in the Vajra Master who is the embodiment of the Triple Jewels. One must get to know one`s Vajra Master well. Finally when one gets to know the master well, one might want to return the refuge diploma, [laughter] [audience laughter] because the Vajra Master may not necessarily turn out to be a good one. `To take refuge` or `not to take refuge` is the question.

In our school, the door is open to everyone. My principle is, as long as one engenders the thought to take refuge in me, I will take one as a student, whether one is a Christian, Catholic, or Muslim. The arising of the thought to take refuge in me indicates an affinity between one and me. I want to assure my students that I am a knower and an actual practitioner of the buddhadharma. I have attained `Realization` through `Actual Practice.` [audience applause] Can one later go and take refuge in somebody else? My answer is a soft `yes.` [spoken in a lower voice] [laughter] [audience laughter] I have laid everything about me and the True Buddha Tantric Dharma in the open to anyone who wants to take refuge to learn, to understand, to experience, to practice, to realize, and to become enlightened. One will not go wrong in taking refuge in me! If one wants to take refuge in another guru later on, I will not object as there are also some very qualified gurus around. I cannot claim that I am the only best teacher as there are also many high adepts in the world. My advice is that one should still investigate to find out as much as one can about this other guru before taking refuge.

I have often suggested, nonetheless, that after taking a certain guru to be one`s teacher, one should not go around slandering one`s teacher. If one decides later that one`s teacher has deficiencies in his knowledge of the buddhadharma and that he has not attained any Realization, one should still be respectful towards him for he must have some other virtues. It is most important that one learns to appreciate the virtues and overlook the shortcomings. [audience applause] If one only focuses on the guru`s failings, one will absolutely not be able to obtain any Transmission from the guru and thus not be able to succeed in one`s practice. The reason is very simple. When all one can see are the negativities in one`s guru, one will lose respect for him as well as for the teachings that he transmits to one. Therefore, after entering into a guru-disciple relationship, it is necessary for one to focus only on the guru`s virtues and to learn from his indefatigable spirit, his various outstanding achievements, and his subtle skills. The buddhadharma transmitted by one`s guru to one will be sufficient to nourish one for the rest of one`s life.

Therefore, you have not made a mistake in coming to take refuge in the True Buddha School. As I explained earlier, the guru here has a `Full Understanding of the Buddhadharma, a Full Experience in Actual Practice, and a Full Realization.` Fullness in these three aspects are more than enough to sustain you. [audience applause] If there are other things that you want, it is your own business. [audience laughter] If you want to find and join another guru who is more fun and interesting, that is acceptable since it all depends on your affinity with this other guru.

However, one should take refuge in a guru who has an Infinite and Expansive Heart, [audience applause] a Limitless Wisdom, an Infinite Stability, a Limitless Enlightenment, an Inexhaustible Knowledge of Dharma, and all kinds of Infinite Qualities. [audience applause]

When you gain a good understanding of the true Vajra Master and take refuge in him or her, you will receive the very concrete blessing of Transmission whereby you will naturally suceed in your blessing of linage transmission whereby you will naturally suceed in your practice.

Om Mani Padme Hum.