A Detailed Exposition of the Vimalakirti Sutra 

by Grandmaster Lu, Living Buddha Lian Sheng of the True Buddha School 

Translated into English by the True Buddha School Vimalakirti Translation Team 

Discourse 28, 27 August 2022 - Chapter One—Buddhaverse (Continued) 

Chapter One—Buddhaverse

They understood the profundity of the origination of causes and conditions, and cut off all wrong views. They do not lean toward existentialism or nihilism, and had no more traces of habitual tendencies. They displayed the fearlessness of a lion’s roar in their speech which resonated like thunder. They had transcended immeasurability and measurability

We will now expound on this phrase from the Vimalakirti Sutra:

They do not lean toward existentialism or nihilism, and had no more traces of habitual tendencies.

Having Right Thought, the great bodhisattvas have comprehended the Ultimate Truth and complied with True Suchness. So this phrase talks about the great bodhisattvas having right thought by understanding the ultimate truth.

Buddhadharma frequently mentions the following two schools of opposing thoughts: Sarvastivada—the school that holds to the existence of everything in the past, present, and future, and Mahasunnavadin—the school that holds that everything is non-arising and non-ceasing, and that it is empty and nonexistent.

Sarvastivada talks about existence. In our material world, it seems that houses and human beings—you, I, he, she, men, women—all exist. Whereas Mahasunnavadin states that everything is empty and nothing lasts. All lives, tangible or not, are illusory. Everything is illusory and empty.

I have often talked about the concept of aggregates (pindagraha). Everything, including humans and the whole world are made of aggregates of the earth, water, fire, and wind elements, and therefore, it is just a momentary phenomenon.

The lifespan of a human being is about a hundred years. Afterward, where is the past “you”? Where is the future “you”? They are both nonexistent—empty. The same applies to a house: A newly built house is called a new house; a hundred years later, it’s called an old house. Then it is demolished, and it disappears from the face of the earth.

Cities, too, have disappeared. When we visited India, we went to Rajagriha and many other places where Sakyamuni Buddha was. All we saw were ruins and deserted areas. We went to Nalanda University, a very famous Buddhist university back then. All that was left was a few bricks—like a bomb shelter—wild with weeds. There was no more Nalanda University. Similarly, the city where the Buddha was born [Lumbini], Sravasti, and others were all deserted. Even cities can disappear, let alone houses. Therefore, all are empty.

Some people believe in existence, while some people believe in emptiness. Yet, the great bodhisattvas understand that the real phenomena are the phenomena of emptiness, as is stated in the Vajra Sutra: The empty phenomena are the real phenomena, and the real phenomena are the empty phenomena.

It is stated even clearer in the Heart Sutra: Form is emptiness, and emptiness is form. Some think that “form”[1] refers to only sex, but no! “Form” refers to all tangible things. All existence is the same as emptiness, and emptiness is also the same as existence. The Heart Sutra also clearly states: Form is none other than emptiness, and emptiness is none other than form. Therefore, form and emptiness are one; there is no difference between the two.

The great bodhisattvas know this! Thus, they don’t lean toward either existentialism or nihilism. Instead, they align themselves with “one.” Form is emptiness, and emptiness is form; Form is none other than emptiness, and emptiness is none other than form is my explanation of this phrase:

They do not lean toward existentialism or nihilism...

As for the following phrase:

…no more traces of habitual tendencies.

It means that the great bodhisattvas have no more habitual tendencies. All their inborn human nature is gone. They are at the Immovable Ground—with no more habitual tendencies.

Generally, human beings are riddled with habitual tendencies. What are habitual tendencies? Being narrow-minded and small-hearted or harboring envy and jealousy are some of them. Being jealous is human nature. For example, “My best friend is getting close to somebody else, so I’m jealous.”

Envy is a bad habitual tendency; many people are envious of rich people such as Bill Gates. [If I were envious,] I would say, “Bill Gates is so rich. Why doesn’t he donate to the Seattle Lei Tsang Temple? We are neighbors after all; we’re right here, and they’re just up there. As a good neighbor, donate some money, and everything will be fine.” [chuckles]

I remembered seeing news about Bill Gates when he traveled to some faraway state. He was in a nightclub, and someone recognized him. This person took a cake, like those large white happy birthday cakes, and slapped it onto Bill’s face, shouting, “I hate rich people!” Bill was covered with cake on his face, hair, and everywhere. This is envy. A rich man is a human being, a poor man is a human being, and middle-class people are also human beings. We are all human beings.

The great bodhisattvas are never like that. They are not bound by these human habitual tendencies. Why not? Because they know that everything is fleeting—momentary!

What are you so tightfisted about? You are rich but so stingy. You never give out even a cent. What is the use of saving all that money? You can’t bring it with you when you die. The great bodhisattvas know that money is only temporary! So, money is empty. It’s just paper, plastic, minerals, or things from the Earth.

The great bodhisattvas will never be a cheapskate, and they are never envious or jealous. Why? Because being a great bodhisattva, they know jealousy has no use whatsoever. They understand the notion of emptiness and that everything will disappear eventually. Even jealousy is intrinsically empty, and likewise for envy. Jealousy and envy have no use at all!

Generally, people treat a beautiful person differently than an ugly person. But not Grandmaster. Whether it is a beautiful lady seeking help to find a marriage partner or an ugly woman, Grandmaster treats them equally—I gave them both the same talisman so their wishes may be fulfilled.

The beautiful lady has many admirers trying to woo her, so how come she could not find a marriage partner? It’s because her standard is too high, and she thinks too much. She regards them to be interested only in her beauty and doubts they would make a good partner. So she asked help to find a good prospect. Likewise, an utterly ugly lady, cross-eyed, with protruding teeth, a flat nose, and grass-like hair, also came to seek getting married. Likewise, I gave her the same marriage talisman. I didn’t say, “I don’t think anyone wants to marry you.” A great bodhisattva treats everyone equally.

Grandmaster and Shimu are the same; we are not stingy. We help whoever needs it and do whatever we must. Shimu is even more generous than I am. I personally feel that all I earned is through tremendously hard work over the years, so I need to be more conscientious. It has not been easy at all—all those offerings come through real hard work. So I am more sensible.

Shimu gives quite a lot and has donated to various groups: Taiwan Leizang Temple, Enlightenment Magazine, the True Buddha News, and some new chapters. Shimu helped and gave quite a lot. She gave to the True Buddha Diamond Temple of New York back when they bought a place for their temple. If I remember correctly, it cost about three million dollars. Shimu asked them, “How much money do you have?” They replied, “One million.” So Shimu loaned them a million and gave them another million. That’s a total of two million US dollars. Later, they wanted to return the money, but Shimu declined. So they gave some to the foundation and returned some. Eventually, they paid it all back.

We also gave to the PTT Buddhist Society of Vancouver by buying the temple building for them. Later when they had money, they paid it back without interest. The same applied to the Lotus Light Temple. It was Grandmaster’s money that built the temple building—the True Buddha Building. Master Shaodong hired the developers to build it. At some point, Master Lian Ci said, “Let us buy it from you” and I responded, “Sure!” “How about if we only pay the cost of building it subtracted by $200,000?” That’s what she asked, and we just let her. Right away, we lost $200,000. This wasn’t an isolated case.

There are other temples and centers too. When the Waken Ray Tseng Temple wanted to buy a piece of land and didn’t have any money, Grandmaster said, “I’ll lend you $400,000,” and loaned it to him in one go out of my pocket. They eventually built it and paid back $10,000 or $20,000, little by little, until they paid back everything years later, but without interest. There are many cases like this.

Shimu told me that she gave a lot of money here and there. Is Master Lian Zhe from the Taiwan Leizang Temple here? Master Lian Zhe, did Shimu give you money? “Two million U.S. dollars.” Oh, I didn’t know she was that generous. How about you, Master Lian Zai? You oversee Enlightenment Magazine. “$100,000.” Anybody else from Taiwan? The True Buddha Foundation Publicity and Promotion Department, too.

This is how we do it. Shimu observes and gives to those who are not greedy, to those who are promising and have the potential to grow, especially if the money is for the greater good, public welfare, promotion, or further development. We also observe the newly established chapters with great potential. We treat everyone equally, however, we still need to consider their qualifications. Otherwise, money will be wasted, and that will not be good. Grandmaster and Shimu still help anyone with great potential who need money in their dharma work. We are not stingy.

Human beings have many habitual tendencies. But the great bodhisattvas have a pure mind. The most important key point in the Vimalakirti Sutra is on pure mind. It is all about pure mind. The great bodhisattvas have equality and equanimity, treating sentient beings equally. They give—sometimes more, sometimes less—but they are always generous.

There are countless habitual tendencies of human beings. To eliminate these habitual tendencies, we use buddhadharma and be mindful that everything is inherently empty—everything will disappear eventually. The great bodhisattvas know that there is nothing to gain in the saha world. Nothing to gain and nothing to give. If you comprehend these two points, you will treat everyone equally and gradually eliminate all your habitual tendencies.

Just ask, “What can you gain in the saha world?” Nothing! What is it that you can really gain?!

As stated in the Heart Sutra, …as there is nothing to gain, you are a bodhisattva; not only is there nothing to gain, but there is nothing to give either. What is it that you have forsaken? Nothing, since giving is also empty. Whatever you gain is inherently empty, as it is only temporary. Everything is transient—houses, cars, wealth, assets, money... What is it that you really gain or own? Nothing.

There is nothing to gain and nothing to give. In the past, a chapter in California needed a car, so I gave him my car. It was a Mercury, and he drove it from Seattle back to California. At that time, I didn’t have much money either. But all in all, he did not get anything. Why? The chapter is now gone, and the car, if not broken, must be gone too. So, giving is the same as not giving. There is nothing to give.

Such is life. There is nothing to gain, and there is nothing to give. So, why are you clinging to anything? What are you jealous or envious of? There is nothing to gain, and there is nothing to give! Ponder on it. What is it that you can truly gain? What is it that you have given? Nothing! I have given nothing, and Shimu has given nothing. It’s all the same—nothing!

All existences are temporary phenomena. Essentially all is emptiness. The great bodhisattvas comprehend this principle; therefore, they can eradicate all habitual tendencies.

I explain this principle so you understand. There is no need to fight for ownership or a position at a temple—Seattle Lei Tsang Temple or the Rainbow Temple. Grandmaster and Shimu built the Rainbow Temple using our personal money and asked Master Lian Shi to hire a contractor to develop it. The Twin Lotus Realm Columbarium was constructed under the guidance of the current abbot of the Seattle temple. Together with the homa hall and other buildings, the temple has been given away to the Rainbow Temple [management]. Grandmaster and Shimu gave it away just like that. Our names are not even part of the Rainbow Temple. Why? Because whatever has been given will eventually turns to nothing—thus, nothing has been given! Even if you have not forsaken it, it will be forsaken.[2] All we want is to let True Buddha School persist into the future.

Why fight to be the president of a temple? A president has more work and more responsibilities. You need to take care of the nine dormitories, and it is your responsibility if something happens. It is tiring! Not just for the president but also for the secretary, the manager, the assistant, or the accountant. It is easier not to be in charge.

Take, for instance, Master Bizhen; she is the busiest. She needs to take care of all money-related issues, not only for the temple and its nine dormitories but also for the True Buddha Foundation. Once, as I passed her office, I peeked in and asked, “What are you doing?” “I’m counting money.” She has a lot on her plate, and all this money needs to be recorded in bookkeeping. She has been working harder and harder, and she has lost some weight. She is like a Transient Money God, taking care of the ins and outs of all the money, but none of it is hers. Is there a benefit being the accountant? It’s just a title, a name.

She has no fun. Luckily, she’s not greedy, and she has no bad habits; she doesn’t drink, smoke, or visit prostitutes. [joking] It would have been easier to be a regular master who just eats, hangs around, and dozes off every day. But this brings no benefit either. You need to know to use your time to cultivate spiritually.

In spiritual cultivation, we need to know that there is nothing to gain and there is nothing to give. What you gain is empty and what you give is empty. This is my explanation for no more traces of habitual tendencies.

The great bodhisattvas understand this concept and have no more habitual tendencies. That’s all for today.

Om mani padme hum.

[2] This is exactly what Grandmaster said. It is not directly understandable, but it is worth contemplating.

Next discourse on the Vimalakirti Sutra: Discourse 29, 28 August 2022 - Chapter One—Buddhaverse (Continued)

Previous discourse on the Vimalakirti Sutra: Discourse During the Bardo Deliverance Ceremony of the Thousand of Dharma Vessels & Discourse 27, 20&21 August 2022 - Chapter One—Buddhaverse (Continued)

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Full webcast of 2022.08.27 Padmasambhava Group Practice (Ling Shen Ching Tze Temple, Redmond, USA) and dharma discourse with English interpretation: https://youtu.be/MtIs0olM92g