..續本文上一頁in Buddhism shouldn”t waver due to just a few adversities and frustrations.

　　At present, some Buddhists” enthusiasm for studying Dharma is short-lived. At the beginning, they are extremely ambitious, proudly proclaiming that they want to gain confidence in the Dharma and compassion, and that they must renounce everything, then they give up their families and careers. However, in a month or two, they go back to their worldly life, and their passion for Buddhism vanishes without trace. This is not very good. In fact, the Buddhadharma expounded by Shakyamuni Buddha has different expectations for laypeople and monastics. For laypeople, it is not necessary to give up everything, like Milarepa did.

　　Many people ask me this question: “Buddhism is beyond worldly matters. Since it is so, shouldn”t I do what Milarepa did

　　” I reply to them: “The state that Milarepa possessed was the highest level among Buddhist practitioners. As for ordinary people, there are not the same high requirements. Since you live in a city, while studying and putting the Dharma into practice, you should also take responsibility for your family, and do whatever you should do. In this way, your life and Dharma practice will not contradict each other.”

　　In fact, in the history of Buddhism, there have been many eminent masters appearing to be lay practitioners. I heard that Fudan is studying the Vimalakirti Sutra and the Sutra on the Upasaka Precepts. These are the Buddha”s teachings specifically for lay practitioners so that they can live their life while being able to practice the Buddhadharma. Ultimately, laypeople can also attain enlightenment. If they don”t realize this, they will feel that Buddhism is not compatible with ordinary life and will be in conflict with themselves. Due to this, they will not make substantial strides in their practice, will become a loser, and will end up with nothing.

　　3. The third turning of the wheel of Dharma

　　The focal point of the third turning of the wheel of Dharma is the elucidation of Buddha nature (tathagatagarbha). Regarding this principle, Buddha articulated it in the Lankavatara Sutra, and Bodhisattva Asvaghosa also described it in The Awakening of Faith in the Mahayana. In fact, the doctrines of the third turning of the wheel of Dharma are not contradictory to the doctrines of the second turning of the wheel of Dharma. To grasp this principle, it is indispensable to study Sublime Continuum. After studying this, you will understand that, conventionally, all sentient beings possess Buddha nature; this is exactly what it says in the sutras: “All sentient beings possess the noble qualities of Tathagata.”

　　We can also view the three turnings of the wheel of Dharma expounded by Lord Buddha as the stages or steps we go through for attaining buddhahood. Doctrines from the first turning of the wheel of Dharma are about eliminating the clinging to the nature of phenomena as real; the second turning of the wheel of Dharma eradicates both clinging to the nature of phenomena as real and grasping to mere emptiness; the third turning of the wheel of Dharma clarifies that when all conceptual thoughts of “existence” and “non-existence” have truly ceased, what is left is not like empty space, which contains nothing, but that something transcendental and beyond the descriptions of words and thoughts does exist; this is the ultimate nature of all phenomena: Buddha nature (tathagatagarbha).

　　Regarding this point, if you have practiced tantra or Zen meditation previously, when you turn your mind inwardly, you will fully understand this. Whatever dualistic thoughts arise, be they desire, hatred, or joy, if we don”t look at them, they will continue to arise and cease one after another. However, the moment we look at them, just as the waves me…

《The Material World in the Eyes of Buddhism》全文未完，請進入下頁繼續閱讀…