The Mind Creates All Phenomena

The Buddha Dharma pervades both worldly and transcendent realms. All our actions, behaviours, objects and materials are part of the worldly realm. The worldly realm is more focused on practical issues related to daily life and society, whereas the transcendent realm pays attention to the metaphysical aspects of the universe, life, society and spirituality, analysing these in a deeper and broader manner, and is motivated to evolve to a higher plane. Both should not be divided and treated as mutually exclusive. We have all heard this teaching, “The Buddha Dharma exists in the worldly realm, it does not leave worldly consciousness”, so there is no need for me to belabour the point.

Although the Dharma taught by the Buddha is extensive and boundless, it may be summarised as mainly revealing the true Buddha nature of all beings, and to finely analyse the delusional thinking of beings. The Buddha true nature is a commonality that all beings share. Delusion thinking is caused, on the other hand, by individual differences existing among beings. This in turn gives rise to all kinds of suffering. The difference between a Buddha and beings lies in one being “awakened” while the others remain “deluded”. Beings are deluded while those who have awakened are called Buddhas. The Buddha taught from his personal experience of enlightenment to liberate beings from their delusions, and destroy their Ignorance, in order to restore their original pristine awareness and to reveal their Buddha nature, so that they will eventually be enlightened themselves. Moreover, the Buddha taught numerous methods in order to liberate beings whose level of understanding and inclination varied widely.

Today’s special theme is “All Phenomena are Created by the Mind”, which is meant to illustrate the above point. At the same time, I hope that we will not underestimate our own selves, rather we should respect our innate goodness. We should understand that we are of the same nature as the Buddha. The key difference distinguishing us from the Buddha lies in the difference between “pure mind” and “deluded mind”.

Firstly, let me briefly explain what is meant by “Dharma realm” (Dharmadhātu) . This can be explained in two ways. The first is based on the Notes to the Rebirth Treatise , “The Dharma realm is manifested by the mind of beings, because the mind generates all worldly and transcendent truths. Hence the mind is the Dharma realm”. This is using the mind to explain the Dharma realm.

Secondly, according to Foundations of Mahayana Meditation , “All dharmas are without ultimate differences; all things and beings are therefore without any distinctions or identification of a self or an ego”. This means that our essential nature is originally the same, but various differences appear. Yet, these differences manifest as a result of the activities of the mind. As the Buddha said, “When the mind is aroused, all kinds of phenomena appear. When the mind is quietened, all kinds of phenomena disappear.” Whatever one’s mind thinks about, such a cause invariably brings forth its effects. Whether one receives a good or bad outcome, this results from the activities of one’s mind, because the mind is the motor propelling all actions, hence it is hailed as the king. It is the mastermind/main switch of all positive and negative karma. In The Mahayana Sutra of Mental Contemplation During Earlier Births (Mūlajāta-h ṛ idayabhūmi-dhyāna-sūtra), it is said, “The mind is foremost in all the three worlds. Those who are able to gaze within to study their mind will eventually attain liberation. Those unable to do so are condemned to samsaric suffering. The mind of all beings is vast like a field. The five grains and five fruits all grow from it. Such is the truth of the mind. Everything, worldly or transcendent, good or bad, the five (non-heavenly) realms, accomplished arhats or those still in training, the silent Buddhas, the Bodhisattvas , even the Buddha, all of them arise from the mind. Thus, the mind is the forerunner of all phenomena in the three worlds, hence it is called the foundation.” This clearly illustrates the interdependence of the mind and the ten Dharma realms.

The ten Dharma realms include the Four Sagely Abodes and the Six Realms of Rebirth. The Four Sagely Abodes are: Buddha, Bodhisattva , Silent Buddha and Hearing Buddha. The Six Realms of Rebirth are: Heaven, Human, Demigod (asura) , Hell, Hungry Ghost (preta) , Animal. Within these ten Dharma realms, the human realm is at the axis. We obtain a human body, especially one that has all six sense consciousnesses intact without any handicap because, in our past lives, we had observed morality, kept the Five Precepts and behaved well, for the most part. Thus, we are reborn to experience joys and pains, prosperity and poverty, the different worldly conditions.

Moving up one step, one is reborn in the heavenly realm. Heavenly beings have practised the Ten Virtues and meditation, so they now enjoy the wondrous peace and joy in the heavenly realm. As for the Theravada practitioners known as “Hearers”, they become enlightened after hearing and internalising the Four Noble Truths. The Silent Buddhas attain enlightenment by examining the Twelve Links of Dependent Origination. The Bodhisattvas are those who hold vast aspirations and resolve to help beings in the six realms, aspiring to Buddhahood above while reaching down to help beings below, until they finally attain the ultimate fruit. The Buddha is one who is perfect in wisdom and action, full of wisdom and blessings. Yet, all beings in these Four Divine Abodes start off in the human realm, striving and practising diligently according to their capabilities, until they reach Buddhahood.

On the other hand, if one practises the Ten Lesser Virtues, but because of overwhelming anger or hatred, plus pride, suspicion and frequent killing, then one will be reborn in the Asura realm. The Asuras are ugly in appearance and live neighbouring the heavenly realm, where they are always fighting against the heavenly beings. It is like the world now, full of wars. The painful battle experiences are a manifestation of the Asura realm in our world, as Asuras live a conflict-ridden existence. As for those humans who lose their humanity, perhaps out of excessive greed, or who behave immorally, including committing the Ten Negative Karmas, they will descend into the lower realms of hungry ghost, hell or animal to suffer the consequences of their misdeeds. They are the most pathetic. We should understand that from the most extremely painful state to the ultimate state of bliss and happiness, humans are at the axis. What causes this wheel to spin endlessly is totally dependent on one’s mind, which generates the positive or negative actions that provide momentum to turn the wheel. The negative realms arise when delusions pervade, obscuring our innate pristine nature and because of this, we become confused, acting out in negative ways that create all kinds of endless suffering for ourselves.

In The Śūra ṅ gama Sūtra , the Elder Ananda was told, “Ananda! The world is spinning in delusion and confusion, causing impure energies to coalesce into numerous unwholesome perturbations, giving rise to the womb-born, eggborn, moisture-born, and transformation-born beings. The egg-born come from thought; the womb-born are due to emotion; the moisture-born arise from union; and transformations occur through separation. Emotion, thought, union, and separation go through further changes, and the maturation of such karma causes one to rise or sink. From such causes and conditions comes the continuity of beings...” 4

This shows that the Twelve Confusions directing rebirths cause twelve unwholesome thoughts, which in turn create twelve different types of beings in the universe to receive the suffering. Delusions and obsessions are our greatest obstacles in life, the source of suffering. The most important lesson when we learn Buddhism is to pierce through the darkness of Ignorance, transforming it into insight. We should understand that it is a great fortune to be born in the human realm, which is a pivotal axis within the Ten Dharma Realms. It is precious and rare to obtain a human body, so we should seize the opportunity in this very life and with the human body we now have, to practise diligently the Buddhist teachings on the Eight Noble Paths, observe the five precepts and perform the Ten Virtues. We should be tenacious and determined, cultivating the three Infallible disciplines of ethics, concentration and wisdom. Not just to eradicate the roots of all our false views and troubles, achieving self-liberation, but also to set forth a vast vow to benefit all beings. I hope everyone will attain enlightenment in due course.