(From THE MIND SEAL OF PRAJNA WISDOM, Chapter Six: All Dharmas Are Equal)
Around 3,000 years ago, as Shakyamuni Buddha gazed upon the night stars, he attained perfect enlightenment. He then exclaimed, “Wonder of wonders! All sentient beings inherently possess the wisdom and virtues of the tathagatha. But because of delusion and attachment, they are unable to actualize [these qualities].” The Buddha thought it strange: why is it that, although everyone has this wisdom mind, only the tathagatas have great wisdom while sentient beings do not?
The Inherent Equality of All Beings
Because the minds of sentient beings are deluded, therefore they give rise to attachments. The tathagatas are free from delusion, their minds have no greed, anger, and ignorance, and they do not kill, steal, or engage in sexual misconduct. By contrast, the minds of sentient beings give rise to greed, anger, and ignorance every day, yearning for fortune, sensual pleasure, food, sleep, fame, and profit. Most people believe the purpose of living in this world is to pursue and enjoy these things. Because of this misconception, the true mind has been forgotten, and thus its intrinsic wisdom remains dormant. Living in this world, we must not only develop a wholesome character, but also realize the bodhi mind. The bodhi mind is not separate from our own mind; apart from this very mind, we will not find the bodhi mind. What the Buddha realized is this: the mind that is able to see the bright stars in the night sky is inherent. This very mind that can see is the bodhi mind.
(Dharma Talk at Chan-7 Retreat for College Faculty, Staff and Students, 1998)
In the past, the caste system in India created a significant disparity in the social status and lifestyles of its people. The Brahmins were the highest caste, affording them great authority over all religious activities. Next were the Kshatriyas, those born into the royal and political classes, in charge of government and military affairs. The third were the Vaishyas, commoners working in agriculture, industry, and commerce, who inherited the same profession from generation to generation. The Shudras were the lowest caste, consisting of slaves and slaughterers.
Slaughterers and executioners were considered the lowest caste in India. To identify these Shudras, there would be names and brass bells around their ankles. As they walked, the brass bells would ring to alert others that they, the lowly and wretched ones, were approaching, and everyone would turn away to avoid being jinxed.
(Dharma Talk at Tamkang University, 2003)
In Buddha’s time, the caste system stratified society, so people were treated unequally based on their caste. Although the Buddha was born a prince, he did not use military force or political power to resolve the problem created by the caste system, as it would have certainly led to bloodshed. Instead, he renounced the throne and became a mendicant monk, advocating that everyone has buddha nature and is able to become a buddha; that everyone can attain unsurpassed complete enlightenment and transcend the mundane to enter sagehood (超凡入聖 chao-fan-ru-sheng). Similar to how we now say, “Equality before the law,” the Buddha taught that everyone is equal in possessing inherent buddha nature. In this way, it could be said that Shakyamuni Buddha was an early trailblazer for democracy and equality.
The Buddhadharma says, “When the four rivers flow into the ocean, they are no longer called rivers; when the four castes become monastics, all are descendants of the Shakya.” This is the spirit of equality. Regardless of one’s gender, age, or wealth, or profession as a government official, farmer, laborer, merchant, scholar, or soldier, all can become enlightened. Enlightenment does not distinguish between social status or race.
(Dharma Talk at Buddha Bathing Ceremony, 1996)
All Dharmas Are Non-Dual
The Diamond Sutra says, “All dharmas are equal; none is superior or inferior.” This teaching points us to the realization that this mind is equal and non-dual (平等不二 ping-deng-bu-er) in all sentient beings, and is not different from one being to the next. As a saying goes, “neither greater in the enlightened, nor lesser in the mundane.” The mind of a mundane person does not diminish in the slightest; similarly, transcending the mundane to enter sagehood, thus attaining the unsurpassed complete enlightenment, an enlightened mind will not increase in the slightest. This mind never increases or diminishes. It cannot be defined as superior or inferior; it is equal and non-dual. This is reality—the ultimate, true state of the mind.
(Dharma Talk at Chan-7 Retreat for College Faculty, Staff and Students, 1998)
Not only was Shakyamuni Buddha a spiritual teacher, but he was also a scientist, an astronomer, and a great educator; of further significance, he set a precedent for the development of democracy. Most people believe that the concept of democracy and equality originates solely in the West. However, a true notion of democracy and equality can be traced back to Buddhism. The Buddhadharma has always taught the idea that men and women are equal in their buddha nature. Rich or poor, noble or commoner, male or female, young or old, everyone can realize the Way and obtain the fruit of enlightenment; all can become a saint or a sage.
The Buddhadharma says, “The mind, buddha, and sentient being: there is no difference among these three.” Also, “Deluded is the sentient being; enlightened is bodhi.” What is the difference between a buddha and a sentient being? What is to be "enlightened"? What is to be "deluded"? The mind with attachments, afflictions, and ignorance is "deluded"; it pertains to the realm of sentient beings. By eliminating ignorance, afflictions, and attachments, the mind reaches equanimity. To know this very mind that can eliminate afflictions is to be “enlightened.” After enlightenment, one is a bodhisattva; one whose mind has reached the perfect enlightenment is a buddha.
Given this understanding, buddhas are neither in the heavens nor in the Western Pure Land; they are in the very mind of every being. With an enlightened mind, anyone can become a bodhisattva or a buddha. This is a real and achievable goal for everyone. It is also the reason why Buddhadharma offers teachings that can be regarded as the most democratic, universal, and practical.
(Dharma Talk at Tamkang University, 2003)
Realizing This Very Mind
Shakyamuni Buddha attained perfect enlightenment when sitting under a bodhi tree one evening. During the first third of the night1, he realized the four noble truths and attained the fruit of arhat. Then, over the course of the second part, he realized the twelve links of interdependence and attained the fruit of pratyekabuddha. Finally, in the last part of the night, gazing upon the bright stars, the Buddha reached perfect and complete enlightenment. If we wish to reach perfect and complete enlightenment, we must realize this very mind. Once the mind is realized, we are buddhas of the dharmakaya (法身佛 fa-shen-fo) which has no beginning and no end, and neither comes nor goes2. The Diamond Sutra says, “all dharmas are equal; none is superior or inferior.” Realize that this very mind—the mind that is listening to Shifu’s teaching right now—is equal in all beings, and none is superior or inferior. What does “none is superior or inferior” mean? It means that the mind of an ordinary being does not diminish in the slightest. Even when transcending the mundane to enter sagehood and realizing the unsurpassed complete enlightenment, this very mind will not increase in the slightest, either. Here, “being equal and non-dual” refers to the realization of this very mind as such.
Many people misunderstand “awakening or enlightenment (悟 wu),” thinking it means having visions and acquiring supernatural powers. This is not what it means. Awakening is realizing that the mind listening to Shifu’s teaching is always present as it is, and is inherent in every sentient being.
(Dharma Talk at Chan-7 Retreat for College Faculty, Staff and Students, 1998)
The Diamond Sutra states, “all dharmas are equal; none is superior or inferior.” You have it. I have it. Male or female, native or foreign, every sentient being has this “wisdom of equality (平等慧 ping-deng-hui).” Therefore, “in the wisdom of equality, the distinction between self and others is non-existent.”3 This is because this mind is formless. It has neither the appearance of a monastic nor that of a layperson, and it has neither male nor female form. All appearances are illusory; those who relinquish all appearances are called buddhas. Here, not attaching to appearances is to relinquish appearances. Do not search for other ways, but only have no attachments, and accordingly, this very mind will remain formless. Not only is it free from the appearance of a self, but it is also free from the appearances of others. Otherwise, when thinking about the external world, there will be the appearances of others; when thinking about our own characteristics, roles, etc., we will cling to the appearances of the self. All these indicate that this mind is not in the absolute state. “The distinction between self and others is non-existent.” The internal and the external are of one suchness: this is the wisdom of equality; this is also the absolute and transcendental state. This principle is the same as the middle way reality and the ultimate truth we always talk about. If we realize it, we must then abide in this very mind that is clear and lucid at every moment and in command wherever we go. It depends completely on our own learning and cultivation to obtain this realization.
(Dharma Talk on The Essentials from Start to Finish at Conference for Abbots and Abbesses, 2002)
1 According to Buddhist scriptures, a night is divided into three periods: the first is roughly from 6pm to 10pm, the second, from 10pm to 2am the following morning, and the last, from 2am to 6am.
2 In Mahayana Buddhism, a general understanding of the Dharma body can be obtained from the following teaching. Ultimately, a buddha who reaches perfect and complete enlightenment realizes the three bodies: Dharmakaya (the Dharma body or truth body), Sambhogakaya (the bliss body or reward body), and Nirmanakaya (the transformation body). Among the three, the dharmakaya (Dharma body)—the “formless embodiment” of Dharma (truth)—fully manifests (in terms of its qualities and functions) upon the perfect realization of the pure mind. Since every being inherently possesses the pure mind, everyone is endowed with the dharmakaya, whether it be manifest or not. So, the dharmakaya, like the pure mind, is formless and always present, without beginning nor end (unborn and undying). Further, the sambhogakaya—the bliss or reward body—is the “reward” derived from realizing the myriad virtues and wisdom of the pure mind, and the nirmanakaya—the transformation body—is an expedient means used to guide infinite sentient beings according to their infinite needs. Unlike the dharmakaya, which is inherently complete in all beings, both the sambhogakaya and the nirmanakaya must be realized through diligent cultivation. Specifically, it is taught that these two bodies require three incalculable great kalpas of bodhisattva practice for them to perfectly and completely manifest. According to various sutras (e.g., The Sutra on the Jeweled Necklace of the Bodhisattva《菩薩瓔珞經》), the Dharma body of purity discussed here is the dharmakaya as defined above, and the Dharma body of merit pertains to the sambhogakaya.
3 Quoted from The Essentials from Start to Finish in Selected Texts for Buddhist Sutra Study published by Chung Tai Shan Buddhist Foundation (Dec. 2019), p.132.