Now, someone may have a question and might like to ask, "When the Grand Master talked about the practice of the Bodhisattva Dharma, was his purpose the same as or different from that of the Buddha?" I would like to answer that question here and now. In short, their purpose is the same in many ways. Both the essay of the Grand Master and the Buddha's teaching have exactly the same meaning and purpose. He just used his own language to explain, update and make clear and relevant the meaning of the Buddha's teaching to us. Now, let me explain the purpose of the practice of the Bodhisattva Dharma.

a) What is the meaning of Bodhisattva? Many people have misunderstood and misinterpreted the word Bodhisattva. Long ago, when people saw the idols of gods in temples or saw paintings of kings in hell or spirits or ox-headed and horse-faced demons in Hades, they called them Bodhisattvas. They were totally wrong! Before the Buddhadharma came to China, people already had some kind of idolatrous belief in gods and spirits. Most people could not distinguish this kind of idolatry from believing in the Buddha. They sought divine guidance from drawings or consulted fortunetellers in the temple of the city gods. Sometimes they said that they went to the Buddhist temple to worship the gods. When they worshipped Buddha, they asserted that they were also worshipping God. They were not correct! Some of them went to a temple and saw images of Buddhas or Bodhisattvas made of wood, stone, or other materials and thought those images were real; they thought that without images, there existed no Buddha or Bodhisattva. Again, they were incorrect! Then, people gradually came to understand that images made of wood or stone were just symbols of respect for memorials of Buddhas and Bodhisattvas. Again, they were once more incorrect! Therefore, I would like to explain the meanings of Buddha and Bodhisattva to wipe out all misunderstanding and to reveal the real meanings of Buddha and Bodhisattva.

The word Bodhisattva is Sanskrit. Bodhi means enlightened, and Sattva means person. The meaning, then, of the whole word is enlightened person. Such a one is a person having blessings and wisdom, not some strange monster or some kind of god. So-called Enlightenment, means that one is enlightened to the truth of human beings in the world and about all things in the universe. If one understands the theory of all things clearly and without confusion, then such a being can truly qualify to be a Bodhisattva. The condition of the Bodhisattva is to seek the Tao from the Buddha upward and to convert all sentient beings downward. To seek the Tao of the Buddha is to seek the wisdom to understand the truth thoroughly, and to convert all sentient beings is to plant the blessings fixed by one's own conduct. The former is wisdom and employs the principle of benefiting oneself; the latter is compassion and employs the principle of practice for the benefit of others. With both wisdom and compassion in practice -- i.e., with both theory and practice -- the Bodhisattva will benefit himself and others. This, then, is the most important point about the Tao of the Bodhisattva: If one can sacrifice oneself completely on entering society, save all sentient beings from suffering, and help all people eliminate suffering and attain happiness, then such a one really is a Bodhisattva. Thus, you can readily understand the noble character and manner of a Bodhisattva. If one does not understand what a Bodhisattva really is and, instead, thinks that the gods of the city are Bodhisattvas, he or she is committing a ridiculous error!

b) What is the Bodhisattva practice?  In one sense, it is the place where the Bodhisattva practices. Also, you can say that it consists of the subjects, or courses, whereby the Bodhisattva practices the Buddhadharma. Also you can define it as a method -- i.e., the method utilized by the Bodhisattva to practice.

c) What is the Practice of the Bodhisattva Dharma, or what Dharma does the Bodhisattva practice? The first Dharma for the Bodhisattva to practice is the Vinaya. The Buddhist Vinaya is just like the constitution of a country. If all people follow and uphold the law, then they are good citizens. Likewise, if Buddhists can follow and uphold the Vinaya, then they are good Buddhists. Therefore, to say that following and upholding the Vinaya is Bodhisattva practice is correct. The Dharma of Bodhisattva practice, the Dharma of Bhiksu practice, and even the practices of the upasaka, upasika and the remaining classes of disciples have their individual methods. Thus, we should understand that the seven classes of disciples learn the discipline in order to liberate themselves from evil.

The second Dharma for the Bodhisattva to practice is action. Action means conduct, or enterprise, in the career of the Bodhisattva, which includes the six paramitas, the four all-embracing virtues and the four immeasurable minds -- all of which constitute the fields of Bodhisattva practice.

The third aspect of Bodhisattva practice is the five studies that enable him to seek the Dharma. What, then, are these five studies for the Bodhisattva to concentrate on and master? The first is the study of medicine; the second is the study of the arts and mathematics; the third is the study of logic; the fourth is the study of sound; and the fifth is the study of philosophy. The purpose of medical study is to learn the medical sciences, to become a physician and to treat the diseases of people with various medicines. The purpose of studying the arts and mathematics is to learn literature, the fine arts, painting, engineering, etc. This is an expedient method for spreading the Buddhadharma. The purpose of the study of logic is to learn the logic of India, which is like the logic of both China and the Western World; and the Bodhisattva must learn it. The purpose of the study of sound is to learn philology, phonology, etc. Finally the purpose of philosophical study is to learn the Buddhadharma. The first four studies are the knowledge of the worldly sciences, and they are, thus, easier to understand. The last one involves philosophy and the Dharma of Supramundane Practice. The latter will come from insight, whereby one is able to attain Absolute Reality. Thus, all kinds of mundane and supramundane learning can be studied by the Bodhisattva as expedients to save the world. Accordingly, the Buddha has said, "The Bodhisattva should seek Dharma from the five studies." We need to know and to learn the Buddhadharma. The Dharma is not only for the one who leaves home but also for lay Buddhists. All of them can learn the Dharma and learn to be Bodhisattvas.

In the light of the three aforementioned purposes of the practice of the Bodhisattva Dharma, it doesn't matter whether one leaves home or is a lay Buddhist; he or she can still learn the Buddhadharma as well as practice Bodhisattva action. Then, and only then, can the Buddhadharma be established throughout the world for the benefit of every individual human life.

There are five levels of realization in the Buddhadharma, as follows: the human and the heavenly being, the sravaka, the pratyekabuddha, the Bodhisattva and the Buddha. We say that the Buddhadharma in the world is the teaching of all the Buddhas, describes right action for human beings and all other sentient beings, is the basis for a good society, and is the very foundation of the world. Thus, to learn to be a Bodhisattva, you should start by learning to be a human being. After having, established the foundation of human morality, then you can start to learn The Practice of the Bodhisattva Dharma, and the five studies, or sciences, and, thereafter, go out into society to spread the Dharma. If the Buddhadharma is harmonious with society, then the Buddhadharma will influence the world; and, thereafter, the Buddhadharma can be established throughout the world. Actually, the Buddhadharma is already established in the world, but many Buddhists do not have the enthusiastic spirit of the Bodhisattva to spread the Dharma among people to benefit society and to convert people. Thus, there is a division between the Buddhadharma and society, and they are, in effect, separated.

Let's now examine the typical Buddhist of today, the one who leaves home but only takes part in the service for the dead. Most lay Buddhists do not study the Buddhadharma; instead, they only recite Amita Buddha's name and wait for death. This kind of practice makes Buddhism seem gloomy and focused on dying. Actually, however, the message of Buddha's teaching is really for human beings who are now alive; but, at present, it is in danger of becoming a Buddhism for the dead. Therefore, the Grand Master promoted the Buddhadharma in the world, just aimed directly at people's problems, fervently wishing to save the Right Dharma. His purpose was to let people learn the Bodhisattva path and practice the Buddhadharma, as well as to learn how the spirit of the Bodhisattva desires to benefit all human and sentient beings. Furthermore, the Grand Master wanted the Buddhadharma to touch people so that they could actively relate to it. He sincerely wanted all of us to realize that after we get rid of all kinds of gloomy thoughts and helpless actions, the original face and real spiritual power of Buddhism will become manifest.