Miscellaneous Discourses on the Dharma (Part II)
Chapter Three: Afflictions and Defilements
I. Afflictions are the Greatest Obstacle to the Arising of Meditative Concentration
Those with slight afflictions and defilements, possessing good physical constitution, experience smooth energy channel circulation, find it easy to activate the vital mechanism (qi ji), and enjoy physical and mental lightness, ease, and joy, thereby giving rise to meditative concentration (dhyāna). Those with many afflictions find it difficult to experience joy and physical/mental lightness and ease; their energy channels are obstructed, the vital mechanism cannot be activated, and meditative concentration is hard to arise. Even the meditative concentration of the desire realm is difficult to achieve, let alone that of the form realm.
Those whose practice has not yet gotten on the right path should frequently examine and reflect upon the afflictions in their own minds, striving to subdue and overcome them. Afflictions manifest in every aspect of daily life: having a small mind, being narrow-minded, stubborn and rigid in views, shallow and ignorant in understanding, arguing unreasonably and refusing to yield even when in the right, being contentious and quarrelsome, enjoying disputes over trivial household matters, liking to compare oneself to others, being scheming, spreading rumors and causing trouble, engaging in false speech, divisive speech, and harsh speech, having heavy karma of speech and a strong sense of right/wrong, liking to show off, craving to express oneself, desiring power, fame, and profit, being heavily greedy, liking to chase after material possessions, having a strong heart of hatred (dveṣa), being unable to let go of anger and resentment, constantly lamenting and complaining, and so on. The afflictions of sentient beings are truly innumerable. Nevertheless, for those wishing to transcend suffering, no matter what the affliction, they must strive to subdue and eradicate it; only then is there hope for progress on the path.
II. How to Subdue Hatred
A strong tendency towards hatred (dveṣa) can be congenital, inherent from birth, or acquired through environmental conditioning, such as caused by physical ill health, encountering unfavorable circumstances, or psychological and emotional reasons. For hatred arising purely from acquired factors, one should adjust the physical body and psychological/emotional state; when these obstacles disappear, hatred naturally becomes slight. For congenital hatred, when dealing with people and situations, one must pay attention to considering things from the other's standpoint, often viewing problems from their perspective, understanding them more, trying to find reasons for them, practicing scenario substitution and empathy (putting oneself in their shoes). This way, one will understand and forgive the other. Frequently considering the difficulties of others and having more compassion for them will naturally reduce and lighten hatred.
Whenever hatred arises, one should carefully observe the reasons and causes for one's own hatred, analyze the underlying causes, identify the problem, and discover if one has unreasonable intentions or thought patterns, then subdue and overcome them. If one finds oneself heavily self-centered (strong sense of 'I'), one should contemplate the principle of the non-self (anātman) of the five aggregates (skandhas) to subdue self-nature, and hatred will decrease. If one is overly critical of others or the environment, one should view the encountered people and events as empty (śūnya). Whenever the habitual tendency of hatred manifests, one should mentally recognize that this is a defiled habit, unwholesome, and will bring the karmic result of hatred. Over time, hatred will inevitably lessen and decrease.
III. How to Reduce Suffering and Distress
After afflictions are severed, the mind becomes tranquil, without so many afflictions and distresses. After severing the view of self (satkāya-dṛṣṭi), one attains the first meditative absorption (dhyāna), and greed (rāga) and hatred (dveṣa) are severed. Adding the severing of the three fetters (saṃyojana) – the view of self, adherence to rules and rituals (śīla-vrata-parāmarśa), and doubt (vicikitsā) – accomplished with the fruit of stream-entry (srotāpanna), and the severing of the five lower fetters (pañca ūrdhvabhāgīya-saṃyojana), one gains some degree of freedom, though not as much as the fourth fruit (arhat). The fourth fruit severs conceit (māna) and self-attachment (ātma-grāha), becoming almost entirely unburdened.
Bodhisattvas who attain tranquility and freedom are also called Bodhisattvas at the third fruit (anāgāmin). Having passed the three barriers of Chan (Zen), they are qualified to enter the first ground (bhūmi). Before the seventh ground, they are all at the third fruit, not taking the fourth fruit (arhatship), retaining a trace of affliction to remain in the triple world (traidhātuka). Eighth-ground Bodhisattvas sever all afflictions completely, exhaust self-attachment, and sever most of the attachment to dharmas (dharma-grāha). When Bodhisattvas at the third fruit return to the human world, their afflictions are very slight. Although they can be influenced by the environment and may create some unwholesome karma, this karma is also extremely slight. After learning the Buddha Dharma, it is eliminated upon repentance, or eliminated upon understanding the principle, without even needing repentance, because there is no fundamental affliction-mind.
Saints of the third and fourth fruits and above almost never wish to mingle with the multitude, preferring solitude most of the time. They only associate with sentient beings when liberating them or teaching the Dharma. Great Bodhisattvas of the past first cultivated themselves in solitude, then emerged to teach and liberate sentient beings. If they felt their concentration power (samādhi) was insufficient, clearly having more wisdom (prajñā) than concentration, they would return to solitude to cultivate and advance their path, then return to teach sentient beings. Thus, they alternate periods of self-cultivation with periods of liberating beings; they are not constantly with sentient beings. If constantly with sentient beings, concentration power will regress, and their cultivation will be pulled back partially by beings, resulting in insufficient path-power.
IV. Conceit is the Greatest Obstacle to the Path
On the path of learning Buddhism, one will inevitably encounter many ditches and bumps, temporarily insurmountable. That is alright; as long as one perseveres and continuously strives, eventually one can overcome the barrier of views. As long as one does not consider one's own understanding always correct, maintains inner humility, frequently engages in contemplative practice (guanxing), thinks carefully, and frequently repents for karmic obstacles, the path can advance. What is feared most is conceit (māna); conceit is the greatest obstacle to the path, and if one is unaware of one's own conceit, that is troublesome.
When one's jealousy (īrṣyā) arises, turn the light inward (reflect) – analyze and observe why one is jealous? When conceit arises, turn the light inward – why did such conceit arise? After finding the cause, one should use the principles learned to persuade and advise oneself, subduing jealousy and conceit. Before attaining the fruit (phala) and the first meditative absorption, one can only subdue, not eradicate, afflictions like jealousy and conceit. Generally, people feel jealous because someone else stole their spotlight, their 'I' was not prominent, or they did not obtain the hoped-for benefit. Having the notion of 'self' and 'others' in mind leads to comparisons, not wishing anyone to be stronger or better than oneself.
Due to jealousy, any group will have disputes, mutual exclusion and suppression, competition for influence and resources; conflict is unavoidable. Within the community of the Three Jewels (saṅgha), if such jealousy is not subdued, it easily splits the monastic community. If it leads to schism in the saṅgha, that is the sin leading to the Avīci hell.
Regarding these matters of afflictions, only after attaining the fruit, with the arising of the first meditative absorption, becoming a saint of the third fruit, can subtle afflictions be eradicated – first greed, then hatred; the fourth fruit severs self-attachment and conceit. Stream-enterers (srotāpanna) and once-returners (sakṛdāgāmin) only subdue afflictions; gross afflictions do not arise, but subtle afflictions occasionally appear. At the ordinary person (pṛthagjana) stage before severing the view of self, one can only suppress afflictions, sometimes unsuccessfully. Those with meditative absorption of the first dhyāna or above can also suppress and subdue afflictions but cannot eradicate them. Although arhats (fourth fruit) have eradicated afflictions, habits (vāsanā) occasionally manifest; sometimes uncontrollably, sometimes without awareness, requiring others to remind them.
V. Afflictions Consume Merit
Knowing that every word and deed, whether good or evil, has karmic retribution, one should speak and act cautiously, guard speech and conduct, not only care for oneself but also consider others. In daily interactions, greed, hatred, conceit, jealousy – restrain them as much as possible. Do not scheme against others, do not use cunning to exclude this one or that one. Think more of others, think more of the various groups one is part of, consider the greater situation. Have a kind and generous heart. Firstly, this can eliminate innate obstacles (xing zhang) and karmic obstacles (yè zhàng). Secondly, it can increase merit and virtue (puṇya). If the mind is impure and creates defiled karma, it consumes much merit. When merit is insufficient, nothing can be accomplished – whether worldly matters or matters of cultivation, good deeds or bad deeds – without the support of merit, nothing succeeds.
Towards those with greater merit than oneself, deeper wisdom and meditative concentration, stricter observance of precepts (śīla), or stronger abilities in all aspects, one should be sincerely convinced and respectful, at the very least. One should not harbor jealousy. If words or actions cause offense, it consumes considerable merit, and ultimately, one suffers the loss. Towards those inferior or weaker than oneself, one should feel compassion, giving more help, support, and care. Do not give rise to conceit or a bullying mind. This will increase one's own merit and compassion (karuṇā).
VI. Without Severing Afflictions, One Cannot Attain Bodhi
The Buddha, just after attaining enlightenment under the Bodhi tree, said: "Behold! Behold! All beings of the great earth possess the Tathāgata's wisdom and virtuous marks, but because of afflictions and deluded thoughts, they cannot realize it." In the Mahāvaipulya Tathāgatagarbha Sūtra, the Buddha said: "The Buddha, seeing that sentient beings possess the Tathāgatagarbha, wishing them to unfold it, expounds the sutras and dharmas for them, to eliminate afflictions and manifest the Buddha-nature." "But those sentient beings, covered by afflictions... the Tathāgata appears in the world, extensively expounds the Dharma, eliminates the dust of defilements, purifies all wisdom." "With the Buddha-eye, I observe them truthfully. With skillful means, I preach the Dharma according to their capacities, eliminate afflictions, open the Buddha's knowledge and vision, and universally perform the Buddha's work for the world."
"With the Buddha-eye, I observe all sentient beings: the husks of afflictions cover the Tathāgata's immeasurable knowledge and vision. Therefore, with expedient means, I preach the Dharma accordingly, enabling them to eliminate afflictions, purify all wisdom, and become the Perfectly Enlightened One in all worlds." "I see sentient beings with various afflictions, transmigrating through the long night, undergoing immeasurable birth and death. The wondrous treasury of the Tathāgata is within their bodies, perfectly pure, no different from me. Therefore, the Buddha expounds the Dharma for sentient beings to eliminate afflictions, purify the Tathāgata's wisdom, and again transform and guide all worlds." "The Tathāgata observes all sentient beings: the Buddha-treasure is within their bodies, complete with all marks. Having thus observed, He extensively reveals and expounds it. Those sentient beings gain relief and coolness; with vajra-like wisdom, they smash afflictions, open the pure Buddha-body, like a golden image emerging."
The above words of the Buddha show that sentient beings cannot see their own pure treasure, the Tathāgatagarbha, due to the obstruction of afflictions. Afflictions must be severed, the obstructions eliminated, for the Tathāgatagarbha to manifest, and for sentient beings' wisdom-eye to become pure and realize the inherently pure Tathāgatagarbha. From this, it can be seen that if we, learning Buddhism and cultivating the path, cannot subdue and eradicate gross afflictions and obstacles, and the mind does not attain purity, we cannot realize the Tathāgatagarbha, nor can we sever the view of self. If there were no afflictions, the mind clear like water, sentient beings would only see the Tathāgata-nature of the world and the One True Dharma Realm; they would not perceive worldly appearances, take worldly appearances as real, as self and what belongs to self; there would be no self-attachment or attachment to dharmas. Sentient beings would be naturally liberated, naturally Buddhas, with no need to learn Buddhism and cultivate the path.
The depth of severing the view of self is necessarily related to the degree of eradicating afflictions. Similarly, the degree of wisdom upon realizing the mind (ming xin) is necessarily related to the level of eradicating afflictions. The more and deeper the afflictions are eradicated, the deeper the wisdom of severing the view of self and realizing the mind, and the higher the attained fruit (phala). If sentient beings learning Buddhism only focus on theoretical knowledge and ignore their own afflictions, recognizing afflictions as they manifest without thinking to eliminate them, they cannot attain the path of seeing (darśana-mārga) of either the Mahāyāna or Hīnayāna. They can only remain bound ordinary beings (saṃyojana-pṛthagjana), revolving in birth and death without end. Therefore, those who claim to have attained the fruit or realized the mind, yet whose afflictions are still deep and heavy, undoubtedly have not attained the fruit or realized the mind; they merely have a false name, not worthy of the masses learning from or emulating them.
VII. The Purpose of Learning Buddhism
The ultimate purpose of learning the Buddha Dharma is to exhaust ignorance (avidyā) and afflictions (kleśa). When afflictions are completely exhausted, one becomes a non-learner (aśaikṣa), and there is no further need to learn the Buddha Dharma. The non-learner stage of the Hīnayāna is the fourth-fruit great Arhat (arhat) and the Pratyekabuddha (pratyekabuddha). The non-learner stage of the Mahāyāna is the Buddha Bhagavān (buddha bhagavān). The Hīnayāna non-learner has only exhausted the momentary ignorance (ekaksanāvidyā) concerning liberation from birth and death in the triple world, but has not exhausted all ignorance and afflictions; thus, they are still learners. The Mahāyāna must not only exhaust momentary ignorance but also completely exhaust beginningless ignorance (anādi-avidyā) to become non-learners. As long as there is ignorance, one is a learner; without ignorance, there is nothing left to learn – all is understood, all is realized, and learning ends.
The Hīnayāna venerable, the fourth-fruit Arhat Cūḍapanthaka, due to past life karmic obstacles, although he attained the fourth fruit of Arhatship, could not expound the Dharma. Even though he could not teach, momentary ignorance was exhausted, afflictions were severed, he could transcend the triple world and attain liberation; he was a non-learner saint, no longer needing to learn the principles of the Four Noble Truths and liberation. The Mahāyāna non-learner, the Buddha Bhagavān, has exhausted all ignorance; all Buddha Dharma flows from His mouth, He can expound it all. Bodhisattvas can also teach the Dharma because Bodhisattvas do not abandon sentient beings; being with sentient beings, they inevitably teach the Dharma. Because teaching the Dharma accumulates immense merit, Bodhisattvas are more skilled at teaching than Arhats, possessing greater merit. Even Bodhisattvas who have just begun learning Buddhism, even if they do not understand the Dharma, still teach it, perhaps incoherently, even unclear about what they themselves are saying.
After clarifying the purpose of learning Buddhism and the Dharma, we who learn Buddhism should not flaunt Buddhist knowledge everywhere. Acquiring and mastering knowledge is not the goal; it is a means to eliminate afflictions. Once afflictions are eliminated, all knowledge becomes useless, except for its use in liberating sentient beings and teaching the Dharma. Therefore, in the process of learning Buddhism, observing one's own ignorance and afflictions, subduing afflictions, and eradicating afflictions are extremely important. Buddhist knowledge appears less crucial. We should not put the cart before the horse, ignoring our own afflictions while running everywhere to acquire knowledge. Even if one has studied enough knowledge to fill five carts, if one creates a single unwholesome karma due to afflictions – heavy karma leading to the Avīci hell, light karma to the animal realm – can Buddhist knowledge save oneself? Going to the three evil destinies laden with rich knowledge, will there still be opportunity or mood for showing off?
VIII. How to Eradicate Sexual Desire During Contemplative Practice
Before attaining the fruit (phala), sexual desire (kāma) can only be subdued and suppressed, not eradicated. Subduing sexual desire relies firstly on the power of meditative concentration (dhyāna). With meditative concentration, body and mind are light and at ease, the mind is full, thoughts are few. If one cultivates until vital essence (jing) and energy (qi) are full, one no longer thinks of sexual desire. Secondly, by contemplating according to reason the various karmic dangers of birth and death associated with sexual desire and its impurity, one can reduce thoughts of desire. Thirdly, by diverting attention, focusing energy on the most meaningful tasks, leaving no idle time, thoughts of desire diminish. Fourthly, by avoiding impure environments and places, creating pure places for cultivation. Fifthly, by reciting the Śūraṅgama Mantra (Lengyan Zhou) daily, relying on the blessing power of Buddhas, Bodhisattvas, and Dharma protectors to subdue sexual desire.
IX. What is Liberation of Mind
Liberation of mind (citta-vimukti) is when the mind is unbound by afflictions; without afflictions, there is no suffering; without suffering, the mind is liberated. Suffering is divided into bodily suffering and mental suffering. Bodily suffering is not true suffering; mental suffering is real suffering. As long as the mind does not suffer, that is liberation. Similarly, even if the body suffers, if one does not regard bodily suffering as a big deal, the mind does not suffer and is liberated. If one feels bodily suffering is truly painful, the mind suffers and is not liberated. If one voluntarily endures bodily suffering, considering it insignificant or having some meaning that must be endured, then the mind does not suffer; one may even feel joy. If forced to endure bodily suffering, not voluntarily, then the mind also suffers. Suffering or not suffering lies in the mind, not the body; it depends on the mind's perception of suffering. If the mind cares, it suffers; if it does not care, there is no suffering. Not suffering despite suffering is liberation of mind; suffering because of suffering is bondage.
Arhats begging for alms door-to-door every day do not feel it is suffering. Ordinary people complain just from cooking a meal. Pūrṇa, begging and getting only cow dung, did not feel suffering; his mind was liberated. Rich people eating delicacies every day feel no joy; their affliction-bondage is severe. Since suffering and joy vary from person to person, suffering and joy have no fixed nature. Since they have no fixed nature, they are false, impermanent, empty; thus suffering and joy are without self (anātman).
X. An Impure Mind Sees Impure Appearances
The Vimalakīrti Nirdeśa Sūtra states: "As the mind is purified, the Buddha land is purified." If the mind is impure, the Buddha land is also impure, because impure perception sees impure appearances; how can the land be pure? How can an impure mind have a pure Buddha land? Indeed, only when the mind is pure can perception be pure; when perception is pure, appearances can be pure. Ordinary sentient beings have impure minds, so their perception is impure, and the appearances they perceive cannot be pure. Therefore, sentient beings see the Buddha but perceive Him as having the same greed, hatred, and delusion as themselves; they will also find faults with the Buddha, seeing His pure conduct as defiled. For example, a non-Buddhist woman attended the Buddha's Dharma assemblies, always leaving last and arriving first in the morning, making everyone suspect she stayed with the Buddha. Months later, she placed a wooden bowl on her stomach pretending to be pregnant. Seeing this, everyone thought the Buddha had indeed had relations with her, and rumors spread. Later, the Four Heavenly Kings (Caturmahārājakāyikas), unable to bear it, transformed into mice to gnaw through the bowl, causing it to fall off, and only then did everyone suddenly understand.
If sentient beings truly understood the Buddha and had faith in Him, could they harbor doubts about Him? Ultimately, it is because sentient beings' minds are dirty and defiled, believing the Buddha capable of such an act. Those disciples with pure minds had no objection or disrespect towards the Buddha; they completely and utterly believed in the Buddha's purity. Sentient beings perceive appearances according to their own minds; they cannot exceed the scope of their mind's cognition. Therefore, those with defiled minds do not believe anyone could have a very pure mind, acting or thinking differently from themselves. Thus, when encountering events, they become suspicious, or even without suspicion, directly confirm the other's fault. From this incident, it is clear that sentient beings' minds are indeed filthy and defiled, lacking correct knowledge and vision.
When people with pure minds encounter events, they let them pass without dwelling on them, not giving rise to thoughts. People with impure minds engage in all kinds of speculation, views, and doubts, holding them in their chests, unwilling to let go. Storms of right and wrong arise, conflicts abound. Therefore, the secular world is chaotic every day, without peace. From families to societies, large and small groups, it is all like this. The reason is that sentient beings' minds are too dirty, too heavily defiled, with too many misunderstandings, hence so many disputes.
XI. Only a Pure Mind Can Purify the Land
All dharmas are impermanent (anitya), suffering (duḥkha), empty (śūnya); arising and ceasing. All dharmas are like illusions, like transformations; all dharmas are like dreams, like dew; all dharmas are like wind, like shadows; all dharmas are like bubbles, like foam. No matter how you grasp and cling, in the end, it is empty, empty, empty; besides emptiness, there is only emptiness. It is better to sit quietly in a courtyard, watching the wind and clouds rise; watching all dharmas come, observing all dharmas go; watching all dharmas arise, observing all dharmas fall; watching all dharmas be born, observing all dharmas cease. But your mind should not follow all dharmas in arising and ceasing, not follow all dharmas in coming and going, not grasp or cling to any dharma. All dharmas are all dharmas; you are you. All dharmas are originally not all dharmas; therefore, your mind should be empty.
Wherever there are people in the Sahā world, there are affairs; where there are affairs, there are disputes. Disputes and affairs are normal for ordinary people. If you feel they are abnormal, that there shouldn't be affairs and disputes, then you are not an ordinary person. Ordinary people see affairs and disputes as affairs and disputes. Those with an empty mind see affairs and disputes as not affairs and disputes, or see affairs and disputes as arising, ceasing, changing, impermanent, suffering, empty; or see affairs and disputes as like illusions, like transformations; or see affairs and disputes as like shadows, like echoes; or see affairs and disputes as like dreams, like dew; or see affairs and disputes as Bodhi itself; or see affairs and disputes as the Path itself; or see affairs and disputes as True Suchness (tathatā) itself; or see affairs and disputes as Buddha-nature (buddhadhātu) itself. If so, where are there any affairs and disputes? Where is there any chaos?
The world is originally peaceful; your mind is not peaceful, so all dharmas become not peaceful. The great chaos of the world arises from your mind; you are responsible for the world's great chaos. Yet, having stirred up the world's great chaos, you fundamentally cannot bear the responsibility. What to do? Cultivate! Purify the mind! Eliminate the greed, hatred, and delusion of the mind; eliminate the mind's tendency to meddle; eliminate the mind's sense of right/wrong affairs; eliminate the appearances in the mind; eliminate the mind's grasping and clinging. Then, what affairs and disputes remain? Is the world not quiet? Not peaceful? Empty? Purifying your mind purifies all dharmas, purifies the world, purifies sentient beings. Is this not liberating sentient beings? Is this not accomplishing a pure land (buddhakṣetra)? This is cultivation. This is the result of cultivation. This is the merit of cultivation. What more is there to seek? What to grasp? What to cling to?
XII. The Function of the Threefold Training of Precepts, Concentration, and Wisdom
'Outflow' (āsrava) refers to the outflows of greed, hatred, delusion afflictions and various ignorance outflows. What leaks out is wholesome dharmas, wholesome vows, wholesome mind, wholesome roots. A wholesome mind can transcend the suffering of saṃsāra; a wholesome mind can accomplish the Buddha path. Leaking wholesome dharmas means unwholesome dharmas; the suffering of birth and death cannot be severed. Therefore, one must cultivate to attain a leak-free mind, removing ignorance. There are mainly three paths to achieve a leak-free mind: the threefold training of precepts (śīla), concentration (samādhi), and wisdom (prajñā) – the three leak-free studies. Through upholding precepts, the mind becomes leak-free; through cultivating concentration, the mind becomes leak-free; through cultivating wisdom, the mind becomes leak-free.
Why does upholding precepts make the mind leak-free? Because by being able to uphold precepts, the mind does not transgress them, cannot commit evil, cannot create karmas of greed, hatred, and delusion affliction outflows. Over time, becoming accustomed, the mind naturally no longer thinks of creating unwholesome karmas; afflictions are subdued, wholesome dharmas increase, and the Four Right Efforts (catvāri samyak-prahāṇāni) are cultivated. Long-term precept observance effectively gathers the mind, no longer clinging everywhere, and meditative concentration arises.
Why does meditative concentration make the mind leak-free? Because the mind in concentration does nothing, does not cling, does not scatter, does not create karmas stained by greed, hatred, and delusion, thus subduing afflictions. After emerging from concentration, due to inertia, the power of concentration can still be maintained to a certain degree – not fond of clinging, the mind at ease without creating disturbances – still able to subdue afflictions. If the concentration of the 'non-returner stage' (anāgāmin-phala-pratipannaka) is perfected, one can sever the five grades of desire realm afflictions, becoming a candidate for stream-entry (srotāpatti-pratipannaka), having the conditions in this life to attain the fruit of stream-entry.
The concentration power of non-Buddhists in the four dhyānas and eight samāpattis is even stronger. They can not only subdue the nine grades of afflictions and delusions of the desire realm but also subdue the nine grades of afflictions and delusions of the form realm, even subduing the nine grades of afflictions and delusions of the formless realm. This subduing is not equivalent to severing and exhausting, because they still lack the wisdom of the non-self of the five aggregates. If they encounter the truth of the Four Noble Truths, relying on profound concentration power, gathering their thoughts for a slight contemplation, they can realize the path, sever afflictions completely, body and mind dropping off. When attaining the fourth fruit of Arhatship, their hair and beard naturally fall off, and the monastic robe (kāṣāya) adorns the body, signifying the exhaustion of afflictions; naturally, they become monastics.
Before the third fruit, thinking there are still residual afflictions, one cannot have hair and beard fall off naturally or the robe adorn the body; thus, one cannot naturally become a monastic. Therefore, if a layperson wishes to become a monastic without receiving the Bhikṣu or Bhikṣuṇī precepts, they must exhaust afflictions completely, have hair and beard fall off naturally, and the robe adorn the body, without needing human ordination. As long as a layperson has even a trace of affliction, they are a layperson. If they insist they are monastics, that is forcibly stealing the identity of the monastic sangha jewel, confusing monastic and lay, an extremely heavy sin.
Why does wisdom make the mind leak-free? The wisdom realizing the truth of the non-self of the Four Noble Truths and the Mahāyāna truth destroys ignorance. With no self in mind, one no longer acts for the self; without self, there is selflessness; selflessness is wholesome; wholesomeness destroys afflictions; the mind becomes leak-free. Having self means having sin; having self means having afflictions; having self leaks wholesome dharmas. This leak-free wisdom is true wisdom based on precepts and concentration. Wisdom without precepts and concentration is dry wisdom (śuṣka-vidyā), without practical value. Precepts, concentration, and wisdom are unified together, jointly severing all afflictions, ensuring wholesome dharmas never leak out again. When wholesome dharmas are perfectly complete, one becomes a Buddha.
