Miscellaneous Discourses on the Dharma (Part II)
Chapter Eleven: Cultivation and Attainment
1. What is the state of mind in "One who is free from desires naturally possesses noble character"?
When a person is free from desires, it means they do not deliberately pursue any Dharma, do not scheme to seek gains, and apply no mental effort toward anything; this is non-action (wu wei). A person whose mind abides in non-action does not employ any means to scheme for anything, even if it is legitimate; they do not deliberately strive or contend for it, let alone engage in illegitimate matters or use improper methods—such things are impossible for them to do. Thus, such a person contends with neither others, nor the world, nor events; having no mind to contend, they naturally lack a mind to seize, deceive, or steal. Free from desires in all matters, they live according to conditions. Such a person possesses extremely noble moral character, and their state of mind is one of complete self-forgetfulness.
An ordinary person can only occasionally achieve this state, perhaps only in certain matters. If a person can consistently act this way, with a mind always so pure, detached, free from desires and cravings, then that person is no longer ordinary. What kind of person are they? They must be one who has severed the view of self, whose mind is free from self, and moreover, they are not merely a Srotapanna or Sakadagami (first or second fruit) who has initially severed the view of self. They must be an Anagami or Arhat (third or fourth fruit) who has eliminated defilements. Certainly, the character of Arhats is noble; their virtue and cultivation rank first among humans, even surpassing that of heavenly beings. They are teachers to humans and devas, worthy of offerings from both.
If such an Arhat can further engage in actions that benefit sentient beings, constantly harboring the vow to liberate beings, always mindful of the suffering of sentient beings, and always seeking to help them transcend misery, then this Arhat is a Bodhisattva Mahasattva, from the first to the eighth ground. Of course, the minds of Bodhisattvas below the eighth ground cannot yet abide in non-action at all times, acting naturally and in accordance with conditions. They also cannot remain entirely free from desires and cravings at all times, still being influenced by habitual defilements. Only the minds of Bodhisattvas at the eighth ground and above are constantly in non-action, spontaneously functioning without deliberate effort, with minds empty and Dharma empty, in profound meditative concentration (samadhi) and profound wisdom, able to eternally accord with conditions and naturally accomplish the work of liberating sentient beings, free from attachment to self and free from attachment to Dharma.
The moral character and virtue of any person are related to their level of cultivation and realization. The higher the level of realization, the emptier the mind; the emptier the mind, the greater its capacity; the more non-active, the higher the virtue. The results of realization are manifested within worldly phenomena; their non-active mind and conduct are also displayed within worldly phenomena, revealed during the process of liberating sentient beings, and evident in all undertakings. Therefore, whether a person has realization or the Way (Dao) can be observed and verified by those with wisdom through examining their bodily, verbal, and mental actions.
2. Remaining Unperturbed by Humiliation Proves One is a Vessel Worthy of the Master's Teachings
An ancient saying states: "To test a person, one who can endure insults and scolding is acceptable; one who can accept suppression, setbacks, and being denied what they seek is acceptable." First, one must be able to bear the weight; only then can one later enjoy the glory. In the cultivation and realization of the Buddha Dharma, any worthy vessel (Daoqi) must be able to bear all burdens and endure all humiliation because their mind is empty and selfless, in accordance with the Way. Those who always seek to follow their own preferences are not vessels; they cannot be used because their minds, attached to self, are not empty and not in accordance with the Way. In all matters, those who put themselves first and others last are all heavy with self; they are not vessels. A great vessel must possess great capacity; only a mind of great capacity can bear all things—"a prime minister's belly can sail a boat." Those with narrow hearts can only hold filth. For those with great vows and great capacity who are willing to bear responsibility, provide them with hardships when the opportunity arises to temper their character. Only after repeated refinement can steel be forged. Once they withstand all kinds of adverse tempering and trials, the vessel is then refined. Thereafter, all realms of suffering and joy cannot affect them; their mind becomes like solid rock. When the first dhyana arrives in the future, and Mara comes to disturb, their mind remains unmoved. Thus, they pass the barrier of the first dhyana, and after attaining the fruit (of enlightenment), they will certainly sever defilements.
Those with meditative attainment (dhyana) have strong concentration power; their disposition is often more pliant. They do not dwell on any humiliation inflicted upon them, do not cry injustice or complain; their mind accords with emptiness. In the past, when practitioners cultivated to a certain level, their masters would test them to enhance their endurance. They would insult, scold, or even beat them, falsely accusing them without cause. Disciples would not feel wronged, nor defend themselves, much less run away in anger. Those who cannot be driven away by beatings or scoldings are true disciples, vessels worthy of being guided. Those with empty minds do not care about any deception or humiliation. As long as there is Dharma to learn and the Way to cultivate, their mind finds sustenance. Not long after, they will realize the Way. Thus, it is evident that the Way has eyes.
Master Zhaozhou said: "Superior individuals are received on the meditation seat; middling individuals are received at the door; inferior individuals are received outside the temple gate." The more inferior the individual, the smaller their mental capacity, the narrower their vision, the heavier their sense of self. They require gentle and loving speech; even if they are wrong, they cannot be directly corrected, much less reprimanded. If slightly reprimanded, they may run away or quit, even retaliating by insulting and slandering their teacher. Superior individuals have great mental capacity; their notion of self is slight, with little emotion and few attachments. Their mind abides in the Way, indifferent to people, matters, and principles outside the Way. Therefore, those with heavier self-esteem need more respect and tolerance, spoken to with tactful and polite language. Those with strong inner strength need only straightforward, direct speech, even blunt and forceful words, without the need for politeness, because their capacity is great. Whether one has the Way or not, whether one cultivates or not, is immediately apparent.
3. What Cultivation Should a Mahayana Practitioner Possess?
Many people nowadays claim to be genuine practitioners. What exactly constitutes genuine practice? Some say that cultivating precepts, concentration, and wisdom (sila, samadhi, prajna) belongs to Hinayana practice, while Mahayana practice need not adhere strictly to precepts and meditation. As long as one has correct knowledge and correct views, one can realize the Way—so-called "valuing only whether your eye is correct, not your conduct." This touches upon the issue of genuine Mahayana practice, which is essentially the genuine practice of the Buddha Dharma. Because in practicing the Buddha Dharma, there is no distinction between Mahayana and Hinayana; as long as there is ignorance (avidya), it must be severed. With one ignorance remaining, one cannot become a Buddha. If the initial ignorance is not severed, how can subsequent ignorances be severed? When the former ignorance is severed, the obstruction is removed, and only then can the next ignorance be eliminated. If coarse ignorance is not severed, how can subtle ignorance be eliminated?
How should Mahayana be genuinely practiced? What is genuine? What is practice? Is Mahayana separate from Hinayana? Does Mahayana exist by diverging from Hinayana? Or does Mahayana include Hinayana? Can Mahayana exist only by surpassing Hinayana? Should Mahayana Bodhisattvas lack all the cultivation achieved by Hinayana? Can a Mahayana Bodhisattva be a Bodhisattva without cultivating the Hinayana precepts, concentration, and wisdom? Hinayana severs defilements; do Mahayana Bodhisattvas not need to sever defilements? Can they become Buddhas while carrying defilements and delving deeper into practice? Hinayana has concentration (samadhi); do Mahayana Bodhisattvas not need concentration? Hinayana practitioners abandon evil and cultivate good; do Mahayana Bodhisattvas not do this? Should Mahayana Bodhisattvas lack the moral character and cultivation of Hinayana? Should Mahayana Bodhisattvas have inferior moral character and cultivation compared to Hinayana?
The qualities possessed by Hinayana practitioners should all be possessed by Mahayana Bodhisattvas. All Mahayana Bodhisattvas have come step by step from the cultivation and learning of Hinayana. Mahayana Bodhisattvas who realize the true meaning (of emptiness) have realized the Tathagatagarbha (Buddha-nature) and directly observed its essence and function. Therefore, their mind and conduct are even more pure and non-active. This is unimaginable and incomprehensible to those who have not realized it in Hinayana. If a learner considers themselves a Mahayana Bodhisattva, they should possess the cultivation of Hinayana, be complete in precepts, concentration, and wisdom, have subdued and severed coarse defilements, and certainly possess concentration and wisdom. Their mind should be good, and their moral character and cultivation must absolutely surpass that of ordinary people and Hinayana practitioners. Otherwise, they cannot justify calling themselves Mahayana; instead, they are arrogant fools who look down on the small (Hinayana) yet cannot grasp the great (Mahayana).
4. What is the Purpose of Studying Buddhist Theory?
The purpose of studying the Dharma should be to liberate oneself from the bondage of the five aggregates (skandhas) and the bondage of all dharmas. Who is liberated? It is the sixth and seventh consciousnesses that are liberated; it is the first seven consciousnesses that are liberated. Because the first seven consciousnesses are bound by the self of the five aggregates, with self-attachment (atma-graha), and bound by dharmas, with dharma-attachment (dharma-graha), studying the Dharma and its theories is to enable the seventh consciousness to fully and completely recognize the illusory and unreal nature of the five aggregates, the faults of attachment leading to birth and death, and to fully and completely recognize the illusory and unreal nature of dharmas and their bondage, thereby breaking free from bondage and attaining liberation. If studying the Dharma is merely to gain theoretical knowledge, allowing the conscious mind to flaunt it everywhere to show off erudition, this is a misuse of effort. It is another form of attachment, still ignorance and bondage.
Many people study the Tathagatagarbha doctrine, framing everything in terms of Tathagatagarbha, never touching upon how the seventh consciousness and five aggregates should be cultivated to bring about change, eliminate ignorance and the bondage of defilements. They never think to compare their own conduct with the pure mind of Tathagatagarbha, then repent and eliminate the defiled conduct of the seventh consciousness and five aggregates. They separate the pure principle of Tathagatagarbha from the five aggregates and seventh consciousness. The principle of Tathagatagarbha is merely paid lip service, while the mental conduct of the seventh consciousness remains unchanged, still enthusiastically pursuing theories, not earnestly introspecting the ignorance and defilements within their own minds, much less contemplating how to purify the defilements within. Such a way of studying has nothing to do with cultivation; it only increases arrogance, feeling superior because one knows more, looking down on others. As a result, it increases ignorance and afflictions. Why go through such trouble?
We should all clearly understand that no matter what Tathagatagarbha is like, it does not represent the mental conduct of the seventh consciousness. Tathagatagarbha is the emperor; your seventh consciousness and five aggregates are still lowly people, commoners in plain cloth, the poor. They cannot substitute for each other. Only by learning the purity and selflessness of Tathagatagarbha, eliminating defilements, and attaining merit and wisdom, can you gradually rise. When your merit, wisdom, and conduct are no different from Tathagatagarbha, then you can become an emperor like Tathagatagarbha, supremely noble. Anyone who does not observe their own mind, does not repent of their own afflictions, does not wish to change themselves, whose body and mind show no transformation, who does not actually engage in cultivating precepts, concentration, and wisdom—such a person cannot be called a practitioner; they are not even close to cultivating the Way. If the theories they learn do not become their burden, that is already quite fortunate. Therefore, please do not chant "Tathagatagarbha" while being heavily burdened by greed, hatred, and delusion without self-awareness.
5. Only by Conquering Oneself Can One Conquer All
All those who achieve something are people of strict self-discipline. Whether in the secular world or in the Buddha Dharma, self-discipline leads to achievement, enabling one to surpass oneself. Selfless achievement surpasses all; it can accomplish all endeavors. Conversely, those with a sense of self are always calculating over trivial matters, with narrow minds, tolerant of themselves but intolerant of others, finding it difficult to achieve anything. As long as each person selflessly and egolessly dedicates themselves to serving Buddhism, the merit gained is immense. Through this merit, they will attain great wisdom and liberation.
It is entirely possible for everyone to struggle against their own selfishness, against their own greed, against their own hatred, against their own jealousy, against their own mind of self-other distinctions and right-wrong judgments, against their own mind contending for power and profit. In short, struggle against yourself, fight yourself—it's entirely possible. Just do not fight others, do not contend with others. When encountering matters of fame and profit, you can avoid them; do not step forward, do not contend, seize, rob, or steal, do not harm the interests of others. Only take responsibility; do not contend for rights.
6. Changes After Enlightenment
Chan masters say: "After enlightenment, one is still the same old person, only the place of conduct is no longer the same." This means that an enlightened person, seen from the outside, is still the same person, but their mental conduct, virtue, and other aspects are no longer the same as before. There has been a change, an improvement, becoming purer and better, with elevated virtue and cultivation, and a disposition that has become more benevolent, pure, and innocent. Why? They have realized the selflessness of the five aggregates; their mind is thoroughly penetrated. Since there is no self, a portion of selfish thoughts and distractions is removed, so their morality naturally becomes much nobler, their character and cultivation naturally rise, their starting point, focus, and perspective in doing things all change. The entire person's mental conduct becomes different, even though the appearance remains that of the same person.
7. The Cycle of Birth and Death is the Greatest Loss
If one can learn Buddhism to the point of becoming foolish—like a fool who disregards personal interests—then they are selfless and have achieved realization. Not knowing there is a self, not knowing when others deceive, scold, humiliate, or belittle them, remaining unmoved by others' words, making no calculations as if it has nothing to do with oneself—then they will attain the great fruit of selflessness. What is feared is being very shrewd, not foolish at all, scheming in every way, seeking advantage and avoiding harm, selfish and self-interested. Those with a sense of self are not foolish; they all scheme, unwilling to suffer losses, yet in the end, they are calculated by karma, suffering the loss of the cycle of birth and death. Being in the six realms is a great loss; no supreme fruit is gained. How can it not be a loss?
8. What is the Magnetic Field Effect?
Magnetic field: "Magnetic" is a powerful force, an attractive force that gathers people together. "Field" is a place, a site, a location, a support. Magnetic fields include material magnetic fields and non-material magnetic fields. Material magnetic fields are the gravitational and centripetal forces formed by the four great elements (earth, water, fire, wind). Non-material magnetic fields are the gravitational, centripetal, and influencing forces formed by consciousness (vijnana) and mental factors (caitta).
Certainly, magnetic fields also have repulsive forces, with negative energy. Negative energy is evil qi; the magnetic field effect is negative, capable of draining your positive energy, causing you to lose some righteous energy. Stay away from negative energy crowds, keeping yourself optimistic and upward-looking every day. People with negative energy and weak magnetic fields are still very numerous. If one were to deal with them all, it would be troublesome. However, whether a person has negative energy or a weak magnetic field is relative. To some, they are negative energy; to others, they are positive energy. To some, they have a weak magnetic field; to others, they have a strong magnetic field. This difference is also caused by different conditions and potentials. If the condition is good, the magnetic field has attraction; if the condition is bad, the magnetic field has repulsion. Material magnetic fields have gravitational waves; what do non-material magnetic fields rely on for attraction and repulsion?
If a non-Buddhist (heretic) is sitting opposite you listening to your Dharma talk, you immediately feel strong pressure. Paths differ, so magnetic fields differ; their magnetic field interference is very strong—the stronger the wrong view, the greater the obstruction. The supreme Buddha Dharma you originally intended to speak becomes awkward and unsmooth when spoken before a non-Buddhist. When people differ too greatly, they cannot be together; otherwise, there will be unhappiness, pressure on both sides, and in severe cases, disputes and conflicts arise, making everyone uncomfortable. Marriage and family are the same; only those well-matched live happily and harmoniously. A group should also gather like-minded people, with similar levels, for the group to be harmonious. Otherwise, there will be disputes and conflicts, causing psychological pressure for everyone. Those at lower levels will impact the magnetic field of those at higher levels, pulling them down, while those at lower levels, unable to keep up with the higher, will harbor resentment. It is difficult to balance the relationship and achieve magnetic field equilibrium.
The Buddha once avoided all his disciples, sitting alone in the forest, not allowing disciples to come near, including his attendant Ananda. The Buddha was constantly subjected to the impact of the magnetic fields of beings weaker than himself; his mental strength and physical energy would be affected. The Buddha is eternally sought after by sentient beings, always giving, only output without input—how strong must his mental strength be? Why are all Buddhas lonely? Because there is no one whose magnetic field corresponds to theirs. The Buddha is always giving and bestowing; others are always receivers. There is difference, not equality, hence loneliness. Bodhisattvas coming to this world are also lonely, without equals. They all bestow salvation outward; their magnetic field radiates outward without intake. Over time, their own magnetic field energy depletes; with insufficient energy, physical strength and mental power weaken. This is also the principle of bearing sentient beings' karma.
All Buddhas have perfected all dharmas, possessing great heroism and power. Why are they still affected by sentient beings? Because having a physical body consumes energy, requiring replenishment. When the Buddha left the crowd to sit quietly, it was to replenish energy. Without a physical body, one would not be affected. Throughout Buddhist history, all practitioners cultivated alone in solitude, without companions. With companions, they could not achieve realization. Because finding fellow practitioners with the same path is difficult; mutual companionship weakens the magnetic field, making cultivation hard to accomplish.
9. The Principle of Magnetic Fields and Blessing Power
Question: If a person is particularly tranquil and peaceful, people around them also quickly become quiet and feel comfortable. This person doesn't seem particularly special, yet there is an infectious quality. Why is this?
Answer: A person with a tranquil mind and good virtue has the power to gather and bless; their magnetic field is relatively good, so their influence is good. They emit a relatively bright and soft light. Though people nearby cannot see it, they absorb this pure, peaceful light, and their mental state becomes pleasant, comfortable, peaceful, and their body becomes pure and healthy. Ghosts and spirits with the divine eye (dibbacakkhu) can perceive the light emitted from a person's physical body, discerning whether this person has cultivation and attainment, whether their virtue is good or bad. Ghosts and spirits naturally respect and cherish those with good virtue and cultivation, while looking down upon those with poor virtue and cultivation, even bullying them. Heavenly beings (devas) and great Bodhisattvas with spiritual powers can even more so perceive a person's level of cultivation and attainment from the light emitted by their appearance.
Items used by a cultivated person possess a certain blessing power, capable of bringing auspiciousness and peace of mind to others. Because the items they contact and use are influenced by their own mental power—their mind being auspicious and peaceful—the items acquire an auspicious and peaceful magnetic field. The higher the level of cultivation, the greater and better the magnetic field power, making others feel more serene and joyful. When others come into contact with these items, they are influenced by the infectious power of the auspicious and peaceful magnetic field. Everything each person uses carries their own signal, their own information, as if the items have memory. Some things adapt to whoever uses them; their physical properties even change.
10. Magnetic Field Effect
Near vermilion, one turns red; near ink, one turns black. Influence occurs imperceptibly. First, it stains the hair; next, the skin; next, the flesh; next, the sinews; next, the bones; finally, the marrow. Once stained to the marrow, it becomes deep-rooted and cannot be removed. Both red and black are like this. Therefore, the surrounding magnetic field is very important; the people one associates with are most crucial. Do not say your resistance is strong and thus neglect choosing good friends. Freedom from influence is achieved at the eighth ground (bhumi) and above; absolute freedom from influence is at Buddhahood. Those who take rebirth with the veil of ignorance (隔阴之谜) still suffer slight defilement during the deluded stage. Though the consciousness is stained, it is easily removed, yet there is still influence.
Why does a group have one kind of atmosphere? Why does a family have one kind of habit? It spreads contagiously, imperceptibly forming habits. Then, again imperceptibly, the habits enter the marrow, manifesting life after life. This applies to both good and evil. May we all be influenced in good groups, born near vermilion, not influenced in groups with strong afflictions and habits, living away from ink. Thus, the accumulation of merit will be swift, and the transformation of one's own magnetic field will also be rapid.
11. Why Does One Always Smell Fragrance?
Some people diligently study Buddhism and occasionally smell a special fragrance. One is body fragrance: because the mind is pure, the energy channels are clear, and internal fragrance emerges. Another is external fragrance: there are heavenly beings or Dharma-protecting deities (Dharmapalas) nearby, bringing celestial fragrance. If you can explain some basic Dharma to those around you, heavenly beings might come to listen, and the surroundings become very fragrant—this is the fragrance of heavenly beings. Frequently reciting mantras attracts Dharma-protecting deities to follow and protect; the fragrance they bring is also celestial fragrance.
The fragrance of the heavenly realms does not exist in our human world; it cannot be found. That fragrance is very special, making the mind open, joyful, pure, quiet, and bright, capable of eliminating defilements. Those with good roots (kusala-mula) will have Dharma-protecting deities following and protecting them at all times, making their progress very rapid. If one strictly observes precepts, Dharma-protecting deities will also be responsible for you, managing and protecting you at all times, reducing your afflictions, changing your habits, enabling you to create more good karma and no evil karma.
Therefore, as long as you do as much meritorious and virtuous conduct as you are capable of, the greatest beneficiary is still yourself. Superficially, it seems done for others, and others gain benefits, but in reality, you yourself gain the greatest and most benefits. Many people are offered opportunities to cultivate merit but refuse, seeming to suffer a loss. In truth, by unwilling to cultivate merit for others and for Buddhism, they miss out on many readily available benefits—isn't this a loss to themselves?
If a person does not change their selfish mentality, only thinking of their own benefit, they cannot gain great benefits. Focusing only on avoiding personal loss, they actually fail to obtain great benefits—this is indeed a loss. In the end, even the small benefits they currently have cannot be maintained or preserved. With a mind too narrow, the path cannot advance. Cultivation is about an empty mind without self; clinging to a selfish self all day while trying to cultivate selflessness—how contradictory is that? Clinging to a self while trying to cultivate selflessness—when can selflessness be achieved? One should learn to gradually let go of the self; only then can selflessness be attained.
12. Can Buddhists Play the Stock Market?
The Noble Eightfold Path includes Right Livelihood (samyag-ajiva) and Right Action (samyak-karmanta). Right Livelihood means supporting oneself and family in a reasonable manner that does not deceive or harm others' interests. Otherwise, the path practiced is not right but wrong. Similarly for Right Action: all actions and occupations should be right; one should not engage in deceitful, harmful, or wrong actions using wrong methods that harm others' interests. This is not the conduct of a Bodhisattva, nor should it be practiced by any cultivator. There is karmic causality involved; in the future, retribution must be repaid. Bodhisattvas should be well-versed in cause and effect, strictly observing the laws of karma, thus avoiding faults and harms. The mental conduct of a Bodhisattva should be self-sacrificing for others. The most basic conduct in worldly occupations should not harm the interests of sentient beings; at the very least, it should achieve mutual benefit, not self-gain at others' loss. If mutual benefit is impossible, it is better to suffer loss oneself than to cause loss to others. Is the mentality of playing the stock market one of willingly losing while others win? Can it achieve mutual benefit?
13. Sentient Beings are Merely False Buddhas
A wise teacher (kalyanamitra) asked a foolish disciple: "Are you a Buddha?" The disciple hesitated. The teacher said: "How can you still not bear this responsibility? Are you not a Buddha?" The disciple then suddenly realized: "I am indeed a Buddha! How could I not be? Teacher, you are also a Buddha; I am also a Buddha. We are all Buddhas to each other." Everyone together praised each other: "You are a Buddha," "I am a Buddha," "You are a god," "I am a god," "You liberate sentient beings," "I liberate sentient beings." After mutually confirming each other as Buddhas, the teacher instructed: "Buddhas have no cultivation, no realization, no attainment. We need not cultivate anymore in the future; just maintain it (保任)." Thus, the foolish Buddhas stood high in the clouds every day, happily being false Buddhas, learning and cultivating nothing, calling it "maintaining."
How many people have blazing vanity, liking to be deceived, liking false fame? As long as they feel special, anything goes; being deceived is worth it. They live for that feeling. Gradually, demons and monsters emerge to act as teachers, liberating sentient beings into the ranks of demons and monsters. These people just happen to like demons and monsters; what can anyone do? It is like a vessel in the trichiliocosm (three-thousandfold world system) storing hundreds of mosquitoes, chirping chaotically, making a mad uproar.
14. Manifestations of Sentient Beings' Ignorance Sickness
The ignorance (avidya) of sentient beings is the most fundamental mental illness, the inverted views and confused thoughts of the sixth and seventh consciousnesses. We won't discuss the mental illnesses of the general public; only those of Buddhists. What are the manifestations of Buddhists' mental illnesses? What is their fundamental origin? Mental illness is divided into collective mental illness and individual mental illness. Individual mental illness is already hard to deal with; when collective mental illness erupts, even the Buddha cannot subdue it for a while. Sentient beings are happily influenced in the great dye vat, unconsciously, like having drunk several jars of old wine—impossible to awaken.
The mental illness of Buddhists manifests in the prominence of self, fundamentally originating from the deeply rooted self, that strong ego. How severe is the self of sentient beings? To give an example: when going into business and entrepreneurship first became popular, society suddenly produced countless general managers and chairmen, too many to count. The people handling business licenses at the Industrial and Commercial Bureau said: "Your company only has two or three people; just write 'manager' for the position, it doesn't qualify as 'general manager' or 'chairman'." Yet the streets were still full of general managers. If a stone fell from the sky, it could kill twenty or thirty general managers and several chairmen at once.
Now, in the Buddhist community, the manifestation of sentient beings' self is the same. They do whatever highlights their uniqueness. There are countless wise teachers, enlightened Bodhisattvas, reborn Bodhisattvas, Bodhisattvas of Equal and Wonderful Enlightenment (等妙觉菩萨), and a multitude of mentors—great sages are everywhere under heaven. If a large stone fell from the sky, it would kill about twenty enlightened Bodhisattvas, about ten wise teachers, about five Bodhisattvas of Equal and Wonderful Enlightenment, and more than three mentors. It might be good if they were all killed; the Saha world is already overcrowded with sages. Let these sages quickly go to other Buddha lands to liberate sentient beings. The Saha world doesn't need so many; they just fight when together. If they don't leave, force them out.
If one is fortunate enough to encounter a mentally ill "wise teacher," they can almost be guided to enlightenment in a few days, at most not exceeding a month. After being "enlightened" for three to five days or a few months, they start organizing groups to teach Dharma and liberate sentient beings. Sages reproduce too quickly; soon the Saha world will have no sentient beings left to liberate. Shakyamuni Buddha can completely rest and relax. Then let these great sages spread to other worlds, helping other Buddhas liberate sentient beings, also letting all Buddhas of the ten directions rest and relax.
In the future, if you encounter any "wise teachers," any "Bodhisattvas of Equal and Wonderful Enlightenment," any "reborn people," any "Arhats," any "mentors," etc., advise them to disperse as much as possible, go to places without wise teachers or sages to liberate sentient beings. Don't all crowd into the small Saha world causing noisy disturbances. The Saha world is already almost all sages; there aren't many sentient beings left to liberate. Don't waste the talent and virtue of sages. In the future, when you meet anyone claiming to be enlightened or having attained the fruit, tell them this is no longer rare; enlightened and realized people are everywhere—nothing strange or worth showing off about it. Wise teachers teaching Dharma and liberating sentient beings are everywhere, no longer strange or worth boasting about.
Yet there is a strange thing hard to understand: as the Saha world produces more and more sages, why do natural and man-made disasters also increase? Could it be that these sages bring the disasters? Truly baffling! Why do sages reproduce so fast, like cockroaches? Because sentient beings are simply too foolish, too stupid, too self-centered, too craving. They don't study the sutras, reject the guiding lamp, willingly becoming blind cats. With five pieces of black cloth covering their eyes, they bump into someone and recognize them as a teacher, being led away, accepting whatever is said as truth, like being deeply hypnotized, unable to think, accepting whatever is instilled in them wholesale.
These so-called teachers are more powerful than the Buddha himself, manipulating sentient beings to prostrate in admiration. Thus, enlightenment is extremely rapid, far surpassing the Buddha's guidance. If the Buddha came to this world now, he couldn't enlighten many people. These teachers can turn difficulty into ease—isn't that strange? Why do those mentally ill sentient beings, after "enlightenment," not doubt they are deceived at all? Foolishness is one aspect; the greatest aspect is that their self-nature is too strong. As long as they have the false fame of enlightenment, they immediately feel tall, mighty, and superior, their sense of satisfaction exploding. And all these feelings are very serious flooding of self-nature, completely unnoticed by themselves.
15. Can Someone Who Has Not Attained the First Fruit (Srotapanna) Introduce and Explain the Buddha Dharma to Others?
As long as one has understood some Buddha Dharma, they can truthfully introduce and explain it to others. However, they should only explain what they know, not overstep, and not speak about matters they are unsure of, adhering to the principle of "knowing what you know and not knowing what you don't know." Simultaneously, do not intentionally or unintentionally lead others to misunderstand that you have realization. If you have not attained the fruit (of enlightenment), do not teach others how to attain the fruit or realize the mind (明心), much less presumptuously attempt to confirm others' realization, misleading disciples. Speak according to the level you have cultivated to, without crossing boundaries or overstepping. Honestly tell others your actual level of cultivation; anything beyond that is for reference only, not for guidance. This way, there will be no fault.
There are quite a few people without cultivation who are presumptuous. Such people like to show off and be ostentatious, so they often speak beyond their level, all due to severe self-attachment (atma-graha). The self in their mind practically bursts; the notions of self and others are firmly ingrained and hard to break. As a result, they create evil karma such as false speech. In reality, they gain no benefit; even if they do, it's unlikely to earn others' admiration or respect—it's merely a feeling of self-satisfaction. The afflictive bonds (klesa) of sentient beings thus firmly bind their own minds; they do not know the taste of liberation—pitiful and lamentable.
