Miscellaneous Discourses on the Dharma (Part II)
Chapter Twelve On Dharma Principles
I. The Importance of Clarifying Terminology
The first step in cultivation is to clearly understand the terminology. If one cannot even clarify the terminology, one cannot cross the threshold of the Dharma. After clarifying the terminology, one should then let go of the names and terms within one's own mind, attaining the meaning while forgetting the words. However, when communicating with others or guiding the practice of the masses, it is truly difficult to manage without using terminology; otherwise, others would not know what one is talking about. If the meaning is fully grasped, then terminology becomes useless; simple expressions would suffice, and everyone would understand what is being said without any misunderstanding.
II. Explanation of Concepts in the Consciousness-Only Dharma
The Five Dharmas: Characteristics (lakṣaṇa), Names (nāma), Discrimination (vikalpa), Right Knowledge (samyagjñāna), and Suchness (tathatā). The Three Natures: Parikalpita (imagined nature), Paratantra (dependent nature), and Pariniṣpanna (perfected nature). The Eight Consciousnesses: Eye consciousness, Ear consciousness, Nose consciousness, Tongue consciousness, Body consciousness, Mind consciousness, Manas consciousness, and the Eighth consciousness. The Two Selflessnesses: Selflessness of persons (pudgala-nairātmya) and Selflessness of dharmas (dharma-nairātmya). All these dharmas can be subsumed under the Five Dharmas. Parikalpita belongs to Names, Paratantra belongs to Characteristics, Pariniṣpanna belongs to Suchness. The first seven consciousnesses belong to Discrimination. The Eighth consciousness belongs to Pariniṣpanna. The Two Selflessnesses belong to Right Knowledge.
The dependent nature of the six consciousnesses is also Name. The seven consciousnesses are all Name; all possess the nature of discrimination. The Five Aggregates (skandhas) are Name. All dharmas except the Eighth consciousness are Name. The Five Sense Faculties (indriyas) and Six Sense Objects (viṣayas) are Characteristics. The seven consciousnesses are Discrimination. After realizing the Buddha Dharma, one attains Right Knowledge. The Eighth consciousness belongs to Suchness.
Right Knowledge is also possessed by the deluded mind, the seventh consciousness. One attains Right Knowledge upon seeing the Path (darśana-mārga), but it varies in degree. Not being inverted is what is meant by "right." Different degrees of non-inversion correspond to different degrees of "rightness."
III. The Difference Between Patience of Non-Arising (anutpattika-dharma-kṣānti) and Patience of the Non-Arising of Dharmas (anutpattika-dharma-kṣānti)
Patience of Non-Arising entails patiently accepting that the body composed of the Five Aggregates is produced and sustained by the Tathāgatagarbha; patiently accepting that the body composed of the Five Aggregates is empty, illusory, and selfless; patiently accepting that the Tathāgatagarbha is neither produced nor extinguished, capable of producing all dharmas, dwelling within the body of the Five Aggregates, life after life transforming to produce one's own Five Aggregates. According to the degree of realization, this is limited to the Three Worthy Stages (daśabhūmi), not yet entering the Sage Stages (ārya-bhūmi).
Patience of the Non-Arising of Dharmas, based on Patience of Non-Arising, involves realizing that all dharmas are also non-arising, realizing the consciousness-only nature of all dharmas, and subduing the view of self (not yet eradicated), thereby initially entering the Sage Stages and abiding therein without regression.
IV. What Do Momentary Ignorance and Beginningless Ignorance Mean?
Momentary ignorance, as the name implies, means that one's thoughts and views are defiled by ignorance. Why are they ignorant and defiled? Because there is a sense of "self" in the mind, taking the Five Aggregates and Eighteen Elements (dhātus) as "self" and "mine," not knowing that this so-called "self" is suffering, empty, impermanent, and selfless. One's thoughts and views entirely revolve around "self" and "mine," firmly clinging to this so-called "self," and thus birth and death are also firm. Using thoughts and views possessing a "self" to guide actions of body, speech, and mind inevitably results in defiled karma, and due to this defiled karma, birth and death revolve endlessly. Therefore, momentary ignorance binds one to all kinds of birth and death, making liberation impossible.
However, momentary ignorance is also a kind of beginningless ignorance, existing since time without beginning, having no point of origin. If there were a beginning, then before that time, there would be no momentary ignorance, sentient beings would be Arhats abiding in the Nirvana Without Remainder (nirupadhiśeṣa-nirvāṇa), and in that Nirvana, there are no sentient beings nor Arhats. All ignorance has existed innately since time without beginning; it is all beginningless ignorance. Due to the influence of the acquired environment, beginningless ignorance increases or decreases.
After momentary ignorance is completely severed, beginningless ignorance still needs to be completely severed before one can become a Buddha. Beginningless ignorance is the belief held by sentient beings since time without beginning that the world of the Five Aggregates is real, not knowing it is a false appearance conjured by the Tathāgatagarbha, not knowing it is empty. Because of this, the view of self and the view of dharmas arise, leading to segmental birth and death (santati-bhava) and changeable birth and death (pariṇāma-bhava), preventing liberation. To eradicate beginningless ignorance requires practicing Chan meditation, realizing the Tathāgatagarbha directly, realizing the true suchness nature of all dharmas, step by step realizing the nature of the One True Dharma Realm. When the true suchness nature of all dharmas is fully realized, consciousness will be completely transformed into wisdom, and Buddhahood will be achieved.
V. What is Segmental Birth and Death?
Segmental birth and death means life is divided into segments. The length of each segment is uncertain; this is the case for all Bodhisattvas before the Eighth Ground (bhūmi). One can observe the lifespans of animals, ranging from a few hours or minutes in the human world to thousands or tens of thousands of years. The lifespans of beings in the ghost realm, the hell realm, the human realm, the various heavens, the Asura realm, and the various stages of Bodhisattvas—no matter how long they live, ultimately they all must die; they are not immortal. Since life has a fixed duration, it has segments; thus, it is called segmental birth and death.
After segmental birth and death comes changeable birth and death. Bodhisattvas from the Eighth Ground to the Stage of Equal Enlightenment (samyaksaṃbodhi) and Wonderful Enlightenment (miao jue) all experience changeable birth and death. Although their lives can be indefinitely long, they still eventually die because there remains extremely subtle ignorance not yet eradicated. Ignorance can cause birth, death, and change, making life unstable. Beings experiencing segmental birth and death have the heaviest ignorance, and thus their birth, death, and suffering are also the heaviest. Just as having thoughts causes breathing, pulsation, wind movement, and thus attracts wind disasters; without thoughts, there is no wind movement, breathing, or heartbeat, and one is far removed from all disasters. When ignorance is completely extinguished, there will be no birth and death of any kind; at that time, one becomes a Buddha.
VI. What is the Measure of Realization?
The so-called measure of realization generally refers to the degree to which one has realized the teachings of the Great and Small Vehicles, the extent to which one has directly realized or contemplatively understood the Great and Small Vehicles. "Realization" means to have attained, and "measure" means the degree, level, or standard.
Practicing meditative concentration (dhyāna) also involves a measure of realization, called the measure of realization in dhyāna. Learning any Dharma has this concept of measure of realization. If one has not realized anything, naturally there is no measure of realization.
VII. All Dharmas are Consciousness-Only
Every subject in the world is a Consciousness-Only subject, all are Buddha-subjects, Mind-subjects; every Dharma gate is a Consciousness-Only Dharma gate, all are Buddha-Dharma, Mind-Dharma; every teaching is a Consciousness-Only teaching, all are Buddha-teachings, Mind-teachings; every school is a Consciousness-Only school, all are Buddha-schools, Mind-schools; every sect is a Consciousness-Only sect, all are Buddha-sects, Mind-sects. All dharmas, worldly and transcendental, are Consciousness-Only, all are Buddha-Dharma.
VIII. Miscellaneous Thoughts
A non-Buddhist once debated with the Buddha, setting forth a proposition: "I do not accept any acceptance." The Buddha said: "Do you still accept the acceptance of 'not accepting any acceptance'?" The non-Buddhist was speechless. On his way back, he pondered: "No matter what I say, I am defeated. The Buddha is the victor; I should take refuge." So he returned, sought out the Buddha, shaved his head, became a monk, and followed the Buddha to learn the Dharma.
Someone says: "I do not grasp characteristics and do not discriminate." I ask: "Is this statement of yours grasping characteristics and discriminating? Do you still discriminate regarding the statement 'I do not grasp characteristics and do not discriminate'?" The other party evades the question. Defeat is unquestionable, yet they cannot bravely admit it; they are less honest than the non-Buddhist. Someone says: "I am originally a Buddha." I ask: "When did you sit on the altar to receive the worship and offerings of the world? When did you climb down from the altar, for what reason did you climb down, to the point of being so downcast now?"
Tracing back from this life to time without beginning, you have never been a Buddha, not for a day or a moment. Eon upon eon before time without beginning, your ignorance has not been eradicated at all; you have always been an ordinary being bound by karmic obstructions, always revolving in birth and death within the six paths without cessation, always gathered together with pure great suffering. Therefore, the conclusion is: You are not originally a Buddha. The Sutra of Perfect Enlightenment (Śūraṅgama Sūtra?) says: After gold is refined from gold ore, it will not fuse with impurities again to revert to ore; gold is forever gold. After becoming a Buddha, ignorance is extinguished; there will be no more ignorance, and one will not revert to being a sentient being. Becoming a Buddha, one forever remains a Buddha, not becoming a sentient being. The fundamental mind upon which Buddhahood depends can be said to be originally Buddha, but your Five Aggregates and seven consciousnesses are sentient beings, not Buddha. Relying on the Buddha while being a sentient being bound by karmic obstructions is like sitting by a river yet suffering intense thirst without drinking water—whose fault is it?
IX. Why Does Time Seem to Pass Fast or Slow?
When focused on one thing, oblivious to everything else, time seems to pass quickly. If the mind is scattered, with worries and expectations, time seems to pass slowly. Feelings change according to mental states; this is an unreliable, unreal dharma. When suffering, time also seems to pass slowly because one hopes the suffering will end quickly; having expectations related to time makes time feel slow. When happy, time seems to pass quickly because the mind is focused on the happy thing; concentration means the mind is on the object, and time passes unconsciously.
When suffering, one hopes time passes quickly; this is the hope to stop the suffering. When happy, one hopes time does not pass; this is the hope to prolong the feeling of happiness. Practitioners hope time passes slowly so they can do more meaningful things, like cultivating themselves and advancing their path. In meditative absorption (samādhi), time can stop; there is no time, truly comfortable. But worldly affairs outside samādhi still need attention, so one must emerge from samādhi. To reduce the feeling of suffering, recite more Buddha's name, mantras, or sutras; time will pass quickly. Contemplate more on the suffering of sentient beings; one's own suffering will be neglected, and time will pass quickly.
X. What is Qi (Energy/Vitality)?
Qi includes mental qi and the physical qi of the Four Great Elements (mahābhūtas). Mental qi manifests the breath of the manas (seventh consciousness); it is a mental factor (caitta) of the manas, such as arrogance, fullness of spirit, dignified bearing, high morale, backbone, ambition, pride, etc. Physical qi includes kidney qi, lung qi, stomach qi, spleen qi, liver qi, heart qi. The five viscera and six bowels all have qi; even the meridians throughout the body have qi. Qi can carry blood, called blood-qi; the body relies on blood-qi for nourishment and operation. Once the supply of blood-qi fails, the six consciousnesses cannot function effectively, the activities of the Five Aggregates weaken, or if the blood-qi circulation becomes disordered, the six consciousnesses become disordered, even to the point of madness.
Mental qi can drive and influence physical qi; physical qi can enhance and influence mental qi. The two influence each other and greatly affect meditative concentration. If mental qi is not calm, samādhi will not arise; if physical qi is not harmonized, samādhi will not appear. Therefore, mental qi and physical qi need to be regulated. Regulating mental qi relies, first, on principle—explaining the truth to make mental qi calm and stable; second, on good physical constitution—qi and blood flowing smoothly—then samādhi can arise. Regulating physical qi relies, first, on supplying sufficient necessary nourishment of the Four Great Elements; second, on adjusting breathing and exercise; third, on regulating mental qi and intention. When mental qi is calm, physical qi will gradually become calm—this is called "a calm mind and harmonious qi" (心平气和). If physical qi is disordered or insufficient, mental qi will also be disordered or insufficient; the two complement each other.
Besides mental qi and physical qi, there is also karmic obstruction qi. So-called karmic obstruction qi is actually a force from past karmic actions, or the inertia and power of karma. This is the most difficult to regulate and overcome; most of the time, one can only passively endure it. If a person has relatively strong awareness, discovers their own karmic obstructions, discovers their own unwholesome habits, they should find ways to reverse and overcome them. First, through repentance to eliminate karmic obstructions; second, through making vows to overcome karmic obstructions; third, by cultivating new good habits.
XI. Is Being Free from Discriminating Mind Equivalent to Being Dead?
First, being free from discriminating mind does not mean being dead, because this discriminating mind refers to the mind consciousness (mano-vijñāna). There are many situations when the discriminating mind of consciousness is absent; the most common and universal is during sleep when there is no discriminating mind, yet the person does not die. Although being free from the discriminating mind of consciousness does not cause death, many things cannot be done; daily life becomes impossible, which hinders matters. In this state, one is not much better off than a dead person; the obscuration is severe.
Many things, when done frequently and become very familiar, can be done quickly and directly without the discriminating mind analyzing or thinking. For example, lifting a leg to walk without thinking which foot to move first; opening the mouth to eat when food reaches the lips, etc. But without consciousness, even these extremely familiar things cannot be done. Therefore, the function of consciousness is extremely important for those without spiritual powers. Often, consciousness seems not to discriminate, but its discerning function is always operating, enabling sentient beings to have all kinds of actions of body, speech, and mind, and to survive.
XII. What is the Ultimate Meaning of Taking Refuge in the Three Jewels?
In the Jātaka tales of Śākyamuni Buddha, several sutras record the footprints and trajectory of Śākyamuni Buddha's cultivation over many lives, introducing his origins, family circumstances in various lives, as well as fellow practitioners and disciples on the path. What impressed me most is that several sutras mention that Śākyamuni Buddha and Amitābha Buddha, among many other Buddhas, were relatives or blood brothers for many lives, or practiced the path together in the same Buddha land, helping, assisting, and protecting each other. They also mention that Śākyamuni Buddha spent many lives with his ten great disciples in this life, in a teacher-disciple relationship, with similar or identical names. They also introduce the karmic connection between Śākyamuni Buddha's wife in this life and his past lives, and the karmic connection between Śākyamuni Buddha's mother and his past and future lives.
What do these storylines illustrate? They illustrate the karmic connections between Buddhas, the karmic connections between Buddhas and disciples, and the karmic connections between Buddhas and family members. When people form wholesome karmic connections, it creates cohesion, bringing these people together. Having a very strong karmic connection, an extremely powerful group to rely on, being together with this powerful group life after life—this provides reliance in birth and death and gives a sense of sovereignty in the heart.
The Three Jewels are the life-saving straw. Sentient beings can only save their lives by tightly grasping this life-saving straw. Apart from the Three Jewels, sentient beings have nothing to rely on; nothing else is dependable. On the path of birth and death, crying to heaven brings no answer, crying to earth brings no relief; one suffers one's karma alone. Forming karmic connections with all Buddhas and Bodhisattvas means being inseparable from the assembly of Buddhas life after life.
In the Lotus Sutra, the Buddha predicts the future Buddhahood of his disciples. These disciples cultivated together, formed karmic connections, followed roughly the same path, attained similar levels of cultivation, and upon becoming Buddhas, did so in sequence. Karmic connection is thus crucial. Those with wisdom must seize the karmic connection with the Three Jewels, seize the karmic connection with an excellent group, using this connection to establish reliance for life after life, supporting oneself to ascend step by step.
A good team is extremely important; the team is the karmic connection. Without karmic connection, what is there to talk about? What is there to discuss with those unrelated? Like the nearly two million people who died in the recent lung disease pandemic—they had no karmic connection with the Three Jewels, died alone, were reborn alone, without reliance, without support, aimless, miserable, lonely, drifting in the six paths without end. Is it not tragic? Therefore, taking refuge in the Three Jewels is extremely important. The Three Jewels are not only the reliance for sentient beings' lives but also the vessel for their liberation. Only under the great tree of the Three Jewels can one find cool shade; the mind attains tranquil Nirvana.
XIII. When Can One Truly Attain Non-Grasping of Characteristics and Non-Discrimination?
Only after severing the view of self (srotāpanna) in the first fruit of Stream-Entry can one eradicate the notions of self, person, sentient being, and life. However, one still cannot avoid grasping and discriminating the characteristics of sentient beings' Five Aggregates. Even after awakening, non-grasping of characteristics is extremely difficult; especially after the loss of meditative concentration, most of the time one still grasps characteristics and discriminates. Bodhisattvas before the Eighth Ground fundamentally cannot completely avoid grasping characteristics and discriminating. An ordinary person cannot withstand even a small test; no matter how much one trains oneself not to dwell on or grasp characteristics, ordinary people inevitably revolve around characteristics. Although ordinary people often say they do not grasp characteristics or discriminate, they grasp characteristics and discriminate every minute; they fundamentally cannot achieve non-grasping and non-discrimination.
Because the measure of realization in concentration and wisdom is severely insufficient, wanting not to grasp characteristics or discriminate is fundamentally impossible. The consciousness might forcibly suppress it for a minute, but cannot hold out for two minutes. Not grasping characteristics and not discriminating is very, very difficult to achieve. Thinking about it is easy; talking about it is easy; but to achieve it, one must realize that all characteristics are unreal. One can only achieve according to the degree of realization; thinking is useless, talking is even more useless. Even if an ordinary person cultivates for another immeasurable eon, it is uncertain to what degree they could achieve non-grasping of characteristics and non-discrimination. Arhats also cannot completely avoid grasping characteristics and discriminating because Arhats have not realized the Great Vehicle Dharma; therefore, they inevitably grasp characteristics and discriminate. If Arhats could avoid grasping characteristics and discriminating, they would not grasp the suffering of the Sahā world and would not single-mindedly seek to escape the realm of the Sahā world to attain the Nirvana Without Remainder.
XIV. All Dharmas Have Characteristics
Dharmas include form dharmas (rūpa-dharma) and mind dharmas (citta-dharma); true dharmas and false dharmas. Form dharmas have their own specific characteristics (svalakṣaṇa) and general characteristics (sāmānyalakṣaṇa). Mind dharmas have their own specific and general characteristics. False dharmas have their own specific and general characteristics. True dharmas have their own essential characteristic; they have no general characteristic.
The general characteristic of form dharmas is that they are material composed of the Four Great Elements, possessing material resistance, not empty, capable of propagation, diffusion, having magnetic field effects, tangible, visible, subject to birth, death, and change. The specific characteristics of form dharmas are: form, sound, smell, taste, touch—each has its own appearance and features, not to be confused; therefore, the sense faculties that perceive and see them differ. Even dharmas of the same category have their own appearances and features, each with different functions, like flowers, grass, trees, mountains, tables, chairs, benches.
The general characteristic of mind dharmas is that they all possess the nature of recognition and discernment; all have mental factors (caitta); all are formless and without characteristics; all are formed from consciousness seeds; except for the Eighth consciousness, all are subject to birth, death, and change. Each consciousness has its own unique object of recognition; each has its corresponding dharmas that can be perceived. The Eighth consciousness has no general characteristic; it is the unique dharma, transcending the mundane, neither born nor extinguished, unchanging, neither increasing nor decreasing; it is the basis upon which sentient beings rely.
XV. At the Fullness of the Seventh Ground, Cultivating a More Superior Samādhi
At the full stage of the Seventh Ground, by cultivating a more superior samādhi, one experiences the bliss of samādhi and thus will not leave the Three Realms to enter the Nirvana Without Remainder. Between the First Ground and the Seventh Ground Bodhisattvas, because they have eradicated attachment to the world of the Five Aggregates and find no delight in the dharmas of the world of the Five Aggregates, once attachment is completely severed, there is nothing in the Three Realms world to bind the manas. Thus, the Bodhisattva would enter the Nirvana Without Remainder. Therefore, during this period, one must retain a trace of afflictions and karmic obstructions, maintaining a slight attachment to certain subtle dharmas, using this to bind the manas and prevent it from leaving the Three Realms.
Persevering unremittingly in the Buddha Path and in liberating sentient beings prevents entry into the Nirvana Without Remainder. This is also a subtle attachment, but it must be temporarily retained. The Avataṃsaka Sūtra contains the Ten Inexhaustible Vows of the Bodhisattva. Before entering the First Ground, a Bodhisattva must make these vows to ensure they forever cultivate the Buddha Path, never abandon sentient beings, avoid entering Nirvana, and ultimately achieve Buddhahood.
Only when the mind is free from the view of self and the view of dharmas is it liberated and at ease. The more attachments, the smaller the mind. An Eighth Ground Bodhisattva's mind is free from attachments, unconditioned and at ease, spontaneously following vows, with a mind vast and unobstructed, possessing the greatest spiritual powers and Dharma power. They can manifest a Buddha body with a Bodhisattva body, manifest Buddha lands, and extensively liberate immeasurable sentient beings.
Before the Third Fruition (anāgāmin), there is no need to make such vows, nor can one enter the Nirvana Without Remainder. Because all are bound within the Three Realms by the afflictions of greed, hatred, and delusion; they have attachment to the world of the Five Aggregates and will not leave the bondage of birth and death in the Three Realms; they still suffer the misery of karmic retribution. The heavier the greed and hatred, the heavier the delusion, the more suffering, and the more severe the bondage of birth and death. Each person's attachment to themselves, their greed and love for themselves, is the chief culprit harming themselves, yet they are unaware, constantly preoccupied with "I, I, I"—truly pitiable and lamentable.
XVI. What Kind of Person Gives Teachings Without Substance?
After achieving the Contemplation Like a Dream, one directly attains the fruit of the Ten Stages of Dedication (daśa-puṇya-kriyā-vastu), almost entering the Grounds (bhūmi). There are almost no such people in the Sahā world, including ancient times. Achieving the Contemplation Like an Illusion directly makes one a Tenth Abiding (daśa-vihāra) Bodhisattva. Can one become such a Bodhisattva without realizing the mind? Achieving the Dharma Gate of Perfect Penetration of the Ear Faculty directly attains the Stage of Equal Enlightenment. I cannot cultivate this in this lifetime. For many years, people have asked me to explain it; I speculated a little, explained a small part, but couldn't continue no matter what—I couldn't just fabricate it, could I? If others want to cultivate this, let them wait for an immeasurable eon. Moreover, regarding the cultivation methods in the Sutra of Perfect Enlightenment, without the measure of realization of a First Ground Bodhisattva, don't even think about it; I'm not sure I could achieve it myself.
Those without direct realization give teachings in a jumping manner; their cultivation is also without substance. Why? No experience; relying on their own imagination, guesses, and feelings. They practice their whole life without finding the door. Only those who have walked the path know the specific route; only then is there a sequence.
XVII. Your Mind is Not to Be Trusted
Bacon: "Only what is seen with one's own eyes can be judged." Descartes: "Only what is rationally analyzed can be judged." Hume: "Neither what is seen with one's own eyes nor rational analysis can be judged." Kant: "Combining what is seen with rational analysis allows judgment."
Buddha: "Knowing that what is seen with the eyes is illusion, knowing that rational analysis is mere sophistry, only then is it possible to make meaningful 'judgment'." Sentient beings since time without beginning have seen with their own eyes countless people, events, and things; which perception was correct? If the perception were correct, there would be no more afflictions of greed, hatred, and delusion, no more suffering of birth and death. How many people have the ability for rational analysis? If rational analysis were correct and flawless, how could there still be afflictions of greed, hatred, delusion, and the suffering of birth and death? The Buddha said: "Your mind is not to be trusted; only after attaining Arhatship can your mind be trusted." Yet even after attaining Arhatship, there remains so much ignorance; the mind still cannot be fully trusted.
Countless people trust their own mind, but that mind of theirs is like this today, like that tomorrow, constantly changing its views. Until the moment of death, they haven't done many things correctly. Is their mind reliable? Quite unreliable, yet they remain self-confident until death. Most people studying Buddhism see something good today, study it for a few days, then reject it; after a while, see something else good, study it for a few days, then reject it again. Until they are seventy or eighty years old, they still haven't found a Dharma door that satisfies them, yet they remain very confident. If they were truly confident, once they affirmed one, they wouldn't reject or change it anymore. If one still hasn't determined a cultivation method and path by fifty or sixty, what hope is there in this life?
XVIII. My Vow of Resolve
I have already built for everyone a ladder to ascend the peak of the Buddha Dharma. This ladder is the most direct, most secret path to attain all great wisdom, closest to the sun and moon, almost within reach. When your physical and mental strength allows, climb up yourselves. Looking down from above, observe the operation of the Buddha Dharma, and you will attain great wisdom. I have provided this secret passage in the worldly sense. How much patent fee and usage fee should I charge to be fair and reasonable? Actually, no matter how much I charge, it is too little; even if all the jewels in the world were given to me, it wouldn't be enough. Since charging any amount now is inappropriate, and besides, I am not very good at spending money nor need so much, I will cast a long line to catch a big fish, to reap the greatest possible benefit.
I now make this vow of resolve: All who receive even a drop of the Dharma grace from me shall, for three great immeasurable eons in the future, follow my footsteps, emulate my path, practice my practices, without regard for any personal benefit, practice the ten thousand deeds of a Bodhisattva, liberating all liberatable beings. After three great asaṃkhyeya kalpas, still, without shunning hardship, without regard for cost, liberate all liberatable beings, without the slightest unwillingness or opposition.
The vow of resolve has been made; no one can escape. It's too late to run away; even those who ran away before cannot escape the power of this vow. All people, willing or not, are within the power of my vow, consciously or unconsciously fulfilling the vow. No matter how many distant eons pass, none can escape. You can be lazy for a day, a year, a lifetime, but you cannot be lazy forever under the power of my vow; the vow does not permit it, until Buddhahood, until all suffering beings are liberated.
Mañjuśrī Bodhisattva does not become a Buddha; as a Bodhisattva, he has taught seven Buddha World-Honored Ones and may even teach countless more Buddha World-Honored Ones as a Bodhisattva. But once Mañjuśrī Bodhisattva becomes a Buddha, his Buddha land will encompass all Buddha lands; all Buddha lands will be within Mañjuśrī Buddha's land. But for now, I do not wish to harvest; I do not wish to receive the slightest return. I want the greatest possible return in the future. Those who receive my grace must, for immeasurable eon upon immeasurable eon, emulate my deeds, repay my grace, just as I unconditionally emulate the Buddha's deeds and repay the Buddha's grace, without complaint. Even if there are complaints, after complaining, one must still disregard the cost, toil forever, whether before Buddhahood or after.
The power of my vow is a hundred, thousand, ten thousand times greater than the power of Māra's vows. Those bound by my vow are freed from Māra's vows, never again disturbed by Māra. The power of my vow subdues Māra's vows; Māra's power becomes Buddha's power, together blessing practitioners on the path, courageously advancing without regressing!
XIX. On Education for Teachers' Day
Ignorance permeates every corner of the world, every aspect of the secular realm, and all worldly dharmas. Naturally, it also permeates the education industry. Education without ignorance is the Buddha's education; education with very little ignorance is the Bodhisattva's education; next is the education of Pratyekabuddhas and Arhats. The education of ordinary people is, of course, full of ignorance, aimed only at achieving worldly dharmas, unaware that worldly dharmas are all illusory and false, all empty. Therefore, worldly education all points to the existence of worldly dharmas; it cannot involve emptiness at all.
Education causes countless people to constantly adapt to social life, but the more adapted they become, the harder it is for the mind to be empty, the harder it is to attain liberation, because secular education guides sentient beings to constantly crave and grasp. Those who are liberated no longer crave or grasp secular dharmas; their inner state is incompatible with society, though superficially they have to go along with it. In history, almost none of the great patriarchs and masters spent many years learning worldly culture; most left home to cultivate the path early. Even if they could not leave home immediately, their bodies were in the home, but their minds were on the path; when conditions matured, they still left home to cultivate the path.
Why did Buddhism originate in India? Because at that time, everyone in India sought liberation; there were many non-Buddhists who left home to cultivate the path. Because they did not obtain the true Dharma, they could not be liberated temporarily. Seeing that sentient beings' conditions for liberation had ripened, the Buddha manifested the eight phases of a Buddha's life, came to Western India, and left the Buddha seed. In this era, there are so many people studying Buddhism; the Dharma is widely spread; faith in and study of Buddhism have become common; people rich in learning gradually increase. But why does the Buddha not come to liberate them? Because nowadays, very few truly wish for liberation or mind-emptiness; all are attached to worldly existence. They may seem to have good roots, but in essence, they do not.
The more the Buddha Dharma proliferates, the more heterodox dharmas seize the opportunity to enter. Sentient beings cannot distinguish right from wrong; those taking the heterodox as orthodox are not few. Behind the prosperity of the Buddha Dharma is decline; the more prosperous, the shallower the roots; nutrients all go to the surface, and the roots become increasingly withered. A thin stream flows long, providing a continuous supply. Buddhism is the same; only by developing slowly and steadily can it last long, and sentient beings can truly benefit. Only then will those flowing into Buddhism be true talents, those with deep karmic connections, those with mature wholesome roots, the pillars of Buddhism. When fish and dragons are mixed, the vast majority are those fish, yet they complacently think they are dragons—a huge misunderstanding. Clearly, it should be the carp leaping over the dragon gate, but the result is swimming over—still a fish's body, without a trace of a dragon.
XX. Fallen Angels
Initially, the Earth was empty and uninhabited.
Angels descended and greedily consumed the Earth's essence.
Their bodies grew heavy, unable to fly; wings broke.
Thus, humans appeared on Earth, becoming the ancestors.
Therefore, my ancestors were fallen angels.
But I am not an angel.
I am purebred human,
A descendant of fallen angels.
After passing through life after life of rebirth,
Long ago lost the name of angel,
Much less the dignity and spiritual powers of an angel.
Therefore, I too am fallen.
Why did the angels fall?
Only because they craved the taste of the Earth.
From then on, they lived and multiplied on Earth.
Initially, bodies light as clouds, minds free of desire, pure.
Later, gradually defiled by craving, giving rise to the two sexes, male and female.
Thus, there came the reproduction of descendants,
Generation after generation, tribes, clans, families, states.
Thus came clan chiefs and kings to govern clans and states.
Human customs gradually formed into fixed patterns:
Farming, weaving, marriage, seeking wealth, sex, fame, sleep.
Desire and defilement blaze fiercely, craving only the things of the human realm.
Trapped in this prison, when will we become angels again?
