Miscellaneous Discussions on Buddhism (Part One)
Chapter Ten: Dharma Principles (Part 2)
19. Reasoning is not necessarily realization. For example, when pratyekabuddhas reason through the twelve links of dependent origination or the ten links of dependent origination, they stop at the ālaya-vijñāna and cannot go beyond it. Even so, they have neither found nor realized the eighth consciousness; they are not those who have genuinely realized the ālaya-vijñāna. Those who genuinely realize the ālaya-vijñāna are Mahayana bodhisattvas; this is Mahayana path of seeing (darśana-mārga), which necessarily requires Mahayana roots of goodness, merit, causes and conditions, and the aspiration to bodhicitta—all are indispensable. If it is said that non-Buddhists and Śrāvakas also possess the bodhicitta aspiration of Mahayana bodhisattvas, then they must be Mahayana bodhisattvas, because regardless of what Dharma a bodhisattva learns, it revolves around the Mahayana, for the purpose of liberating sentient beings and accomplishing the Buddha Way. Without the aspiration of a bodhisattva, one’s conduct and results are certainly not those of a bodhisattva; one certainly cannot attain the path of seeing, and certainly cannot possess the fruition virtues of a bodhisattva. Otherwise, aspiring with the mind of a non-Buddhist could also lead to Buddhahood. Then the Buddha would not have needed to emphasize that sentient beings must generate the great mind and great vows, must generate the pure great vows of a bodhisattva that benefit self and others, in order to complete the cultivation and realization process of the Buddha Way and perfectly accomplish Buddhahood.
Although pratyekabuddhas trace the source of birth and death to the ālaya-vijñāna, they ultimately proceed towards nirvana and extinction (parinirvāṇa), after all not practicing the great path of the bodhisattva to benefit and bring joy to sentient beings. This sufficiently proves that pratyekabuddhas are not bodhisattvas and have not genuinely realized the ālaya-vijñāna. If the seed is not correct, if the root is not correct, how could they attain correct realization? It is like some people who, before awakening, attribute all dharmas to the eighth consciousness, believing their source is all the eighth consciousness and their nature is all Buddha-nature. Although holding this view, it is ultimately understanding, reasoning, and imagination; they have not genuinely realized the eighth consciousness and do not belong to bodhisattvas who have clarified the mind (明心).
In Chan Buddhism, there is a critical phrase (話頭, huàtóu) for the assembly to investigate: “All dharmas return to the One; where does the One return?” Countless people have guessed that this “One” is the tathāgatagarbha, that all dharmas return to the tathāgatagarbha and all originate from the tathāgatagarbha. Yet even so, this still does not belong to the Mahayana path of seeing, does not constitute breaking through (破參, pòcān), and is not yet a bodhisattva of true meaning (真實義). Because they still have not realized the tathāgatagarbha and do not know where the One returns. Not knowing where, not having found where the tathāgatagarbha is, they remain in ignorance (無明), with an unknown distance yet to travel from realization. Similar Dharma is ultimately similar Dharma; it cannot replace true Dharma. Without the merit and benefit of true Dharma, talking about food cannot satisfy hunger.
Some say that Arhats and pratyekabuddhas have all genuinely realized the eighth consciousness, the ālaya-vijñāna. If this were so, then they should all be called bodhisattvas. Why then are they still called Arhats and pratyekabuddhas? The Buddha Dharma need not be divided into the Śrāvaka’s Four Noble Truths, the Middle Vehicle’s Twelve Links of Dependent Origination, and the Mahayana bodhisattva’s Six Pāramitās; they could all be called the Bodhisattva Dharma, all with the fundamental purpose of clarifying the mind, seeing the nature, and achieving Buddhahood. In fact, this is absolutely not the case; the distinctions between them are very great.
19. All dharmas are interconnected; it is not said that studying this Dharma does not lead to understanding another Dharma. The three realms are mind-only; all dharmas are consciousness-only. When Consciousness-Only (唯識, vijñapti-mātratā) is well-studied, many sūtras will become interconnected. Studying Consciousness-Only and observing the functioning of consciousness is very enjoyable; it allows one to understand oneself, others, and the world, gradually freeing one from ignorance and gaining immeasurable wisdom. All dharmas are established upon consciousness; with consciousness, there are all dharmas. Understanding consciousness allows one to understand all dharmas and achieve Buddhahood.
20. A Brief Discussion on Form (色, rūpa)
Form is the aggregate of form (rūpa-skandha), one of the five aggregates. It has appearance, shape, and color, including manifest form (顯色), shape-form (形色), expressive form (表色), and unmanifest form (無表色). The latter three are forms included in the dharma-āyatana (法處所攝色). Manifest form refers to blue, yellow, red, and white. Shape-form refers to large, small, square, round, long, short, wide, and narrow. Expressive form refers to the shape and posture of form, the movement and actions of the body, coming, going, stopping, etc. Unmanifest form refers to the beauty, ugliness, charm, charm, temperament, knowledge, cultivation, calmness, anger, openness, enthusiasm, etc., manifested upon the form. Forms included in the dharma-āyatana are the dharma-dust (法塵) manifested upon form, sound, smell, taste, and touch, corresponding to the mental faculty (意根, manas), and discerned by the mental consciousness (意識, manovijñāna). Form also includes the forms of sentient beings, male and female appearances, the universe, mountains, rivers, and earth, plants, minerals, houses, palaces, inanimate objects, etc.
The *Diamond Sūtra* says: “If one sees me by form, seeks me by sound, this person is practicing the wrong path and cannot see the Tathāgata.” This means that to see the Tathāgata, to see the Dharma-body Buddha, to see the true Buddha, one cannot seek to see by form, sound, or the characteristics of the six dusts (六塵). What has form, sound, and the characteristics of the six dusts is not the true Buddha; it is the Reward-body Buddha (報身佛), Response-body Buddha (應身佛), or Transformation-body Buddha (化身佛), possessing the thirty-two major marks and eighty minor characteristics. This is the manifested Buddha, subject to birth and death. Due to his meritorious power, the demon king Pāpīyas (波旬) can also manifest the appearance of a Buddha. After the Buddha’s parinirvāṇa, the Fourth Patriarch Upagupta (優波鞠多) made Pāpīyas manifest the bodily form of Śākyamuni Buddha so that he could see and pay homage. Pāpīyas then truly manifested the Buddha’s form, walking out from the forest, followed by a group of disciples. At first glance, Upagupta thought it was the real Śākyamuni Buddha and involuntarily prostrated. Unable to bear the homage, Pāpīyas revealed his original form. Therefore, to see the Tathāgata, one cannot cling to form; one cannot see from the perspective of form.
21. Each topic of discussion is like a small essay; one should have a thesis, then present evidence, use analogies for explanation, or cite specific examples.
Thesis (宗) is the main point, one’s own argument. Reason (因) is evidence, grounds, facts, used to support the thesis. Analogy (喻) is an appropriate and vivid analogy to explain the thesis. Only by mastering this skill can one ascend the forum and debate the Dharma. Without this skill, one should not participate in any debate. Practicing eloquence offstage is acceptable. However, good eloquence does not equate to good logical thinking, does not mean one can clearly state the facts, does not mean one has grasped the truth, and does not mean one has great wisdom. Eloquence is far inferior to the mind, inferior to logical reasoning ability.
22. What are the Similarities and Differences in the Liberation of the Tathāgata, Wisdom-Liberated Arhats (慧解脫), and Both-Liberated Arhats (俱解脫)?
Both Buddhas and Arhats can transcend the bonds of birth and death within the three realms (三界), can be liberated from the three realms, and are not bound by the birth and death of the three realms. However, the Buddha’s liberation is ultimate; not only has He completely ended segmental birth and death (分段生死), but He has also ended transformational birth and death (變易生死), with not a single trace of ignorance binding His mind; therefore, it is ultimate liberation. The liberation of Arhats is not yet ultimate; they still have ignorance and have not yet ended transformational birth and death. Wisdom-liberated Arhats still need to wait for worldly causes and conditions to exhaust before they can transcend the three realms and be liberated from birth and death. Both-liberated Arhats do not need to wait for the time of liberation; they can transcend the three realms and be liberated from birth and death at any time.
23. Question: After an Arhat enters the remainderless nirvana (無餘涅槃), is the remainderless nirvana a state of samādhi?
Answer: In a state of samādhi, there should be an experiencer, one who enters the state of samādhi, and there will be one who exits the state of samādhi in the future. However, in nirvana, there is no experiencer; no one enters nirvana. The Arhat’s five aggregates and eighteen elements (五蘊十八界) are completely extinguished; the mental faculty (意根) is also completely extinguished, so there is no Arhat. Since no one enters the remainderless nirvana, there is no one who exits the remainderless nirvana. Therefore, it is said that the remainderless nirvana does not belong to a state of samādhi.
24. In the Sahā world, people regard the common sense of daily life as direct perception (現量). However, all such direct perceptions may change when cultivated to the stage of an eighth-ground (八地) bodhisattva, becoming inapplicable. At that time, one realizes that originally everything is not as it seems; there is nothing unchanging, no fixed things or laws. Mountains may not be mountains, water may not be water. The illusory nature of all material forms (色法) determines their instability and unreliability.
We believe fire has the nature of burning, capable of destroying all material forms. When reaching the stage of an eighth-ground bodhisattva, one knows this is not necessarily so; the nature of fire can change; perhaps it cannot even burn a single sheet of paper, let alone the bodhisattva’s form-body. We believe water has the nature of drowning. When reaching the stage of an eighth-ground bodhisattva, one knows this is not necessarily so; perhaps it cannot even wet a single sheet of paper, let alone the bodhisattva’s form-body. We believe stones cannot be eaten. Not necessarily; great practitioners can completely cook stones and eat them like yams or potatoes. Therefore, the so-called direct perceptions of ordinary sentient beings are all wrong; they are erroneous cognition (非量). Sentient beings should not be overly confident.
Clay figures are all molded from clay, but without samādhi, one can only be molded. What can an ordinary person mold? Only molding the suffering of birth, death, and rebirth. Modern people delight in learning words, enjoy memorizing, like acquiring knowledge, like being erudite, but dislike genuine realization within samādhi.
25. Dedication of merit (回向) means the mental faculty (意根) is willing to transfer merit to other sentient beings, and the mental faculties of those other sentient beings are also willing to accept it. The tathāgatagarbhas of the two individuals will cooperate to perform the transfer. Sentient beings with subtle consciousness (蠢動含靈), because they lack the power to cultivate blessings and wisdom, rely entirely on other sentient beings and bodhisattvas dedicating merit to them, thus accumulating some blessings. Then, borrowing the power of these meager blessings, they gradually improve the quality and level of their lives. After countless kalpas, they can be reborn as humans. Therefore, since we have already been reborn as humans and have the opportunity to learn and practice the Buddha Dharma, we should thank the Buddhas, bodhisattvas, and good friends who have liberated us. As for how to thank them, we should liberate sentient beings just as the Buddhas and bodhisattvas liberated us.
26. The Prison Barrier (牢關), as the name suggests, is the barrier of a prison. What is the prison? The three realms are the prison; the world of the five aggregates is the prison. Where is the exit from this prison? It lies in severing the view of self (我見) and severing self-grasping (我執), and moreover, not grasping at the tathāgatagarbha as a self either; the mind must be empty and pure. This can only be discussed based on having realized the tathāgatagarbha; therefore, it is called the third barrier (第三關) in Chan Buddhism. Being able to do this allows one to exit the barrier of the prison of birth and death, to be liberated from the three realms, liberated from the bondage of the body of five aggregates. In terms of the Śrāvaka vehicle, this corresponds at minimum to the liberation merit of the third fruition (三果, anāgāmin), where the mind is liberated, having severed greed, hatred, and afflictions. At the end of life, severing self-grasping and severing fundamental ignorance (一念無明), one gains the ability to attain the remainderless nirvana.
In terms of samādhi, the requirement is to have at least the first dhyāna; very high samādhi is not necessary, although higher samādhi is certainly better. But it is not as some say, that one must cultivate the body of five aggregates to be like wood or to be extinguished, etc. This is achievable only by bodhisattvas of several grounds (地), even the eighth ground. Those around the third barrier of Chan, before or after, belong to the ten practices (十行位) and ten dedications (十回向位) bodhisattvas, still very distant from the eighth-ground bodhisattva.
27. Whether the mind is pure or not does not depend on whether it discriminates or not; it is not that the mind becomes pure by being extinguished and not used. Rather, it is that in the process of the mind functioning and discriminating, there are no errors or deluded thoughts, no ignorance or afflictions. Some people sleep for years and months, not discriminating or doing anything, but this does not mean their mind is pure. One day when they wake up, as soon as they act, there will be a heap of greed, hatred, and delusion. The Buddhas, throughout countless kalpas, never cease liberating sentient beings, yet their minds are absolutely pure. The tathāgatagarbha is eternally pure, yet it has never ceased functioning and discriminating.
28. The Six Pāramitās of the Bodhisattva
If we Buddhists wish to realize the tathāgatagarbha, clarify the mind and see the nature, and become true bodhisattvas, then we must cultivate the Dharma that bodhisattvas should cultivate; bodhisattvas should cultivate the six pāramitās. The first pāramitā is the perfection of giving (布施波羅蜜). As bodhisattvas, we must cultivate the perfection of giving. On the one hand, it is to form good affinities with sentient beings; by giving what sentient beings need, they will trust you and follow you to learn and practice Buddhism together. On the other hand, it is to cultivate one’s own blessings; only when one’s own blessings are sufficient does one have the opportunity to attain awakening and become a bodhisattva of true meaning, entering the gate of the Buddha Dharma.
Bodhisattvas who have clarified the mind enter the gate of the Buddha Dharma; bodhisattvas who have not clarified the mind are still outside the gate and are not true bodhisattvas in the real sense. Therefore, to be a bodhisattva, one must first cultivate the practice of giving to make one’s blessings sufficient. One must also form affinities with sentient beings, because forming affinities with sentient beings creates opportunities to liberate them. Sentient beings will joyfully become your disciples, and you will be able to lead sentient beings step by step upwards in cultivation. In the future, when you become a Buddha, these sentient beings will all be in your Buddha land supporting the Buddha Dharma. Therefore, giving is very important.
The second pāramitā is the perfection of precepts (持戒波羅蜜). By upholding precepts, the mind does not transgress boundaries and can become tranquil, not committing transgressions or faults, and thus not burdened by evil karma. Because upholding precepts makes the mind pure, one can then have samādhi. With concentration, one can contemplate and investigate Chan, thereby understanding the truth and realizing the eighth consciousness. Therefore, bodhisattvas should uphold precepts to make their mental conduct pure. No bodhisattva has the thought of violating precepts. If one intentionally violates precepts, then that is not a true bodhisattva; it shows that their hindrances of nature (性障) are still heavy, they are not yet qualified to enter the gate of the Buddha Dharma, and cannot become true bodhisattvas. Therefore, to be a true bodhisattva, one must uphold precepts. Initially, one upholds precepts passively, then changes to upholding and guarding precepts automatically and consciously, and finally, there are no precepts to uphold. Because the mind is already pure, there is no mind to violate precepts; all actions and creations accord with the self-nature pure mind. At this time, one does not need to actively uphold precepts; it becomes upholding without upholding. At all times and places, body, speech, and mind actions accord with the precepts, accord with the Buddha Dharma, and are consistent with the nature of the tathāgatagarbha. This is upholding the mind-ground precepts (心地戒).
The third pāramitā is the perfection of patience (忍辱波羅蜜). Cultivating patience also requires the mind to be pure, subduing one’s own hindrances of nature, and also forming good affinities with sentient beings. Although sentient beings give us many situations of humiliation, the mind must endure and subdue, not retaliating against sentient beings, not hating sentient beings. Then, one resolves enmity with sentient beings and also forms good affinities. One’s own mental nature, hindrances, and afflictions can also be effectively subdued. This is the mental conduct of a true bodhisattva, a mark of being a true bodhisattva. Therefore, one must cultivate the perfection of patience.
The fourth pāramitā is the perfection of vigor (精進波羅蜜). As bodhisattvas, we must diligently apply effort in the Buddha Dharma without laziness. In what aspects should one be diligent? Be diligent in giving, diligent in cultivating blessings and forming good affinities with sentient beings, diligent in upholding precepts, diligent in patience, diligent in cultivating samādhi, diligent in cultivating one’s own prajñā wisdom—diligently cultivating everywhere and at all times. Wholesome dharmas will then grow rapidly, and one will be able to quickly clarify the mind and see the nature. This is the perfection of vigor, which can reach the other shore of birth and death.
The fifth pāramitā is the perfection of meditation (禪定波羅蜜). Bodhisattvas must cultivate meditation, fixing the mind on one object, neither scattered nor dull, cultivating concentration power, in order to perform various contemplations and then realize the Buddha Dharma. This concentration refers to the concentration of the four dhyānas and eight samāpattis (四禪八定). Additionally, it refers to the concentration of mental resolve (心得決定), where regarding the Mahayana Dharma, the tathāgatagarbha Dharma, the bodhisattva has mental resolve, is certain without doubt, and will not regress. Regarding the Dharma of clarifying the mind and seeing the nature to become a true bodhisattva, the Dharma of becoming a Buddha, the Dharma of the true reality of prajñā, one also has mental resolve. The skill of the four dhyānas and eight samāpattis, especially the concentration before the first dhyāna (未到地定), must be cultivated; this is the foundation for contemplation and Chan investigation. With this concentration, one can contemplate well and realize the self-nature. Therefore, meditation is very important. Having concentration also generates blessings, called concentration blessings (定福). Most importantly, having concentration enables the growth of Mahayana prajñā wisdom. Therefore, cultivating concentration can reach the other shore of birth and death.
The last of the six pāramitās is prajñā wisdom. What is meant by prajñā? It refers to our self-nature pure mind, the tathāgatagarbha, which is the mind-substance that neither arises nor ceases. The prajñā sūtras mainly consist of the 600-fascicle *Mahāprajñāpāramitā Sūtra*, all expounding the tathāgatagarbha and its prajñā nature. The *Heart Sūtra*, *Diamond Sūtra*, and many other prajñā-related sūtras all expound the prajñā nature of the tathāgatagarbha. We should study these contents, understand the principles. After understanding the principles, cultivate samādhi, and then we can investigate Chan. Only when these conditions of the six pāramitās are complete do we have the ability to investigate Chan. When the time, causes, and conditions are ripe, we will be able to realize the self-nature tathāgatagarbha and clarify the mind and see the nature.
The practice of a bodhisattva mainly cultivates these six aspects. The last one, the perfection of wisdom, is the most important practice. All practices are for attaining great wisdom. With wisdom, one can accomplish all dharmas; relying on wisdom, one can attain liberation; relying on wisdom, one can cross birth and death and accomplish the Buddha Way. Therefore, we should all diligently study and cultivate prajñā wisdom, study and cultivate the Dharma of the tathāgatagarbha.
29. Why is All Feeling Suffering?
Suffering has three kinds: suffering of suffering (苦苦), suffering of change (行苦), and suffering of conditioned states (壞苦). Or it is divided into eight sufferings: suffering of birth, aging, sickness, and death; suffering of not getting what one seeks; suffering of encountering the disliked; suffering of separation from the loved; suffering of the raging five aggregates. The "change" (行) in suffering of change means operation and change. The five aggregates body and mind constantly undergo change and decay; fundamentally, they cannot be held still, cannot be grasped. Therefore, the five aggregates have the suffering of change. The "decay" (壞) in suffering of conditioned states means destruction, dissipation, alteration. The five aggregates also cannot be grasped. Therefore, the five aggregates have the suffering of conditioned states. The suffering itself of all suffering is a kind of suffering; this is the meaning of suffering of suffering. Sentient beings do not only have three sufferings or eight sufferings; expanded and subdivided, there are immeasurable sufferings. Yet ignorant sentient beings, amidst suffering, do not know suffering, still requiring the Buddha to come to the Sahā world to expound the Noble Truth of Suffering. Even after it was expounded, sentient beings still cannot recognize suffering nor end suffering.
Feeling (受) is divided into painful feeling, pleasant feeling, and neutral feeling. Regardless of which feeling, all are suffering. Even in pleasant feeling, there is suffering of change; after pleasant feeling comes suffering of conditioned states. Simultaneously with pleasant feeling, there is still suffering in the mind; pleasantness is not pure pleasure. Moreover, sentient beings must pay a certain price for various pleasant feelings. Therefore, in the realm of the five aggregates, there is no truly painless pleasant feeling.
In the formless realm, the samādhi state of the Peak of Existence (非想非非想天) is extremely pleasant, but there is still suffering of change there. Time passes extremely quickly; the eighty thousand great kalpas in samādhi pass by swiftly, and after they pass, all suffering and distress manifest. Sentient beings, when happy, do not wish for the happiness to disappear; this wish itself is suffering, belonging to the suffering of seeking. Sentient beings, when seeking the Buddha Dharma, must pay the price of hardship; this itself is also suffering, but within the suffering, there is pleasant feeling. Afterwards, all suffering will gradually transform into pleasant feeling. Therefore, we should diligently study and practice the Buddha Dharma, not fearing hardship and difficulty. Cultivated to the end, it will all transform into pleasant feeling and neutral feeling. Regardless of which feeling, all are impermanent. What is impermanent is suffering. Therefore, it is said that all feeling is suffering.
30. The saying "discard consciousness and use the faculties" (捨識用根) is incorrect. If there is no conscious mind, who is using the faculties? How are the faculties used? Unless it is the seventh consciousness, the mental faculty (意根), which is both faculty and consciousness, and can function apart from the six consciousnesses, but ordinary people cannot do this. All dharmas are governed by the mind; without the conscious mind, there is no talk of cultivation. We Buddhists should clarify the basic principles of the Buddha Dharma before we can begin cultivation.
"Discarding consciousness" means extinguishing all six consciousnesses and not using them, using only the six faculties to cultivate and respond to everything. But without eye consciousness, the eye faculty cannot see form. If the eye faculty could see form by itself, then dead people could also see form, and people could see form while asleep; thus, people would not die nor sleep. If the six consciousnesses are extinguished, a person cannot know all dharmas; even with faculties, they cannot function. The faculties are receptors for the six dusts, used to produce the six consciousnesses. Without consciousness, the faculties are useless. Therefore, one cannot say that cultivation requires discarding consciousness and using the faculties. What we use is consciousness; all dharmas are consciousness functioning and discriminating. Sentient beings without consciousness are like a piece of wood, unable to think, discriminate, plan, intend, reason, or judge.
Without mental consciousness, the first five consciousnesses cannot exist either; one still cannot understand the faculties. Even if they could be used, eye consciousness can only see the coarse aspects of form, ear consciousness can only hear the coarse aspects of sound. Without the analysis, judgment, reasoning, and thinking of the mental consciousness, no dharma can be discerned. The eye faculty cannot use itself; it can only be used by the combined functioning of eye consciousness, mental consciousness, mental faculty, and the eighth consciousness. The ear faculty, nose faculty, tongue faculty, and body faculty are all like this. Without consciousness, the faculties cannot have any function. If the mental faculty alone could function independently, it would require the four dhyānas, eight samāpattis, and psychic powers. Even with profound samādhi, the mental faculty still cannot perceive the objects of the six dusts nor cultivate.
31. Music is an object of sound (聲塵), a material form composed of the four great elements (四大). The sound produced by the collision of objects is external sound-dust. If we hear it, it is internal sound-dust. Musical melodies depend on sound and belong to the dharma-dust upon the five dusts; it is form included in the dharma-āyatana. If it is a musical melody imagined while looking at a score, it is an image-only state (獨影境). If one can imagine a musical melody out of thin air without even looking at a score, it is even more an image-only state. All are material forms composed of the four great elements.
Different objects colliding produce different sounds. Different impact forces produce different sounds. Different angles and times of impact also produce different sounds. Therefore, striking different objects with different forces and angles creates a series of different sounds with a sense of rhythm; this is the so-called musical melody. It arises, ceases, changes, is very illusory, cannot be grasped, cannot be clung to. Therefore, liking music is also ignorance, also greed and attachment, not transcending birth, death, and rebirth.
From this, one thinks: Energy is also material form, composed of the four great elements, produced by the movement of matter, can also be consumed and diminished, arises, ceases, changes, is impermanent, cannot be grasped. Heat is an object of touch (觸塵), composed of the four great elements, a material form, energy. Electron movement, water movement, can all produce energy, which is material form, has actual function, and can be perceived by the six consciousnesses. Sound can also be said to be a kind of energy, the kinetic energy of objects, belonging to energy. Food contains energy that can give the body strength. Only material form can give the body strength, warmth, heat, and can change the body.
Changes in the form of matter can produce energy. Different forms produce different energy. Hydroelectric power uses the principle of water movement producing energy. If the body has little energy, moving more, running, can produce heat, warming the body. Electromagnetic waves, magnetic fields are a kind of energy that can ripen food.
The earth element is also a kind of energy; it can kill people, which is the function of earth element energy. The fire element is also a kind of energy; it can sustain life, can burn people to death. The water element is also a kind of energy; it can break dams, drown people, quench thirst. Energy is also called a kind of power. All four great elements have power; all can form power. Stationary objects can have a blocking and obstructing function; this is also a kind of energy. Without power, it cannot block. Land is also a kind of energy; it can support sentient beings, support objects; without power, it cannot support. Stationary river water is also a kind of energy; it can float objects, carry objects.
32. If a person is cut into two segments, one or both segments die. An earthworm can be cut into seven or more segments, and all can live. The reason is that in space, there are many sentient beings without blessings, without bodies, always seeking opportunities for rebirth. The form-body of an earthworm is lowly and without blessings, suitable for these bodyless, blessingless sentient beings. After the earthworm is cut into several segments, the tathāgatagarbhas of sentient beings immediately enter the other segments of the body, and those segments of the earthworm all come alive. One segment is the original earthworm’s own; the rest are from blessingless sentient beings who entered afterwards. In space, bodyless sentient beings are extremely numerous; without a body to rely on, they all suffer. Therefore, all kinds of sentient beings, as long as they encounter the condition for rebirth, regardless of what womb it is, will be reborn there, unable to consider the fate and suffering after rebirth.
Sentient beings in the great chiliocosm are too numerous; sentient beings suffering in the three evil paths are simply countless. Just the bacteria on one sentient being’s body are innumerable, let alone on all sentient beings, let alone in space, let alone in the worlds of the ten directions. Therefore, since we have obtained a human body and encountered the Buddha Dharma, we should diligently cultivate, preserve the human body, and not fall into the three evil paths again. Thinking of so many sentient beings, thinking of our parents and relatives from beginningless kalpas, we should also diligently cultivate. Out of compassion for sentient beings everywhere, we should generate the resolve to diligently cultivate. Once the human body is lost, it is difficult to regain for ten thousand kalpas. How rare it is to fortunately encounter the Buddha Dharma; we must seize the opportunity to cultivate to attainment, and in the future, liberate immeasurable sentient beings. Seeing those suffering sentient beings, generating the great vow to benefit oneself and others, is not difficult.
33. Sentient beings, from beginningless kalpas, have had ignorance; their minds have never been enlightened. If sentient beings had no ignorance, if ignorance were completely severed, they would be Buddhas. Sentient beings have never been Buddhas. If sentient beings had been Buddhas, they would never again become sentient beings. The *Sūtra of Perfect Enlightenment* (圓覺經) explains this passage. The World-Honored One gave the example: “For example, true gold is refined from gold ore; true gold will never turn back into gold ore.” This means that after becoming a Buddha, one will never turn back into a sentient being. This also shows that sentient beings have had ignorance from beginningless kalpas. There is no reason to explain this; it is simply the nature of reality (法爾如是). In the fourth volume of the *Śūraṅgama Sūtra* (楞嚴經), Ānanda also asked the World-Honored One where ignorance comes from, why there is ignorance. The World-Honored One said ignorance has no source, exists without cause. If it had a cause, it would not be ignorance.
34. The purpose of learning and practicing Buddhism is to become a Buddha. A Buddha is an accomplished being of great wisdom. Therefore, the ultimate goal of our practice is to attain great wisdom, liberation through wisdom, Buddhahood through wisdom. All methods and means are for attaining wisdom. With wisdom, there is no ignorance; with ignorance, there is no wisdom. Severing ignorance, one attains wisdom. Then, when we cultivate the perfection of giving, we can attain wisdom and reach the other shore. The perfection of precepts, the perfection of patience, the perfection of vigor, the perfection of meditation—all can attain wisdom, reach the other shore, and attain ultimate liberation.
Pāramitā means “reaching the other shore,” transcending the shore of birth and death. Our original enlightened mind (本覺心) has no ignorance, no birth and death; it is not on this shore of birth and death, nor is it not. It is not on that shore without birth and death, nor is it not on that shore; there is no “that shore.” This is the middle way nature (中道性) of original enlightenment. We practice to sever all ignorance, attain ultimate wisdom, and then accord with original enlightenment. There is also no birth and death, yet not non-birth and death; that is, one possesses the liberation body (解脫色) of the Buddha ground. Being in nirvana yet not entering nirvana is the non-abiding nirvana (無住處涅槃) of the Buddha ground, everywhere without exception being free and liberated. If our practice methods cannot attain wisdom, cannot attain liberation, then there is no true benefit. We must reconsider and choose the correct practice methods to more quickly advance towards the Buddha ground and attain ultimate wisdom.
35. Many psychologists and other members of society do not believe in or learn Buddhism, yet they can distinguish consciousness and subconsciousness quite clearly. We who study Buddhism and Consciousness-Only cannot distinguish the difference between the two; speaking of this is truly shameful and embarrassing. If the observation, thinking, and wisdom of Consciousness-Only scholars, Consciousness-Only experts, specialists, are inferior to a psychologist without samādhi and prajñā Consciousness-Only wisdom, then what kind of Consciousness-Only expert, specialist, scholar are they? It is unknown why this situation arises.
A: This is my understanding: Some scholars, artists, and researchers often, due to constant study, think day and night, so that their concentration power is relatively strong, often entering a state of samādhi without realizing it, thus they can observe subtle details.
B: Correct. They have samādhi, but it was not deliberately cultivated; rather, they have extremely strong interests and hobbies. Because they are not attached to religious doctrines and rules. Nor are they attached to religious rights and wrongs. I see many religious followers instead limit themselves, living in a world of conceptual thinking. These scholars have passion for research and exploration, have a sense of responsibility, and thus can concentrate single-mindedly; they are not interested in other people or affairs, and thus can discover truth and facts.
