Miscellaneous Discourses on the Dharma (Part II)
Chapter 10: The Path of Practice (2)
12. Actual Practice After Hearing the Dharma is Paramount
Extensive learning and broad hearing is like counting another person's treasure; you yourself possess not even half a coin. After seeing another's treasure, one should seek a way to obtain one's own. What should one's state of mind be when counting one's own treasure? Rather than standing by a deep pond yearning for fish, it is better to step back and weave a net. No matter how many fish are seen in the deep, they are not one's own. A wise person should turn back to weave a net and use it to catch fish; only then can one enjoy them. Yet in this world, truly wise and intelligent people seem few. Many merely admire others' treasures without desiring their own, enduring hunger without concern. Some take daily delight in hearing the Dharma but are never willing to diligently attain it themselves. After seeing what others have, one should turn back to cultivate one's own. How substantial it is to possess it oneself! Only what one has oneself can be called having; how can what others possess be counted as yours?
The ancients said that learning without thinking leads to confusion. We should say that learning without practice leads to confusion. Because many people also think, but their thinking is superficial, lacking meditative concentration (dhyana). Their thoughts remain on the surface of the Dharma, unable to penetrate deeply, knowing only the superficial. They then claim they have realized this or that, pitiful in their shallowness and arrogance. Such thinking cannot be called cultivation. Cultivation means rectifying, rectifying one's own body and mind. Only after the body and mind have been rectified and changed to a corresponding degree can it be called cultivation. If a person remains as before, the mind remains as before, and afflictions persist unchanged, it cannot be called cultivation, let alone expecting the fruit of cultivation. That is impossible. Self-proclaimed fruits easily melt away and rot.
13. Eliminating Sensations is Not the Primary Goal of Practice
Some always think that eliminating sensations (vedana), having no feelings, is the basis and sign of realizing the Way. In fact, subduing and eliminating sensations relies mainly on profound meditative concentration (dhyana). Regardless of whether one has realized the Way, as long as one has very deep dhyana, one can eliminate sensations. Non-Buddhist practitioners with the four dhyanas and eight samadhis can achieve this. With the first dhyana, one cannot eliminate sensations; the sensations in the first dhyana are merely pleasant feelings, feeling comfortable, yet still within the realm of sensation. Eliminating all sensations requires cultivating to the exhaustion of the sensation aggregate (vedana-skandha). Only dhyana above the fourth dhyana can completely exhaust the form aggregate (rupa-skandha); afterward, one can eliminate the sensation aggregate, realizing the exhaustion of vedana. Only then can one eliminate the perception aggregate (samjna-skandha) and the formation aggregate (samskara-skandha).
Attaining liberation is liberation of the mind; it is not necessary to eliminate sensations. As long as one does not cling to sensations, one can be liberated. Eliminating sensations is not the primary goal of our practice. The primary goal is to eliminate the wrong views and perverse views accumulated since beginningless kalpas—namely, the view of self (satkaya-drishti) that takes the five aggregates as "I." When the view of self is eliminated and one is no longer bound by it, one attains preliminary liberation. Subsequent practice then proceeds correctly.
14. Misconceptions of Mahayana Practitioners
Some practitioners of the Mahayana do not emphasize foundational practice; they do not emphasize the foundational Agama sutras and the path to liberation. They completely sever the Mahayana from the Hinayana, considering them distinct, with little connection, leading to a severe fragmentation of the Dharma. It is like students of middle school courses considering themselves superior, disdaining elementary school courses, not realizing that without completing elementary school, one cannot graduate to study middle school. Without the foundation of elementary school, one cannot keep up with or master middle school courses and cannot graduate from middle school either.
These Mahayana learners despise practical methods like the Thirty-Seven Aids to Enlightenment and the Noble Eightfold Path, considering them the "Hinayana" practices of lesser practitioners, thinking them optional. Thus, they skip directly to practicing the Tathagatagarbha Dharma. Because they lack precepts (sila) and concentration (samadhi), even after studying for ten or twenty years or longer, their body and mind show no transformation, no real benefit. Yet they talk glibly like "Dharma-oil slick" (Buddha-oil slick - superficial talkers), their learning so high they could top the imperial exams. However, the theories they have learned are like castles in the air; the principles are high in the sky while the person crawls on the ground—the two do not connect. How can one then smoothly follow the principles to realize the Way? The result of aiming too high and too far is failing to master any Dharma, merely wasting time. At life's end, due to having neither practice nor realization, they drift with the winds of karma, unable to be self-directed.
We should all calm our minds and think rationally: Should Mahayana practitioners not possess the Seven Factors of Enlightenment? Without the enlightenment factor of discrimination of dharmas (dharmapravicaya), it is like the blind men touching the elephant. Without the enlightenment factor of joy (prīti), it shows the learning has not entered the heart. If it does not enter the heart, the heart does not generate joy. Without joy in the heart, the body lacks lightness and ease (prasrabdhi). Without bodily lightness and ease, the mind is not tranquil. Without mental tranquility, it is not empty (śūnya). How then can there be any wisdom to speak of? Should Mahayana practitioners not cultivate the Four Right Efforts? If evil is not abandoned, good does not increase, and the mind does not transform, one remains a bound, karmically obstructed ordinary being. Without eliminating even one grade of affliction, how can one advance towards the fruit of stream-entry (srotapanna) or even attain it? Without the fruit of stream-entry, how can one realize the mind in the Mahayana?
Do Mahayana practitioners not cultivate the Noble Eightfold Path? Without right view (samyag-drishti), what path is cultivated? Without right thought/intention (samyak-samkalpa), how can one practice Chan (dhyana)? Without right speech (samyag-vāc), how can one guard the mind and uphold the five precepts? Without right effort (samyag-vyāyāma), one will go against the path. Without right mindfulness (samyak-smriti), how can the mind be rectified? If the mind is not rectified, how can one enter the path? Without right concentration (samyak-samadhi), how can there be right wisdom (samyag-jnana)? Only when both body and mind are rectified can one enter the right path. Therefore, those who do not practice the Thirty-Seven Aids to Enlightenment have not yet entered the gate of practice; they are neither Mahayana nor Hinayana. Nowadays, encountering a true practitioner in the world is extremely difficult. People's minds are very restless; they like to take shortcuts and pursue short-term benefits. Sentient beings' shallow roots from past lives and lack of merit are the cause, compounded by the agitation of Dharma propagators, creating this situation. If not improved, Buddhism will produce no capable individuals.
15. Pitfalls on the Path of Practice
In studying Buddhism and practicing, one can unknowingly fall into pitfalls. Some fall into the pitfall of thinking: Since everything is empty and illusory, nothing matters. Since sensations are empty, then so be it, let there be sensations. Since suffering is empty, then so be it, let there be suffering. Since afflictions are empty, then so be it, let there be afflictions. Since birth and death are empty, then so be it, let there be birth and death. Since samsara is empty, then so be it, let there be samsara.
Others fall into another pitfall: Since the act of cultivating merit is empty, why should I cultivate merit or give alms? Since meditative concentration is empty, why should I cultivate dhyana? Since the bodhisattva path is empty, why should I cultivate the six paramitas? Since becoming a Buddha is empty, why should I seek Buddhahood? Anyway, everything is empty; practicing or not is the same. Some, after learning the Tathagatagarbha Dharma, fall into another pitfall: Since the Tathagatagarbha never upholds precepts, why should I uphold precepts? Since the Tathagatagarbha never cultivates dhyana, why should I cultivate dhyana? Since the Tathagatagarbha never cultivates merit, why should I cultivate merit? Since the Tathagatagarbha never undergoes samsara, why should I fear samsara? Since the Tathagatagarbha is originally Buddha, why should I still seek Buddhahood?
Yet these people never say: Since the Tathagatagarbha is never greedy, why should I be greedy? Since the Tathagatagarbha is never afflicted, why should I be afflicted? Since the Tathagatagarbha never kills, steals, engages in sexual misconduct, lies, or drinks alcohol, why should I kill, steal, engage in sexual misconduct, lie, or drink alcohol? Since the Tathagatagarbha has never had ignorance, why should I still have ignorance? If one considers it empty, then empty all dharmas. If one's salary is short half a month's pay, just don't fuss over it. Why selectively apply emptiness? Emptying responsibility but not emptying benefits and greed—what kind of emptiness is this?
16. All Dharmas Belong to None
All worldly dharmas can be used by me, yet not a single one belongs to me, because I am not the master of these dharmas. All dharmas are not born from me nor transformed by me; I cannot control all dharmas. Ownership does not lie with me; I only have the right to use. Therefore, towards all worldly dharmas, one should adopt an attitude of following conditions. If usable, temporarily use it; if unusable, do not force it. Anyway, I possess nothing and will always possess nothing. Having what is useful is enough; why laboriously pursue dharmas that do not belong to me? Only when there is no seeking, only when the mind is empty, does great merit and virtue manifest. Then, sublime worldly conditions continuously arrive, yet still only for my use, not belonging to me.
17. How to Proceed Towards Liberation
Regarding all dharmas as real and existent binds one to all dharmas, leading to birth and death, preventing liberation. Therefore, one should constantly observe the impermanence and emptiness of the arising, ceasing, and changing of all dharmas. The deeper and more detailed the observation of dharmas, the more one perceives that the arising and ceasing of dharmas have no coming or going, no origin and no destination, no controller, and are empty. Thus, the wisdom of liberation deepens, yet there is no liberator. While creating conditioned dharmas of the world and beyond, while experiencing the emptiness and unconditioned nature of conditioned dharmas, the mind neither abandons existence nor clings to emptiness—both empty and existent, neither empty nor non-empty, neither existent nor non-existent, not falling into extremes of annihilation or permanence, or unity or difference. Progressively, the Buddha Way is achieved. Only when the mind is empty and dharmas are empty can one gradually leap out of the deep pit of worldly afflictions. While the mind is empty, one does not abandon existence; only then can one gradually proceed towards the great path of the Buddha Dharma, walking towards the endpoint of liberation.
As long as the mind corresponds with emptiness, one is already on the path of liberation. The more the mind sees dharmas as empty, the closer one is to the endpoint. The more dharmas are emptied, the greater the liberation; the deeper the degree of emptiness, the greater the liberation. Ultimate emptiness, thorough emptiness, complete emptiness—that is the endpoint, complete nirvana. Self is empty, dharmas are empty; sooner or later they must be emptied. Better to empty them early and achieve early; do not cling to existence or grasp dharmas; do not indulge oneself. Afflictions must be discarded sooner or later; discard them early for early liberation; discard them late and suffer more.
18. What Kind of Person Qualifies as a True Buddhist Disciple
In school, a qualified student must be an "all-round excellent student" developing morally, intellectually, and physically. In Buddhism, a good disciple of the Buddha should be a Buddhist disciple who fully develops precepts (sila), concentration (samadhi), and wisdom (prajna), perfectly endowed with the six paramitas—a practitioner who perfectly combines ability and character. People with both virtue and talent are exceptionally rare and valuable talents. If one only has certain abilities but an unwholesome, untamed character, such a person cannot be entrusted with important tasks. If the character is good but ability is lacking, one can still be used sparingly and cultivated. If both ability and character are lacking, they absolutely cannot be used.
Character manifests in selflessness. Before eliminating the view of self (satkaya-drishti), some have a heavy sense of self, others a light sense of self. Those with a slight sense of self naturally find it easier to eliminate the view of self and realize the fruits (of enlightenment) than those with a heavy sense of self. Those who always want to control others have a heavy sense of self. Those unwilling to be managed, unwilling to submit to leadership, also have a heavy sense of self; their character is unyielding, all due to the mischief of the self-mind. Those with a slight sense of self are more casual, easygoing, holding an indifferent attitude towards some people and matters, not overly concerned with their own position or power. In a group, those with the heaviest sense of self cause the most problems. Without a strong leader, the group will fall into chaos.
A Buddhist group certainly has Dharma protectors (Dharmapalas) supporting it. The Dharma protectors know the character of everyone thoroughly—what their character is, what their aims are, what role they can play, the Dharma protectors are clear about all. Therefore, what role a person should assume in the group is managed by the Dharma protectors. Some are heavily selfish, which would have a destructive effect on the group; the Dharma protectors will find ways to remove or isolate them.
19. After Awakening, All Under Heaven is Without Affair
Once, just before dawn, I had a dream. In the dream, I lost two very important packages. Surrounded by chaotic strangers, I felt it would be hard to recover them. At that moment, my mind was not panicked but instead very calm, clear, and rational, as if knowing I was dreaming. I decided to wake up quickly. So, with a mental effort, I opened my eyes and woke up. My mind was very clear and bright; I lay peacefully for a while, recalling the dream. Then I knew that losing the packages in the dream was utterly unreal; I had lost nothing. This dream was very clear; I remember it vividly to this day. In everyone's dreams, though anything can happen, once awake, nothing remains. This shows that when clear and dreamless, the mind is indeed comfortable, without attachment or burden.
Such dreams are short and easy to wake from. But the great dream of birth and death is very long, not easy to wake from. People in the dream are often confused, indulging in greed, hatred, and delusion, creating karmic actions continuously, thinking all people, events, and things are real. After awakening through enlightenment, one discovers it was all a dream; actually, nothing happened. How wonderful to wake up! But how to awaken as soon as possible? One needs a clear mind within the dream, knowing it is a dream, not lingering in the dreamscape, having the aspiration to awaken, having concentration, wisdom, wholesome roots, and merit. Though still temporarily unable to emerge from the dream, one must perform many wholesome and pure actions, not create unwholesome karma, because unwholesome karma heavily obscures the mind, making it turbid, unable to discern the current state as a dream, and thus one will not generate the mind to depart the illusory dream.
In the great dream of birth and death, all dharmas are illusory transformations, seeming real but essentially false. When the mind is not clear, one mistakes the false for real, creating various karmic actions, especially many unwholesome actions, causing one to linger in the dream, unable to wake up. It is absolutely necessary to perform some wholesome and pure actions within the dream, especially pure actions, which can make the mind clear, see through the essence of the dreamscape, not be deluded or attached, have a strong aspiration to depart, sufficient concentration, and deep wisdom. Then one will swiftly awaken, living in a peaceful and prosperous age, with a pure heart and few desires, like light clouds and a gentle breeze, with nothing to do, completely at leisure. Therefore, do not seek trouble where there is none, keeping body and mind constantly busy, burdened by layers of greed, hatred, delusion, afflictions, and unwholesome karma. There is nothing in the world worth clinging to, nothing that cannot be let go of, nothing to be attached to. Matters in the mind are all dream matters; clinging is useless. Wealth, sex, fame, food, and sleep—none can be grasped. The world is but a dream. Many people busy themselves tirelessly for fame and profit; it is truly not worth it.
20. The Benefits of Reciting the Shurangama Mantra
The more crucial the point in practice, the more demons come to interfere. The more sublime the point, the more demons interfere. The higher the level of practice, the greater the interference. Practices that are insignificant or harmless have no demons interfering. Therefore, the more crucial the Dharma one practices, the deeper the Dharma, the more careful and cautious one must be. Especially if someone desires supernatural powers (siddhis), demons will give you powers, then control you, not letting you escape their grasp. The Shurangama Mantra is a protective talisman; one must always recite it, best to memorize it so one can recite it anytime; then demons can do nothing to you. If all Buddhists could recite and memorize the Shurangama Mantra, the Demon King would withdraw from the Saha World, the Buddha Dharma would continue, and the Shurangama Sutra would not perish.
The Shurangama Mantra has empowering force. The mantra contains the names of all Buddhas, Bodhisattvas, Pratyekabuddhas, Arhats, and Dharma protectors—equivalent to reciting the Buddha's name, or even more powerful than simply reciting the Buddha's name, because there are specific Dharma protectors supporting and executing the protection. Specifically, it manifests in empowering the reciter's practice of precepts, concentration, and wisdom, shielding against some karmic obstacles, eliminating some karmic obstacles, making major, irresistible karmic obstacles less likely to afflict the body, enabling smooth practice. Unbeknownst to oneself, precepts become pure, concentration deepens, wisdom increases, and the mind becomes pure. The more focused the mantra recitation, the greater the effect; the more sincere the mind, the greater the effect. If unable to focus, reciting while walking, standing, sitting, lying down, or doing things, the mind is somewhat distracted, unable to concentrate fully. But as long as the mind is sincere, the empowering force is still great. Even reciting the mantra with a scattered mind still has empowering force; as long as one recites the mantra mentally or verbally, one receives protection.
If practice is not smooth, the mind scattered and unable to concentrate, one should plan to recite the Shurangama Mantra daily while walking, standing, sitting, and lying down. Everyone, when first learning Buddhism, should recite a certain number of Shurangama Mantras until practice becomes like pushing a boat downstream; only then can one stop. This relies on the empowering force of the Buddhas, Bodhisattvas, the Four Holy Ones (Aryas), and Dharma protectors. Then one's own mental power will arise; self-power and other-power combined enable practice to enter the right track. The empowering force can promote changes in one's character; when character changes, obstructions of nature (character flaws) are eliminated. Also, obstacles from past karmic seeds—major karmic obstacles are shielded by Dharma protectors; minor karmic obstacles, one suffers the karmic retribution without concern—it should be endured and cannot be avoided. Major karmic obstacles will be endured when one can bear them in the future; then it will also feel insignificant, or the major obstacles will have become less severe. The emptier the mind, the more endurance one has for karmic retribution; one will accept it calmly, take responsibility, and repaying karmic debts is only natural.
21. How to Quickly Memorize the Shurangama Mantra
The empowering effect of the Shurangama Mantra is very great: it increases merit, enables perfect observance of precepts without transgression, makes the mind focused and free of distractions, fosters diligence in Dharma practice, makes the resolve for the Way (bodhicitta) firm, gives the eye of Dharma discrimination, and keeps demonic interference at bay. For specifics, see the seventh volume of the Shurangama Sutra where the World-Honored One explains the various benefits of upholding the Shurangama Mantra. Therefore, it is very necessary for Buddhists, when first learning Buddhism, to recite and memorize the Shurangama Mantra daily. Under the empowerment of Buddhas, Bodhisattvas, and Dharma protectors, many interferences and adverse conditions are avoided, transforming the worldly mind into a mind for cultivating the Way, and practice progresses quickly.
How can one quickly memorize the Shurangama Mantra? This depends on one's memory power. If, while reciting the Shurangama Mantra, one can concentrate single-mindedly, without distracting thoughts, with all attention on the mantra, one will almost have it memorized once the recitation becomes familiar. If, while reciting, thoughts are many and the mind cannot concentrate, attention will scatter, and the mantra will not be retained; no matter how long one recites, it will be hard to memorize. To avoid mixing in distracting thoughts, one can choose to recite rapidly or chant in one continuous breath. However, this has a drawback: it can easily damage the qi (vital energy). Short-term it may not affect, long-term it will have an impact. If one can truly concentrate while reciting, memorization can be achieved in a short time. To concentrate, one can use a wooden fish (muyu) as an aid. Without a wooden fish, one can tap the table with the hand; the drumbeat should be even, rhythmic, sparking interest. Then attention will concentrate, one will enjoy reciting, and quickly reach the point of memorization.
22. How Buddhists Should Dedicate Merit
If one can dedicate merit daily, then dedicate like this: "May all the wholesome roots and merit I have attained today through studying and practicing the Buddha Dharma be entirely dedicated to my parents and teachers throughout all my past lives, to all sentient beings whom I have intentionally killed, accidentally killed, mistakenly killed, harmed, eaten, or with whom I have formed grudges throughout countless kalpas, to the ancestors and relatives of my father's (surname) lineage throughout generations, and to the ancestors and relatives of my mother's (surname) lineage throughout generations. May they all eliminate karmic obstacles from past lives, increase in wholesome roots, merit, and wisdom, quickly develop affinities with the Buddha, soon encounter the Buddha Dharma, and, empowered by Buddhas and Bodhisattvas, swiftly escape the evil destinies, be reborn in good destinies, or return to the human realm to study the Mahayana Dharma together with me. May they quickly enter the gate of Buddhism to practice, soon realize Bodhi, be free from suffering and attain bliss, and achieve great liberation."
If unable to dedicate daily, one should at least dedicate once a week. Dedication once a month is a bit long; then one must dedicate all the merit from a month's practice. For a general dedication, dedicate all the merit and virtue accumulated from studying Buddhism and practicing or performing good deeds in this present life, plus all the merit accumulated from studying Buddhism in past lives. If dedicating to a specific person, add that person's name, dedicating to that person. For deceased persons, dedicate that they may quickly escape the three evil destinies, be reborn in good destinies, encounter the Buddha Dharma, and diligently study and practice Buddhism. For living persons, dedicate that their wholesome roots, merit, and wisdom may increase, according to their rightful and harmless needs.
23. How to Offer Food to Sentient Beings
During festivals and holidays, one can offer food to one's deceased karmic creditors and family relatives, letting them also have a joyful festival, lest they become envious and cause you illness. One can also offer regularly at ordinary times. After meals, the leftover rice grains at the bottom of the bowl—seven grains are enough—add a little soup or vegetable leaves, and it can be offered. The mantras for offering food are found in morning and evening liturgy books.
When offering, use cooked rice or crumbs of steamed bread; a small pinch is enough. Then it all relies on the power of visualization. If visualized well, with strong mantra empowerment, the food becomes vast in quantity; the more, the more sentient beings benefit, the greater the wholesome connections formed, and the greater the future merit. A rice ball the size of a little finger with some soup is also fine, or seven grains of rice are enough—just this amount, the rest relies on visualization.
Place the prepared food crumbs on a platform outside the house; a balcony is also fine. Then recite the mantra verbally; ghosts and spirits will come to receive the offering. The mantra is as follows: "You ghosts and spirits, I now offer you sustenance. May this food pervade the ten directions, shared by all ghosts and spirits" (once). Then: "Om muling svaha" (seven times). While reciting, visualize: visualize the offered food as complete with color, fragrance, and flavor, pervading the Saha World, all great mountains, mountain bases, riverbanks, the shores of the four great oceans, and all places below Mount Sumeru. The larger the area visualized, the better; the more the food transforms, the better; thus, more sentient beings are aided. After reciting the mantra seven times, snap the fingers three times. The offering is complete.
One can also offer rice water to sentient beings. The first rinse water from washing rice bowls, mixed rice and vegetable water, can also be offered to ghosts and spirits. Recite the mantra seven times with visualization, and all ghosts and spirits can be fully fed and satisfied. Splash the washing water onto a platform, as long as it's not near peach or pomegranate trees. The mantra is: "With this washing water, like the flavor of heavenly nectar, I offer it to all ghosts and spirits; may all be fully satisfied." Then visualize the washing water like heavenly nectar pervading the Saha World, high mountains, seashores, all open spaces. While reciting the mantra seven times: "Om mokṣula si svaha," simultaneously splash the washing water, dividing it into seven portions to splash out.
People with very weak bodies are easily bullied by ghosts. If visualization is poor, ghosts unable to eat may become angry and retaliate, making your body uncomfortable for a couple of days. If afraid, do not offer. Practice for a while; when visualization power strengthens, then offer.
Our parents and family relatives from beginningless kalpa upon beginningless kalpa are countless in number. The vast majority are in the three evil destinies, mainly in the ghost realm, suffering, without food, drink, or clothing. We eat so well daily yet still waste; saving a finger-sized amount of food is enough to fill their bellies. For the sake of those vast suffering sentient beings, giving away the food wasted daily benefits both oneself and sentient beings. It is also an act of filial piety and repayment to parents and teachers of past lives.
We ourselves have hope for liberation through Buddhism, yet there are so many suffering sentient beings, especially those connected to us—parents from beginningless kalpas, and those harmed by us—who suffer terribly. We should often dedicate merit to them, try to recite more sutras and mantras, perform more wholesome deeds and dedicate to them. Every bit of good deed we do should be dedicated to them. When their merit increases to a certain level, they will have the karmic opportunity to escape the bitter sea of the three evil destinies. Obtaining a human body, they will have the opportunity to encounter the Buddha Dharma, learn the methods, and gradually escape samsara. This is also equivalent to saving sentient beings.
