The Practice of Buddhism is to Illuminate the Mind and Subdue Afflictions

Many people have studied Buddhism for over a decade or even two to three decades, yet to this day, they remain unaware of the purpose of their practice. Though they have learned much Buddhist doctrine, they still fail to apply it to illuminate their own minds, subdue their own minds, and transform their own minds, instead using it solely to scrutinize others. Consequently, when encountering troublesome people or situations, their minds become turbulent and unsettled for prolonged periods, leading to incessant disputes and conflicts, thereby deviating from the true aim and direction of Buddhist practice and cultivation. The doctrines they learn remain mere doctrines; the situations they encounter remain mere situations. Principles and phenomena fail to integrate and harmonize, preventing them from attaining the beneficial merits within their own minds. If a Buddhist practitioner views phenomena as entirely divorced from principle, treating them as isolated existences, then the principles they have learned lose all significance.

So, how should one confront interpersonal conflicts and afflictions in the Saha World? Those who have studied Mahayana teachings understand that all phenomena are manifestations of the Tathagatagarbha; there are no inherently real people, events, or objects. All are generated by the Tathagatagarbha—this magician—which, dependent on conditions, projects the seven fundamental elements. Just as a painter splashes ink to create portraits, we should not mistake the portraits for reality, nor should we develop greed or aversion toward the figures and scenery within the paintings. All portraits are merely splashes of colored ink, mere accumulations of pigment. Would any wise person cling to and discriminate between piles of pigment, giving rise to mental agitation? A truly wise person should likewise refrain from generating attachments toward the people, events, objects, mountains, rivers, and lands that are merely accumulations of the seven fundamental elements projected by the Tathagatagarbha.

By frequently engaging in this contemplative practice and maintaining constant awareness, one prevents their mind from becoming mired in interpersonal conflicts and unable to extricate itself. This ensures they do not miss out on the true benefits of Buddhist practice and cultivation, avoiding the futility of merely accumulating theoretical knowledge of Buddhist doctrines—like drawing cakes to satisfy hunger.