Generosity not only brings merit and advances one's cultivation of the Path, but is also a way of repaying the Buddha's kindness

Everyone's attachment to self is very heavy; only through studying Buddhism and recognizing the true nature of the world can the attachment to self gradually dissolve. In past lives, some people studied Buddhism for a long time and some for a short time, which is why sentient beings differ in their spiritual faculties. However, no matter what kind of faculties one has, as long as one enters the Buddha's Dharma, one is among those who awaken before other sentient beings, and should feel fortunate. Behind us, there are countless and again countless sentient beings who cannot even obtain a human body, let alone have the opportunity to encounter the Buddha's Dharma; their suffering is boundless and endless. By the time we attain buddhahood, we will not even know what mode of existence they are in as sentient beings. Therefore, we who study Buddhism should give rise to a heart of compassion—not only pitying ourselves but also pitying sentient beings. If we can bring forth the aspiration to save and liberate sentient beings, our own cultivation will progress very quickly.

Cultivate as much merit as possible; only with abundant merit can one's progress on the Path advance and wisdom grow. Many people do not value the cultivation of merit, so that even after studying Buddhism for a long time, their understanding of the Buddha's Dharma remains shallow and their wisdom gains not the slightest growth—the fundamental problem is insufficient merit. Those who actively cultivate merit progress quickly, and their wisdom increases rapidly. Whether cultivating merit benefits oneself or not cultivating merit benefits oneself—please think this over carefully.

The Buddha is the doubly honored one, perfect in both merit and wisdom; attaining buddhahood emphasizes only merit and wisdom, which complement each other and neither can be lacking. Merit and wisdom are twin brothers and cannot be separated. When each person cultivates to a certain level and merit runs short, they are often stuck at a certain point and stagnate, and some even regress. This is what I have observed from some Buddhist practitioners.

The study and cultivation of the Buddha's Dharma proceeds in stages. Giving with detachment from signs, giving without abiding in signs, not being attached to the retribution of giving—ordinary beings simply cannot do these things. If, out of fear of becoming attached to the retribution of giving, or fear of giving with attachment to signs, one refuses to give, then one will forever remain an ordinary being without merit. Only after seeing one's true mind and cultivating to a certain fruit-position can one gradually accomplish signless giving. At the stage of an ordinary being, giving is certainly done with attachment to signs. But attachment to signs does not matter; after all, giving can bring blessings. With merit, one can attain the Path—this is what is most important.

As we cultivate and study the Mahāyāna Dharma, we must not be like arhats, looking only after ourselves and caring solely for our own liberation, without considering the suffering of sentient beings. Arhats are all self-liberators. Although they can end their own suffering and have the ability to escape saṃsāra, they are reproached by the Buddha as scorched sprouts and rotten seeds, having fallen into the pit of the unconditioned, unable to grow the roots and shoots of the Buddha's Dharma. If everyone were like arhats, who in this world would come to rescue sentient beings? We all rely on the Buddhas and Bodhisattvas for salvation. If arhats do not transmit the Dharma, and Bodhisattvas likewise do not transmit the Dharma, sentient beings will remain forever in the ocean of suffering of birth and death, with no end in sight. Every drop of grace we have received comes from the Buddhas and Bodhisattvas. Sentient beings transmigrating through the six realms all depend on Bodhisattvas for rescue; if Bodhisattvas do not transmit the Dharma to save people, there would never be a day when we could encounter the Buddha's Dharma. None of us wishes for this, so we should put ourselves in others' place, always keeping in mind the suffering of other sentient beings, always seeking ways to help other sentient beings and relieve their afflictions. Only then will we not have failed the care the Buddhas and Bodhisattvas have given us, not have failed to encounter the Buddha's Dharma that can save us, and only then can we repay the kindness of the Buddhas and Bodhisattvas.