Is Diligent Study of the Dharma Considered Spiritual Practice?

The Diamond Sutra states: "Even the Dharma should be relinquished, let alone non-Dharma." The Dharma refers to the pure and wondrous principles contained in the Tripitaka and the twelve divisions of scriptures, belonging to the realm of theory and knowledge. After these theoretical understandings are verified through realization and the corresponding ignorance is dispelled, they become useless and must be discarded. If retained in the mind, they only obstruct consciousness, preventing the mind from becoming empty and unimpeded, needlessly adding fetters of the Dharma. It is like medicine that cures an illness; once the illness is cured, the medicine should be discarded. Otherwise, clinging to the medicine becomes an illness itself. In contrast to the Dharma, non-Dharma is ignorance—the afflictions of greed, hatred, and delusion. The scope of ignorance is extremely broad; all erroneous, irrational thoughts and concepts that perpetuate the cycle of birth and death are ignorance. This non-Dharma must also be relinquished. Our entire process of learning and practicing Buddhism is a continuous endeavor to eradicate ignorance until ignorance is completely extinguished. Upon reaching the other shore, practice is no longer needed, and even the principles of the Dharma must be emptied entirely.

Thus, the relationship between Dharma and non-Dharma becomes clear: they are like medicine and illness, a relationship of remedy and that which is to be remedied. The Dharma is used to counteract non-Dharma. Once non-Dharma is eliminated, the Dharma must also be discarded. Only then does the mind become empty, pure, and attain the state of eternal bliss, true self, and purity. Since the Dharma is used to counteract ignorance, it is merely a tool and method for practice, while the object of practice is ignorance and afflictions, not the Dharma itself. The Dharma is principle; ignorance and afflictions are phenomena. Phenomena manifest in bodily, verbal, and mental actions. These actions are also phenomena, divided into three types: wholesome, unwholesome, and neutral. When unwholesome actions cease, the mind becomes purely wholesome and pure. Therefore, using principle to penetrate phenomena, harmonize phenomena, and perfect all kinds of actions and manifestations is the initial and ultimate aim and purpose of practice.

Ultimately, the Dharma within the mind must certainly be eliminated. But are the actions associated with phenomena also eliminated? The actions arising from ignorance and afflictions must definitely be eliminated. Once ignorance and afflictions are eliminated, bodily, verbal, and mental actions will become utterly pure and uncontaminated. In this way, all kinds of actions are perfected, and supreme Buddhahood is attained. However, upon attaining Buddhahood, the Buddhas do not enter the state of Nirvana without residue. Abiding in the unlocalized Nirvana, perfectly pure actions must constantly manifest. This is because the Buddhas, during their causal stages, vowed to liberate immeasurable sentient beings. After attaining Buddhahood, they must perfectly fulfill all the pure and great vows made during their causal stages. Therefore, actions cannot cease or be extinguished until all sentient beings are delivered.

Thus, it becomes clear: genuine practice is the wisdom that harmonizes principle and phenomena, perfecting all kinds of actions. What one can take pride in and demonstrate to others should be the pure bodily, verbal, and mental actions free from ignorance, not the Dharma one has studied or how much one has studied. Therefore, methods and tools need not be displayed to others; the result is what matters. Only by showing the result to others can one inspire, teach, and guide them onto the path of eradicating ignorance and attaining Buddhahood. Just as a healthy person need only show others their healthy body—there is no need to proclaim everywhere that they possess cancer medicine or leukemia medicine. Being free from illness is what merits pride. Using the Dharma to counteract non-Dharma, fulfilling its intended function, eliminating ignorance, removing the afflictions of greed, hatred, and delusion, and extinguishing the two clingings to self and Dharma—this is fundamental. If it is ineffective, even reciting the Buddha’s name is non-Dharma. If it is effective, even non-Buddhist practices are Dharma.

Nowadays, some people treat theory as theory and phenomena as phenomena, with no connection between the two. What, then, is the point of their practice? Many believe that learning Buddhism means acquiring theoretical knowledge, understanding more Buddhist teachings, while remaining unaware of the purpose or the goal and direction of practice. If learning Buddhism is merely about mastering theoretical knowledge, even if one becomes immensely learned, a doctorate in Buddhist studies, one remains an ignorant sentient being, not liberated in the slightest. Theoretical knowledge alone cannot enable sentient beings to attain Buddhahood. Clinging to principle while neglecting phenomena instead becomes an attachment to the Dharma, increasing bondage and perpetuating the cycle of birth and death. Such study is an act of folly, not to be considered true practice. Theory serves phenomena. Once phenomena are perfected, theory becomes useless and should be discarded. What wise person would cling to theory all day while neglecting phenomena, putting the cart before the horse?

People attain liberation through phenomena, not through theory. Some are truly deluded, holding theory in high esteem while committing grave unwholesome deeds, thinking that possessing theory means the goal is achieved, regardless of their actions. In reality, what is useful is phenomena; what needs perfecting is phenomena. Only when phenomena are perfected does one become a Buddha. One studies theory precisely to properly harmonize and perfect phenomena, using theory to guide actions, transform actions, and perfect actions. If not for this purpose, why bury oneself in the Tripitaka and the twelve divisions of scriptures, diligently seeking? Studying for the sake of study—isn’t that futile labor? How foolishly deluded are those who, having studied a little Dharma, look down upon all sentient beings! Their learning fails to lessen greed, hatred, and delusion; instead, it increases ignorance. They might as well not have studied at all. Such study only becomes a source of harm, causing sentient beings to misunderstand the Dharma and Buddhism, thereby creating grave unwholesome karma. In summary, no matter how diligently one studies, if it does not lead to the perfection of phenomena in action, it cannot be considered true practice.