Selected Discourses from the Sutra of the Buddha and His Sons

At that time, the World-Honored One addressed King Śuddhodana, saying: "Great King, as stated above, regarding the Dharma gate of liberation, you should yourself restrain the mind, observe with right mindfulness, be valiant and vigorous, and resolutely cultivate and practice it. The Buddhas of the past, future, and present all attained supreme enlightenment (anuttarā-samyak-saṃbodhi) by relying on this. This Dharma gate of liberation can bestow all wealth and happiness within the world, can eliminate all craving and desire within the world, can subdue all self-conceit within the world, can destroy all wrong views within the world, and can eradicate all sinful karma of sentient beings. By cultivating according to this Dharma gate of liberation, it enables all ordinary beings (pṛthagjana) and those born different (tīrthika) who have not yet reached the first stage (bhūmi) to all realize the equal nature of Dharma (dharmatā). Such an essential Dharma is not within the domain practiced by Śrāvakas or Pratyekabuddhas; it is solely what the Bodhisattvas cultivate and accomplish."

Explanation: The Buddha told King Śuddhodana: Regarding the Dharma gate of liberation mentioned above, you should yourself restrain the mind and observe with right mindfulness, and moreover resolutely cultivate with valiant vigor. The Buddhas of the past, future, and present all attained supreme enlightenment by relying on this gate of liberation. Relying on this Dharma gate of liberation, one can attain great mastery within worldly phenomena and the karmic retribution of all wealth, nobility, and happiness; it can eliminate all seeking and craving within the world, can subdue all self-conceit within the world, can destroy all wrong views within the world, and can eradicate all sinful karma of sentient beings. Cultivating according to this Dharma gate of liberation enables those ordinary beings born different who have not yet entered the first stage to all realize the equal nature of Dharma. A practice like this is not within the realm cultivated by Śrāvakas and Pratyekabuddhas; only the great Bodhisattvas can cultivate and realize it.

The World-Honored One exhorted King Śuddhodana to fix his mind on the Dharma gate of liberation, to renounce all dharmas, to renounce the enjoyments of the five desires, to renounce the illusory dharmas of the five aggregates (skandhas) and eighteen elements (dhātus), to be valiant and vigorous, and to observe and contemplate all dharmas with right mindfulness and right thought, recognizing that all these dharmas are indeed like a dream, like an illusion—illusory, impermanent, and suffering. After contemplating and observing according to reality, one will spontaneously and actively become valiant and vigorous, resolute in cultivation and practice. Once the mind truly accepts this, liberation can then be attained.

Therefore, studying Buddhism first involves hearing the correct Dharma, then right thinking, reasoning according to the principle, and cultivating diligently and vigorously according to the correct principle. Cultivation must be valiant and vigorous to succeed, because our study of Buddhism is like the principle of boiling water. To boil a pot of water, we must keep adding fire, letting the fire burn continuously, so that the water can boil. If the fire goes out halfway, the water cools down again; then if we boil it again and stop the fire, when will this pot of water ever boil? Valiant vigor follows this principle: with one concerted effort, the pot of water can boil very quickly. Cultivation done slackly and loosely will lead to progress and regression, wasting much time and energy in between. Valiant vigor and resolute practice—resoluteness belongs to the power of concentration (samādhi)—the mind fixed resolutely on the Dharma of liberation, continuously cultivating the Dharma of liberation, will inevitably result in liberation.

How did the Buddhas of the ten directions and three times attain the supreme, perfect enlightenment (anuttarā-samyak-saṃbodhi) and accomplish the Buddha Way? All relied on the contemplation of all dharmas as like a dream (svapna-sama-darśana), realizing the three gates of liberation (vimokṣa-mukha): emptiness (śūnyatā), signlessness (animitta), and wishlessness (apraṇihita). First, one hears the correct Dharma of the dream-like contemplation, then engages in right thinking, and cultivates according to the correct principle derived from that thinking, going through the four steps of hearing (śruta), thinking (cintā), cultivation (bhāvanā), and realization (adhigama). If one does not listen to the sutras and hear the Dharma, one will not have right mindfulness for thinking; unable to contemplate the true reality of all dharmas according to reason, one will not have right diligent cultivation; unable to realize the true reality of all dharmas, unable to realize the dream-like contemplation, one cannot enter the first stage (bhūmi), nor attain all subsequent liberations.

If one wishes to realize the illusory nature of all dharmas, realize the inherently pure mind, and attain supreme perfect enlightenment, one must necessarily begin by listening to the sutras and hearing the Dharma. After hearing the Dharma, one must restrain the mind and contemplate according to the true meaning. One must base oneself on the Buddha's authoritative pronouncements (āgama), gain faith through verification with body and mind, make the root of faith firm, and know that this Dharma will inevitably lead to liberation and accomplishment of the Buddha Way. Then one will resolutely cultivate with valiant vigor, never regressing from the great path of Bodhi, and therefore will certainly attain the fruit of Bodhi. First, one attains the fruit of Śrāvaka Bodhi, realizing the five aggregates and eighteen elements are illusory, without a self of persons; then one comprehends the Ālayavijñāna mind, realizing that the Ālayavijñāna is neither born nor destroyed, understanding that all dharmas are born from the Ālayavijñāna, that the self is illusory, that all dharmas are illusory, all being the nature of the Ālayavijñāna, and that apart from this there is nothing else. Therefore, all dharmas are empty, and one can then reach the fruit of the first stage (bhūmi). Subsequently, one progressively realizes the second, third, fourth stages, and finally attains the fruit of the Buddha stage (buddhahood), entering the ultimate, perfect great Nirvāṇa. The sequence of cultivation is like this.