The Methods and Fruition of Attaining Anuttara-Samyak-Sambodhi

Without listening to the Dharma and studying the sutras deeply, one will not know how to diligently practice. Merely delving into the sutras is insufficient; it is crucial to contemplate with right mindfulness. This enables the roots of faith and diligence to continuously grow. The Buddha taught that relying on this, one can attain anuttara-samyak-sambodhi (supreme perfect enlightenment). Particularly, the dharma gate of all phenomena being like dreams and illusions, as taught by the Buddha in this sutra, when deeply contemplated in meditative concentration, can lead to the realization of the dream-like contemplation, thereby enabling entry into the first bhumi (stage of enlightenment).

The karmic reward of attaining anuttara-samyak-sambodhi is exceedingly sublime. Firstly, in terms of worldly rewards, one gains complete abundance, peace, and joy. Those who study and practice the Buddha Dharma to realize the fruition of the path do not fall into the evil realms. Secondly, wherever they are born, they enjoy the karmic rewards of wealth, honor, and glory. Past Chan masters, after attaining the Mahayana fruition, upon rebirth in the human realm, could all become kings or great ministers. The higher the stage of realization attained, the higher their status in the heavens or the human realm. This is called the worldly wealth and happiness.

We who study the Buddha Dharma should also cultivate much merit and wisdom. The karmic rewards of cultivating merit will also bring us worldly wealth and honor. The Buddha is the One Perfect in Two Accumulations. Which two accumulations? The two accumulations of merit and wisdom. If one possesses only wisdom without merit, one cannot attain Buddhahood. Without merit, one also cannot inspire the respect, reverence, and offerings of all people in the world. Therefore, when we recite sutras, we are cultivating both merit and wisdom. Sitting in meditation is also cultivating merit; prostrating to the Buddha is also cultivating merit. Moreover, material generosity and dharma generosity, bringing benefit and happiness to sentient beings, are even more so the cultivation of merit. The One Perfect in the Two Accumulations of Merit and Wisdom—both aspects must be fully perfected to be the Unsurpassed One.

Diligently studying and practicing the Buddha Dharma enables one to attain anuttara-samyak-sambodhi, which can eliminate all worldly craving. Craving (trishna) means thirst, greed, and attachment—an intense desire for the phenomena of the three realms. The craving to possess gives rise to greed and attachment, an inability to let go, preventing liberation from the three realms and leading to continuous suffering within the cycle of rebirth in the three realms.

This anuttara-samyak-sambodhi can eliminate all worldly conceit. Sentient beings all possess deep-rooted conceit. What is conceit? Firstly, sentient beings believe in the existence of a self, grasping the five aggregates (skandhas) as the self: the physical body is the self, feelings are the self, perception and cognition are the self, mental formations are the self, and the activities of body, speech, and mind are the self. Ordinary people take this as the self and then cling fiercely to it. Due to the view of self and the mind of self-attachment, they give rise to conceit, believing that their own five aggregates and eighteen dhatus (elements) are superior to those of other sentient beings, that they excel in certain aspects of worldly phenomena compared to others. Consequently, they exalt themselves inwardly and oppress other sentient beings.