Relying on People Rather Than on the Dharma Leads to Adverse Consequences

Explaining the color of white snow to a blind man: no matter how hard one tries, exhausting every possible analogy, the blind man still cannot understand the whiteness of white snow, and in the end the one explaining goes mad with frustration.

The deeper the Dharma, the greater the controversy; the shallower the wisdom, the greater the controversy. Because one cannot observe it directly through valid direct perception, and because wisdom is insufficient, one can only rely on imagination and intellectual interpretation, or depend on those with great fame, believing that the greater the fame, the more reliable they are. The Buddha taught to rely on the Dharma, but if the Dharma is too profound to be observed, people cannot rely upon it.

It is the same in the secular world: the lower the level of a group, the more disputes there are, all quarreling over low-level notions, with abundant gossip and conflicts, never at rest. Groups at higher levels debate higher-level issues, and low-level gossip is scarce. Among groups of lofty wisdom there is almost no dispute at all—only quietude and tranquility, like a gentle breeze and fine rain nourishing things silently. For example, among the assembly of great bodhisattvas and in other more sublime Buddha-lands, there is not only no dispute, but not even the sound of discussion and conversation. The minds and views of the noble ones are in accord, perfectly attuned to one another, without any divergence.

Because sentient beings have low wisdom, they have no choice but to rely on famous people; therefore, those with fame must be extremely, extremely cautious when expounding the Dharma. Because their influence is broad, the people they gather are many, and their teachings circulate far into the future, if there is any error in them, their mistaken views will persist for a very, very long time after their passing. Those with lesser fame will find it hard to correct them, and obstacles to spreading the Dharma will be great. Even if the Buddha were to return in a different identity to make corrections, because at the outset He would not be famous, sentient beings would not accept Him.

Whether in the secular world or in the Buddhist community, in order to maintain stability, all prevent certain individuals from making a great name for themselves and from vigorously expanding their influence. For once their followers are numerous, the influence is enormous; if such a person harbors ill intent, they can exploit their personal influence to call upon followers to commit evil, thereby harming the overall interests of the nation and of Buddhism. As long as a person deliberately promotes themselves and widely builds a reputation, that person must have some special purpose of their own, and there will follow enormous conflicts, troubles, and destructive power. Such cases are not rare; recently there have been such people and such affairs right here in our Buddhist community. Fortunately, the Saha world still has the care and protection of Śākyamuni Buddha, our teaching master, which has averted even greater turmoil. A true bodhisattva has long since realized the mind's emptiness and seeks nothing, has seen through all worldly affairs, is without self and without selfishness, with a mind utterly tranquil and supremely tranquil—how could such a one vigorously pursue fame and gain, maliciously harm Buddhism, widely commit all manner of evil, and, like an asura, stir up widespread strife and disorder within the Buddhist community?