The Great Contribution of True Practitioners to the World

Ruchun: On January 27, 2027, last night I dreamed that I was observing and contemplating the two "selves." Later, I was awakened by a loud noise from outside, and I continued my contemplation in a half-asleep, half-awake state. At that time, the term "neither defiled nor pure" was suspended in my mind, but without words or language; I simply understood internally what I was contemplating. After a while, I suddenly gained an understanding of the term "neither defiled nor pure": the pure is It, and the defiled is also It. This gave me a slight shock. Then I contemplated "neither increasing nor decreasing." At this point, I gradually became fully awake, my contemplative power became scattered, and I could no longer continue my contemplation. Not wanting to sleep, I got up to meditate. Usually, I primarily practice the Hinayana and rarely contemplate the Mahayana. I do not know why such contemplation arose in my dream.

Commentary: Although Ruchun primarily practices the Hinayana, having studied the Mahayana teachings, the bodhisattva nature arises, and the conditions for the Mahayana Dharma arise. The Hinayana is closely connected with the Mahayana, so naturally, interest in the Mahayana arises, and the mind automatically engages in investigation and contemplation. Because there was no prior contemplation of the Mahayana Dharma, the initial contemplation appears clumsy and rough; the meaning of the Dharma is not clearly contemplated, and some Dharma principles cannot be thoroughly contemplated without enlightenment. After much contemplation, when the mind's focus is not concentrated, consciousness manifests, and one awakens from the dream state. "Neither defiled nor pure" refers to the nature of the Tathagatagarbha of sentient beings. Although all dharmas are the Tathagatagarbha, and the dharmas of defilement and purity are also the Tathagatagarbha, Ruchun's understanding of the Tathagatagarbha's nature of being neither defiled nor pure is not thorough or penetrating.

Ruchun: Yesterday, I had a sudden urgent matter to handle. I observed my mental state while dealing with it: Changes: 1. There was a certain separation between my speech and mind. Previously, my mind and speech were aligned, and I spoke urgently and forcefully. Now, my mind seems relatively free from agitation, and my speech is calmer and more moderate. 2. Previously, I was inclined to forcefully persuade others using my own reasoning, creating a sense of pressure. Now, I listen more to others' opinions, can observe their expressions, inner needs, and implied meanings, and can judge the scope they can currently accept before proposing reasonable requests and solutions. 3. After relatively smoothly achieving initial goals, I know when to stop, do not force things, can give others space for thought and缓和, and my mind is relatively calm and patient. Overall, I do not bring too much personal emotion, stick to the facts, and am gentle yet firm.

Commentary: Why can one's mind be very stable and calm when facing many things after seeing the Path? Because the mind has become empty of the five aggregates, the concept of "self" within the mind has largely disappeared, attachment to self has diminished, and there is no longer an emphasis on self or putting oneself first. In other words, one is no longer assertive in dealing with people and matters, and can consider issues from others' perspectives and standpoints. This results in being peaceful and considerate of others, and speaking and acting in a more moderate, non-radical way. From this, it can be seen that most people's entanglements with right and wrong in their dealings are caused by self-view, selfishness, and attachment. Without eradicating self-view, the mind cannot be peaceful and calm, and will forever remain in a state of conflict.

This passage shows the inner transformation of Ruchun after seeing the Path, as well as the elevation of his nature and qualities. The mind transforms from coarse to subtle, from being selfish and only focusing on one's own feelings to paying attention to the feelings and thoughts of others. This is a joyful and commendable phenomenon. From this matter, I finally understand why so many people are selfish and narrow-minded. Because within the minds of sentient beings dwells a so-called "self," a self-benefiting mind. When encountering matters, they center on themselves, giving rise to various conflicts in worldly life. For world peace, harmonious coexistence among sentient beings, and the absence of conflict, only the eradication of self-view can achieve this.

Therefore, those who have eradicated self-view have a great impact on the world. They can change the surrounding small environment, and even the larger environment, from a county or city to a province or country, and even the whole world. If the number of people who have eradicated self-view increases, the world will draw closer to the Land of Ultimate Bliss, tending towards it. Some might think this statement is somewhat exaggerated, but from the rapid changes in our country over the past decade, if one reflects deeply, those with wisdom and a meticulous mind can discern the inevitable connection. The development and changes in our Buddhism have a certain promoting effect on the development of society and the country. This is how we, through concrete actions, love our country, love our religion, love our people, and love the whole world. This is the great contribution that practitioners make to the human world.