Chapter Twelve: On Cultivation Practice

I. Daily Practice Routine for Reference

Sit in meditation for at least half an hour each morning and evening. During meditation, recite the Shurangama Mantra or the Heart Sutra slowly and with focused mindfulness.

Strive to perform one virtuous deed daily; if unable, once a week is acceptable. Cultivate blessings daily, and ideally make offerings to the Buddha every day. Practice other Dharma methods according to circumstances and capacity. Examine your precept observance and mental conduct daily, scrutinizing your thoughts and intentions, and constantly observe your own mind. Study the Agama Sutras to comprehend the concepts of the five aggregates and eighteen dhatus, contemplating a small section daily. Recite or memorize the Heart Sutra or the Diamond Sutra; even pondering a single phrase is beneficial. While walking, standing, sitting, or lying down, focus the mind on one Dharma method—whether reciting the Shurangama Mantra, the Heart Sutra, or chanting the Buddha’s name. When time permits, contemplate the functions and nature of the seven consciousnesses, followed by the eighth consciousness.

The content and level of practice vary for each individual. Arrange your practice according to your actual circumstances, ensuring no day passes in vain. Daily, reflect inward to examine your mind: Has affliction diminished slightly? Is the mind calm and undisturbed? Have worldly pursuits and attachments decreased? Has the craving for enjoyment lessened? Is there a gradual emergence of renunciation? Has the mind become more sincere and steadfast? Has worldly wisdom and Dharma wisdom increased? Is there strong confidence in your practice? Has mental distraction decreased daily? Is the mind clear and joyful? Are matters handled with greater thoroughness?

II. Knowledge Is Not Equivalent to Realization

Modern people possess abundant knowledge but lack merit and meditative concentration, making realization unattainable. Thus, they derive no true benefit, and the issue of birth and death remains unresolved. In the past, hearing the Dharma was difficult, yet realization came easily. Upon encountering genuine Dharma—the method for realizing the mind and perceiving nature—people could investigate and realize it swiftly. Many attained realization and experienced the true benefits of Dharma. The fruition of a bodhisattva’s practice is determined by actual realization, not by the amount of knowledge acquired. Without completing each contemplative practice, even encyclopedic learning does not correspond to the appropriate bodhisattva stage, for there is no realization, no actual attainment.

Conversely, even without much education or extensive Dharma study, if one contacts genuine Dharma and contemplates it to realization, and based on this, realizes even more Dharma, their attainment is remarkable—surpassing those with encyclopedic knowledge. They will reap the benefits of Dharma across lifetimes. Today, many claim to have attained fruition or realized the mind. Whether this is true or merely theoretical knowledge without actual realization must be carefully examined by oneself. The great matter of birth and death cannot be treated carelessly.

III. The Decline of Dharma in the Degenerate Age

In the Degenerate Age, most beings engage in empty talk, understanding the Dharma intellectually but seldom realizing it. Without sufficient meditative stability, realization is difficult; eloquent speech is useless, for it is not one’s own attainment. If what one cannot cultivate and what beings refuse to cultivate are rejected, if the six paramitas are silently reduced, if the Dharma is truncated, the true Dharma will perish swiftly. Beings will remain trapped in the burning pit of birth and death, unable to free themselves. Some disregard the Buddha’s teachings and the future of Buddhism, stubbornly indulging their own distorted views or pandering to worldly minds to please others, failing to guide beings toward genuine cultivation and realization. In this way, demons rejoice.

Now, empty talk runs rampant. If this continues, even such talk will vanish, and Buddhism will decline utterly. With eight or nine thousand years remaining before the complete extinction of Dharma, discarding two of the threefold training (precepts, meditation, wisdom) so early and reducing the six paramitas to four is truly chilling. Reviewing Buddhism’s history, we see what prosperity looked like and why it arose, and what decline looked like and why it occurred. The wise can discern that eras fully adhering to the World-Honored One’s teachings inevitably saw Dharma flourish. Conversely, contradicting the Buddha’s teachings, taking them out of context, or opposing the Dharma inevitably led to decline.

Today, the Dharma is not robust. If we further defy the Buddha’s teachings, reducing the six paramitas to four, in the future even four will become unattainable. If the threefold training is reduced to one, eventually even that one may vanish. Consider for yourselves: Will you contribute to Buddhism or dismantle it? A restless age creates restless beings; their restlessness further agitates the age. Yet some insist on fueling this restlessness. For what ultimate purpose?

Buddhism in China perished amid arrogant Chan. Some prattle eloquently and extravagantly, yet their words lack substance, offering no path to actual cultivation or realization, not a shred of liberating merit or benefit. Their wisdom is but arrogance and dryness. But beings, mostly outsiders, merely watch the spectacle, mistaking flashy speakers for enlightened masters. Following them for years, they remain stuck with their original views, making no progress. If after three, five, ten, or eight years of study you remain stagnant, your Dharma study is flawed. Flawless Dharma brings daily progress and rapid advancement.

Before the Sixth Patriarch, practitioners emphasized seated meditation. After him, clutching the Sixth Patriarch’s Platform Sutra, they became glib talkers, abandoning seated practice and Dharma investigation, as if they themselves had expounded the sutra or attained realization—as if nothing remained to cultivate, only showing off their eloquence as the path. Thus, Chan declined into oblivion. This is history. Learn its lesson! Remember: No matter how much Dharma you study or how many books you read, none of it is yours. Flaunting it as your own is drier than dry wisdom. This not only ruins your own future but Buddhism’s as well.

Unless you have genuinely realized the Dharma, do not consider yourself enlightened. What is the point of rampant arrogance and endless debate? Assess yourself clearly: How much true wisdom do you possess? What true benefit do you gain? To what degree are you liberated? Accurate self-assessment is wisdom and the process of subduing self and arrogance. Stop assessing others; focus on yourself. If we all cater to beings’ flaws and weaknesses, the Dharma will be fragmented. Trimming branches and plucking leaves hastens the true Dharma’s extinction, leaving no essence. Buddhism’s future rests in each of our hands. Do not deem it irrelevant and act recklessly.

IV. On Terminology

Do not overly fixate on researching terms and concepts, clinging to names and wasting energy and precious time. Simply grasp the true meaning of terms, then rely on the meaning, not the words. Thoroughly contemplate and clarify principles and phenomena. Do not obsess over the superficial meaning of words and phrases. Attain the meaning and forget the words; grasp the fundamental meaning without endless entanglement in terminology. Deeply understanding the ultimate and true meaning of Dharma is paramount. Obsessing over terms resembles academic research, which Dharma most discourages. Those who realize truth immerse themselves in practice, pruning verbal clutter, ignoring distractions, so the path of practice becomes clear and swift.

A dragon holds a sea pearl; fish swim past, indifferent. Seize the essential Dharma; disregard the rest. After severing the view of self, you will know what follows. Why excessively research what is currently irrelevant? The wise enter the gate first; researching what lies beyond while still outside wastes much time. Many delight in verbal entanglements, endlessly binding themselves without liberation. Truly unwise.

V. Chan Cases and Intellectual Arrogance

Many self-proclaimed wise are helpless before Chan cases. Some, claiming realization, explain Chan cases entirely in worldly terms, pleasing世俗人 but oblivious to their true flavor.

Some study Dharma while trapped in textual shells, dissecting words and phrases, researching endlessly. Understanding superficially, they fancy themselves enlightened, then plaster their views everywhere, brimming with arrogance. But studying and practicing Buddhism is not about textual shells. The work lies beyond poetry—in diligently cultivating the six paramitas, subduing afflictions, refining character, nurturing merit, and strengthening meditative concentration. Perfecting these makes one a bodhisattva; it is not about burying oneself in texts to research words. If Buddhism were mere textual skill, then graduate students and PhDs could all become Mahayana bodhisattvas who realize the mind and perceive nature. Yet this is not so.

Others claim the three refuges and five precepts are unnecessary; earnest textual study alone suffices for realizing mind and perceiving nature. Then non-Buddhists, being clever, could study Dharma without faith and comprehend it. Yet they can never become Mahayana bodhisattvas of true meaning. Even knowing some answers, they lack bodhisattva nature and unarisen wisdom. Clever people abound. Studying Dharma briefly, they grasp superficial content. But lacking bodhisattva nature, they never become true bodhisattvas, receive no blessings or protection from Buddhas, bodhisattvas, or Dharma-protecting deities, and thus never truly awaken.

VI. Theory as Practice

Theory is part of practice—indeed, the most crucial part. Do not dismiss doctrinal study as non-practice. Doctrinal study is the primary way to gain correct understanding. Guided by correct understanding, one can adopt proper methods and follow the right path. Liberation from birth and death relies on correct understanding and wisdom; Buddhahood relies on correct wisdom. When the World-Honored One was in the world, he primarily taught the Dharma, occasionally instructing in meditation, but never guided disciples in specific practices. After hearing the Dharma, disciples each sought a quiet place to contemplate and reflect on the principles taught. Upon thorough reflection, they attained the pure Dharma-eye and realized fruition. Many realized fruition while the Buddha spoke, reflecting as they listened. Thus, before teaching, the Buddha always said: “Listen attentively, contemplate well, and I will explain for you in detail.”

VII. Mahayana Dharma: Prajna and Consciousness-Only

Mahayana Dharma comprises the Prajna and Consciousness-Only systems. The Prajna section includes the 600-volume Prajna Sutras and other texts, forming the foundation of Mahayana. By the first bodhisattva ground, one need not study it further. The deepest Mahayana teachings belong to Consciousness-Only. Fully studying and realizing Consciousness-Only leads to Buddhahood. The profound Consciousness-Only sutras involve wisdom of seeds, studied by bodhisattvas on the grounds. The *Saṃdhinirmocana Sutra* and the *Profound Secret Liberation Sutra* are profound classics. Deeper sutras may not exist in this Saha world but surely do in other worlds.

To systematically study Consciousness-Only, first clarify the nature of all eight consciousnesses, then realize them one by one. After realization, observe these consciousnesses amidst conditions and objects, examining their interdependent functions. Wisdom will then arise swiftly. The Agama Sutras clearly explain the relationship between sense faculties, objects, and consciousness. Understanding this relationship and knowing all three arise from the eighth consciousness provides a solid foundation for Dharma study. Studying Mahayana, do not disparage the Hinayana, especially its contemplative methods, meditative practices, and the thirty-seven aids to enlightenment. Mastering these greatly assists Mahayana practice, enabling swift entry into Mahayana insight.

VIII. Diverse Views and the Unity of Buddhas

Hearing a phrase or seeing an object, ten people hold ten views; a hundred hold a hundred opinions. Why? Each has different consciousness, hence different cognition; different cognition, different feelings; different feelings, different reactions; different reactions, different speech and action. Since consciousness lacks unified cognition, each has their degree of understanding. Consensus on any matter is thus impossible, making development and success difficult. This is why worldly affairs are hard!

On the other hand, all Buddhas’ paths are identical. Why? Because each Buddha’s practice has reached perfection. Perfection means the ultimate; all ultimates are identical, especially in wisdom. Thus, every Buddha views all matters identically; Buddhas never disagree or dispute. This means that sages with higher wisdom share more common ground, harmonize more easily, and reach consensus.

Therefore, our practice aims to increase wisdom, transforming understanding into insight (understanding after realization is called insight), and perfecting this insight until all matters become perfectly unobstructed.

IX. Correct Hearing and Reflection Lead to Correct Cultivation and Realization

In sweltering summer, a thirsty traveler sees a well with clear, deep water but finds no rope or bucket. Helpless, they endure thirst, unable to moisten their mouth. Though water exists, it remains unrelated to them. So too with Buddhists: they often speak of emptiness but lack methods for realization, merely shouting slogans while still mired in existence. They urge “let go” but know not what or how, thus remaining attached—simply lacking skillful means. Knowing the method of liberation is crucial; otherwise, it is like standing parched at the well’s edge.

Dharma practice involves hearing, reflection, cultivation, and realization. First, hear extensively—listen to genuine Dharma spoken by the Buddha, aligned with Buddhist principles. If not Buddha’s words, more hearing only deepens birth and death. Second, reflect—contemplate correctly according to Dharma. Wrong reflection and understanding deepen birth and death. Third, cultivate—practice according to Buddhist principles. If hearing is incorrect and reflection erroneous, cultivation deviates from the path. Finally, realization—with correct hearing, thorough reflection, and precise cultivation, when causes and conditions ripen, true realization occurs. Only with realization comes true benefit. Shouting “let go” blindly is like firing without a target. Accumulate merit, uphold precepts strictly, cultivate concentration constantly, nurture wisdom skillfully—the path to liberation lies before you.

X. How to Practice the One Buddha Vehicle

In truth, Dharma contains only the One Buddha Vehicle. Even the Hinayana path to liberation is part of the Buddha Dharma—a necessary component for Buddhahood. Mastery of Hinayana and Mahayana Prajna enables entry into the first ground, the Tathagata’s family, becoming a bodhisattva on the grounds. This means beings with superior roots, having severed the view of self and realized much in past lives, can directly study Mahayana, awaken to profound Consciousness-Only principles, and simultaneously master Hinayana liberation without specific Hinayana study.

But such roots are rare. Most should first study Hinayana liberation, solidifying its foundation. After severing the view of self, seek Mahayana realization of mind and perception of nature. After Hinayana severs the view of self, cultivate to the fourth fruition of arhatship through wisdom liberation, thoroughly realizing the selflessness of persons. After severing the view of self, to eradicate afflictions, one must subdue the five hindrances and attain the first dhyana to gradually eliminate greed, hatred, delusion, and arrogance, becoming an arhat liberated in mind and wisdom. Subduing the five hindrances is difficult; many never achieve it in a lifetime. Even after severing the view of self and realizing mind and nature, they fail to subdue the five hindrances. Once subdued, one gains the ability to enter the first dhyana, eradicate afflictions, and enter the Tathagata’s family. This is the path of Dharma practice.

XI. Understanding Principle Enables Letting Go

Formless realm devas lack physical bodies, abiding constantly in samadhi. Their mental activity is minimal, devoid of thought or reflection, let alone Dharma investigation. They have no emotions, imagination, memories, plans, afflictions, pain, or joy—all mental activities cease. Thus, they have no means to sever the view of self or realize the mind. Some imitate the concentration of form and formless realm devas, striving only for samadhi. Practicing thus, they drift in ignorance, never eradicating folly, and cannot avoid the three evil destinies.

Our physical bodies offer great convenience for Dharma practice. With a body, we can act through body, speech, and mind, cultivating and realizing Dharma. Failing to use this body for contemplation and realization, yet clamoring to “let go” of it, results in rebirth in the three evil destinies at life’s end. Such “letting go” truly sends one downward.

Many hold the Tripitaka, the twelve divisions of scriptures, or Mahayana sutras yet harbor distorted misunderstandings. Reading sutras aims at understanding; understanding precedes realization. Correct erroneous views promptly, but do not stubbornly insist your understanding is right. Fear your wisdom is insufficient yet cling to your views, refusing to leave error and leading others into it. Sadly, such people abound, unreachable even when advised; some even bite back when guided. From these signs, the ignorance in Saha world beings’ minds is profoundly deep. Many can only be guided when their ignorance lessens.

XII. Practice: Turning the Familiar Unfamiliar and the Unfamiliar Familiar

Practice is the process of turning the familiar unfamiliar and the unfamiliar familiar. Through countless eons, we are deeply familiar with worldly dharmas, our thoughts constantly on the five desires and six dusts. In contrast, we have little exposure to and are unfamiliar with transcendental dharmas. Through practice, gradually detach the mind from worldly dharmas, reduce focus on worldly matters, and shift emphasis toward transcendental dharmas. Engage in worldly activities without forgetting Dharma, aligning constantly with Dharma, understanding causes and effects. Integrate worldly and Dharma activities seamlessly. Ultimately, every thought becomes Dharma, every thought becomes bodhi. Observe all with an awakened mind, then dissolve awakening and observation to attain supreme enlightenment, perfect enlightenment, and complete bodhi.

XIII. The Second Factor of Enlightenment: Discernment

The second of the seven factors of enlightenment is the enlightenment factor of discernment. Cultivating this yields the eye of discernment, knowing whether encountered dharmas are correct and whether encountered teachers possess realization. Only then can one make correct choices without straying. This awakening must be attained before realizing fruition or enlightenment; otherwise, fruition, enlightenment, and realization are unattainable.

Without cultivating the enlightenment factor of discernment or gaining the eye of discernment, practice lacks power. Merit, concentration, and wisdom are deficient; one cannot discern a teacher’s wisdom or its depth, nor distinguish right from wrong or orthodox from heterodox in the Dharma. The mind remains muddled, failing to learn when encountering true Dharma or avoid heterodoxy, thus never gaining correct understanding. Those without the eye of discernment, their doubt unremoved, doubt both Dharma and teacher. Uncertain of either, practice cannot progress or succeed. Heavy doubt is unwholesome, stemming from merit deficiency. Only with discernment can doubt be removed and the path advanced.

XIV. Fully Realizing Consciousness-Only

Only after fully mastering Consciousness-Only can one reach Maitreya Bodhisattva’s level. This is no overnight achievement. At minimum, one must realize the eighth consciousness, then complement it with meditative attainment, eradicate afflictions and habitual tendencies, and gradually realize all dharmas to exhaust ignorance. All dharmas in the *Yogācārabhūmi-śāstra* require realization. Without realizing foundational dharmas, higher dharmas cannot be realized; even higher dharmas remain out of reach.

Thus, studying Consciousness-Only requires vowing greatly to realize mind and perceive nature, treading the bodhisattva path earnestly. Both inner and outer six paramitas must be perfected. Vow to become a great-hearted bodhisattva who truly benefits beings. Only then, with the Buddha’s blessings, can one complete Consciousness-Only study, reach the stage of wondrous enlightenment bodhisattva, and await Buddhahood. Studying Buddhism is not merely theoretical; it includes studying the Buddha’s pure great vows, his heart of compassion, joy, and equanimity toward beings, his precepts, concentration, wisdom, and profound samadhi. Only by studying and embodying all the Buddha’s virtues can we become Buddhas ourselves.

XV. The Buddha’s Teaching Method

When the World-Honored One taught disciples, he explained the Dharma they should currently practice and left the rest to them. Disciples, after hearing the teaching, each found a quiet, undisturbed place to contemplate and reflect in samadhi. The Buddha never guided specific practices, led seven-day chanting retreats, seven-day meditation retreats, or any group practices. All practiced alone, contemplating and reflecting on Dharma, without communal practice.

To gain the greatest benefit from Dharma study, reflect and contemplate extensively yourself. Avoid others explaining Dharma too minutely, for less personal contemplation yields less benefit. The effort invested determines the benefit gained. Contemplate and reflect more; fear not mistakes. If wrong, turn back and strive in other directions. When all aspects are contemplated, wisdom arises. Contemplation yields wisdom; it is your own task, best not delegated. Be ambitious; reject ready-made answers. Invest energy and effort, reflect more, cultivate yourself to gain yourself; others cultivate to gain themselves; no cultivation, no gain. Only after realization can great wisdom and true liberating merit be attained.

XVI. Pressure in Life, Work, and Practice

Pressure in life, work, and practice is the mind’s sensation. The mind senses constantly—suffering, joy, neutrality. Pressure is a sense of oppression, a suffering. All sensations arise from contact between sense faculties and objects; six faculties contacting six objects produce sensation. In the Saṃyukta Āgama, the Buddha said: To abandon craving, reduce or eliminate sensation, reduce or eliminate contact. We cannot eliminate contact but can minimize it. The best method is to contemplate the emptiness and impermanence of the six dusts.

The six dusts are divided into external and internal. We never contact external dusts; what we contact are internal dusts—shadows of external dusts, illusory manifestations of our own tathagatagarbha, unreal. Since illusory, not real, adjust the mind: reduce clinging to and chasing after sensory realms. Seeing realms as lighter reduces suffering in the mind and alleviates pressure.

Only by cultivating the mind, increasing wisdom, and recognizing realms can this be resolved. Our Saha world is a world of endurance, full of suffering and pressure. We can only continually adjust the mind, persuade ourselves, recognize realms, and reduce chasing—this is true practice. We cannot change external realms; through practice, change our own mind, thereby changing our internal dusts, making realms follow the mind. This is the realm of bodhisattvas on the grounds. At minimum, prevent the mind from constantly following realms. Practice spans lifetimes; without it, each life brings suffering. Lifetimes grasp only karma, nothing else; all ends like a dream, empty. Skillfully turn pressure into motivation, practice diligently, and live well.

XVII. Seeking Mind and Inner Purity

When the mind seeks restlessly and cannot be pure, turn the pursuit of worldly dharmas toward seeking Dharma. Seek little or no worldly dharmas; the mind will become pure and free of distractions. Cease seeking the five aggregates’ worldly pleasures; the mind will calm, and mental defilements will lessen. Study our inherently pure mind: it benefits the five aggregates selflessly in all dharmas, creating countless conditioned actions while remaining unconditioned and undefiled. Rely more on its purity, and the mind will gradually purify.

Even when seeking, do not overindulge in worldly dharmas; sufficiency suffices. The more greedily you seek, the less Dharma benefit you gain. Even with great merit, do not seek human or heavenly rewards; only seek swift realization and unceasing progress on the path, saving more beings. Seek worldly dharmas sparingly but seek Dharma earnestly, making pure great vows to propel faster progress. Craving worldly dharmas leads to downfall; craving Dharma is wholesome—this is diligent vigor. Among the six paramitas, vigor is essential; without it, realization is impossible.

XVIII. The Impact of Education Across Lifetimes

After birth, parents teach us human principles, benefiting us not only for life but across many future lives. Merely teaching us to cook plants a seed; in future lives, we will cook skillfully at first sight, benefiting us for many lifetimes. Parents urging us to study diligently makes us love learning in the next life without urging. Similarly, every bit of Dharma study plants seeds.

Do not underestimate these seeds; in future lives, they grow into towering trees—a spark can start a prairie fire. Thus, do not cling to worldly dharmas. However cherished, they perish, untransferable to future lives. Over countless past lives, all worldly dharmas we pursued abandoned us—not we them, but they could not be taken. This life too: at death’s door, we must part from people and things. With reluctance, we suffer birth-death轮回苦. Better shift energy to the path; let worldly dharmas suffice. Without relinquishing worldly gains, the supreme benefits of Dharma remain unattained. Skillfully contemplate and choose; be wise.