Chapter Twelve: On Practice (Part 2)

19. In our study of Buddhism and cultivation, we must proceed step by step from where we stand, practicing earnestly and steadfastly. We should not adopt a mode of merely shouting slogans, constantly parroting them. Most of those slogans pertain to the realization and cultivation of Bodhisattvas at the ten grounds (bhūmis) and sages. If one has not cultivated to the corresponding stage, no matter how much one shouts slogans, one still cannot move an inch from where one stands. For example, the contemplation of illusoriness (like a dream) is realized by Bodhisattvas at the ten stages of dedication (daśa-pariṇāmanā). No matter how fervently we shout now that all dharmas are like a dream, or how much we intellectually understand that all dharmas are like a dream, our minds are still unable to genuinely perceive everything in the mundane world as illusory like a dream. By the time one truly realizes the contemplation that all dharmas are like a dream, one is already a Bodhisattva at the ten stages of dedication, close to entering the first ground (prathamā bhūmi).

Regarding the understanding of the contemplation of illusoriness, if one has not cultivated to the ten stages of dedication, no matter how profound the understanding may seem, it ultimately remains merely intellectual understanding, not realization. This kind of understanding is also called wisdom (prajñā). If everyone pursued and were satisfied with this kind of wisdom alone, then attaining Buddhahood would be far too easy. One would simply need to present all the theoretical contemplations and practices prior to Buddhahood, study and understand them sequentially, giving rise to various kinds of intellectual wisdom. Would that then mean we possess the wisdom of Bodhisattvas at the ten grounds, the stage of equal enlightenment (samyaksaṃbodhi), or even the Buddha?

Talking about food cannot satisfy hunger. Those who truly wish to cultivate should not adopt a practice style of empty sloganeering. While the words may sound lofty and profound, one's actual inner state remains petty and inferior. Why not, based on the actual condition of one's own mind, adopt corresponding, practical, and feasible cultivation methods? Do not shout slogans that one cannot fulfill, whether in the short term or even the long term. The Buddha Dharma is meant for actual contemplation, practice, and for subduing and taming one's own mind. It is not for playing word games. One cannot indulge in momentary verbal prowess while neglecting genuine, practical cultivation.

For instance, take the non-abiding (anābhoga) of the Tathāgatagarbha, which instructs our seven consciousnesses (vijñāna) to likewise abide in nothing regarding all dharmas. This is simply too lofty and distant. Only Eighth Ground Bodhisattvas can partially correspond to it, and even they cannot fully correspond. Bodhisattvas above the First Ground can correspond to it somewhat, but still cannot fully correspond. Bodhisattvas before the First Ground and those before awakening can only understand it intellectually; making the mind not abide in dharmas is extremely difficult. Saying is one thing, doing is another. Without actual cultivation reaching that level, saying and doing can never be unified or consistent. Because without realization, one cannot accomplish it. Understanding allows one to speak; realization allows one to do. Only then can saying and doing be unified and harmonious. Therefore, if we encounter people who say one thing but do another, we should know they have not actually realized this Dharma; they are not genuine realizers of this truth.

Another example is the most basic contemplation of illusory appearance (like magic) after realizing the mind (明心, mingxin). Without deep, continuous meditative concentration (dhyāna), one cannot have even the slightest sense of illusory perception. Without such concentration, this perception cannot arise; even shallow concentration is insufficient, let alone having no concentration at all. Many people constantly parrot "all dharmas are like a dream, like an illusion," yet they fundamentally cannot experience things as illusory. An intellectual understanding of illusoriness ultimately cannot function effectively. When situations arise, the inner feelings and experiences are not at all illusory, much less dreamlike. We should all cultivate earnestly and steadfastly, not play with empty talk (kǒutóuchán). Such verbalizations can serve well as personal mottos for cultivation or as aspirational goals, but one must still cultivate step by step, building a solid foundation. Practice merits (puṇya) and concentration diligently and honestly, complete the Thirty-Seven Aids to Enlightenment (bodhipakṣikā dharma) faithfully. Do not expect to bypass the Thirty-Seven Aids and still accomplish the various contemplations and practices of the Mahāyāna; that is sheer fantasy.

Wisdom without precepts (śīla) and concentration (samādhi) is merely intellectual wisdom. Intellectual wisdom is like a mundane person who, through study and intellectual reasoning, can explain the Dharma of Tenth Ground Bodhisattvas, Bodhisattvas of Equal Enlightenment, or even Buddhahood, yet has not traversed any part of the path himself. He can only give a rough outline of how to walk each section; he absolutely cannot explain the details unless he speaks nonsense. Then, whether others relying on his explanation of the path to Buddhahood can progress quickly, or even traverse it at all, becomes highly questionable.

Whereas someone who has genuinely walked that path, merely by pointing the way, enables others to follow the direction and swiftly reach the destination – without detours, bypasses, or twists and turns, proceeding straight to the goal.

20. Normally, cultivation must proceed sequentially, with specific content for each stage. Different levels of cultivation entail different practices. Ordinary beings (pṛthagjana) have methods suited to ordinary beings; virtuous persons (bhadrajana) have methods for virtuous persons; sages (ārya) have methods for sages. An ordinary being absolutely cannot use the cultivation methods of a sage; the gap is too vast, making it utterly ineffective.

Ordinary beings can only contemplate the birth, death, change, and impermanence (anitya) of the five aggregates (skandha), contemplate the Four Noble Truths (āryasatya) of suffering, origin, cessation, and path, or engage in Chan (Zen) meditation seeking to realize the mind (明心, mingxin). Ordinary beings cannot contemplate the states realized by Eighth Ground Bodhisattvas, such as non-abiding and non-attachment, the emptiness of all dharmas, non-grasping at appearances and non-discrimination, or effortless spontaneity, and so on.

Ordinary beings and virtuous persons after initial realization are precisely at the stage of practicing wholesome dharmas with a mind still possessing thoughts and clinging to appearances. Although virtuous persons have initially broken through some appearances, the level is still too shallow. At this stage, attempting not to cling to appearances, not to cognize all dharmas based on appearances, is not only impossible but can also lead to arrogance and the denial of cause and effect (karma). For example, when an ordinary being sees meat, they should think: "This is the flesh of a sentient being; out of compassion, I should not eat the flesh of sentient beings." This is the correct way to cultivate. At this stage, one should not view the meat as empty, as without appearance, as Suchness (tathatā), and then think that eating it is the same as not eating it, consequently eating heartily while feeling one has entered the realm of Suchness. In reality, one has entered the realm of greed and desire. This is an erroneous method of cultivation.

For instance, when ordinary beings perceive male and female appearances, they should not say, "I empty the appearances of male and female, viewing them all as the single appearance of Suchness," consequently feeling as if they have transcended male and female distinctions and interacting without restraint. The result is severely insufficient concentration, and both parties go off track. This cultivation method can also be called "perverse emptiness" (惡取空, èqǔkōng), incurring great demerit. If someone of the opposite sex makes a special demand, and one, claiming non-attachment to appearances, non-grasping, viewing the other as empty, as an emanation of Suchness, then "goes with the flow" (隨緣, suíyuán). Consequently, one violates the ten major precepts of the Bodhisattva precepts, ensuring registration in hell. So-called "going with the flow" absolutely requires the actual capability to do so. One must have inwardly realized emptiness, genuinely attained an empty mind – free from arising thoughts, free from clinging to appearances. Without the concentration power of the first dhyāna and the wisdom of a Bodhisattva above the First Ground, anyone is merely thinking and talking; it is fundamentally impossible to achieve. One must still diligently uphold the precepts and cultivate, not transgressing the boundaries and sequence of practice.

When an ordinary being wishes to repent of unwholesome karma created in the past, they should engage in repentance with signs (取相懺悔, qǔxiàng chànhuǐ) – repenting their evil thoughts and actions with the aim of changing their unwholesome mental conduct. However, if they instead perform the Mahāyāna repentance without signs (無相懺悔, wúxiàng chànhuǐ), forcibly convincing themselves that all afflictions are Bodhi, are the appearance of Suchness, yet without realizing signlessness, then after thinking this, they feel at ease. However, while the mind may feel at ease, the unwholesome karma still exists and has not been eliminated. The karmic results are inexorable. Engaging in this way is perverse emptiness; the karmic retribution is absolutely certain.

Our study of Buddhism and cultivation has a sequence and method; it cannot be done haphazardly. What Bodhisattvas can do, ordinary beings may not necessarily be able to do. "Going with the flow" to guide beings of the opposite sex is beyond the capability of ordinary beings; it is the domain of Ground-level Bodhisattvas with profound concentration. If ordinary beings attempt it, they will surely fall into the three lower realms (apāya).

The state of the Dharma today is utterly chaotic. Most people's conscious minds are quite clever; they can understand some of the cultivation states of Ground-level Bodhisattvas and the Buddha. Consequently, they parrot the practices that Ground-level Bodhisattvas should cultivate, thinking they themselves can also accomplish them. How is this possible? You are not Sudhana (善財童子, Śrī Sāra), lacking Sudhana's roots of goodness and merit, and unwilling to diligently cultivate concentration and contemplation.

We should reform our habit of empty talk. The Buddha Dharma must be practiced genuinely (實修, shíxiū) before it can be realized genuinely (實證, shízhèng). Genuine practice and realization are not sloganistic; they require practical, feasible, concrete methods of practice. If there are no such methods, it is not genuine practice, nor can it lead to genuine realization. Even if we can recite the words spoken by the Buddha, it is of little use; it is merely shouting slogans. Only by taking step-by-step strides underfoot can there be any hope.

21. The Bodhisattva path is long; why be concerned with temporary speed? The achievement of the goal lies within three asamkhyeya kalpas (countless eons). As long as one completes the Buddha path most swiftly within three asamkhyeya kalpas, one is a victor. It is like a ten-thousand-meter race: which wise person cares about being ahead or behind within the first hundred meters? Establishing a long-term plan based on one's physical capacity, ensuring priority is given to reaching the finish line – that is fundamental. Nothing else is important.

A person without long-term foresight will inevitably have immediate worries. The longer the goal, the vaster the wisdom, the broader the mind, the grander the magnanimity, the loftier the aspiration, the stronger the stride, and the fuller the confidence. Do not be concerned with temporary speed, wins, losses, or victories.

In this Dharma-ending age (末法, mòfǎ), there are not so many people of the Bodhisattva disposition (gotra), nor are there so many suitable vessels (道器, dàoqì). Therefore, we absolutely must not engage in "quick enlightenment" or "rapid realization" workshops. Observing some phenomena in recent years has been alarming. These "crash courses" harm people deeply; the output is counterfeit and inferior, endangering the normal and orderly development of Buddhism.

Many people cannot find the genuine starting point for cultivation and realization. This is normal, indicating that their causes and conditions for realization are not yet mature. In the process of their stumbling around, they gradually mature themselves, gradually increase their roots of goodness and merit, as well as concentration and wisdom, perfecting the conditions for being a Bodhisattva, cultivating the Bodhisattva mind and virtue. At the very least, they must possess the moral cultivation of being a human being, have human character. Otherwise, how can they become Bodhisattvas leading sentient beings? Leading sentient beings into the mire without realizing it – "those near vermilion turn red, those near ink turn black" – sentient beings are unconsciously tainted by bad habits, yet mistake it for Bodhisattva conduct. The consequences are terrifying.

I have observed some seekers of enlightenment whose character is extremely base; they fundamentally do not know how to be a person and have no desire to be a good person. If such people were to know the starting point for cultivation and realization, if they were all to know the ultimate result, becoming so-called nominal Bodhisattvas, then what would the future of Buddhism look like? The thought is truly frightening.

The more eager someone is to quickly realize the mind (明心, mingxin) and attain enlightenment, the less they should be allowed to realize it. Because such an urgent mind invariably harbors impure motives; the Bodhisattva mind is still insufficient, and the mind free from seeking has not yet been cultivated. Once such a person realizes the mind, their seeking will intensify, and the mind seeking fame, gain, and offerings will become uncontrollable. Therefore, matters of cultivation should unfold naturally, like water finding its course. For those whose causes and conditions are mature, even if you try to stop them, they will inevitably realize it spontaneously; naturally, they become Bodhisattvas.

Rapid attainment of fruition and realization of the mind occur when the accumulation of merit is insufficient, unwholesome karma has not yet been eliminated, and afflictions have not yet been subdued. Once one approaches realization of fruition or the mind, unwholesome karma will manifest to obstruct, afflictions will arise to hinder, creating layer upon layer of obstacles. It is extremely easy to regress in Bodhi-mind and the resolve for the path (道心, dàoxīn), leaving subsequent cultivation powerless. Therefore, for those whose causes and conditions are immature, we absolutely must not intervene to guide them; we absolutely must not pick unripe fruits, lest we harm others, harm ourselves, and harm Buddhism.

If Buddhism engages in "crash courses," it should only offer courses on cultivating the mind-nature, cultivating the resolve for the path, cultivating human nature, and cultivating concentration. We absolutely must not have "rapid fruition" or "rapid mind-realization" crash courses. If the mind-nature cannot be cultivated rapidly, human nature cannot be cultivated rapidly, the resolve for the path cannot be cultivated rapidly, concentration cannot be cultivated rapidly, how could fruition and mind-realization possibly be achieved rapidly?

So many people complain to me, saying they cannot find the starting point for cultivation, do not know how to practice Chan meditation and realize the mind, do not know how to contemplate and practice to attain fruition. Thinking about it now, that is precisely right. Not knowing is normal; lacking a starting point is normal. After undergoing arduous trials for a period, when causes and conditions mature, one will naturally know and understand everything.

22. The master was in the room admiring flowers and said to himself: "The red flowers are very beautiful." A parrot nearby heard this and repeated: "The red flowers are very beautiful." Was the parrot's statement true speech? Was it direct perception (pratyakṣa)? Had it realized the redness and beauty of the flowers? None of these. The parrot was merely mimicking; it had no understanding of the meaning of the sentence and might not even know what it was saying. Therefore, it cannot be assumed that being able to articulate something indicates genuine cultivation or realization.

The Buddhist scriptures state that beings at the Ten Faiths stage (十信位, shíxìn wèi) have studied Buddhism for several great kalpas, encountered many Buddhas, and after studying and cultivating for one asamkhyeya kalpa, they only reach the level of a First Ground Bodhisattva. A Bodhisattva at the stage of realization (住位菩薩, zhùwèi púsà) who has realized the mind (明心, mingxin) still has two-thirds of the cultivation kalpas remaining before reaching the First Ground, having completed one-ninth of the path to Buddhahood. This already represents an immeasurably long period of study and cultivation, achieved with great difficulty. It is evident that studying Buddhism and cultivating is not easy. Progressing each level on the path requires an incalculable amount of time and energy. Therefore, no one should take it lightly, thinking that mere understanding constitutes the attainment of some fruition. There is nothing so simple. If one has not walked that path, one cannot see the road ahead; imagining it naturally makes it seem simple, as if attaining Buddhahood is easy. Only those who have become Buddhas truly know what this path is like; only experiences recounted by those who have undergone them are reliable.

23. While memorizing the text, one must understand its meaning – know the "what" and also the "why." The process of studying Buddhism is: first read the text, then memorize the text, next understand the text, then crucially realize the meaning spoken of in the text, and afterward, act according to what has been understood and realized. Thus, all the text becomes one's own, not merely learned. From then on, one can expound the text everywhere, speaking only of the text within one's own mind.

24. If one always just memorizes texts and believes blindly in the study of Buddhism, how can the path progress? How can wisdom increase? Having obtained a human body with great difficulty and encountered the definitive meaning Dharma (了義法, liǎoyì fǎ) of the Mahāyāna, if one does not make good use of one's mind, contemplate deeply and meticulously, seeking genuine realization, then one has wasted this human life and this encounter with the true Dharma. Decades pass, and one remains utterly unaccomplished – is that not a pity? One should strive to change one's incorrect and unreasonable ways of studying Buddhism. Do not count others' treasures; put treasures into your own pocket. Counting for others is useless; in the end, you yourself remain empty-handed. One must cultivate concentration (dhyāna). Only within concentration can one contemplate the Buddha Dharma. Without concentration, even understanding cannot be thorough, let alone realization. Only realized wisdom is ultimate wisdom, wisdom that belongs to oneself. Intellectual understanding is unreliable, let alone understanding that is not even thorough.

No matter how thoroughly one memorizes the Three Baskets (Tripiṭaka) and Twelve Divisions of Scriptures, if the mental faculty (manas) has not been successfully permeated, this knowledge will be of little use during the intermediate state (bardo) after death. Theoretical knowledge is, after all, just knowledge. If one has not realized it oneself, not grasped it within oneself, it is fundamentally ineffective. Therefore, I always emphasize concentration power and contemplation practice to everyone; these are far more important than knowledge. Moreover, matters of fruition (果位, guǒwèi) are unrelated to theoretical knowledge. No matter how much Buddhist doctrine one can recite, without realization, the fruition is zero. Those who have realized the Dharma, even if lacking extensive theoretical knowledge, have their actual level of realization determining the height of their fruition.

25. Modern people cannot endure hardship, so they find excuses, saying, "Austerities are not the Path." While austerities (苦行, kǔxíng) are not the Path itself, cultivating the Path cannot be separated from austerities. Austerities represent one's ability to renounce various kinds of greed and desire; a mind free from greed and desire, with pure conduct, cultivates the Path swiftly. Reading the Jātaka tales of Śākyamuni Buddha's past lives reveals that the Buddha practiced austerities for countless lifetimes, even sacrificing his body to feed a rākṣasa for half a verse of the Dharma. All Buddhas and Bodhisattvas, during their causal cultivation, primarily practiced austerities and did not indulge in desires. In the present world, the trend of cultivation has reversed, turning to "austerities are not the Path." Everyone wants to enjoy desires while simultaneously pursuing the reputation and fruition of a sage. Can one have both fish and bear's paw?

Some people, due to heavy greed and inability to renounce it, yet wishing to conceal this mentality, find excuses, saying that Bodhisattvas are people of great merit; they should display their merit to sentient beings to attract and guide them. Consequently, these people constantly emphasize enjoyment everywhere, as if they were already accomplished. If this were so, was Śākyamuni Buddha then a person without merit in his time? After leaving home, was he unable to enjoy his merit? Were all Buddhas and Bodhisattvas in the ten directions without merit during their cultivation, unable to enjoy blessings, hence they cherished merit so dearly? Were the Twenty-Eight Patriarchs of the West and the Six Patriarchs of the East, all Chan masters and great virtues of the past, people without merit, unable to enjoy blessings?

26. Some say that whether one eats meat or not is unimportant – one should not cling to this matter. They say restraining the mind is the fundamental precept. However, facts, results, and karma do not depend on whether anyone clings or not; they inevitably manifest. Wishful thinking solves nothing.

Only those with the genuine capability to restrain the mind can truly uphold the precepts. Without the capability to restrain the mind, one cannot uphold the precepts. The key is: what kind of person can restrain the mind? To what level must one cultivate to truly restrain the mind? It is not that one *thinks* one is restraining the mind, and therefore is. It is not that one *believes* one is not clinging to appearances, and therefore is not. Such thinking is highly unreliable and unreasonable. To genuinely achieve non-clinging to appearances, one must realize the corresponding truth and possess deep concentration (dhyāna). Only then can one not cling, break through appearances, and restrain the mind. Anything else is merely empty talk.

One must be clear: to what level must one cultivate to restrain the mind? Search your heart and ask yourself: Can *you* restrain your mind? If you can, then any problem can be resolved, and whether you eat or not becomes irrelevant. If saying that clinging to the matter of eating or not eating meat is clinging to appearances, then not clinging to eating or not eating meat would mean the mind is already free from clinging to appearances. Since one is already free from clinging to appearances, then one should be able to eat anything without discrimination – eating plain rice is fine, or with a plate of pickles, or raw vegetables without meat, eating anything is acceptable. Someone who does not cling to what they eat should be able to eat leftovers or anything, as long as their stomach is full and they can apply effort to the path; nothing else matters. Genuine non-clinging should be like this, not merely saying one need not avoid eating meat.

27. Genuine cultivation is cultivating the mind. Cultivating the mind means working diligently on the ground of one's own mind – emptying out various thoughts of "I," expelling the "I" from the mind, the emptier the better, the cleaner the expulsion of "I" the better, until there is no "I" in the mind. It is not about working outwardly to cultivate others, making others and their dharmas conform to one's own "I"-nature. The purpose of cultivation is to achieve non-self (anātman) at various levels – the more non-self, the better; the more non-self, the greater the accomplishment; the more non-self, the greater the liberation; the more non-self, the greater the freedom; the more non-self, the closer to Buddhahood; ultimately, complete non-self is Buddhahood. Then, fill the mind with the benefit of sentient beings, with the benefit of Buddhism – that is, without self-benefit. Finally, one will discover that one has still obtained all benefits – the great benefit of liberation. This benefit is obtained through the mind of non-self and the conduct of non-self, not through actions driven by various small selves.

Therefore, from the moment one opens one's eyes in the morning until the mind's thoughts cease at night, constantly introspect one's own mind, introspect various thoughts and ideas. If one discovers that one's thoughts are all about "I," about various benefits for "I," then contemplate the disadvantages of having an "I," reproach oneself, persuade oneself, settle oneself, not allowing the "I" in the mind to overflow and encroach upon others or other dharmas, or to prioritize the self and reject others.

Make the mind as simple, pure, clean, fresh, neither rigid nor hard as an infant's, not stained by a speck of dust. Thus, body and mind are nourished, purified to the utmost softness. The Tathāgatagarbha will then transform us completely; the embryo of a sage, free from self, will take shape, and the sage will be born, thereby accomplishing the sage-mind and attaining the sage-body's freedom. Only then can one become the honored one of the desire realm, the honored one of the form realm, the honored one of the formless realm – the honored one of the three realms (traidhātuka). The most supreme and excellent karmic results will be obtained without seeking, and even when obtained, one will not cling or abide in them.

View sentient beings as one with oneself, giving rise to the great compassion (mahākaruṇā) of non-self, and use the mind of non-self to save all suffering beings in all worlds. Our future holds only this one thing to do: no mundane affairs, no struggles for worldly benefits, no contests for power, fame, or status – only Buddha's work, Bodhisattva's work, all actions of non-self for the benefit of others. Since this is so, it is best we start now. Do not wait until becoming a sage to begin acting; waiting will not bring the fruit of sagehood.

28. The diligence of Buddhists should not be inferior to that of non-Buddhists.

During the Buddha's time, there was a non-Buddhist ascetic named Dīrghanakha (長爪梵志, Long Claw Brahmin). In order to debate his nephew Śāriputra, he vowed to study several major non-Buddhist scriptures, swearing not to cut his nails until he mastered them. People called him Dīrghanakha, the Long-Clawed Brahmin. A non-Buddhist, for the sake of a meaningless worldly debate, could be so diligent, having no time to cut his nails, leaving them uncut for years. How do we Buddhists apply effort? Every day: brew tea, chat, go shopping, clean up, eat meals, gather with family, practice health regimens like yoga or qigong, gossip and brag with fellow practitioners, sleep sufficiently... How much time in a day is actually spent on the Path?

How many Buddhists in the world are as diligent in cultivation as non-Buddhists? Probably very, very few. How many Buddhists, like non-Buddhists, have seen through the world, renounced the mundane to cultivate the Path? Probably very, very few. "Among three people, there must be my teacher." We truly should learn more from non-Buddhists – learn their strengths and virtues, that spirit of renunciation and diligent application of effort, that spirit of regarding the mundane as unimportant. If Buddhists possessed such a spirit, coupled with correct understanding of the Dharma, it would be very difficult not to attain the Way.

Such diligent non-Buddhists, upon meeting the Buddha, attain liberation. Their precepts are pure, concentration is complete, wisdom is good; encountering the appropriate Buddha Dharma, with focused contemplation, they attain fruition. That is genuine realization, not mere understanding. Can Buddhists today manage this? Unable to uphold precepts, unable to develop concentration – no matter how long they immerse themselves in Mahāyāna Dharma groups, they cannot touch the edge of realization; at best, they gain some understanding. How great is the gap between inner (Buddhist) and outer (non-Buddhist) paths? Some even look down upon non-Buddhists. How easy it would be to teach such non-Buddhists if I encountered them; it would never be tiring, except perhaps they cannot generate the great mind (bodhicitta). Even the great mind generated by Buddhists advances and retreats; it's unreliable.

29. "To forget the Bodhi-mind while cultivating all wholesome dharmas is the work of Māra." How to understand this?

The Bodhi-mind (菩提心, bodhicitta) has two kinds. One is the innate, unborn, undying Bodhi-mind that serves as the basis for all wholesome dharmas of all sentient beings. This refers to the self-nature fundamental mind, the eighth consciousness (ālaya-vijñāna), which is both conditioned (saṃskṛta) and unconditioned (asaṃskṛta). The other is the Bodhi-mind generated later through cultivating wholesome dharmas – the aspiration for self-liberation and liberating others, emitted by the seventh consciousness relying on the Bodhi-nature. This is conditioned and subject to birth and death, gradually tending towards the unconditioned.

When sentient beings first generate the Bodhi-mind, it is often simple and pure. However, during the long process of cultivating the Path, they might forget their initial aspiration. Although they still cultivate wholesome dharmas, their purpose becomes impure, mixed with some selfish thoughts and desires, contradicting the innate Bodhi and the initial aspiration. These selfish thoughts and desires manifest as goals directed towards personal benefit, not selflessly for Buddhism and sentient beings; their personal gain is placed above the benefit of the entire Buddhism and sentient beings.

Then, wholesome dharmas cultivated to guide sentient beings with such a selfish mind contain the nature of Māra (魔, demon). This is because Māra kings and their subjects possess intense greed and desire. They may not refrain from doing good deeds, but their purpose in doing good is impure, aimed at personal benefit. Consequently, the results are often unwholesome; beneath the surface of good lies an evil essence. Therefore, all wholesome karmas performed for the sake of personal or small group benefit are the work of Māra (魔業, móyè).