Chapter Six: On Cultivation

I. Manifestations of Self-View

Some people broadcast their minor virtuous deeds everywhere, like a rooster crowing incessantly. What hidden virtue could remain then? What merit could be spoken of? If one can benefit others, even making someone smile or bringing them the slightest advantage, it is simply what should be done, nothing worthy of publicizing. Once publicized, the karmic reward is exhausted, and the greater future reward is lost. This is equivalent to the dissipation of hidden virtue, which is the virtuous reward received in future lives. Only when intending to set an example, thereby influencing and encouraging others to cultivate goodness, should one make one's virtuous conduct public.

Yet some people broadcast loudly everywhere before even starting anything, seeking to prematurely enjoy others' admiration, reverence, praise, and flattery. This is like borrowing high-interest loans for premature consumption, utterly unwise. Why does this happen? Because severe self-view leads to severe vanity, a desire to capture others' attention, taking oneself, others, and the matters and merits involved as real, clinging to them intensely. Understanding the manifestations of self and self-view, one can discern the severity of a person's self-view the moment they act, as soon as their bodily, verbal, and mental actions appear, discerning whether they have severed self-view, or how far they are from severing it. This exposes those impersonating saints, so who would dare come to the Saha World to deceive?

II. The Method to Sever the View of Self in the Body

Question: Suppose all the tiny particles (matter) constituting the body belong to the Earth, and the ownership of the energy capable of movement belongs to the Sun. Removing the borrowed matter and energy, what remains is an empty state, with no knowledge of what constitutes the self. Can such contemplation help sever the view of self in the body?

Answer: Such a method of returning can help sever the view of self in the body; the Buddha taught this in the Surangama Sutra. However, the material form (rūpa) within the body is being returned to the wrong owner. The Earth and Sun are also material forms and have an owner to whom they must be returned. If the Earth and Sun are considered the owners of material form, this is still a wrong view and cannot sever the view of self in the body. The owner of the material form within the physical body is the Tathagatagarbha. It is the Tathagatagarbha that uses the seeds of the Four Great Elements to form the particles of the Four Great Elements. These particles continuously aggregate, coalescing to form the physical body – from a single fertilized egg to the body of a fetus, then to the body of an infant after birth, continuing to coalesce into the bodies of adolescents and adults, the bodies of the elderly, until finally, the seeds of the Four Great Elements return to the Tathagatagarbha, and the physical body perishes and disappears.

The entire process demonstrates that the Tathagatagarbha is the owner of material form. The physical body as a whole is born and subject to change; it is empty and thus devoid of self. This understanding can sever the view of self in the body. However, the process by which the seeds of the Four Great Elements form the physical body cannot be directly observed in the present moment. Although this contemplation can be extremely thorough and ultimate, if meditative concentration (samādhi) and wisdom (prajñā) are insufficient, it is easier to sever the view of self in the body from the perspective of the Four Noble Truths.

III. If a Third-Fruit Attainer (Anāgāmin) Loses the First Dhyāna, Will the Fruit Attainment Be Lost?

The Yogacarabhumi Sastra states that even if a Third-Fruit Attainer loses meditative concentration (dhyāna), the fruit attainment is not lost. Because the fundamental defilements (kleshas) have been eradicated and will not arise again, even if branch defilements arise, the mind will not truly be afflicted as before. Occasionally arising minor afflictions are only at the conscious level, not deep within the mental faculty (manas). They arise and vanish quickly, not being true afflictions, and do not affect their liberating wisdom at all, hence they do not affect the fruit attainment. Fundamental defilements determine liberating wisdom and the ability to attain Nirvana. Whether fundamental defilements, once severed, can arise again is not seen in examples within the Buddhist scriptures, nor encountered in real life, so it is uncertain, and exceptions cannot be ruled out.

The situation differs between Hinayana Third-Fruit Attainers and Mahayana Third-Fruit Attainers. Hinayana Third-Fruit Attainers, rarely engaging in liberating sentient beings, are generally monastics with few or almost no worldly affairs, encountering few and singular types of beings. Their minds can remain pure, meditative concentration is easily maintained, not easily lost, and thus the fruit attainment does not regress, though exceptions may exist. Although Third-Fruit Attainers possess the First Dhyāna, they do not abide in it constantly; they cannot always be in samādhi. Acting within the First Dhyāna is difficult; encountering matters requiring intense mental effort causes headaches and vexation. Their First Dhyāna is certainly present when formally sitting or deliberately maintained; it might persist or partially fade when not sitting. For instance, there is no dhyāna during sleep, and it diminishes during intense mental contemplation.

Can the fruit attainment be maintained when dhyāna diminishes or during sleep? Certainly, it can be maintained. One cannot say they are a Third-Fruit Attainer when awake but become a First or Second Fruit Attainer or an ordinary person when asleep. Therefore, temporarily losing the First Dhyāna does not cause the fruit attainment to regress. First-Fruit Attainers (Srotapanna) possess the Access Concentration (anāgamya-samādhi), which is also easily lost, but the First Fruit attainment does not regress. Mahayana Seventh Abiding Bodhisattvas also possess the Access Concentration, which is easily lost, but their stage (bhūmi) does not regress; they are called "non-regressing stage Bodhisattvas" and will not revert to ordinary beings. False Seventh Abiding Bodhisattvas do not face the issue of regression because they never truly entered the Seventh Abiding stage.

Furthermore, for example, the Buddha attained Buddhahood within the Fourth Dhyāna, possessing the Four Dhyānas, Eight Samāpattis, and the Samādhi of Cessation of Perception and Feeling (nirodha-samāpatti). However, the Buddha cannot always abide in the Second Dhyāna or above; in such samādhi, there is no perception or awareness, making life and liberating beings impossible. In daily activities – walking, standing, sitting, lying down – the Buddha can only maintain the First Dhyāna. Fully Liberated Arhats (Pratyekabuddha) who possess the Four Dhyānas and Eight Samāpattis also cannot always abide in the Second Dhyāna or above; they might maintain the First Dhyāna during daily activities, or perhaps not. But one cannot say that the Buddha is not the Buddha, or the Arhat is not an Arhat, when not in the Four Dhyānas and Eight Samāpattis. Therefore, the fruit attainment remains unchanged even when not in samādhi. Even if the Buddha expounds the Dharma in the First Dhyāna for a month, a year, or even a kalpa, without entering samādhi above the Second Dhyāna, the Buddha's fruit attainment will never regress. The Sutra of Perfect Enlightenment says: "It is like smelting gold ore; once it becomes pure gold, it will never revert to being ore." This means the Buddha, having cultivated Buddhahood from ignorance and defilements, will never again have ignorance and defilements; the Buddha-stage is eternally non-regressing.

Then, if the First Dhyāna is lost for a long time, does the Third-Fruit Attainment regress? This depends on the preservation of wisdom and the specific circumstances of bodily, verbal, and mental actions. It must be determined based on whether fundamental defilements manifest, whether the Bodhicitta regresses, and whether one remains unattached to worldly fame and gain, rather than solely based on meditative concentration. Arhats who return to lay life and lose the Fourth Fruit do so due to temporarily arising minor greed-desire defilements; later, weary of worldly life, they renounce again and cultivate to attain the Fourth Fruit. Third and Fourth Fruit Attainers, having eradicated defilements, cannot live a worldly life; even if they return to lay life, they will come back. In summary, fruit attainment regression should be judged by the virtue of the fruit (guṇa), examining whether the virtues of a Third-Fruit Attainer have changed, observing whether their thoughts and actions still align with the conduct of a Third-Fruit Attainer. The result of meditative concentration should be the severing of defilements and the arising of liberating wisdom. If this result remains unchanged and unregressed, then the fruit attainment does not regress.

The Third Fruit of Mahayana Bodhisattvas is harder to maintain than that of Hinayana Third-Fruit Attainers because Bodhisattvas prioritize liberating sentient beings, encounter many beings, have many affairs, more places requiring mental focus, are relatively busy, and lack time to cultivate themselves. Meditative concentration is the hardest to maintain; regression is normal. However, First Ground (Prathama-bhūmi) Bodhisattvas are "non-regressing in practice" Bodhisattvas. If a Bodhisattva's practice of liberating beings does not regress, still possessing great Bodhicitta, practicing the great Bodhisattva path tirelessly, without defilements arising, not seeking worldly fame and gain, able to relinquish self, single-mindedly dedicated to the Buddha's work, and without regression in Vijñapti-mātra wisdom (consciousness-only wisdom), how could the First Ground Bodhisattva fruit attainment regress? If these virtues disappear, greed and hatred arise, and one engages in seeking fame and gain, then the fruit attainment has regressed.

Third-Fruit Bodhisattvas possess only the First Dhyāna and not yet the psychic power of recollecting past lives (pūrva-nivāsānusmṛti-jñāna). After death and rebirth in the human realm, they forget all cultivation from past lives, lack the First Dhyāna, and appear identical to ordinary people externally. However, the mental faculty (manas) is the same as in the past life. The mental faculty's thoughts, views, virtues, merits, and Bodhicitta are the same as the past life, continuing into this life. Even meditative power and wisdom can be strong; their mental conduct differs greatly from ordinary beings. Although the consciousness is tainted by worldly dharmas, becoming defiled and creating some unwholesome karma that taints the mental faculty, this defilement is limited and minor. The purity of the mental faculty plays the decisive role. Once encountering the Buddha Dharma again, they quickly awaken, rapidly eliminate these defilements, which do not become obstacles on the path, and swiftly re-attain the Third Fruit, re-realize the mind (mingxin), and enter the First Ground.

Therefore, whether the Third Fruit attainment regresses depends on whether the virtues of the fruit remain; it cannot be judged solely on meditative concentration alone. Meditative concentration serves the function of severing defilements and generating wisdom. Since it has already served this function, losing meditative concentration for a period is not a major issue; it can be quickly regained when needed. It is like a lighter: once it ignites the firewood, it doesn't matter if the lighter flame goes out.

IV. The Most Reliable and Secure Dharma Gate for Cultivation

Question: Is cultivating the severing of self-view and attaining the fruit more certain for liberation from samsara, or is reciting the Buddha's name to be reborn in the Land of Ultimate Bliss more certain for liberation from birth and death? Is there a relatively secure Dharma gate that yields immense returns?

Answer: The core ideas of your question are: 1. How to be certain of liberation from samsara? 2. Is cultivating the Pure Land through Buddha recitation faster and more secure than severing self-view? I believe the most secure and reliable method to attain liberation from the cycle of birth and death is to immediately attain the virtuous capabilities like those of sages and saints, to have body, mind, and world like them – not only aligning in views and realization with sages and saints, but also aligning in meditative concentration, psychic powers, moral cultivation, mental nature, magnanimity, vows, motivation, and the four immeasurable minds of loving-kindness, compassion, sympathetic joy, and equanimity. In short, one must align with sages and saints in all aspects to be liberated and at ease like them, tranquil in Nirvana, unbound by karmic forces.

The concept of the Four Noble Truths enables sentient beings to see through and perceive as empty the Five Aggregates world of the Saha World, thereby enabling them to let go of the various conditions of the Saha World, single-mindedly recite the Buddha's name, seek rebirth in the Pure Land, align their minds with the Pure Land, making rebirth easy. If one attains the Fruit of Stream-Enterer (Srotapanna) or is close to it, rebirth in the Land of Ultimate Bliss is even more assured. Without the aid of the principle of the Four Noble Truths, reciting the Buddha's name becomes absent-minded, clinging to the various conditions of the Saha World, merely wasting precious time. Therefore, cultivating the Four Noble Truths and reciting the Buddha's name are not contradictory; they can integrate and mutually promote each other.

Attaining the fruit and realizing the mind both represent a state of mind liberated from the birth-and-death cycle of ordinary beings. Reaching this state signifies that virtuous conduct and spiritual capabilities are profound. Giving names to these profound virtues and capabilities – defining them as severing self-view and attaining the fruit, realizing the mind and seeing the nature, the First Fruit Stream-Enterer (Srotapanna) to the Fourth Fruit Arhat, the Three Worthy Stages of Bodhisattvas, the First to Eighth Ground Bodhisattvas. Even without any names or definitions, as long as one possesses these virtues and capabilities, liberation is attained, freedom from the birth-and-death state of ordinary beings.

Therefore, regardless of how sentient beings cultivate or what they cultivate, as long as they reach this state, elevating their body, mind, and world several levels, the realm they inhabit immediately becomes the liberated realm. Transforming body, mind, and world is fundamental; elevating one's own virtuous capabilities is fundamental; everything else is subsidiary. If one cannot elevate their virtuous capabilities or transform their body, mind, and world, the subsidiary aspects will not manifest. Then, what use is clinging to the subsidiary aspects alone? What is the most secure and reliable Dharma gate for cultivation? Shouldn't it be clear now?

All manifestations, attainments, and fruitions of karma are realized by the Tathagatagarbha. Based on what does the Tathagatagarbha manifest these fruitions? Based on the cultivator's mind, mental actions, bodily, verbal, and mental actions. If the mental actions are absent, bodily, verbal, and mental actions are absent, the Tathagatagarbha cannot manifest any fruition or karmic result. How could there be First to Fourth Fruits, Three Worthy Stages, or Ground-Entering Bodhisattvas? How could one be reborn in the Land of Ultimate Bliss? These fruitions are not determined by any individual's definition or choice; only what the Tathagatagarbha manifests is true and real. Therefore, disputes and calculations about the fruit are less substantial than down-to-earth cultivation according to principle and method. V. How to Cultivate to Attain the Human Body and Avoid Falling into the Three Evil Realms?

Severing self-view and attaining the fruit, or realizing the mind and seeing the nature, can exempt one from the karma of the Three Evil Realms, correspond to the human realm, and ensure rebirth as a human in future lives, avoiding the Three Evil Realms. Buddhist scriptures state that those who perfectly uphold the Five Precepts can attain the human body. Perfectly observing the Five Precepts without violation, and having no major unwholesome karma manifesting at death, can also ensure rebirth as a human. But what constitutes perfectly upholding the Five Precepts without violation? The transformation of mental nature is key; the elimination of karmic obstacles is key; the perfection of merit is key; the subduing of defilements is key; the wisdom of emptiness is key; meditative concentration is key. Precepts, concentration, and wisdom (śīla, samādhi, prajñā) not only subdue and eradicate defilements, transform mental nature, and eliminate karmic obstacles, but also increase merit. These factors combined ensure rebirth as a human.

Apart from this, if one's merit and mental nature correspond to the human realm, even without realizing the path, one can still attain the human body. According to Chan (Zen) historical records, some Chan practitioners in the past, though not having realized the path, possessed deep meditative concentration. At death, through the power of concentration and merit, they could directly take rebirth in a layperson's family; those with great merit could even seize a womb, being born without completing the full gestation period. With concentration as deep as the Fourth Dhyāna, one can relinquish life and depart at will; even without realizing the path, one can directly take rebirth in the human or heavenly realms. After realizing the path, rebirth in the human or heavenly realms is even more assured, avoiding the suffering of the Three Evil Realms.

As long as one strictly upholds the precepts without violation, attains the Access Concentration or the First Dhyāna, is in the stage of Chan investigation, and has good wisdom, the cultivation of precepts, concentration, and wisdom generates great merit, and karmic obstacles are light. Those with heavy karmic obstacles or little merit cannot reach this stage. This ensures rebirth in the human realm, avoiding the Three Evil Realms. What stage is this? It is the stage just before realizing the path, equivalent to the Fruit of Stream-Entering Direction (Srotapatti-phala-pratipannaka), cultivation approaching the First Fruit stage. The conditions for attaining the human body are merit matching the human realm, virtue, mental nature, and wisdom power also matching the human realm, without the obstruction of major karmic obstacles, the seeds of major unwholesome karma eliminated or unable to manifest. Only then can one be reborn as a human.

Whether there are people in our group at the Mahayana Chan investigation stage is currently unknown. However, there are those in the stage of contemplating the severing of self-view with the Access Concentration; these people are approximately at the Fruit of Stream-Entering Direction stage. This stage can ensure rebirth as a human in future lives, continuing this life's cultivation, making cultivation continuous, uninterrupted by the Three Evil Realms. For example, Weiru in our group possesses samādhi, practices the contemplation on the skeleton (aśubha), is complete in precepts, concentration, and wisdom, has major karmic obstacles eliminated or not manifesting, has transformed mental nature, has minor obstructions and defilements, and can avoid the Three Evil Realms in future lives, being reborn as a human to continue cultivation. Baixue Xiang is even more so, possessing deep Chan concentration and Hinayana wisdom of emptiness, complete in precepts, concentration, and wisdom, pure and wholesome mental nature, not corresponding to the Three Evil Realms, making rebirth there impossible.

Also, Lantian in the group practices the Four Foundations of Mindfulness (smṛtyupasthāna) contemplation very well, has a good and kind mental nature, possesses meditative concentration, deep wisdom, is complete in precepts, concentration, and wisdom, has no major karmic obstacles obstructing him, possesses deep merit, has the Bodhisattva disposition, and a mental nature not corresponding to the Three Evil Realms. In future lives, he can also avoid the suffering of the Three Evil Realms, continuing to deeply plant wholesome roots and cultivate virtuous foundations among humans. This virtue (de) is crucial; it is the watershed between the Three Wholesome Realms and the Three Evil Realms. A person without virtue cannot be human. With these exemplary practitioners as models, everyone should have confidence in their own cultivation. As long as one cultivates along the correct path, attaining the Fruit of Stream-Entering Direction is not too difficult, and the likelihood of attaining the human body in future lives is great.

VI. Actual Practice is More Difficult than Mere Theoretical Study

In the internet age, theories explode, and learning knowledge has become very easy, almost without difficulty. The difficulty lies precisely in actual practice. Firstly, there are few practical examples and experiences to reference. Secondly, there is a lack of guidance from those who have actually practiced and realized. Thirdly, one must break through numerous obstacles personally; no one can substitute. Fourthly, the faculties of sentient beings are generally not very good; the barrier of karmic obstacles is hard to overcome, making it difficult to implement cultivation practically.

Here, we focus primarily on actual practice, not preliminary theoretical knowledge, avoiding empty talk and refraining from debates and competitions everywhere. Once entering the stage of actual practice, having the foundation and knack for it, even if nothing is realized in this life, falling into the Three Evil Realms is unlikely. In future lives, upon encountering the Buddha Dharma, one will automatically enter the state of actual practice, and cultivation will be swift. I hope everyone cherishes this opportunity, refrains from clinging to worldly, useless matters, and even more so, does not pursue worldly pleasures, for there is nothing joyful in the world. I hope everyone becomes more mindful, increasing the content of wisdom in their cognition.

VII. Does Cultivation Empty the Realm or Empty the Self?

What dharmas does the realm include? The realm is dust (visaya). Dust is all objects – form, sound, smell, taste, touch, and mental objects – that are relative to the conscious mind. This includes all dharmas of people, affairs, and things, including the self and others' Five Aggregates bodies. When sense faculties and objects contact, consciousness arises. With consciousness, there is discrimination, leading to arising thoughts and mental activity. So, does cultivation empty the realm or empty the self? It is the self that is emptied first; when the self is empty, the realm becomes empty. It is not that the realm is emptied to make the self empty.

If the realm is absent, the self is absent; if the realm is present, the self is present. What kind of cultivation is this? If this is also called cultivation, then non-Buddhists cultivate to attain the Four Dhyānas and Eight Samāpattis, emptying the realm's appearances, yet only the self remains. Have they severed self-view? Who is emptier than non-Buddhists? Those who cultivate the realm are originally those turned by the realm; those turned by the realm are ordinary beings. If the self is empty, is there still dust? The dust becomes empty along with it. If you are not empty, all realms arise; if your mind is empty, all realms transform into nothingness.

VIII. After the Mind is Empty, Do Realms Still Manifest?

As long as sentient beings have the mental faculty (manas) and the Five Aggregates existing, the Tathagatagarbha will output karmic seeds and the seeds of the Seven Great Elements, manifesting the dharmas necessary for the Five Aggregates, and various realms will appear. All Buddhas and Bodhisattvas have the mental faculty and the Five Aggregates; therefore, they all exist within all realms of the world, liberating sentient beings with affinities. This absolutely does not affect the realization of emptiness of mind and the realization of selflessness in Buddhas and Bodhisattvas. Because emptiness of mind does not mean extinguishing all dharmas to be called emptiness of mind; rather, it is not taking any dharma as real, not pursuing any dharma, not clinging to any dharma – this is emptiness of mind. Emptiness of mind is to empty the mind of dharmas, not falling into existence, not to extinguish dharmas to leave the mind. If one were to extinguish all dharmas, first the mental faculty must be extinguished, then the body of the Five Aggregates must also be extinguished, and this sentient being would disappear. Then the dharmas would extinguish along with it. In this case, the person disappears, unable to cultivate the Buddha Dharma or become a Buddha. Some Arhats do precisely this at the time of death, but before death, while the Arhat's mental faculty and Five Aggregates still exist, the Tathagatagarbha must manifest all dharmas necessary for the Arhat's existence, including realms.

The key point of this issue is what emptiness of mind means. Emptiness of mind is to see dharmas as empty, to contemplate them as empty, not to annihilate dharmas to make them empty and non-existent. Many people misunderstand emptiness of mind, thinking emptiness means non-existence. Actually, emptiness of mind means that no matter what dharmas appear, the mind knows the essence of dharmas is empty, thus does not pursue or cling to dharmas, nor gives rise to afflictions.

If emptiness meant non-existence, then if someone thinks they are empty, do they still eat and act? What activities would the physical body have? Has the self been annihilated? Why do those who think they are empty still speak with their mouth? Why do they still type with their hands? Isn't emptiness supposed to mean non-existence? Such misunderstanding is profound. The Buddha is the most thoroughly empty, yet the Buddha also has activities of the Five Aggregates, also expounds the Dharma within realms to liberate sentient beings. Moreover, the Buddha teaches the dharmas of the Five Aggregates, the formation, abiding, decay, and emptiness of the world. Does the Buddha teach this to affirm the reality of the Five Aggregates? To affirm the reality of the world? Not at all. The Buddha teaches the Five Aggregates so sentient beings can correctly understand them and, through cultivation, realize the emptiness of the Five Aggregates. The Buddha teaches the world so sentient beings can correctly understand it and, through cultivation, realize the falsity of the world, thereby attaining emptiness of mind. Therefore, emptiness of mind refers to a state of mind, not emptying the realm. The realm is originally empty; there is no need to empty it further. Cultivation is not cultivating the realm but cultivating the mind, emptying the mind's clinging to the realm. Regardless of whether the mind is empty or not, realms still manifest. Regardless of what realms manifest, the mind must empty the realm, not thinking of it, not abiding in it, not clinging to the realm.

IX. The Arising of Mindfulness as a Factor of Enlightenment (Smṛti-bodhyaṅga) is the Prerequisite for Realizing the Dharma

The first of the Seven Factors of Enlightenment (sapta-bodhyaṅga) is Mindfulness as a Factor of Enlightenment (smṛti-bodhyaṅga). It means that after studying a certain dharma, understanding it, recognizing it, and remembering it, once the dharma enters the heart, one possesses this dharma in mind. Usually, one can recollect and uphold this dharma, think about it, contemplate it, and when encountering situations, observe this dharma as it truly is. This is the prerequisite for realizing the dharma. Missing any intermediate step or link, the Mindfulness Factor and the Seven Factors of Enlightenment are incomplete, and the dharma cannot be realized. Once the dharma enters the heart and can be recollected, there is no need to study this dharma daily with books constantly in hand; otherwise, the Mindfulness Factor has not arisen. Then, at what stage of learning Buddhism and cultivation can the Mindfulness Factor arise?

What kind of person, after studying the dharma, cannot absorb it into the heart no matter how they study, cannot remember it, cannot recall it, and must rely on books to understand the dharma, to contemplate the dharma explained in the books? Those who have not yet given rise to the Mindfulness Factor have little impression or interest in the dharma; their power of mindfulness is poor. Only after elevating interest and understanding the importance of the dharma can the mind occasionally remember the dharma.

For example, after studying the Hinayana teaching that the Five Aggregates are without self, one knows while reading the book that the six objects of sight, sound, smell, taste, touch, and mental objects are all empty, false, and unreal. Yet, turning away from the book and encountering the six sense objects, one still sees form objects as very picky, very concerned, wanting the best, unwilling to suffer the slightest grievance. Hearing sounds, one is also very picky, very concerned. Smelling odors, one is also very picky, very attached to fragrance and foulness. Encountering touch objects, similarly, one is very picky and attached, completely forgetting that one was just reading the phrase "the six objects are false and unobtainable." These phenomena indicate that this person has not absorbed the dharma of the emptiness and falsity of the six objects into the heart, lacks the capacity for recollection, cannot contemplate or observe it. The Mindfulness Factor has not yet arisen. Then when can one realize the impermanence and selflessness of the six objects? There is no date; perhaps in the year of the donkey, perhaps in the month of the horse.

X. Does Diligently Studying the Dharma Count as Cultivation?

The Diamond Sutra says: "The Dharma should be relinquished, how much more so non-Dharma." The Dharma refers to the pure and wonderful principles of the Three Baskets (Tripitaka) and Twelve Divisions of scriptures, belonging to the category of theory and knowledge. After realization, these theories and knowledge, having dispelled the corresponding ignorance, become useless and should be discarded. If retained in the mind, they only obstruct the mind-consciousness, preventing emptiness of mind and freedom from obstruction, merely adding fetters of the Dharma. For example, after medicine cures an illness, the medicine should be discarded; otherwise, clinging to the medicine becomes a new illness. Non-Dharma, relative to Dharma, is ignorance, greed, hatred, and delusion. Ignorance has an extremely broad scope; all erroneous, unreasonable thoughts and views that lead to unceasing birth and death are ignorance. These non-Dharmas must be relinquished even more. Our entire process of learning Buddhism and cultivation is the continuous process of dispelling ignorance until ignorance is exhausted, reaching the other shore (Nirvana), where cultivation is no longer needed, and the principles of Dharma must also be completely emptied.

Thus, the relationship between Dharma and non-Dharma is clear: they are the relationship between medicine and illness, between what counteracts and what is counteracted. Dharma is used to counteract non-Dharma. Once non-Dharma is counteracted and gone, Dharma must also be relinquished. Then the mind becomes empty, pure, and attains eternity, bliss, self, and purity (the four virtues of Nirvana). Since Dharma is used to counteract ignorance, it is a tool and method of cultivation, while the object of cultivation is ignorance and afflictions, not Dharma itself. Dharma is principle (li); ignorance and afflictions are phenomena (shi). Phenomena manifest in bodily, verbal, and mental actions, which are also phenomena, divided into wholesome, unwholesome, and neutral. When unwholesomeness is extinguished, the mind becomes purely wholesome and pure. Therefore, using principle to break through phenomena, to perfectly integrate phenomena, to perfect all kinds of conduct and appearances, is the initial and ultimate goal and purpose of cultivation.

Ultimately, the Dharma in the mind must certainly be eliminated. Are phenomena and conduct also eliminated? The phenomena and conduct of ignorance and afflictions must be eliminated. After eliminating ignorance and afflictions, bodily, verbal, and mental actions become utterly pure, without defilement. Thus, all kinds of conduct are perfected, and supreme Buddhahood is attained. But Buddhas, upon attaining the path, do not enter the Nirvana without residue (nirupadhiśeṣa-nirvāṇa); in the non-abiding Nirvana (apratiṣṭhita-nirvāṇa), perfectly pure conduct must constantly manifest. Because Buddhas vowed in their causal stages to liberate immeasurable sentient beings; after attaining Buddhahood, they must perfectly fulfill the various pure great vows made in the causal stages. Therefore, conduct cannot cease or be extinguished until all sentient beings are liberated.

Thus it is clear: having wisdom to perfectly integrate principle and phenomena, to perfect all kinds of conduct, is true cultivation. What one can take pride in and demonstrate to others should be the pure bodily, verbal, and mental actions free from ignorance, not what Dharma one has studied or how much one has studied. Therefore, methods and tools need not be displayed to others; the result is important. Showing the result to others can inspire, teach, and guide them onto the path of dispelling ignorance to attain Buddhahood. It is like a healthy person only needs to show others their healthy body; there is no need to everywhere promote that they have cancer medicine or leukemia medicine. Being free from illness is what is worthy of pride. Using Dharma to counteract non-Dharma, fulfilling its proper function, eliminating ignorance, removing greed, hatred, and delusion, eradicating the two clingings to self and dharmas – this is fundamental. If it doesn't work, reciting the Buddha's name is also non-Dharma. If it works, non-Dharma from non-Buddhist paths is also Dharma.

Now, some people have theory as theory and phenomena as phenomena; the two are unrelated. Then what exactly is cultivation cultivating? Many people think learning Buddhism is merely studying theoretical knowledge, understanding more Buddhist teachings, yet they do not know for what purpose, nor what the goal and direction of cultivation are. If learning Buddhism is only to master theoretical knowledge, even if one learns enough to fill five carts, becoming a Doctor of Buddhist Studies, one is still an ignorant sentient being, not liberated in the slightest. Theoretical knowledge cannot enable sentient beings to become Buddhas. Clinging to principle and abandoning phenomena instead becomes clinging to dharmas (dharma-grāha), bound by dharmas, increasing birth and death. Such study is foolish conduct, not counted as cultivation. Theory serves phenomena; when phenomena are perfected, theory becomes useless and should be relinquished. What wise person would cling to theory all day, ignoring phenomena, reversing the fundamental and the incidental?

People attain liberation in phenomena, not in theory. Some are truly inverted, highly praising theory while committing great unwholesome karma, thinking that with theory in hand, the goal is achieved, ignoring conduct. Yet in reality, what is useful is phenomena; what needs perfecting is phenomena; perfecting phenomena is Buddhahood. It is precisely to perfectly integrate and accomplish phenomena that one studies theory, using theory to guide conduct, transform conduct, and perfect conduct. If not for this, burying oneself in the Three Baskets and Twelve Divisions, diligently seeking – for what purpose? Studying for the sake of study – isn't that useless effort? How foolishly inverted are those who learn some Dharma and look down upon all sentient beings! What they learn does not lessen greed, hatred, and delusion but increases ignorance. Better not to learn; studying only makes them a scourge, causing sentient beings to misunderstand the Buddha Dharma and Buddhism – this is creating great unwholesome karma. In summary, studying Dharma that cannot perfectly integrate phenomena, no matter how diligent, does not count as cultivation.