Chapter Twelve: Miscellaneous Discussions on Cause and Effect

1. What karmic retribution results from profiting by performing transcendental deliverance?

First, it is necessary to clarify whether this method of earning money constitutes a fair and legitimate transaction. If not, its nature is deception or fraud. Then, the karmic retribution is measured and judged according to the act and nature of the fraud. What constitutes a fair and legitimate transaction? It means both the buyer and seller should obtain the benefits or advantages they expect. If only one party gains while the other receives nothing, it is an unfair transaction.

Next, we discuss whether such a transaction is legitimate. The legitimacy of this matter is measured by multiple aspects: 1) Whether the person is qualified to perform transcendental deliverance; 2) Whether the person has the ability to perform transcendental deliverance; 3) Whether charging fees for delivering sentient beings from the sea of suffering is appropriate, and what the standard for such fees should be.

To clarify the above issues, the concept and connotation of "transcendental deliverance" must be understood. What is transcendental deliverance? It is when high-level bodhisattvas, beings, or monastic treasures (Sangha jewels) with high energy, virtue, and quality, through reciting Buddhist scriptures, mantras, or sacred words, beseech the blessings and power of the Buddhas and bodhisattvas to empower beings in the three lower realms (hell, hungry ghost, animal), alleviate their karmic obstacles, grant them certain merit, and enable them to take refuge in the Three Jewels (Buddha, Dharma, Sangha), thereby enabling them to escape the three lower realms. Therefore, transcendental deliverance is accomplished through the combined meritorious power, virtuous power, and compassionate power of the Buddhas, bodhisattvas, the Three Jewels, and the deliverer themselves, lifting beings from the lower realms out of the sea of suffering and mitigating their karmic retribution.

If the deliverer performs transcendental deliverance for the sake of money, then firstly, their virtue is deficient, their merit is deficient, and their compassion is deficient. Such a person cannot invoke the protection and blessings of the Buddhas, bodhisattvas, and the Three Jewels. All their recitations will be devoid of merit, and the karmically afflicted beings will receive no benefit. Transcendental deliverance itself is not something that can be accomplished by one's own power alone; it is accomplished through the individual's cultivation of virtue and conduct combined with the majestic spiritual power of the Buddhas, bodhisattvas, and the Three Jewels. If an individual lacks majestic spiritual power, how can they presume to use the majestic power of the Three Jewels to earn personal profit? Who has the audacity and qualification to get rich by profiting from the Three Jewels? Isn't this profiting from the Three Jewels? Who can afford to profit from the Three Jewels? Wouldn't they not only lose their life but everything else too?

Those who truly understand cause and effect, are clear about principles, and are deeply grateful to the Buddhas, bodhisattvas, and the Three Jewels—how could they dare, how could they bear, to use the Three Jewels to make money? Bodhisattvas deliver sentient beings out of bodhicitta (the mind of enlightenment), for the sake of suffering beings, to repay the kindness of the Buddhas, bodhisattvas, and the Three Jewels. They never act for personal gain. Bodhisattvas teach sentient beings without ever charging fees or making money. No matter how much effort they expend in composing teachings and books, they offer them freely for sentient beings to study.

Because this great undertaking cannot be accomplished by one's own power alone, all the wisdom of the bodhisattvas comes from the Buddhas, bodhisattvas, and the Three Jewels. Repaying this kindness is an urgent matter—how could they exploit the majestic virtue of the Three Jewels for personal profit? If one acts this way, they are not true bodhisattvas. Those who profit from the Three Jewels, who profit by selling books and other products related to the Three Jewels, are not true bodhisattvas, not true virtuous friends. Such ungrateful peddling is called "peddling the Tathāgata." Peddling the Tathāgata is demonic activity, resulting in demonic karmic retribution. Profiting by using the Three Jewels is profiting from the Three Jewels. The more one profits this way, the poorer they become, ultimately falling into the lower realms to suffer the karmic retribution of poverty and misery.

2. The Awe-Inspiring Nature of Cause and Effect

Since we have already begun studying Buddhism and practicing, we must pay close attention to the issue of cause and effect. For every word spoken and every deed done, we must consider the corresponding consequences. Do not think that anything is inconsequential. It is not inconsequential; rather, it involves very big and significant matters because within them lie karmic interest (multiplying effects), with retribution multiplied by millions, billions, trillions, or even immeasurable times. Everyone must be extremely careful; otherwise, they will suffer great losses. Isn't the immeasurable suffering within the six realms of rebirth a great loss?

How many people commit unwholesome actions of body, speech, and mind towards the Three Jewels? They must repent and eliminate their karmic offenses daily. Even a single unwholesome thought carries quite severe karmic retribution. Valuing cause and effect, being mindful of cause and effect, is the mark of a wise person. Otherwise, no matter how much Dharma one studies, it will be of no avail; they will still have to endure the evil retribution first. After the evil retribution is exhausted, how much of the Dharma they studied will remain usable? Disrespect and pointing fingers—such minor matters—are still considered unwholesome karma. They may seem small, but they are actually very significant matters, as can be seen by comparing them to examples in the Karma Sutras.

There are many people who study the Mahayana Dharma and practice the bodhisattva path for decades, yet daily commit unwholesome karma towards the Three Jewels, never having purified their body, speech, or mind. After death, these people first go to hell to suffer evil retribution, then suffer the retribution of the hungry ghost realm, and finally the retribution of the animal realm. After emerging from the animal realm and regaining a human body, the Mahayana teachings they studied are likely mostly forgotten. They start learning from the beginning again, commit more unwholesome karma in the meantime, return to the three lower realms to suffer retribution, and thus cycle on and on repetitively. When will it ever end? The suffering in the human realm is already grievous enough; how have beings endured the pain of the three lower realms since beginningless kalpas?

3. The Reason Why Slanderers of the Dharma Cannot Attain Liberation

Within a certain sect in the Buddhist community, they exclusively believe in the Hinayana Dharma, exclusively practice the path of liberation, and do not believe in the Mahayana Dharma, do not believe in the Tathāgatagarbha (Buddha-nature), and do not believe in the manas (mind faculty). Essentially, they are adherents of the "six consciousnesses theory," who only acknowledge the six consciousnesses. They slander the Mahayana Dharma as not spoken by the Buddha and reject the Mahayana patriarchs and bodhisattvas. By doing so, they not only slander the Buddha and the Dharma but also slander the Sangha—they slander all Three Jewels. Those who slander the Three Jewels are sinners within the Buddha Dharma, and sinners receive karmic retribution. Cause and effect are clear and unmistakable, never erring by the slightest. If they do not repent and eliminate these karmic offenses, they cannot attain the supreme benefits of the Dharma, namely liberation. If slandering the Three Jewels could lead to severing the view of self and attaining liberation, it would demonstrate that the world has no cause and effect, or has causes but no effects. However, cause and effect are never absent; the karmic retribution of good and evil has never failed.

If one does not acknowledge the existence of the Tathāgatagarbha, then an Arhat entering Nirvana would become annihilation, no different from non-Buddhist paths. Those Arhats who turn from the small vehicle towards the great vehicle (Mahayana), whose Mahayana causes and conditions ripen while in the Nirvana without residue, and who are to take rebirth in the human realm to continue studying the Mahayana—how would they obtain a five-aggregate body? If they cannot obtain a five-aggregate body, then all Arhats would become fixed-nature Arhats (who do not progress to Buddhahood). There would be no non-fixed-nature Arhats, nor Arhats who turn from the small to the great. Then, wouldn't the Mahayana teachings that the World-Honored One specifically expounded to Arhats before they entered Nirvana become useless? Yet, the World-Honored One's immeasurable great wisdom has always been such that no effort is wasted; whatever is spoken and intended will surely come to pass.

If one does not acknowledge the existence of the manas, saying that the manas is just the sixth consciousness (manovijñāna) and there is no separate manas, then when contemplating the five aggregates and eighteen elements (dhātus), one cannot contemplate the manas among the six faculties (indriyas). One can only contemplate five faculties; one cannot contemplate the twelve sense bases (āyatanas), only eleven; one cannot contemplate the eighteen elements, only seventeen. Such incomplete contemplation cannot eradicate the view that the manas is the self. How then can one sever the view of self? The manas is one of the six faculties; it has the function of a faculty and also the function of a consciousness. Not acknowledging the existence of the manas means contemplation is abandoned midway and liberation cannot be attained.

Those who casually claim to have attained the four dhyānas (meditative absorptions) or casually claim to have realized the fourth fruition (Arhatship)—how great must their misunderstanding be? Sentient beings, due to excessive self-conceit, always like to elevate themselves, exalt themselves, and are never willing to examine themselves realistically or assess themselves truthfully. Consequently, the world is full of so-called saints, fragmenting Buddhism, disrupting its order, leaving sentient beings without proper reliance and unable to truly discern the right and wrong of the Buddha Dharma! In the Dharma-Ending Age, the karmic obstacles of sentient beings are so heavy—how could there be so many saints abiding in the world? I hope wise people will reflect deeply, consider carefully, make skillful discernments, and not just follow the crowd!

4. Principles Regarding the Use of Supernatural Powers

Question: When using supernatural powers, does one directly implant all their motives and traces in the other person's home? Must one bear the karmic consequences? How should supernatural powers be viewed? How can one avoid the shortcomings of supernatural powers and skillfully practice the bodhisattva path?

Answer: The so-called supernatural powers of modern people are mostly karmic powers (vipāka-siddhi), which are karmic fruits obtained from merits cultivated in past lives. When the karmic reward is exhausted, the supernatural powers disappear. True supernatural powers arise after attaining the four dhyānas; as long as the meditative concentration does not disappear, the supernatural powers remain constant. Supernatural powers arising from the four dhyānas are possessed by bodhisattvas, Arhats, Pratyekabuddhas, and also by non-Buddhists. Because bodhisattvas understand cause and effect, they do not misuse supernatural powers; their conduct is always measured. Arhats and Pratyekabuddhas, due to the purity of their minds, lack interest in worldly people and affairs, uphold precepts, and have some understanding of cause and effect, also do not misuse supernatural powers. Non-Buddhists who attain the four dhyānas also have pure minds and lack interest in worldly people and affairs; similarly, they do not misuse supernatural powers. However, since their afflictions are not yet fully eradicated nor completely subdued, they may occasionally use some supernatural powers for personal gain, interfere with cause and effect, and create unwholesome karma. Therefore, those who attain supernatural powers through dhyāna do not easily use them to commit actions that are improper or infringe upon the interests of sentient beings.

However, people with karmic powers are ordinary people whose afflictions are not subdued, whose wisdom is insufficient, and whose cultivation is generally not high. Using supernatural powers to interfere with cause and effect and infringe upon others is quite common; I have seen some examples. My advice regarding the use of supernatural powers is that before a person has sufficiently subdued their afflictions and fully understood the implications of cause and effect, they lack the ability to grasp the appropriate measure and boundaries. It is best not to use any supernatural powers at all, to avoid incurring karmic consequences and suffering evil karmic retribution. If someone with great resolve wishes to use supernatural powers to benefit sentient beings, they should use them cautiously under the guidance of a wise teacher (kalyāṇamitra) who understands cause and effect. For example, using supernatural powers to pry into others' thoughts and past—if not done properly, this can violate the precept against stealing. If done without the other's permission, obtaining it constitutes theft, an illegal gain. The scope of the precept against stealing is extremely broad and detailed; ordinary people's minds are not meticulous, their consideration is not thorough, and they violate precepts without realizing it.

Some may say, since the Buddhas and bodhisattvas possess supernatural powers and know everything about sentient beings from beginningless kalpas past and future, even things that have not yet happened in future lives, doesn't this violate the precept against stealing? This certainly does not violate the precept against stealing because, firstly, the Buddhas and bodhisattvas know without intention; their knowing is spontaneous, without a mind to steal. Secondly, the Buddhas and bodhisattvas are one with sentient beings; there is no conflict of interest. All their actions are for the sake of sentient beings, including Dharma protectors who protect sentient beings without any personal selfish purpose, so matters like stealing are not involved. Arhats and Pratyekabuddhas also know about sentient beings spontaneously, without any intention to pry; their minds are pure, and there is no conflict of interest with sentient beings, so their actions also do not involve matters like stealing. Non-Buddhists also have pure minds and are generally disinterested in others' affairs, though special circumstances exist. However, those with some understanding of cause and effect and who are virtuous will avoid matters others find objectionable; they will be selective about what they know through supernatural powers and will maintain silence.

In summary, people who currently possess karmic powers, lacking the dhyāna concentration necessary to sufficiently subdue afflictions and insufficient wisdom to grasp the appropriate measure, should avoid using supernatural powers as much as possible. Exceptions may be made to protect one's own family; wanting to know about matters concerning one's own family or close relatives might be barely acceptable.

5. How Does Talent Appear?

In the world, every profession and field emphasizes talent. What is talent? In plain terms, talent seems to be bestowed by heaven, but it is actually brought from past lives at birth—being a "skilled worker," somewhat familiar from birth. After exposure, as conditions mature, one becomes increasingly proficient. That is the manifestation of karmic seeds planted in past lives. If no karmic seeds were planted in past lives, no matter how hard one tries upon first exposure in this life, they remain a novice. Therefore, talented people are also those who, through long kalpas of birth and death, have spent relatively more time in the human realm, have been more exposed to human affairs, are more familiar with them, and have planted seeds in certain areas through repeated exposure. Thus, in future lives, they possess talent in those areas. Therefore, if sentient beings accumulate virtue, perform good deeds, and cultivate merit in the human realm, they will be reborn in the human realm more often. By accumulating more karmic seeds of human conduct, they will have the opportunity to become talented people.

The field of Buddhist study also has this concept of talent. In one life, a mere few short kalpas, one cannot learn much; no matter how one studies, it's like being in kindergarten, unable to grasp the path of practice. But as long as one does not become discouraged, eventually, in one life, one will become a "skilled worker," an experienced practitioner, born with talent, becoming an expert, a long-cultivated bodhisattva. Almost everyone is like this. Due to encountering different conditions in the six realms of rebirth and planting different seeds, some encounter the Buddha Dharma early and some late; the difference is merely a matter of time lag. Therefore, to help other sentient beings encounter the conditions for the Buddha Dharma sooner, those of us who have already taken refuge and study the Buddha Dharma should dedicate merit (parināmanā) to all sentient beings who have not yet awakened, planting wholesome causes for them. In the future, they will have the opportunity to encounter the Buddha Dharma, begin to take refuge, and after taking refuge for a long time, they will study the Dharma. Those with this breadth of mind will themselves mature quickly. By taking care of others more, they will understand more things and can quickly mature themselves, unknowingly becoming great bodhisattvas.

6. Wrong Views, No Matter How Long Propagated, Do Not Become Truth

Question: How does one determine whether a sūtra is authentic or counterfeit? Among Buddhist mantras, which are proper and which are improper? What is the standard for judgment? The Buddhist Canon (Tripiṭaka) includes many scriptures from Tibetan Buddhism. If they are counterfeit, why were they included in the Tripiṭaka? If some sūtras or mantras are problematic, why have they been transmitted for over a thousand years without interruption?

Answer: Judging the authenticity of sūtras and mantras relies entirely on experience and wisdom; it cannot be taught. If one lacks experience and wisdom, they should not make judgments or definitive statements. It is best to be extremely cautious and stay away to avoid creating unwholesome karma unknowingly. The Buddhist Canon was mostly collected, compiled, edited, and organized by ordinary people. But what do ordinary people know? If Māra (the demon king) sees the great utility of the Buddhist Canon and decides to compile and print it, what kind of content would he add?

Non-Buddhist and heretical teachings, no matter how long they have been propagated, cannot prove that the teachings transmitted are correct. The reason they are transmitted for so long is that sentient beings are foolish and lack the wisdom to distinguish right from wrong. For example, sentient beings have believed for immeasurable kalpas that the five aggregates constitute the self, that the self is real. Countless immeasurable kalpas of holding this view, transmitted until now, cannot prove that the view "the five aggregates are the self" is correct and without error. Sentient beings have believed for immeasurable kalpas that they should grasp at the dharmas of the worldly five-aggregate existence, that worldly dharmas are good and cannot be abandoned for even a moment. But in fact, this is not so. If the Buddha had not told us that the five-aggregate world is empty and devoid of self, wouldn't we forever grasp at the five-aggregate world? Even after countless more immeasurable kalpas, it would be the same. What can time explain or change for foolish, ignorant sentient beings?

Similarly, no matter how many people share the same view, a wrong view is not a right view. Truth is not established by the number of people who believe in it. Truth often resides at the pinnacle of the pyramid, not in the hands of those at the very bottom. Therefore, in a defiled land like Sahā world (our world), truth is often held by a minority, an extreme minority. Sometimes, there might not be a single person in the entire world who holds the truth—only foolish, ignorant sentient beings.

7. Can Personal Writings on Dharma Principles and Buddhist Scriptures Be Burned?

Personal writings that are not Buddhist scriptures or mantras can be burned directly. Buddhist scriptures, mantras, and names of Buddhas and bodhisattvas that are truly beyond repair, cannot be preserved, and cannot be given away—these should be burned only after reciting the mantra for eliminating offenses. If they can be repaired well, preserved, or given away, they must not be burned. Some people see monastics in monasteries burning damaged Buddha images and scriptures and think they can also burn Buddhist scriptures. Observing how others do things is seeing the surface phenomenon; the actual method and intention behind others' actions are not easily discernible. Sometimes, others perform actions without committing crimes, without violating precepts, and nothing happens. But if one does the same thing, it may be criminal and violate precepts. People's intentions differ, their merit differs, their level of cultivation differs, their precepts and responsibilities differ—thus the results and karmic retribution differ. One cannot casually imitate others' actions.

8. Is the Consciousness Possessing Reflective Awareness the Five-Concomitant Consciousness or the Independent Consciousness?

Reflective awareness is the self-witnessing consciousness (saṃvid-vijñāna, or pratyakṣa-vijñāna). It is the consciousness that directly knows itself and its own mental factors (caittas). At this time, one's own mind-consciousness and mental factors become the perceived aspect (nimitta). This perceived aspect is unrelated to the five sense objects (rūpa, etc.); it is an image-only realm (pratibimba, or "mere shadow," a mental image independent of current sense input), thus unrelated to the five-concomitant consciousness (pañca-vijñāna, the five sense consciousnesses operating together with the sixth mental consciousness). It is the perceived aspect corresponding to the independent consciousness (mano-vijñāna, the sixth consciousness functioning independently of the five senses). Therefore, the reflective awareness possessing the self-witnessing consciousness belongs to the independent consciousness, not the five-concomitant consciousness. The key point in distinguishing the two types of consciousness lies in whether the corresponding mental objects (dharmas) are related to the five sense objects. If unrelated, it is an image-only mental object (pratibimba-dharma), which can only be discerned by the independent consciousness.

When the five-concomitant consciousness arises, the independent consciousness may also arise simultaneously; the two types of consciousness can appear together. For example, when seeing a flower, thoughts, recollections, and imaginings about the flower in the mind all belong to the independent consciousness. The five-concomitant consciousness is only responsible for discerning the flower before the eyes together with the five sense consciousnesses. Flowers from the past and future can only be discerned by the independent consciousness. This past and future includes even a minute before or after—in short, it is not the present object. For example, when seeing a person opposite, thoughts and impressions about that person in the mind all belong to the independent consciousness. The five-concomitant consciousness has no thoughts or concepts; it cannot recall or anticipate. The mental objects it discerns cannot depart from the realm of the five sense objects.

9. Today is the Ghost Festival (Zhongyuan Festival), a holiday for ghosts and spirits. When we burn paper money for beings in the netherworld, they receive it and then spend it to buy daily necessities, repay debts, engage in social reciprocity, etc. Do the external appearances (bāhyābhāsa) of ghosts and humans correspond? When we burn the external appearances of humans, making them disappear, external appearances appear in the netherworld. Then, what kind of perceived aspect (nimitta) is this paper money for beings in the netherworld? How does it differ from the perceived aspect seen by us humans? How is the external appearance converted?

I once burned handwritten copies of the Great Compassion Mantra and Buddhist scriptures for beings in the netherworld. Later, they appeared in my dream, very happy, holding the Buddhist scriptures and studying them, even wearing glasses. I also once visualized for beings in the ghost realm; they appeared in a dream showing improved health, cheerful spirits, and an open mind.

The power of human thought is inconceivable. A single thought can indeed change many dharmic appearances, ultimately capable of changing the entire trichiliocosm (three-thousandfold world system). Such thoughts require extremely good concentration (samādhi) and wisdom (prajñā), that is, samādhi power. The true fire of samādhi permeates the great thousand worlds, causing them to flourish. The beings of a great thousand world share collective karma; their environments are roughly similar, so their external appearances are quite alike. The more collective karma they share, the closer they are, the more consistent their external appearances. However, individual karma differs, leading to variations in the internally perceived aspects (adhyātmābhāsa) each experiences, resulting in different experiences.

10. How Does the Intermediate State (Antarābhava) Arise and Enter the Womb?

Question: If encountering sudden situations like explosions causing the physical body to be shattered into pieces or instantly vaporized, leaving no trace of remains, will the intermediate state body (antarbhava-kāya, "bardo body") manifest suddenly or gradually? How does the intermediate state body grasp the fertilized egg to enter the womb?

Answer: Each time an intermediate state body arises, it is because the previous physical body is damaged and unusable, and the manas needs another physical body for its use. There cannot be a gap in between, so the intermediate state body arises rapidly. The manas needs the activities of the five aggregates to interact with the myriad dharmas of the world. This is because the mind of the manas is not empty; it has the view of self (satkāya-dṛṣṭi) and clinging to self (ātma-grāha), views of dharmas and clinging to dharmas. Because of this clinging, it is unwilling to abandon the world, unwilling to abandon the five aggregates. During life, it accumulates karmic seeds for future lives. With these seeds present, after death, there will be future lives; there will be no annihilation. In the event of a sudden situation like a massive explosion, where the physical body is blown apart and unusable, karmic seeds support the manas's desire to have another physical body for its use. The Tathāgatagarbha (Buddha-nature storehouse consciousness), responding to this wish of the manas, manifests a temporary physical body called the intermediate state body according to the karmic seeds from the previous life, temporarily satisfying the manas's need.

To produce a substantial physical body requires a long time for the four great elements (mahābhūta) to gradually gather. But the manas cannot wait; it can only manifest a temporary, insubstantial body composed of the four great elements. Thus, it differs from a human body. Because it is not formed by the aggregation of seeds of substantial elements, it lacks the obstructive quality of a body formed by the aggregation of substantial element seeds. Therefore, the intermediate state body possesses minor versions of the five supernatural powers. Because the manas urgently needs it, the intermediate state body cannot arise slowly but arises quickly.

Because the death occurred suddenly in an accident, without psychological preparation, it is said that such a death makes it impossible to be reborn; one can only exist in a spirit-like form, drifting around like an ethereal ghost without a substantial physical body to rely on, which is very distressing. To be reborn again, one can only seize another deceased spirit, using it as a substitute, to be able to enter rebirth. Therefore, such a person will linger at the scene of their death, waiting for an opportunity to cause the same sudden accident, causing another's death, so they can be reborn. Thus, in the world, we observe that locations where accidental deaths occur often experience repeated similar accidents over several years; this is the explanation behind the notion of "seeking substitute spirits."

For those who die a normal death, the intermediate state body exists for a maximum of seven times seven days, forty-nine days. Generally, they are reborn by the third seven-day period (21 days). The more distinct the good and evil deeds a person committed in life, the more certain the result, and the sooner the rebirth. For those whose good and evil are truly difficult to distinguish, the limit is forty-nine days, after which they will also be reborn. When the conditions for rebirth appear, the intermediate state body rushes to the future parents and enters the womb along with the fertilized egg, immediately disappearing. Without the manas, the intermediate state body disperses. Wherever the manas is, there will be a physical body.

How does the manas within the intermediate state body grasp the fertilized egg to enter rebirth? Because the manas has not severed desire, encountering the conditions of the parents while in the intermediate state, it is attracted by the parents' sexual desire and participates in it. Karmically destined to be male, it develops lust for the mother; karmically destined to be female, it develops lust for the father. Mistaking the parents' sexual union as its own union with the parent, at the moment the parents' sperm and egg combine to form the fertilized egg, it follows the fertilized egg into the mother's womb. Destined for a male body, it faces the mother within the womb; destined for a female body, it faces away from the mother within the womb. Thus, when the fetal body grows, a female fetus shows a rounded belly (during pregnancy), while a male fetus does not.

In a sudden accident, not only is the physical body shattered, but the conscious mind (the first six consciousnesses) is also subjected to extreme fright, scared "out of its wits." What disperses are the first six consciousnesses; without a physical body to rely on, they cease and disappear. Only the manas remains, flying out of the physical body, separated from it, becoming utterly alone, with the Tathāgatagarbha following behind—its entire treasury of jewels—which it remains unaware of. At this point, the manas, having no alternative, desires to have another physical body and five aggregates for its use, to once again pursue worldly dharmas, ignoring the wish-fulfilling jewel (Tathāgatagarbha) right behind it. In studying Buddhism, as long as one masters the manas, one masters all dharmas; not knowing about the Tathāgatagarbha is temporarily acceptable. From this, isn't it childish and laughable to think that consciousness can realize fruition (enlightenment) or realize the mind (see the nature)? Isn't it extremely foolish to place hope on a dharma (consciousness) that can vanish into ashes in an instant? What wise person would place their treasure in a phantom city or a castle in the air?

Rebirth in the Pure Land of Ultimate Bliss (Sukhāvatī) also occurs from within the intermediate state. Therefore, without great supernatural powers, who can see the intermediate state body sitting on a lotus flower flying to the Pure Land? What worldly people call "rebirth" is all speculation and imagination, not direct perception (pratyakṣa).

The intermediate state body also has gender differences. Gender difference is also karma. The manas, regardless of when or at what stage, always corresponds to karma, karmic seeds, and karmic force. As long as there is male or female karma, there will be male or female gender. The gender of future lives is not fixed; it is determined by karmic seeds. Whether one creates the karmic actions of a man or a woman in this life determines the gender of future lives. These actions include mental actions and mental nature; karmic actions correspond to mental nature and closely follow mental nature in changing. Therefore, a person with a man's mental nature will manifest a male body in future lives; one with a woman's mental nature will manifest a female body in future lives, except for those with vows (praṇidhāna). In our monastic precepts, the constraints for bhikṣuṇīs (nuns) are many and heavy; this is to restrain feminine habits and tendencies, gradually moving away from women's habits, approaching men's habits, preparing for the transformation of the female body. In real life, we also observe that some women are very forthright, magnanimous, large-hearted, possessing a man's bearing and demeanor; she was a man in a past life and may become a man again in a future life. Conversely, it is the same; some men inherently have women's habits; he was a woman in a past life and may be reborn as a woman again in the future.

Gender is also determined by merit (puṇya). In the form realm (rūpadhātu) heavens and above, there are no gender differences; males and females are not distinguished. This is supported and determined by the merit of the four dhyānas and eight samāpattis (meditative attainments). The merit of concentration is extremely vast, enabling sentient beings to temporarily escape the three lower realms, escape the human realm, and escape the desire realm heavens. The state of the form realm heavens is truly too blissful; the desire realm heavens cannot compare. When I attained the first dhyāna, I was as happy as a celestial being every day—a joy beyond description, inexpressible in words, a joy unimaginable to worldly people. The joy of dhyāna far surpasses worldly happiness. Before I studied Buddhism, my mood was heavy every day; my heart felt like a big stone was pressing down on it, weighing heavily. From the age of thirteen, I thought about death. After attaining the first dhyāna, it was like going from hell to heaven.

In the Land of Ultimate Bliss, there are also no distinctions between male and female. This too is supported and determined by great merit. Therefore, studying Buddhism and reciting the Buddha's name, if one has not cultivated merit, obstacles will be everywhere. How then can one be reborn in the Land of Ultimate Bliss to gather with all the superior good beings?