Conditioned Is Precisely for Unconditioned

Some say that since all phenomena in the world are illusory and unreal, arising from nothing, there is no need for us to strive to accomplish anything, and whatever we do is meaningless. Is this view correct?

This view is certainly incorrect. Only by practicing through illusory phenomena can one attain realization. Before achieving realization, one must diligently practice within the realm of illusion. All virtuous actions undertaken on the Buddhist path are for the purpose of realizing the Way, realizing the unborn, realizing the formless and the true reality. Only after realizing these does one truly understand the unborn and attain liberation to become a Buddha. Conditioned action is for the sake of unconditioned realization. Therefore, before one possesses the capacity for unconditioned realization, all meaningful conditioned actions should be diligently performed. Whatever one does is done for oneself, bringing benefit to oneself, yielding the fruit of unconditioned realization. Superficially, it may seem that one benefits others, that others receive help, that one upholds the Three Jewels, benefiting the Three Jewels and sentient beings. In reality, however, it is oneself who gains the greatest benefit. If the Three Jewels do not benefit, if sentient beings do not benefit, then all one's actions are without benefit, utterly futile. The so-called benefit arises only on the foundation of benefiting the Three Jewels and sentient beings. If others do not receive benefit, one oneself gains no blessings, no merit, no wisdom.

For example, giving alms to sentient beings yields a thousandfold or greater return. If the recipient does not accept, not even a single-fold return is obtained. If the other party gains no benefit, there is no return at all. It is like offering ten thousand yuan to empty space; empty space neither receives nor benefits, equivalent to oneself losing ten thousand yuan. What return is there for losing money? One gains not even a penny in return, let alone a thousandfold or ten-thousandfold return. It is like offering ten thousand yuan to the great ocean; the ocean neither receives nor benefits, and moreover, the money is destroyed. Thus, one has merely squandered ten thousand yuan, and intentionally destroying printed banknotes may even incur negative karma. It is like offering ten thousand yuan to a great fire; the fire burns it, and the alms-giving not only yields no benefit but also incurs negative karma.

Some people constantly dwell on their own acts of giving, always feeling they have bestowed favors upon others. Yet, in reality, it is precisely the others who have bestowed favor upon them. If others were not willing to accept their offerings, how could they themselves obtain a thousandfold or ten-thousandfold return? How could they accumulate even a small amount of the merit and wisdom needed for realizing the Way? To enable sentient beings to accumulate vast merit, the Buddha, nearing parinirvana, specifically instructed several Arhat disciples to remain in the world, accepting offerings from sentient beings, thereby providing them the opportunity to cultivate great merit. Those Arhats themselves were reluctant to receive offerings—firstly, finding it troublesome, and secondly, because it consumes their own merit. However, as disciples of the Buddha, they must respect the Buddha's arrangement and benefit sentient beings. Therefore, they chose not to enter final nirvana but to remain in the world.

Some people engage in Dharma giving, posting articles to guide those with affinities into proper practice, feeling as if they are doing work for the master, as if others are benefiting while they themselves expend time and effort, perceiving it as a loss. They fail to understand the result of their Dharma giving—how supremely excellent it is, how immense the benefits they will ultimately receive, perhaps beyond calculation. It is precisely this merit and virtue generated by their actions that enables them, in their practice during this life and future lives, to swiftly accomplish the Buddha Way, sparing them from the suffering of countless kalpas of birth and death. This karmic reward cannot be exchanged for treasures as vast as empty space; the resulting benefits cannot be fully recounted. Yet, those who receive benefit from one's Dharma giving possess far less merit, virtue, and wisdom than oneself. The greater the benefit the Three Jewels and sentient beings receive from one's giving, the greater one's own merit and virtue become, and the highest wisdom will be attained in the future. As long as one's vision is not short-sighted, one should observe reality, considering one's own future and ultimate benefit.

The merit of a Bodhisattva exceeds that of an Arhat by ten thousand times, a hundred million times, an immeasurable number of times. This is because Bodhisattvas, life after life, remain with sentient beings; in every gesture and movement, they benefit sentient beings, simultaneously acquiring merit and virtue ten thousandfold, a hundred millionfold, an immeasurable number of times. Thus, Bodhisattvas are like great wealthy elders; their riches and nobility cannot be compared to anyone in the world. When merit and wisdom are perfectly complete, they manifest the eight aspects of enlightenment and become the Teacher of Gods and Humans, the Buddha, the World-Honored One.