Buddhist Practice Cannot Be Rushed

Many modern Buddhists like to engage in research, especially literati and scholars of various kinds. In fact, research is the domain of the conscious mind, similar to intellectual speculation and conceptual understanding. In reality, the practice and realization of the Buddha-dharma is absolutely not a matter of doing research, nor can it rely on intellectual speculation and conjecture. The Chan patriarchs of the past also most strongly avoided such conjecture. Yet nowadays conjecture is done openly—brazenly speculating and indulging in intellectual speculation, without honestly and genuinely doing real practice—while we watch Buddhism gradually degenerate. What can be done?

The pace of worldly life has quickened, and fast food is all the rage, leaving people in poor health. Buddhism has likewise followed the trend and adopted the fast-food approach, with the result that people's thinking has become unhealthy, manifesting a kind of pathology that they themselves are unaware of; instead, they flaunt this pathology as beauty. Buddhist fast food arises from the restless minds of the masses, and its result is even greater restlessness. There are many who are glib of tongue and do not engage in genuine practice. Therefore Buddhism is not a religion of research; it is one that requires verification and down-to-earth, step-by-step cultivation. For this reason, one must be willing to relinquish body and mind, must awaken thoroughly and completely from the very marrow of one's heart, and must undergo a total transformation of body and mind, from head to toe, inside and out. Only then can one truly transform consciousness into wisdom, and only then can an entirely new self appear—a world of the five aggregates like that of a Buddha.

The path of cultivation is long; take it slowly. Sometimes it truly cannot be rushed. What is important is to lay a solid foundation in the Buddha-dharma. One must not seek quick success, must not build towers on sand. Without a foundation, no matter how tall the building, it will eventually collapse. In studying the Dharma, we should be steady and grounded, and must not pursue rapid awakening to the true mind and seeing of one's nature; otherwise the consequences are grave, detrimental both to Buddhism and to the individual. I hope that when conditions are not yet ripe, when merit is lacking, everyone will not rush into investigating Chan, will not rush toward seeing the true mind. A weak foundation is like building a castle in the air—it may one day collapse. The drawbacks of rapid enlightenment will gradually manifest: progress on the path will be slow, and arrogance arises all too easily—that is the greatest obstruction to the Path—and one may even create unwholesome karma and suffer its retribution in the future.

When conditions are not yet complete, do not pursue rapid enlightenment. Instead, one should contemplate and practice the principle of no-self, and solidly eliminate the self-view (ātma-dṛṣṭi). This brings great benefit to oneself, to others, and to the community. People in today's world have especially heavy afflictions, all arising from the notion of "self." Once the self-view is thoroughly eliminated, afflictions become mild, and the likelihood of creating unwholesome karma diminishes. But if one awakens to the true mind without having thoroughly eliminated the self-view, one will still create unwholesome karma because of the self, without even realizing it; perhaps one will even create unwholesome karma with a clear conscience, mistaking it for wholesome karma. This shows that the merit and benefit of truly eliminating the self-view is immense—it is the most crucial link in studying and practicing Buddhism.