Practice Must Plant Your Feet Firmly on the Ground

In our practice, we must cultivate steadily from the ground beneath our feet, not by shouting slogans or keeping them constantly on our lips. Those slogans are related to the cultivation and realization of the ten grounds of bodhisattvas. Unless one has cultivated to the level of a tenth-ground bodhisattva, no matter how much one shouts slogans, one still cannot move an inch from where one stands. For example, the contemplation of all phenomena as dreams is a realization attained by bodhisattvas at the stage of the ten dedications. No matter how fervently we shout that all phenomena are like dreams now, or how deeply we understand that all phenomena are like dreams, by the time we truly realize the contemplation of all phenomena as dreams, we will already be bodhisattvas at the stage of the ten dedications, on the verge of entering the first ground. Regarding the understanding of the dream-like contemplation, if one has not cultivated to the stage of the ten dedications, no matter how profound the understanding may seem, it ultimately remains merely understanding, not realization. This kind of understanding is also called wisdom. If everyone pursued and were satisfied with this kind of wisdom, then attaining Buddhahood would be far too easy. One would merely need to study and understand all the theories of contemplative practice prior to Buddhahood in sequence, giving rise to various kinds of wisdom through understanding. Does that mean we would then possess the wisdom of the ten grounds, the stage of equal enlightenment, and Buddhahood itself?

Explaining food cannot satisfy hunger. I detest and oppose the practice of empty slogan-shouting. The words may sound lofty and grand, yet in reality, one's own mind remains petty and inferior. Why not instead address the actual condition of one's own mind and adopt corresponding methods of practice, rather than shouting slogans that cannot be achieved in the short term or even the long term? The Buddha Dharma is meant for actual contemplative practice and for counteracting and subduing one's own mind; it is not for playing word games. One cannot indulge in momentary eloquence while neglecting actual, genuine practice.

For example, the non-abiding nature of the Tathāgatagarbha teaches that our seven consciousnesses should also abide in nothing, just like the Tathāgatagarbha abides in nothing regarding all phenomena. This is an extremely lofty ideal. Only eighth-ground bodhisattvas can partially correspond to it, not completely. Bodhisattvas above the first ground can correspond to it to some extent, but still cannot fully do so. Bodhisattvas before the first ground and practitioners before awakening can only understand the concept of letting the mind not abide in phenomena; actually achieving it is extremely difficult, exceedingly hard. Saying is one thing; doing is another. If one has not actually cultivated to that level, saying and doing cannot be unified; they cannot be consistent. Without realization, one cannot accomplish it. After understanding, one can speak of it; only after realization can one do it. Only then can saying and doing become consistent. Therefore, if we encounter people who say one thing but do another, we should know they have not actually realized it; they are not those who have awakened to this Dharma.

Another example is the most basic contemplation of illusion after realizing the mind. Without deep meditative concentration (dhyāna), one cannot have even the slightest sense of illusory perception. This perception cannot arise apart from meditative concentration; even shallow concentration is insufficient, not to mention having no concentration at all. Many people constantly utter that all phenomena are like dreams, like illusions, yet they fundamentally cannot perceive them as illusory. Understanding that phenomena are illusory ultimately cannot truly function; when events arise, the inner feelings and perceptions are not at all illusory, let alone dream-like. I advise everyone to cultivate diligently and steadily, not to play with empty words. Those slogans are certainly good as personal mottos for one's own practice, and certainly good as goals to strive for. However, there must also be step-by-step cultivation from the ground up: diligently cultivate merit and meditative concentration, diligently complete the Thirty-Seven Aids to Enlightenment. Do not expect to bypass the cultivation of the Thirty-Seven Aids and still accomplish the various contemplations of the Mahāyāna; that is an Arabian Nights' tale.