Spiritual practice must be down-to-earth

In our practice, we must cultivate earnestly starting from where we stand, rather than adopting the mode of shouting slogans, keeping slogans on our lips all day long. Those slogans all pertain to the cultivation and realization of bodhisattvas on the tenth bhūmi. If one has not cultivated to the level of a tenth-bhūmi bodhisattva, no matter how loudly one shouts the slogans, one still cannot move half a step from where one stands. For example, the illusion-like contemplation is attained by bodhisattvas at the stage of the ten dedications. No matter how loudly we now proclaim that all dharmas are like a dream, or how we understand that all dharmas are like a dream, by the time we truly realize the illusion-like contemplation that all dharmas are like a dream, we will already be bodhisattvas at the stage of the ten dedications, close to entering the first bhūmi. As for understanding the illusion-like contemplation, if one has not cultivated to the stage of the ten dedications, no matter to what degree one understands it, it remains merely understanding, not realization. This kind of understanding is also called wisdom. If everyone pursued and contented themselves with this kind of wisdom, then becoming a Buddha would be far too easy—just take out all the contemplative practice theories prior to buddhahood, study and understand them one by one, and generate the wisdom of various understandings. Would that mean we then possess the wisdom of the tenth bhūmi, of the stage of devotehood, and of the Buddha?

Talking about food does not fill the belly. I detest and resent this style of practice that resembles shouting empty slogans. The language sounds lofty and grand, while in reality one's own mind is petty and base. Why not, in accordance with the actual condition of one's own mind, adopt corresponding methods of practice to cultivate, rather than shouting slogans that cannot be accomplished in the short term or even in the long term? The Buddha's Dharma is for actual contemplative practice and for counteracting, taming, and subduing one's own mind; it is not for playing with the tongue. One must not indulge in momentary verbal display while neglecting actual and genuine practice.

For instance, take the non-abiding of the tathāgatagarbha: it asks that our minds of the seven consciousnesses also, like the tathāgatagarbha, abide nowhere with regard to all dharmas—this is simply far too lofty. Only eighth-bhūmi bodhisattvas can accord with it in part, not fully; bodhisattvas from the first bhūmi upward can accord with it somewhat, but still cannot fully accord with it. Pre-bhūmi bodhisattvas and pre-enlightenment bodhisattvas can only understand it; making the mind not abide in dharmas is extremely, extremely difficult. Saying is one thing, doing is another. Without actually cultivating to that level, speech and action cannot be unified or consistent. Because realization has not been attained, it cannot be done. Only after understanding can one speak of it; only after realization can one do it, and only then can speech and action be consistent. Therefore, if we encounter people who say one thing and do another, we should know that they have not actually realized it and are not those who have awakened to this dharma through realization.

Take another example: the shallowest illusion-like contemplation after seeing one's true mind. Without very deep meditative concentration, one cannot have even the slightest sense of things being illusory transformations. Apart from meditative concentration, such a perception cannot possibly arise; even shallow concentration will not suffice, let alone no meditative concentration at all. Many people all day long have "all dharmas are like dreams, like illusions" hanging on their lips, but in fact they simply cannot achieve the illusion-like view. Understanding of illusion ultimately cannot truly take effect; when matters arise, the inner feelings and experiences are not the least bit illusion-like, let alone dream-like. I urge all of you to cultivate earnestly and steadfastly, and not to play at Chan of the mouth. Those verbal slogans, as a motto for one's own practice, are of course very good; as a goal to strive toward, they are of course very good. But one must still begin cultivating step by step, one footprint at a time, honestly cultivating merit and meditative concentration, honestly completing the thirty-seven aids to enlightenment. Do not expect to skip the thirty-seven aids to enlightenment without cultivating them and yet complete the various contemplative practices of the Great Vehicle—that is pure fantasy.