The Methods and Fruition of Attaining Anuttara-Samyak-Sambodhi

If one does not listen to the Dharma and study the scriptures, one will not know how to diligently cultivate. Delving deeply into the scriptures and contemplating with right mindfulness according to the principles is essential; it is not sufficient to merely delve into the scriptures. Contemplating with right mindfulness is crucial, as it enables the roots of faith and diligence to continuously grow. The Buddha taught that relying on this, one can attain anuttara-samyak-sambodhi (supreme perfect enlightenment). Particularly, the Dharma gate of all phenomena being like a dream, like an illusion, as expounded by the Buddha in this sutra, when deeply contemplated and practiced within samadhi (meditative concentration), can lead to the realization of the dream-like contemplation, thereby enabling entry into the first bhūmi (ground).

The karmic reward of attaining anuttara-samyak-sambodhi is exceedingly sublime. Firstly, on the level of worldly dharmas, one obtains all forms of wealth, fulfillment, peace, and happiness. Those who cultivate and study the Buddhadharma and attain the fruition of the Path do not fall into the evil destinies. Secondly, in the places where they are reborn, they enjoy the karmic rewards of wealth, honor, and glory. The Chan masters of the past, after attaining the Mahayana fruition, were reborn in the human realm and could become kings or great ministers. The higher the fruition attained, the higher their status in the heavens or the human realm. This is called the wealth and happiness of worldly dharmas.

We who learn the Buddha's teachings should also cultivate much merit (puṇya) and wisdom (prajñā). The karmic rewards of cultivating merit will also enable us to attain wealth and honor within the context of worldly dharmas. The Buddha is endowed with the two perfections (dvaya-varadharah). Which two perfections? The perfection of merit (puṇya) and the perfection of wisdom (prajñā). If one possesses only wisdom without merit, one cannot become a Buddha. Without merit, one also cannot inspire the respect, reverence, and offerings of all people in the world. Therefore, when we recite the sutras, we are cultivating both merit and wisdom. Sitting in meditation is also cultivating merit; prostrating to the Buddha is also cultivating merit. Moreover, the giving of wealth (dāna) and the giving of Dharma (Dharma-dāna), bringing benefit and happiness to sentient beings, are even more so cultivating merit. Endowed with both merit and wisdom, one must be complete and perfect in both aspects to be the unsurpassed one (anuttara).

Diligently cultivating and studying the Buddhadharma enables one to attain anuttara-samyak-sambodhi, which can eliminate all worldly craving (tṛṣṇā). Craving is thirst and greed, an intense longing for the dharmas of the three realms (triloka). The desire to possess gives rise to greed and attachment. Being unable to relinquish this attachment prevents one from transcending the three realms, leading to continuous suffering within the cycle of rebirth in the three realms.

This anuttara-samyak-sambodhi can eliminate all worldly arrogance (māna). Sentient beings, being ordinary people (pṛthagjana), all possess deep-seated arrogance. What is arrogance (māna)? Firstly, sentient beings believe that a self exists, apprehending the five aggregates (pañca-skandha) as the self: considering the material body (rūpa) to be the self, feelings (vedanā) to be the self, perception and cognition (saṃjñā) to be the self, mental formations (saṃskāra) to be the self, and the activities of body, speech, and mind to be the self. They take the discerning and cognizing nature of the six consciousnesses (vijñāna) to be the self. Ordinary people take this to be the self and then cling fiercely to it. Based on the view of self (satkāya-dṛṣṭi) and the mind of self-attachment (ātma-grāha), they give rise to arrogance (māna), believing that their own five aggregates and eighteen elements (dhātus) are superior to those of other sentient beings, that they themselves are superior to other sentient beings in certain aspects of worldly dharmas. Consequently, they exalt themselves inwardly and oppress other sentient beings.