Having a kaleidoscope far surpasses chasing after myriad flowers

Ru Chun: "Now when encountering situations, I no longer panic or rush. There are many solutions, and my mind always brims with inspiration." This is a manifestation of the *manas* (intentional mind) attaining *samādhi* (concentration) and *prajñā* (wisdom). With *samādhi* and *prajñā*, one acts with confidence and composure. Inspiration is innovation at the level of consciousness (*manovijñāna*). However, at the level of the *manas* itself, it is not called innovation; this should be its inherent wisdom. The *manas* is originally the Dharma King (*Dharmarāja*), unrestricted by any *dharma* (phenomena, teachings). It can know all *dharmas*, regardless of past, present, or future, or whether in the heavens, the human realm, or the underworld. When it transmits *dharmas* that the *manovijñāna* cannot perceive or discriminate to the *manovijñāna*, it appears as new *dharmas* (innovation) at the level of consciousness. If the *manovijñāna* receives them correctly, it generates merit (*puṇya*), worthy of the *manas*'s hard work. Otherwise, it betrays the *manas*'s good intentions, causing the *manas* to feel suppressed and distressed. Therefore, the development of the *manas*'s wisdom is also called potential development; it is our inherent wisdom. Diligently cultivating *śīla* (precepts/morality) and *samādhi*, the *manas* can generate *prajñā*.

Comment: There are quite a few errors in this passage. First, the *manas* is not the Dharma King; it is not autonomous regarding *dharmas* and is restricted by its own ignorance (*avidyā*). It does not know or understand many *dharmas*, which is precisely why it needs cultivation. The Tathāgatagarbha (Buddha-nature, womb of the Tathāgata) is the true Dharma King. All *dharmas* originate from it; it is not influenced by any *dharmas* and is autonomous regarding them. Second, inspiration comes from the *manas*. Inspiration can also be called innovation, which is the combined result of the *manas* and the *manovijñāna*. Third, the *manas*'s wisdom is not inherent wisdom; it is wisdom that arises through cultivation, meaning it is acquired wisdom. The inherent wisdom is the great wisdom of the Tathāgatagarbha. Some people learn a little about the *manas*'s *dharmas* and think the *manas* is supreme, as if it can replace the functions of the Tathāgatagarbha, indulging wildly in mental fabrications.

Your *dhyāna* (meditative concentration) has indeed made some progress, and your conscious thinking has deepened and increased. Although you have mastered more theory and talk more, an abundance of theory has little practical effect. After Cūḍapanthaka attained the fourth fruit of Arhatship (*caturtha-phala-arhat*), he still couldn't expound the Dharma; he was inarticulate. But he accomplished the practice – he possessed the wisdom of liberation (*vimukti-jñāna*) and the wisdom of non-arising (*anutpāda-jñāna*), he just couldn't express it, and his breadth of knowledge was insufficient. Nevertheless, this did not hinder him from being a sage (*ārya*), possessing the wisdom to liberate himself from the birth and death of the three realms (*traidhātuka*). The apple was eaten into his stomach – this is concrete reality. How many times more powerful is this than those eloquent ordinary beings (*pṛthagjana*) filled with greed, hatred, and delusion (*rāga-dveṣa-moha*) who can write a hundred books?

Look at the experiences others share – solid and real, without a trace of false intellectual understanding (*adhimukti*). Their *dhyāna* is very good; they can enter *samādhi* quickly upon sitting. Their conscious functions (*manovijñāna*) are somewhat weaker, but the functions of their *manas* are powerful. They truly possess the wisdom to solve practical problems, including wisdom regarding the Buddha Dharma. Once it enters the *manas*, their deliberation (*manasikāra*) becomes very thorough. We study Buddhism and cultivate practice to solve the fundamental, practical problem of life and death (*saṃsāra*), not to study theory. Therefore, mastering some theoretical knowledge is sufficient; there's no need to delve deeper endlessly. Focus your mind on the crucial point. Once the *manas*'s wisdom is developed, all *dharmas* you previously didn't understand will become clear, all knowledge you previously didn't know will become evident. Then, you can summarize your own wisdom and transmit it outward, turning it into the theoretical knowledge others need, bringing immeasurable benefit (*ananta-artha*) to both others and yourself.

Many people don't know how to study Buddhism and cultivate practice. Every day they take great delight in collecting knowledge everywhere, regardless of whether it's useful or useless, helpful or hindering to themselves, they diligently collect it, only to forget some of what they've collected. Especially during the long eons in the three lower realms (*durgati*, evil destinies), due to experiencing so much suffering (*duḥkha*), they forget almost everything they learned during their human life, remembering very little. Some people even find their memory deteriorates with age, unable to remember what they ate yesterday. Isn't spending vast amounts of time memorizing extensively unwise? If, after starting to study Buddhism, you don't develop the inexhaustible treasure (*akṣaya-kośa*) within, and fail to grasp the golden key, then even though you seem to be diligently applying effort, it's actually wrong exertion (*mithyā-vīrya*). The more diligent you are in this way, the farther you stray from the Path (*mārga*).

Qingfeng said well the other day: some people just love researching the patterns inside a kaleidoscope. Before they've even figured out the first pattern, they switch to the second. With ten thousand pattern changes, chasing after every variation, they end up dizzying their eyes without understanding any of them. Why don't they realize they should study the kaleidoscope itself and learn to make one? Then they could grasp all patterns and shapes at will. The world's knowledge is immeasurable, exploding in development. Who has the energy to chase and research it every single day? Generate the great Bodhicitta (*mahā-bodhicitta*), strive to become a knowledge repository (*kośa*), letting all knowledge gush forth ceaselessly from your own mind. Sentient beings (*sattva*) could all rely on your knowledge repository to draw nourishment – how wonderful would that be? How utterly foolish otherwise.