Observing the Merits of Precepts

Ruchun: During the three-day New Year holiday, I arranged for my family to return to our hometown for the celebration, while I stayed home alone. Over these three days, I did not go out, speak, watch television, answer phone calls or voice messages, or allow myself to be distracted. I ate only one meal a day. Rising early, I first boiled water, lit incense, and made offerings to the Buddha. Then I sat in meditation, recited mantras, contemplated the Dharma, and observed its meaning. I frequently reviewed the Dharma teachings shared in the group from last year to the present, re-examined the Dharma my master had previously taught, and reflected on how my current thinking differed from before and whether I had made progress. Regarding the master’s questions that I had previously not understood, I now considered how much I could comprehend. When inspired by good insights, I wrote them down. When in a state of meditative absorption and clarity of thought, I became deeply engrossed in writing. In the process of writing while contemplating, I deepened my meditative concentration. This process was wonderfully beautiful, and time passed quickly.

Because the mind-consciousness (manas) seized all six consciousnesses and put them to work, binding them tightly, focusing solely on one task, unable to engage in anything else, I could spend an entire afternoon writing without eating, drinking, or moving. Normally, the seven consciousnesses are accustomed to being lively and active, each busy with its own affairs. Suddenly, they all quieted down, working together harmoniously on a single task. It felt utterly silent, as if the entire world did not exist and had nothing to do with me. Only the contemplation and observation of the Dharma remained in my mind, shining like a golden, luminous vein of light. I forgot my body, forgot time and space. This might be the power of the mind-consciousness (manas). Usually, it is tightly bound by the five aggregates, but occasionally, when it is freed even for a moment, it feels immensely refreshing.

These three days of not going out constituted the upholding of precepts, meaning the six sense faculties had minimal contact with the six sense objects. When precepts are well upheld, meditative concentration naturally follows and improves. When meditative concentration improves, contemplative observation strengthens accordingly. When contemplative observation strengthens, wisdom progresses as well. Therefore, upholding precepts is the prerequisite and foundation for meditative concentration and wisdom.

Commentary: When body and mind do not contact people, things, or objects, it is not merely the physical upholding of precepts but primarily the mental upholding of precepts. When the mind does not think of or contact extraneous matters, is free from distracting thoughts, and does not create defiled dharmas, this is the fundamental upholding of precepts. This kind of precept effectively restrains body and mind, leading to the emergence of meditative concentration. Contemplative observation becomes highly effective, and wisdom subsequently arises. This directly confirms the relationship among the threefold training of precepts, concentration, and wisdom. Many people who study Buddhism do not develop concentration and wisdom because their minds are overly entangled, unable to let go of anything, always wanting to contact and create, with the six sense faculties indulging in distractions, the six consciousnesses in disarray, and the mind defiled. When the mind is not pure, learning the Dharma yields no results.