Cultivation Must Follow the Sequential Stages

Normally, spiritual practice must be cultivated progressively, with distinct practices for each stage, as different levels of realization correspond to different practices. Ordinary beings have methods suited to ordinary beings, virtuous individuals have methods for virtuous individuals, and sages have methods for sages. An ordinary being absolutely must not use the practice methods of a sage; the gap is too vast, making it utterly impossible to apply such methods effectively.

Ordinary beings can only contemplate the arising, ceasing, change, and impermanence of the five aggregates, or contemplate the Four Noble Truths (suffering, its origin, its cessation, and the path), or engage in meditation seeking to illuminate the mind. Ordinary beings cannot contemplate the states realized by an Eighth Ground Bodhisattva, such as non-abiding and non-attachment, such as the emptiness of all dharmas, such as non-grasping at appearances and non-discrimination, such as spontaneous naturalness, and so forth.

Ordinary beings and virtuous individuals who have attained initial awakening are currently in the stage of practicing wholesome dharmas with a mind still attached to appearances. Although virtuous individuals have preliminarily broken through some attachments to appearances, their level is still too shallow. At this stage, attempting to transcend appearances entirely and cognize all dharmas free from conceptualization is not only impossible but will lead to arrogance and the denial of cause and effect. For example, when an ordinary being sees meat, they should think that this is the flesh of a sentient being; out of compassion, they should not eat the flesh of sentient beings. This is the correct way to practice. At this stage, one should not view the meat as empty, as signless, as Suchness (Tathata), and then think that eating it is the same as not eating it, consequently eating it heartily while feeling they have entered the realm of Suchness. In reality, they have entered the realm of greed and desire. This is an erroneous method of practice.

For instance, when an ordinary being perceives male or female appearances, they should not say they empty the appearances of male and female, viewing everything as the single appearance of Suchness. Then, feeling inwardly as if they are already free from male and female distinctions, they interact without restraint, only to find their meditative stability severely insufficient, leading both parties astray. This kind of practice can also be called the "wrong view of emptiness" (恶取空, e qu kong), which carries grave karmic consequences. If someone of the opposite sex makes a special demand of you, and you, claiming non-attachment to appearances and viewing the other as empty, as an embodiment of Suchness, then "go along with conditions" (随缘, sui yuan), the result will be violating the ten major precepts of the Bodhisattva code. Hell is then certainly registered in your future. As for so-called "going along with conditions," you must truly possess the capability to do so. One must have inwardly realized emptiness, genuinely attained a mind that is empty, non-arising, and unattached to appearances. Without the meditative stability (samadhi) of at least the First Dhyana and the wisdom of a Bodhisattva of the First Ground (Bhumi) or above, anyone is merely thinking and talking about it; it is fundamentally impossible to achieve. One must still diligently observe the precepts and practice, not overstepping the boundaries and stages of practice.

If an ordinary being wishes to repent of past unwholesome karma, they should engage in repentance focused on appearances (取相忏悔, qu xiang chanhui), repenting their unwholesome thoughts and actions to change their unwholesome mental inclinations. However, if they instead practice the Mahayana repentance of signlessness (无相忏悔, wu xiang chanhui), forcibly convincing themselves that all afflictions are Bodhi, are the appearance of Suchness, yet without actually realizing signlessness, then after thinking this, they feel at ease. But while the mind may feel at ease, the unwholesome karma remains uneliminated, and the karmic retribution is inexorable. Practicing like this is the wrong view of emptiness, and the karmic retribution will be exacted without the slightest error.

Our study of Buddhism and spiritual practice has stages and principles; it cannot be done haphazardly. What a Bodhisattva can do is not necessarily something an ordinary being can do. "Going along with conditions" to guide beings of the opposite sex is beyond the capability of an ordinary being; that is the work of Bodhisattvas on the grounds (Bhumi) who possess profound meditative absorption. If an ordinary being attempts it, they are certain to fall into the three lower realms (恶道).

The state of the Dharma now is utterly chaotic. Most people, relying on their conscious minds which are quite clever, can understand a little about the practice realms of Bodhisattvas on the grounds and the Buddha. Consequently, they parrot the practices that ground-level Bodhisattvas should cultivate, thinking they themselves can also accomplish them. Is that possible? You are not Sudhana (善财童子, Shan Cai Tong Zi), lacking his roots of goodness and merit, nor are you willing to diligently cultivate concentration and contemplation.

We practitioners should change our habit of "Chan talk" (口头禅, koutou chan - empty verbalizing). The Dharma must be practiced genuinely to attain genuine realization. Genuine practice and realization are not slogans; there must be concrete, feasible methods for actual practice. If there are none, then it is not genuine practice, nor can it lead to genuine realization. Even if we can recite the words spoken by the Buddha, it is of little use; it is merely shouting slogans. Only by taking step-by-step actions underfoot can there be any hope.