Continuing our discussion, it’s essential to emphasise the equality in transmitting the Dharma. This equality means that when I pass on teachings to you, and you convey them to someone else, the process upholds the absolute equality between individuals. Such equality also applies to the faith and concepts surrounding Dharma transmission. How can you stand on equal footing with someone who doesn’t even believe in the Bodhisattvas? By equality, I mean that your qualities align with mine, your understanding is on par with mine, and our beliefs and concepts are on the same level. You can only share the Dharma with someone if what they believe aligns with your beliefs, and their faith and concepts match yours. After establishing such equality, we then recognise a principle termed “silent giving”. This refers to selflessly and quietly giving, putting your heart into it when assisting others. This embodies the true essence of transmitting the Dharma equitably.
After receiving the Buddha-dharma, you can begin to elevate your personal spiritual level. Your spiritual progression relies on your dedication to practising Buddhism and reciting Buddhist scriptures. Only after your spiritual level advances can you free yourself from afflictions. If you constantly dwell on troubles, they’ll occupy your mind. Most of these afflictions are self-imposed; many even start stressing over problems before they even arise. When you’re constantly preoccupied with these issues, they, in turn, come after you and disrupt your tranquillity. And with a mind full of such concerns, you can’t find peace. Consider this: how can one share the Dharma if their mind is not calm? Equality is about having an equal understanding and insight – everyone’s perspectives and insights are equal. It means that every heart is on the same level. It’s only when hearts resonate with such equality that one can share the Dharma and receive it.
The karmic obstructions from past lives already reside within people. Think of these obstructions as gunpowder; they’re ready to erupt at the slightest spark. Everyone carries these karmic burdens, having accumulated numerous detrimental elements over time. Just a tiny spark can set off these obstructions. However, if you’re filled with pure and positive elements, even deliberately trying to ignite them won’t cause an explosion. By way of analogy, if you always talk about wealth but lack the foundational elements to achieve it, you won’t become wealthy. Conversely, if you’re dominated by negative traits, even a minor negative remark can adversely affect you. Hence the old saying: good predictions often fall flat, while bad ones come to pass.
Practising equality in spiritual cultivation involves refining one’s thoughts and disposition. When one’s mindset matures to a certain level, it gives rise to a refined disposition. The more advanced one’s spiritual state, the higher their disposition. Think of those who thoughtlessly spit in public places or take public property; would you consider them to have a refined disposition? Clearly, they lack disposition and have a narrow understanding. Because they haven’t attained a higher spiritual level, they deem such actions trivial. Such individuals possess an element in their hearts that’s comparable to rubbish.
Now, I’ll explain the wondrous method of chanting the Buddha’s name to you all. Why is it that when people recite the Buddha’s name, some find it effective while others don’t? It’s because there exist wondrous methods.
Firstly, every aspect of mundane and supramundane dharma is rooted in sincerity. Sincerity eliminates karmic obstacles and nurtures the roots of virtue. The wondrous method of cultivating the mind and reciting Buddhist scriptures lies in sincerity. Ultimately, it all comes down to the virtue of “sincerity”. Without genuine sincerity, how can one truly recite scriptures or cultivate their mind? Sincerity dispels karmic obstacles. With true sincerity, one can dispel many karmic obstacles simply by performing recitation. When reciting, do so with the utmost sincerity, as this can nurture your roots of virtue and boost your wisdom.
Secondly, silence your worries and let go of all affinities, maintaining a singular and pure focus. During recitation, all concerns must be extinguished, and every affinity, relationship, or bond with others should be set aside. No matter the nature of these affinities, they should all be forgotten. This way, you can truly achieve a state of pure mindfulness with sincerity. When you silence your worries and let go of all affinities and immerse yourself in the teachings of the Buddha, your mind is filled with just one pure thought — a state referred to as single-minded purity. It’s as if you’re listening to a sacred, harmonious sound, similar to heavenly melodies, as if hearing the voice of Guan Yin Bodhisattva and seeing her face, as though she’s communicating directly with you. This is truly experiencing the resonance first-hand.
Thirdly, to subtly access the Buddha’s wisdom and coincidently harmonise with the wondrous Way. This means you’ve delved deeply, accessing the wisdom of the Buddhas and Bodhisattvas, and finding this Way. By reciting to the point of aligning with the Bodhisattva’s spiritual state, you can acquire the wisdom of the Bodhisattva. Only by cultivating the mind to a level equivalent to the Bodhisattva can you subtly access the Buddha’s wisdom and coincidentally harmonise with the wondrous Way. Here, “coincidentally harmonise” suggests a perfect and opportune alignment.
Fourthly, when sincerity reaches its utmost, one experiences a sudden and complete understanding. This means, when you recite with absolute sincerity, fully placing your faith in the Buddhas and Bodhisattvas without any distracting thoughts, suddenly everything becomes clear. At its heart, Buddhist practice emphasises the concept of ‘enlightenment’.
To summarise: Being grounded in sincerity helps in eliminating karmic obstacles and in nurturing virtuous roots; setting aside worries and all affinities, maintaining single-minded purity in thought; subtly accessing the wisdom of Buddha and coincidentally aligning with the wondrous Way; and when sincerity reaches its utmost, one experiences a sudden and complete understanding. This embodies the wondrous method of recitation.
When a virtuous person follows deviant teachings, those teachings can still be righteous. If someone of good character delves into practices with some deviation, what they express can remain upright. In contrast, when someone with deviant intentions follows the true teachings, those teachings can become corrupted. Isn’t the Buddha’s teaching inherently right? So, why do false practices or demonic forces come into being? Can you grasp this? When the righteous practice is pursued by those with ill intentions, it can morph into a deviant practice.
Always remember, in our Buddhist practice, we must stay on the right path. If your intentions go astray, even if you study true teachings, your interpretations can be deviant. For instance, when someone with ill intentions studies the true teachings, they can twist them into falsehoods, particularly if they use them with malice or to judge others, straying from the true essence of Buddhism. Practising Buddhism shouldn’t involve speaking ill of others or weaponising the precepts against someone. When your soul is shrouded in darkness, even if you stand in light, your heart remains shadowed. However, when your soul is radiant, even if enveloped by the dark, your heart continues to shine.
“Before I was born, who was I?” Before coming into this world, who was I? “At the moment of my birth, who did I become?” And once born, who am I? Do you know who you were in your past life? Or the one before that? “When grown, is that truly me?” Is that really who I am? Who am I, indeed? Do you still not know your true self? As life draws to a close, and your vision dims, who do you become? From birth to death, living in a haze, life concludes all too swiftly. Contemplate that feeling. Hence, many of us don’t truly understand ourselves. We’re fleeting visitors in this world, arriving in haste and leaving just as quickly, forever in search of what truly matters.
In practising Buddhism, one must learn the art of silence. Silence is the best response to slander. When others defame you, the most fitting reply is silence. To emulate the Bodhisattva, one should master the discipline of silence. However, many struggle to genuinely remain silent. For some practitioners, this silence can be mere pretence. True silence in Buddhist practice is about internally resolving negative karmic ties. It echoes the Bodhisattva’s approach: profound compassion, boundless tolerance, and guiding and awakening beings based on their karmic conditions. Reflect on the Bodhisattva: do they frequently speak? They observe us clearly, cognisant of every action we take. While the Bodhisattva might be silent, their presence exudes dignity. Thus, we ought to embody this dignity. Don’t be troubled by others’ words; maintain your composure and embrace silence.
There’s a saying, “Silence is golden.” The more one speaks, the greater the likelihood of failure. Many people’s setbacks in life can be attributed to their words. Many can’t keep silent, always keen to express their thoughts irrespective of whether their actions are good or bad. Remember, when practising Buddhism, cultivating the mind, and performing meritorious deeds, it should come genuinely from the heart. When done this way, others will naturally appreciate your efforts.
To genuinely adopt the silence of the Buddha and Bodhisattva, one must hone their concentration. This will ensure that even amidst the chaos of practising Buddhism, you remain steady and unwavering, irrespective of whether conditions are favourable or adverse. But reaching this state is undoubtedly challenging for many. Cultivating concentration means staying firmly grounded in oneself. In practising Buddhism, aim to stay undisturbed amidst turmoil, mastering the art of unmoving suchness. Your mind shouldn’t waver based on external conditions. Whether times are good or tough, one’s mind should stay peaceful and settled. This is a foundational aspect of Buddhist practice.