Author: Dao Qing Hsu
I stumbled upon the term "religious trauma" on an American website. It refers to the idea that those who have suffered religious trauma can seek spiritual healing and reconstruction through professional psychotherapists. Of course, the website's content doesn't specifically target any particular religion.
So, what is the definition of religious trauma? Based on information I've found online, I've expanded on it below:
Definition of Religious Trauma
Religious trauma refers to the psychological, emotional, or physical harm suffered by an individual in a religious setting or related events, resulting in long-term physical and mental distress, impaired functioning, and emotional reactions that can lead to post-traumatic stress disorder or complex trauma.
Sources of Religious Trauma:
This trauma can stem from doctrinal oppression, extremism, religious abuse, spiritual manipulation, ritual humiliation, abuse of authority, group pressure (or exclusionary groups), or oppression based on gender or sexual orientation. It can impact a person's self-identity (destroying their self-worth), emotional regulation (causing anxiety, depression, guilt, shame, and fear), interpersonal relationships (social withdrawal or isolation), and lead to stagnation and disruption in their studies, work, career development, marriage, and religious and worldview perspectives. For example, this can lead to a loss of trust in God, religion, and spirituality, and even dissociation or complete rejection of religion. This process drains a person's time and energy, drains their financial resources, and depletes their energy for wealth accumulation. This can cause their lives to stagnate, hindering their proper development, and severely impact and damage their life experiences and quality of life.
So what is the so-called "long term"? It can be as short as a few years to several decades, or as long as a lifetime, until the individual's religious trauma is healed.
Taiwanese society lacks attention and discussion on religious trauma
In the past, Taiwanese society hasn't engaged in such extensive discussion and treatment of religious trauma. After all, Taiwanese religious beliefs primarily serve to soothe the heart. Taiwanese people are kindhearted and readily obey religious authority. Once they experience religious trauma, they are often criticized for various reasons, such as deviating from their religious beliefs and group norms. As a result, individuals who suffer religious trauma often have no recourse and can only endure their trauma in silence. Consequently, their individual rights within religious organizations are often ruthlessly ignored and trampled upon, leaving them unable to assert their rights. In other words, the fault lies not with the religious corporation; it lies with the individual who fails to adhere to religious norms. However, we must understand that this viewpoint is open to manipulation by scheming individuals, who not only operate on the fringes of the law but may even evade legal sanctions.
With Taiwan's free and open society over the past three decades, various new religions have emerged, and cases of money-making, fraud, and sexual assault within religions have become commonplace. Some religious founders have even been sentenced by the judiciary. In past religious judicial cases, judicial investigations would often only intervene in investigations when there was a loss of life, or there was concrete evidence of money-making, or sexual assault, and ultimately the perpetrators would be sentenced and the illegal group would be disbanded. Unless one is aware of the problems arising from religious freedom in Taiwan or has solid evidence of illegal activities to sue the other party, it will be difficult for the government and judiciary to intervene, manage and sanction the other party. This is similar to domestic violence: many victims of domestic violence remain silent, and unless victims file a lawsuit against the perpetrators, the government and judiciary will not intervene.
Perpetrators of religious trauma are those who need psychological counseling and treatment, an issue often overlooked by Taiwanese society.
When I observed and read many psychology-related articles, I found that people who seek psychological counseling are often those who are deeply hurt and have such awareness. Psychotherapists often consult and treat this group of people, exploring and summarizing the process and results, and then publish books or appear on TV programs. This is indeed of great benefit to the general public. However, if we observe more deeply, we will find that it is the perpetrators who really need spiritual healing. These perpetrators often have highly intense narcissistic complexes and psychological needs and desires to manipulate others. Furthermore, these desires for control will make the perpetrators have strong violent tendencies, including tangible physical violence and intangible mental violence. The so-called tangible physical violence includes beating the victim with any instrument or object, and even sexual assault; the so-called invisible mental violence includes treating the victim coldly or deliberately ignoring the victim, or severing ties with the victim for strange reasons, or expelling the victim, or emotionally blackmailing the victim, or strongly harassing the victim mentally, or frequently verbally abusing the victim, or degrading the victim's personality, or threatening or intimidating the victim, or interfering with or controlling the victim's personal autonomy in life, etc.
The perpetrators of religious trauma often use plausible excuses to disguise their manipulation and violence.
This manipulation and violence is often cloaked in plausible justifications, such as "I'm doing this for your own good." If we observe further, we'll discover that these perpetrators often harbor intense feelings of inferiority and fear, even finding personal pleasure and satisfaction in torturing others. Yet, they disguise this with all sorts of deceptive words and actions. In their hearts, they harbor strong desires for greed, anger, and delusion, which they seek to satisfy. Many religious perpetrators often fall into this category, those with narcissistic personality disorder. Unfortunately, the general public is blind and cannot see that the perpetrators of these religions are the ones with serious mental illnesses. These "religious perpetrators" appear to be normal people in appearance and occupation. Some may even have wives and children, be wealthy, and have a strong desire to perform. Some even have good talent and literary talent, using this to show off their wealth, glory, and power. Many people lose themselves in this dazzling and dreamy religion and personality cult, and become manipulated and "religious victims," ultimately forming individual or collective "religious trauma."
The doctrines of various religions in the world have the space and possibility to be used to manipulate the general public and people's hearts.
I'm not a monk, but I personally speculate that within the Buddhist monastic community, there are likely cases of individuals suffering religious trauma. These cases haven't become legal cases, but rather the victims silently endure and heal their wounds, perhaps suffering for various inexplicable reasons. Based on my personal understanding of various religions around the world, I believe that these religious teachings can indeed be exploited by scheming and unscrupulous individuals to manipulate hearts and society, ultimately using them as a tool for personal gain. These religious teachings can indeed be “packaged” in a variety of rhetoric. However, if beginners are not vigilant or lack the ability to think independently, they can easily be manipulated and swayed by these rhetoric.
The magnified authority of religion is often exploited by those with ulterior motives to oppress the vulnerable or exclude those who question, disobey, or challenge authority. If religious victims lack self-awareness, independent thinking, and reflection, they may use their limited religious or Buddhist knowledge, or their subjective consciousness, to distort religious or Buddhist concepts and principles, becoming religious perpetrators and harming others. This is similar to perpetrators of domestic violence. Many studies have shown that adult perpetrators of domestic violence were victims of domestic violence in their childhoods.
A discussion on religious trauma related to Buddhism and how to rebuild one's soul - taking "being expelled from the sect or expelled from Buddhism" as an example
Below, I will discuss religious trauma related to Buddhism and how to rebuild one's soul. In online comments, articles, and film and television dramas, we often see or read about similar scenarios: within a Buddhist group or sect, a practitioner suddenly disobeys Buddhist precepts, breaks a vow, or does something that displeases the group or sect. Then, the group or sect's leaders, disregarding the practitioner's sincere practice and long-term dedication and sacrifice within the group or sect, may raise the following opinion, advocate, or decide: "Expel this person from the Buddhist community."
To be "ignoring" means not even to show "deep" concern for the individual's spiritual problems and physical and mental state, to understand the underlying circumstances, and to offer any consultation or gentle negotiation. To put it bluntly, this is called "heartlessness." This is called a lack of compassion. From a psychological perspective, this is also a form of "spiritual violence." When the person in charge expel a practitioner, they permanently refuse to allow that person to enter the group or sect's monastery. This is called "lack of wisdom." Do you think this would cause religious trauma to that practitioner? If we were to put ourselves in the shoes of the devout practitioner who was expelled and denied entry to the monastery, would you feel hurt? Would you experience a series of religious traumas?
Of course, the premise here is that the practitioner is a devout practitioner, capable of self-reflection and self-examination. Therefore, only for sincere practitioners does the issue of so-called religious trauma arise. For those who are not sincere, if they violate Buddhist precepts or are expelled from the Buddhist community, sect, or monastery for various reasons, they naturally do not have the issue of so-called religious trauma. Why? Because they do not engage in self-examination and therefore do not feel guilt or shame. Furthermore, if one has bad character, does not observe Buddhist precepts, and violates worldly laws, and is therefore expelled from the Buddhist community, there is no issue of religious trauma either. This is because such a person is definitely the perpetrator, not the victim.
Personally, I believe that violating Buddhist precepts does not constitute grounds for expulsion from the Buddhist order. Why? Because it depends on the specific precepts violated, the reasons for violating them, the motivation and mindset behind the violation, the severity and harm caused by the violation, and the Buddhist community's tolerance and acceptance of the offender. In Buddhist texts, I have never read of Buddha Shakyamuni expelling a disciple from the order or the Sangha for violating precepts. Why? Think about it. Understand it.
The most severe punishment that Buddha Shakyamuni bestowed upon his disciples: silently abandoned
Even when Devadatta, Buddha Shakyamuni's cousin, betrayed and attempted to murder him several times out of jealousy and lust for power, Buddha Shakyamuni did not expel him from the Buddhist order or the Sangha. Instead, he predicted in the "Lotus Sutra" that after suffering through the three evil realms for kalpas, he would attain Buddhahood in his next life. I've read in Buddhist scriptures that Buddha Shakyamuni's most severe punishment for undisciplined disciples in the Sangha was "silently abandoned." "Silently abandoned" means quietly abandoning a disciple, allowing him to come and go freely within the Sangha without a word. In other words, he lets them "responsibly bear the consequences of their own negative karma."
The Essence of the Buddhist Realm: No Sect, No School, and No Gate
Devadatta, who committed the five heinous crimes, was one of Shakyamuni Buddha's disciples who were "silently abandoned." He eventually left the Sangha and founded a new one, leading and promoting vegetarianism. Shakyamuni Buddha did not eat vegetarian food; he ate both meat and vegetables offered to him, but he himself did not advocate vegetarianism. Therefore, it is somewhat puzzling that eating meat in Buddhism violates the precepts. Furthermore, the void, universe and the Dharma realm are all part of the Buddhism realm, as are the three realms and six paths. So, where is the gate of Buddhism? Where are the sects? Where can we expel humans from it? Reflect on this, and understand it, and you will understand the difference between the human mind and the Buddha's.
Therefore, we must broaden our knowledge of Buddhist practice and study, absorbing the profound teachings of various sects and masters. Most importantly, we must thoroughly study the Buddhist scriptures to understand the Buddha's true teachings. Of course, we must also absorb common sense and knowledge from this worldly perspective, so as to avoid becoming closed-minded, conservative, or even stubborn. This is how we avoid being deceived by sects, religious organizations, or monasteries, who use their superficial knowledge of Buddhism and their apparent cultivation to manipulate and control us, or even torture and abuse us.
It is really unacceptable for ordinary people to use the authority of Buddhism－sect to exclude others. With such a mind, how can they spread Buddhism?
From another perspective, while the initial stages of a religious corporation are undoubtedly difficult, with limited financial resources and connections, it inevitably requires the financial and physical contributions of a few leaders, cadres, or disciples. However, for a religious corporation to thrive, it must be the collective strength of all. Even the smallest screws and insignificant individuals are indispensable. Take, for example, an Airbus. A single loose screw could cause the entire aircraft to completely disintegrate and crash, resulting in countless casualties.
Today, as religious organizations flourish, some people become arrogant and look down on others, discarding their disciples as if they were cutting leeks. They even create barriers and ward off evil spirits to prevent evildoers from entering the temple. So, how do we define an evildoer? Evildoers often believe they are doing good deeds and are truly good people. Are those expelled from religious organizations also considered evildoers? Are they also labeled as such, and therefore denied entry to the temple?
Furthermore, when a religious entity establishes a sect or school, it is self-righteous, using the authority of its own school to exclude those who do not align with its will or those who do not obey its authority. In Buddhist scriptures, what sects or schools did the Buddha establish? The Buddha I understand had neither a sect nor a school. It is unacceptable for ordinary people to use the authority of a Buddhist school to exclude others. How can such a mindset promote Buddhism?
To let down the meager efforts of a disciple is to let down the compassion and protection of all Buddhas and Bodhisattvas, and is to let down one's own Buddha nature.
Furthermore, disciples mistakenly believe that the master of the sect possesses a vast mindset, capable of spreading the Buddha’s teaching and benefiting all sentient beings. Therefore, with a sincere heart, they contribute financially and physically to support the monasteries and temples. Even if the amount is meager, it is a token of their gratitude, used to support the sect, its legal entity, and the monasteries and temples, hoping that they will guide more fellow practitioners and support those who cultivate, hoping to achieve Buddhahood together. However, if a disciple disobeys the wishes or authority of the leader, they are ruthlessly abandoned and severed. This not only betrays the disciple's sincerity, but also betrays the trust and reverence of the vast majority of sentient beings for the sect. Worse still, it betrays the leader's own Buddha nature and the compassionate support of all Buddhas and Bodhisattvas in the ten directions. Tell me, what wisdom and compassion, what wisdom and virtue, can such a religious group possess?
In short, if a religious organization's leaders or cadres develop the five poisonous minds of greed, hatred, stupid infatuation, arrogance, and suspicion, betray the sincere intentions of sentient beings in their practice, and readily abandon and relinquish their disciples, do you think such a religious organization can prosper? It is absolutely impossible.
Man's actions are observed by Heaven, and the retribution of karma is swift. Why? Frequently abandoning and relinquishing disciples is, to some extent, severing the life of wisdom. How serious is this? It is immoral and will inevitably affect one's own merits and future destiny (including the next life and several future lives), as well as the fortunes of the entire religious organization. In such cases, only if the leader or cadre deeply repents, apologizes to the victimized disciple, and reconciles with him or her can the situation be reversed.
The harm caused to the abandoned disciples - the collapse of faith, aspiration and practice.
Frequently abandoning and relinquishing a disciple can cause the disciple, abandoned by the religious body, to eventually lose faith in Buddhism and become distrustful. They may no longer believe in Buddhism. Buddhism emphasizes "faith, aspiration, and practice," and this "faith" will completely collapse. Even if one believes in Buddhism, they may no longer actively practice and study Buddhism, and their "aspiration" will collapse; they may no longer deeply understand the profound meaning of the Buddha's teachings, and thus their "practice" will also collapse.
Take the example of Master Jingkong being expelled from the temple.
Wherever there is a temple, there will inevitably be controversy and conflict. The late Master Jingkong mentioned in his Dharma teachings that he followed Buddha Shakyamuni's example of not building a temple. Therefore, he never had his own temple. He adhered to his teacher's instructions, dedicating his life to teaching the sutras as a sincere path of spiritual practice. He would go to any temple, domestic or international, that invited him to teach. This is how a sincere practitioner protects the temple and sentient beings, and this, in turn, will receive the compassionate support of all Buddhas and Bodhisattvas in the ten directions.
At first, the temple likely had few attendees. After he lectured for a while, attendance grew, and the temple prospered. The donations from attendees increased, and the temple's leaders subsequently asked Master Jingkong to leave. In simpler terms, they used a method to expel Master Jingkong. Master Jingkong mentioned that those who covet fame, wealth, and gain will be reborn in the three evil realms, even if they chant Buddha Amitabha daily.
I imagine that Master Jingkong must have been deeply shocked and saddened when he first encountered such an expulsion from a monastery, perhaps even deeply traumatized by religion. However, he had experienced it so many times, seen so much, that in his later years he spoke of these experiences with a calm and relaxed demeanor. He must have navigated religious trauma and rebuilt his soul. From his eighties to nineties, he lectured on the Avatamsaka Sutra and Pure Land commentaries, drawing on his lifelong spiritual experience, virtue, and skill. I deeply admire and respect him. Listening to his lectures can be immensely helpful in rebuilding one's soul after religious trauma.
Take the example of Tilopa, one of the founders of the Kagyu school of Tantric Buddhism, being driven out of the temple.
Another person expelled from monasteries in history was Tilopa, one of the founders of the Kagyu school of Tantric Buddhism. Tilopa was an Indian, born in Bengal, from approximately 988 to 1069 AD. As a young man, Tilopa diligently observed the Buddhist precepts and practiced Buddhism in a monastery, studying various sutras and teachings. He reached a level of qualification of teaching and was widely supported by devotees. One night, he was perched on the roof of a monastery, gazing at the stars and reading sutras in contemplation. While diligently practicing, he suddenly heard the silent voice of a dakini in the air, instructing him to destroy the sutras in his hands and throw them from the roof. He obeyed.
The monks, believing him to have violated the vinaya(precept), expelled him from the monastery. I'm not sure if Tilopa suffered any religious trauma from this expulsion. His expulsion from the monastery sparked a life of wandering asceticism. During this time, he worked as a sesame pounder to earn a meager living. He also sought out teachers throughout India, studying tantra and yoga techniques. He even meditated in a cemetery for twelve years. Ultimately, he received the empowerment and teachings of Vajradhara and founded the Mahamudra school. His teachings and accomplishments continue to this day, and we can access and study his teachings in Taiwan, the United States, and anywhere else with internet access around the world. But where is the monastery that expelled him? It has been buried and overgrown for thousands of years. No one knows where its remains are, let alone the methods it taught or the accomplishments of its monks.
Religious trauma caused by the sect's ruthless rejection
Religious trauma has various causes and conditions. In this article, I will only discuss the issue of "sincere Buddhist practitioners being driven out of temples, expelled from the Buddhist community, or expelled from the sect." Readers can refer to this and associate it with other issues, or draw inferences from it.
"A sincere practitioner being expelled from a temple, expelled from the Buddhist community, or banished from a sect" is a psychological state of rejection. We may have experienced rejection in our lives, for example, when we were young, our mother refused our art studies or refused our candy. This may not cause us any psychological trauma, as we have many other options to satisfy our needs. Secondly, and most importantly, this isn't a setback in interpersonal relationships, nor is it a collapse or denial of our self-identity and values.
However, being rejected or broken up in a deeply romantic relationship, being rejected, ignored, or betrayed in a sincere friendship, or being laid off at work despite having devoted all their energy often creates a sudden and severe emotional shock, leading to traumatic episodes. A sincere practitioner being expelled from a temple, expelled from the Buddhist community, or expelled from a sect is a similar experience to this rejection. Sincere practitioners often have deep and enduring emotional connections with temples, religious organizations, and Buddhist sects. Once a practitioner is treated cruelly and rejected, it constitutes a significant setback in interpersonal relationships, a breakdown and denial of self-identity and values, and a severe blow to dignity and self-confidence. Such psychological setbacks can debilitate the individual and lead to traumatic symptoms. This can also result in any of the setbacks and characteristics defined or mentioned above in the context of religious trauma, which will not be repeated here. Please refer to the definitions for your own reference.
Why does rejection hurt so much?
A psychology author notes, "In psychology, the trauma of rejection is a deep-seated emotional response, closely tied to the fundamental human need for belonging. This pain not only impacts emotions but can also shake self-worth and interpersonal interaction patterns (i.e., social withdrawal or isolation due to a collapse of confidence and low self-esteem)." Why does rejection cause such profound pain? Psychologists Leary and Baumeister proposed the "Need to Belong Theory," which posits that humans have an innate desire to be accepted and valued. When this need is threatened, it triggers a series of negative emotions:
These include sadness stemming from a sense of loss;
anxiety stemming from uncertainty about one's well-being and future;
anger stemming from feeling mistreated and misunderstood;
and shame and self-doubt stemming from questioning one's own worth and abilities.
"A sense of belonging" is the most basic psychological need of human beings.
A sense of belonging is a fundamental human psychological need. Home is the first and most profound place where a person feels a sense of belonging. This sense of belonging means that we feel safe, protected, and at peace, both physically and mentally. Temples, religious organizations, and Buddhist sects are similar to home. For sincere practitioners, they are like a second home, even a personal home of wisdom and life—a place where one feels a sense of belonging. A temple, religious organization, or Buddhist sect that sincerely guides sentient beings in spiritual practice must lead all beings toward this purpose: "Eat the food of the Tathagata, wear the clothing of the Tathagata, dwell in the home of the Tathagata, and practice the conduct of the Tathagata." This is the ultimate ideal goal of our Buddhist practice: a secure sense of religious belonging.
What does "Tathagata" mean?
So, what does "Tathagata" mean? "Tathagata" is another name for the Buddha and the World Honored One. It is one of the ten names of the Buddha. The meanings of these ten names must be understood together and integrated to fully grasp the Buddha. The so-called "oneness of ordinary and holy" means that the full meaning and appearance of Buddha is the true "holy". Otherwise, one is still wandering between the stages of ordinary people and bodhisattvas. Please refer to the following:
No one is abandoned in the Buddhist sect
"No one is abandoned in the Buddhist sect" is a phrase I heard from Master Jingkong during his lectures and teachings, and it left a lasting impression on me. Master Jingkong mentioned that when he was young and a monk, he temporarily resided in a monastery. The monastery relied on leading devotees in sutra recitations and repentances for its income. Master Jingkong was invited to participate as a ritual attendant. He declined, following his teacher's instructions to focus his life on sutra teaching and repentance, avoiding sutra and repentance rituals. At the time, monasteries focused primarily on sutra recitations, with no one teaching or preaching. Consequently, no monastery was willing to accept him, and he was driven away by each monastery. Finally, a lay Buddhist took him in, provided for him, and allowed him to live in their home for over a decade. From then on, he truly began his journey of sutra teaching and spiritual practice.
From what he recounted, we can glimpse the frustration he felt at being rejected by the monasteries. This was likely a form of religious trauma, though the term didn't exist back then. I imagine he must have pondered many issues and principles during this time. Therefore, in his lectures, he often mentioned the phrase "No one is abandoned in the Buddhist sect," likely reflecting a profound realization. He also mentioned that none of his teachings claim copyright or intellectual property rights. These contents are all passed down by the Buddha, and all beings may quote, even reproduce, without any infringement. This allows us to understand the vastness of Master Jingkong's practice and his profound mind. He is truly selfless, practicing and studying Buddhism with a sincere heart, and promoting Dharma. Compared to those sects, legal entities, and monasteries that reject their disciples, his superiority is immediately apparent.
How to rebuild the soul after religious trauma?
I've summarized the key points below:
Refer to and follow the "Four Reliances," a crucial principle of Buddhist practice, as taught by the Buddha in the Mahaparinirvana Sutra.
● According to the Law (Dharma), not to people.
In the Mahaparinirvana Sutra, the Buddha taught: "Those who adhere to the Dharma(Law) are the Tathagata's Mahaparinirvana. All Buddha Dharmas(Laws) are the Dharma(Law) nature. This Dharma(Law) nature is the Tathagata. Therefore, the Tathagata is eternal and unchanging. If anyone says that the Tathagata is impermanent, such a person does not know or see the Dharma(Law) nature. Those who do not know or see the Dharma(Law) nature should not adhere to him." Furthermore, in the Dīrgha Āgama Sutra, the Buddha taught: "If someone says something that is not the Sutra(scripture), the Vinaya(precept), or the Dharma(Law), you should say to him, 'The Buddha did not say this; you are mistaken!' ... If someone says that he adheres to the Sutra(scripture), the Vinaya(precept), or the Dharma(Law), you should say to him, 'What you say is what the true Buddha said.'"
The Law Nature of Tathagata can give rise to all Buddha Law
Therefore, "relying on the Dharma(Law)" means relying on "all Buddha Dharma(Law)," on the "Dharma(Law) nature of the Tathagata," and on "the Sutras, the Vinaya, and the Dharma." This also means that practitioners should rely on the Mahayana and Hinayana Buddhist teachings, as personally taught by Buddha Shakyamuni and compiled in the sutras (Sutra and Vinaya). The fundamental nature of the Tathagata's Dharma(Law) nature is emptiness, purity, and equality. It is the inherent emptiness of awareness. This nature is inherently inaction, and nirvana is tranquil, but not dead. The Tathagata's Dharma(Law) nature can give rise to all Buddha Dharma(Law). The Tathagata's Dharma(Law) nature is also the great mirror of wisdom, capable of directly reflecting all things.
As we mentioned earlier, all the Dharma(Law) taught by the Buddha can be interpreted as unwholesome by those who do not adhere to the Dharma(Law) nature of the Tathagata. This can lead to unwholesome teachings for sentient beings, or they can manipulate believers to seek gain and profit, living according to the Dharma(Law), and pursuing their own personal gain. Therefore, we must understand that we should never blindly rely on the teachings, views, verbal arguments, actions, reputation, and authority of a particular person, sect, school, monastery, or shrine that are not based on the Dharma(Law) nature of the Tathagata.
Anything created by humans must be subject to birth and death, neither true nor real, nor permanent.
Sects, monasteries, and temples are all human creations, and therefore subject to subjective opinions, personnel requirements, and norms, inevitably mixed with self-centered, self-serving thinking. This isn't necessarily a sin. However, whether such norms align with the Buddha's teachings is questionable. Because they are human creations, they are conditioned phenomena, inevitably mixed with falsehood, and subject to the laws of birth and death, neither true nor real, nor permanent. Therefore, it is crucial to understand that these are not places where one can truly take refuge(return to and rely on). While these practices may not cause much harm to ignorant beginners, they can be quite harmful to experienced practitioners who have deeply developed bodhicitta and are committed to following the Buddha's teachings. Living by the path, pursuing self-interest, and craving for gain cannot lead sentient beings to the true path of enlightenment. In other words, for both the individual and sentient beings, these things become obstacles on the path to enlightenment.
●"Follow the meaning, not the words"
In the Mahaparinirvana Sutra, the Buddha taught: "Rely on meaning, not on words. Meaning is called enlightenment. The meaning of enlightenment is called not inferior. Not inferior is called satisfaction. The meaning of satisfaction is called the Tathagata's permanence and immutability. The Tathagata's permanence and immutability is the permanence of the Dhamma. The permanence of the Dhamma is the permanence of the Sangha(monk). This is called relying on meaning, not on words. What kind of words should not be relied upon? These are the ornate words of treatises, such as the countless sutras spoken by the Buddha. They are greedy and insatiable, full of deceit and flattery. They pretend to be close and seek profit, and manage lay people to serve them. Furthermore, the Buddha said, 'The Buddha allows monks to keep slaves and maids, unclean things, gold, silver, precious stones, grain, warehouses, cattle, sheep, elephants, and horses, and to sell them for profit in a world of famine. Out of pity for children, he allows monks to store and eat food made by hand without accepting it. Such words should not be relied upon.'" This passage is directed at monks. It can also be used as a reference for lay people.
The true meaning of "Tathagata is eternal and unchanging" is the core of Buddhist practice.
This means that awakening to and understanding the true meaning of the Tathagata's permanence, abidingness and unchangingness is the core of Buddhist practice. Practitioners should understand that language and words are merely convenient means of understanding and awakening to the profound meaning of the Tathagata's permanence, abidingness and unchangingness. Practitioners should not dwell on the superficial embellishments of words. Practitioners should then apply the Tathagata's permanence, abidingness and unchangingness to their inner and outer practices, thereby verifying its authenticity. This is how we avoid being caught up in the superficialities of words and language. Words and language are merely convenient tools to help us understand the true meaning of the Tathagata's Dharma(Law).
The phenomenon of words is the phenomenon of birth and death.
If we cling to the superficiality of words and language, for example, by packaging them with flowery, deceptive rhetoric and employing rhetorical tactics, we can easily be manipulated by others, misinterpreting the Buddha's profound meaning and falling into wrong views. In the Dharma-Ending Age, many monks and laypeople exploit the Buddha's countless sutras, using flattering words and actions to defraud sentient beings for personal gain. We must discern this clearly. Never let these shameless and deceitful people mock us for being ignorant and having low IQs, making us easily deceived.
Focus on in-depth study of the Buddha's teachings in Sutras.
Besides, some Buddhist research literature and treatises can just be used as references, as the vast majority of these revolve around the phenomenon of words and textual content and what is used is the consciousness more than wisdom. Readers often become disoriented before they've even finished reading. Therefore, we should focus on in-depth study of the Buddhist scriptures and personally reflect on and experience them. Only then can we apply wisdom to our daily lives and truly implement the profound meaning of the Buddha's teachings.
The Buddhist scriptures, all taught by the Buddha himself, were compiled and translated by later generations. The historical evolution of Buddhism, as well as the profound language and meaning of the scriptures, require the manual interpretation and explanation of later generations for the general public to fully grasp. However, since these are human works, they are inevitably mixed with personal subjective opinions, even misconceptions and misunderstandings. If one's mind is impure and full of the "five poisons of greed, hatred, stupid infatuation, arrogance, and suspicious," then in their teachings and commentaries on the Dharma(Buddhist Law), they will inevitably use rhetoric and manipulate the Buddhist teachings to manipulate the minds and behavior of believers, using them as tools and methods for personal gain rather than for the public good.
Therefore, when we are committed to practicing Buddhism, we should be wary and critically reflect on any Dharma teacher or guru who fails to inspire sentient beings to rely on the profound meaning of Buddhist teachings. This awareness and critical reflection must be based on a thorough study of the Buddhist scriptures and on the teachings and personal examples of various Dharma teachers and gurus. Furthermore, we must also draw upon common sense and knowledge of worldly matters, such as law and psychology, to inform our judgment. The Dharma is inseparable from worldly awareness. Whether practicing or teaching, the Buddha was never alone; he was always accompanied by disciples. Even modern Dharma teachers and guru's words and actions in teaching and preaching must not violate legal regulations, whether governmental or civil. For example, they must refrain from words or actions that threaten, intimidate, harass, or bully disciples or believers.
All speech based on the Ten Good Deeds is free.
Furthermore, whether it was the Buddha himself or his disciples, their actions and speech were free within the ten virtues of the path. In other words, speech based on the ten virtues was free. This was more advanced than even modern people. This is something we must remember and understand. Some corporate bodies or monasteries often impose frameworks to restrict or prohibit believers' speech, creating a feeling of fear and oppression. This is absolutely not the original intention of the Buddha's words and deeds, and it also goes against the progressive meaning and thinking of today's democratic, free, and innovative society.
The Buddha often visited people's homes to beg for alms or accept offerings from their elders. There, he would preach the Dharma to sentient beings, thereby saving them. Although he assumed the appearance of a monk, the Buddha did not always remain in forests or monasteries. He even traveled extensively with his disciples, personally visiting royal palaces to receive offerings from kings and queens, enjoying delicious meals, and expounding the Dharma to kings and the public. This can be inferred and understood by reading the sutras more extensively.
Supporting the monks’ aspiration to spread the Dharma is to support ourselves.
With the advancement of the times, modern monks can use cars and laptops to assist in spreading the Dharma. Some of my friends and family wonder: Aren't monks supposed to practice asceticism and attain the state of emptiness? Aren't they supposed to travel in straw sandals? Why do they still drive luxury cars? Why do they still carry brand-name laptops? This shows a misunderstanding of monks and the Dharma, and their understanding is still stuck in the closed-minded past. As long as these material possessions aren't obtained through cunning or greed, some monks' relatives or followers will voluntarily offer them gifts. These items can be used to facilitate the spread of the Dharma in modern times, and there's nothing wrong with that. This is one of the convenient uses. This can be inferred and understood by studying the Lotus Sutra's "Expedient Means Chapter." For example, we can now study the Buddha's teachings and listen to Dharma teachings from numerous masters through online communities. This requires these monks and their staff to use computers and modern audio-visual equipment, which in turn incurs costs.
Furthermore, in contemporary society, whether for monastics or laypeople, operating a monastery or temple does indeed incur costs. Without the support of sentient beings, both in terms of labor and financial resources, it would be difficult to fulfill the aspiration to spread the Dharma and save sentient beings. I came from a poor background, and in my youth, financial resources were limited. Even so, whenever I visited a monastery or temple, I would cheerfully and voluntarily donate money, varying amounts. I firmly believe that supporting the monks' and laypeople's aspiration to spread the Dharma is supporting myself.
However, when monasteries and temples receive support from sentient beings, whether they seek to profit from it, viewing it as personal gain and keeping it for themselves, or whether they use it to support sentient beings, share it with them, and truly use it to protect and enlighten them, is a matter of conscience. Karma usually pays off quickly, and the Dharma protectors and sentient beings are watching.
●"Rely on wisdom, not on consciousness."
In the Mahaparinirvana Sutra, the Buddha taught: "Rely on wisdom, not on consciousness. The one who is said to be wise is the Tathagata. If there are shravakas(voice-hearers) who cannot well understand the merits of the Tathagata, such consciousness should not be relied upon. If one knows that the Tathagata is the Dharmakaya(Law-body), such true wisdom should be relied upon. If one sees the Tathagata's expedient body and says that it is absorbed and nourished by the various enterings (various elements; five aggregates and six dust ) in the aggregates, one should not rely on it. Therefore, consciousness should not be relied upon. If there is anyone who says so, his scriptures and books should also not be relied upon." This emphasizes that practitioners should rely on the true merits and wisdom of the Dharmakaya of the Tathagata that they themselves and others (the Buddhas of the ten directions, sentient beings, and themselves) originally possess, rather than the worldly delusional and discriminating consciousness of themselves and others.
If a shravaka is unable to deeply comprehend the "extraordinary virtues of the Tathagata" and does not know that "the Tathagata is the Dharmakaya," the knowledge and understanding generated by such a shravaka is shallow and cannot be relied upon.
"If one sees the Tathagata's expedient body, saying it is absorbed and nourished by the various enterings (various elements; five aggregates and six dust), one should not rely on it. Therefore, one should not rely on consciousness." The Tathagata's expedient body is the human physical body, the nirmanakaya (Incarnated-body) of the Dharmakaya(Law-body), Sambhogakaya(Rewarded-body), and Nirmanakaya(Incarnated-body). This is a body that possesses the physical "six sense organs of eyes, ears, nose, tongue, body, and mind, and the six consciousnesses," and is subject to birth and death. It is also a body born with consciousness of impermanence, and undergoes the process of birth, existence, change, and destruction, as well as formation, existence, destruction, and emptiness. Such a physical nirmanakaya should not be relied upon. This is because their understanding and knowledge of the Dharma are not necessarily authentic. All of them are easily subject to human manipulation and may even be interpreted through distorted and untrue views or disguised with rhetoric. Therefore, they are not worthy of our trust and reliance.
All sentient beings possess the Dharmakaya of the Tathagata, but they have not yet realized it.
The Buddha said, "Wonderful, wonderful! All sentient beings possess the wisdom and virtues of the Tathagata, but due to delusion and attachment, they cannot realize them. If they abandon delusion, all wisdom and natural wisdom will manifest." The wisdom and virtues of the Tathagata inherent in us are the Great Circle Mirror Wisdom, the Dharmakaya(Law Body). All sentient beings possess this Dharmakaya(Law Body), but they have yet to realize it. Sentient beings, regardless of your religion today—Christian, Catholic, or Muslim—are all sentient beings. And regardless of your physical form—human, cat, dog, snake, fox, etc.—are all sentient beings.
No matter how hard humans think about the "Dharmakaya of the Tathagata", they cannot understand it.
Before one has personally realized the so-called "Dharmakaya of the Tathagata," one cannot understand what the Dharmakaya of the Tathagata is, nor why it is eternal and unchanging. No matter how much human thought attempts to understand it, it will never reach a comprehension. The Tathagata Dharmakaya can only be understood through personal experience. Those who have personally realized the Tathagata Dharmakaya will never deceive themselves or others, nor will they ever lie. Why? It cannot be fully explained in words. Even if it could be explained, only a few details can be revealed. It is profoundly profound and definitely not superstition. Hence, why the Buddha called it the "Secret Treasury of the Tathagata." This principle is the same principle the Buddha taught in the sutras: "Neither inside nor outside, yet both inside and outside." This strange and seemingly paradoxical principle is truly difficult to comprehend, and current science is even more unable to research and prove it.
Therefore, whether sentient beings have attained enlightenment, whether they have realized the Tathagata's Dharmakaya, is known only to the Tathagata Dharmakaya of the ten directions and the practitioner who has realized the Tathagata's Dharmakaya. No one else knows. This is because a person who has realized the Tathagata's Dharmakaya appears to be just like an ordinary human being, experiencing weight gain and loss, aging, sickness, and death. The Tathagata Dharmakaya of the Buddhas and Tathagatas includes the resident masters who have personally realized the Tathagata's Dharmakaya(Law Body). In other words, this master who has personally realized the Tathagata's Dharmakaya(Law Body) and his disciples who have also realized the Tathagata's Dharmakaya(Law Body) know each other intimately. Why can't others know?
The Tathagata Dharmakaya(Law Body) cannot only be seen or observed with our mere physical eyes and consciousness, yet it is clearly here, there, and omnipresent. Therefore, if someone claims to have attained the Tathagata Dharmakaya(Law Body) without actually having done so, deifying themselves and establishing authority in order to gain profit, then we can only say to them, "Deceiving the Buddhas of the ten directions above and sentient beings of the ten directions below, that is self-deception and to deceive others. They will bear the consequences of their actions. Please take care!"
Beginners still practice Buddhism based on consciousness.
The Mahaparinirvana Sutra is a teaching given by the Buddha shortly before his passing to his disciples who already had a foundation in practice. Many of these disciples have already attained the states of arhat and bodhisattva. However, beginners still need to seek refuge in a realized guru or dharma teacher with right knowledge and right view, a "good knowledge (good teacher)" who possesses the six consciousnesses, to lead and guide them. Only then can they have the opportunity and possibility to realize their inherent wisdom, virtues, and Dharmakaya. In other words, beginners still rely on "people, consciousness, and words" in their practice and study of the Dharma(Buddha Law; Buddhist Law). However, if they are not diligent and aware, they can easily trust a bad guru or dharma teacher, develop wrong views, or go astray, ultimately hindering their practice. Therefore, beginners should understand that through sincere practice, they will gradually realize their inherent Dharmakaya(Law Body; Buddhist Law Body). They should also be vigilant in determining whether their guru or dharma teacher is a true "good knowledge."
How to judge the authenticity of "good knowledge"?
How can we distinguish between genuine and fake “good knowledge(good teachers)"? A genuine "good knowledge(good teacher)" speaks the truth about the Dharma, does not lie, does not deceive himself or others, does not manipulate his disciples, does not worry that his followers or disciples will leave him for another guru, and does not greedily seek material gain. In contrast, a fake "good knowledge(good teacher)" has only a superficial understanding of the Dharma, lies, deceives himself or others, and is very skilled in using rhetoric and tactics to manipulate his followers and disciples for material gain greedily. He fears that his followers or disciples will abandon him, and therefore threatens or intimidates his disciples.
The fundamental basis of compassion for oneself and others lies in wisdom.
When we observe all phenomena within and without, they are reflected in the mind mirror within us. This mind mirror is the Great Perfect Mirror Wisdom, the Tathagata's Dharmakaya. It undergoes transformations. As we observe these transformations, we gradually develop true wisdom and the means to address them. This "contemplation" applies to all situations, whether we are walking, standing, sitting, or lying down, speaking, silent, moving, or still, as long as our mind is pure and unmixed. However, for beginners, meditation is still the best method. The fundamental foundation of the Tathagata's wisdom lies in compassion, and the fundamental foundation of compassion for oneself and others lies in wisdom.
How to cultivate wisdom?
How can we cultivate wisdom? Besides experiencing and observing life, interacting with others, and gaining practical insights, we should also observe and learn from various domestic and international news and information, and read more books and articles to understand the various ways of life, the various aspects of human life, and their psychological states. We can also learn from the wise lifestyles, approaches, and attitudes of others. Finally, we should calm down, think independently, and evaluate our own life situations to determine what to do. This is the way to live and deal with things wisely.
Wisdom and compassion must be practiced and experienced in life.
When we experience religious trauma, the compassion we feel for ourselves and others can dissolve any resentment and negative emotions we harbor toward the people and events we encounter. This compassion can gradually transform into life wisdom, bringing us physical and mental health and leading us toward a more open mind and a more focused life of self-cultivation.
Buddhist practice doesn't completely disregard consciousness.
"Consciousness" means discrimination. The “the various enterings of yin realms" refer to the six senses generated by the eyes, ears, nose, tongue, body, and mind, and the accumulated defilements of perception that they accrue. Consciousness is inevitably tainted with subjective biases and unrealistic fantasies, distorting our perception of people, events, and situations, leading to erroneous judgments and potentially negative consequences. Buddhist practice doesn't completely disregard consciousness. It's impossible. For example, when we listen to a lecture or recite Buddhist scriptures, we are using our mind, engaging our consciousness, and engaging the six senses with the six sense objects. Do you know who doesn't use consciousness? The dead.
Wisdom and consciousness can function simultaneously.
Even when the dakini instructed Tilopa to take any action silently, Tilopa still needed to use his mind to receive, recognize, judge, decide, and act. Wisdom and consciousness can function simultaneously. Before we practice Buddhism, we often prioritize consciousness over wisdom. For example, psychological research shows that people with high sensitivity have a higher degree of personal recognition, and therefore suffer more from sensitivity damage and emotional exhaustion than those with dulled recognition. People with high sensitivity are also more sensitive to the pain of life and are therefore more likely to enter Buddhist practice because they harbor a desire to be liberated from birth and death. For example, those with unstable emotions or bad tempers have extremely unstable consciousness states, frequently using consciousness without wisdom. They can also experience extreme pain and even severe depression. However, if their wisdom is insufficient, they may not pursue the Buddhist path of liberation from birth and death, but instead choose self-destruction. This is unrelated to age; we can understand this simply by observing human nature and reading social news.
Transforming Consciousness into Wisdom
After practicing Buddhism, one should learn to use wisdom rather than consciousness. The foundation of wisdom lies in compassion, and wisdom and compassion complement each other. Only then can one's compassion avoid being a pushover, exploited, or manipulated by those with ulterior motives by exploiting the connotations of compassion. There are several ways to avoid these negative situations, with chanting Buddha's name and meditating being the most basic. Broadening one's mind and perspective, and observing the various aspects of sentient beings, is essential. If one's actual world is narrow, given today's information-rich world, reading a variety of news, watching films, or reading books, and reflecting deeply, can all help cultivate inner compassion. When applying wisdom, the mundane aspects of the Dharma are excellent examples of expedient means. For example, using indirect criticism or having someone act out dialogue (the Buddha was particularly adept at having his disciples act out dialogue), can sometimes be a convenient way to liberate sentient beings, simultaneously saving oneself and others. This requires fundamental practice according to the Buddha's teachings, for example, practicing the Ten Good Deeds, practicing the Six Paramitas, etc.
●"Rely on the understand-ultimate-perfection-truth sutras and not on the not-understand-ultimate-perfection-truth sutras" (Sutra means the Buddhist Scripture. The word Understand could also be the word Manifest or Realize.)
In the Mahaparinirvana Sutra, the Buddha taught: "Rely on the understand-ultimate-perfection-truth sutras, not on the not-understand-ultimate-perfection-truth sutras. The not-understand-ultimate-perfection-truth sutras refer to the voice-hearer Boarding (the Small Boarding; the Small Vehicle). Upon hearing the profound secrets of the Tathāgata, doubts and wonders arise in the sutras, not knowing that these secrets reveal the great ocean of wisdom, like an infant who knows nothing. This is called not-understand-ultimate-perfection-truth. The understand-ultimate-perfection-truth sutras refer to the Bodhisattva. True wisdom accompanies one's own mind. Unhindered great wisdom is like that of an adult who knows everything. This is called understand-ultimate-perfection-truth. The Voice-hearer Boarding (Voice-hearer Vehicle) is also called not-understand-ultimate-perfection-truth. The Supreme Great Boarding(Mahāyāna) is called understand-ultimate-perfection-truth. To say that the Tathāgata is impermanent and ever-changing is not- understand-ultimate-perfection-truth. To say that the Tathāgata is eternal and unchanging is understand-ultimate-perfection-truth."
In short, the Buddha taught that those who have already practiced the voice-hearer Boarding(Śrāvaka Vehicle) should abandon the not-understand-ultimate-perfection-truth sutras of the Small Boarding(Hinayana) and return to the understand-ultimate-perfection-truth sutras of the Great Boarding(Mahāyāna). This means abandoning the voice-hearer Small Boarding ( Śrāvaka Vehicle Hinayana), which only saves oneself but not others from the sea of suffering, and returning to the Bodhisattva Great Boarding (Bodhisattva Mahāyāna), which simultaneously saves oneself and all sentient beings, freeing them from the sea of suffering.
The Mahaparinirvana Sutra is a Great Boarding(Mahayana) understand-ultimate-perfection-truth sutra, a teaching given by the Buddha to his disciples in his final years, before his passing. The Bodhisattva Great Boarding(Mahayana) understand-ultimate-perfection-truth sutras include the Diamond Sutra, the Sutra of Bodhisattva Ksitigarbha's Original Vow and Merit, the Lotus Sutra, the Perfect Enlightenment Sutra, the Avatamsaka Sutra, and the Sutra of Medicine Buddha's Original Vow and Merit, among others. These sutras primarily expound the Tathagata's emptiness and the Middle Way, while also introducing a method for saving sentient beings that is not biased towards emptiness.
The Mahaparinirvana Sutra is the Buddha's teaching for those who have already practiced Voice-hearer Boarding(Śrāvakayāna). In other words, the practice of the Four Dependencies and Four Non-Dependencies should be based on the Voice-hearer Boarding(Śrāvakayāna) as a foundation, followed by practice and reliance. Only then can one abandon or not rely on Voice-hearer Boarding(Śrāvakayāna). In other words, the foundation of all practice should begin with self-liberation, understanding the four sufferings of birth(living), aging, sickness, and death; the five poisonous mental afflictions of greed, hatred(anger), stupid infatuation(ignorance), arrogance, and suspicious (one's own ignorance); the karmic retribution of good and evil, the existence of cause and effect, the extinction and cessation of one's own afflictions, and so on. If one does not begin with self-liberation and then attempts to liberate others, it is absolutely false, fake, absurd, self-deceptive and deceiving others. Even the Buddha himself, after realizing the four sufferings of birth(living), aging, sickness, and death, embarked on six years of ascetic practice for self-liberation, developing the concepts of the Four Noble Truths of suffering, accumulating, cessation, and path. Only then did he awaken to the truth under the Bodhi tree, realizing the wisdom and virtues of the Tathagata, and thus embarking on the path of liberating all sentient beings.
●Summary of the Four Dependencies and Four Non-dependencies in Cultivation
"Not relying on" does not mean completely abandoning or rejecting them altogether. "persons, words, consciousness, and the not-understand-ultimate-perfection-truth sutras" are applications of Buddhist expedient means. While not the true essence, they are skillful and expedient, sufficient to guide sentient beings in their practice and study of the Dharma, and remain valuable for reference and study. For beginners or those with limited experience in practice, they are still at the initial stage of "relying on persons, words, consciousness, and the not-understand-ultimate-perfection-truth sutras." Because they lack an understanding of the profound implications of the Buddha's teachings, they are easily swayed by these "external" sources of persons, words, consciousness, and the not-understand-ultimate-perfection-truth sutras." These sources are open to manipulation and control by those with ulterior motives or ill intentions, and are also a source of potential religious trauma for sentient beings.
To sum up, the "Four Dependencies" are to rely on the Tathagata, Law Body(Dharma Body;Dharmakaya) and their wisdom in oneself and others.
Therefore, if you've been stuck at this initial stage of learning and haven't progressed, or if you've suffered religious trauma, you should refer to and follow the Buddha's teachings: "Rely on the Law(Dharma), Rely on Meaning, Rely on Wisdom, and Rely on the Sutras of the Understand-Ultimate-Perfection-Truth." These "Four Reliances" can be summarized as relying on the Tathagata, the Law Body(Dharma Body;Dharmakaya), and their wisdom within oneself and others. The Tathagata's Dharmakaya and its wisdom are attained through practice and realization. If you haven't yet achieved this, you should rely on the Tathagata's Dharmakaya and its wisdom of the Buddhas of the ten directions. Once you achieve this through practice and realization, you can also return to and rely on your own Tathagata's Dharmakaya and its wisdom.
"Rely on" means "to return to, to take refuge and trust." As the Buddha taught in the Sutra of Forty-Two Chapters, "Your thoughts are untrustworthy. Only when you attain Arahantship can they be trusted." Only after attaining Arahantship does one gain a foundation for the Tathagata's Dharmakaya and its wisdom. Only then can one trust one's thoughts, because they are relatively pure, free of ignorance, distractions, and delusion. In other words, the cause of thought is relatively pure and good, thus leading to good results. Before attaining Arahantship, however, one still harbors the ignorance, distractions, and delusion of the Five Poisons of Greed, Hatred(Anger), Stupid Infatuation(Delusion), Arrogance, and Suspiciousness. This makes it easy to harbor negative and evil thoughts, leading to negative karma and the consequences. At this point, one can truly say, "Alas! How bitter and sorrowful!" In other words, one is truly "asking for trouble and suffering by oneself."
The Bodhisattva Great Boarding(Mahayana) should be based on the Voice-hearer Boarding(Śrāvakayāna).
Therefore, if we are beginners and a sect or monastery tells us not to practice the Voice-hearer Boarding(Śrāvakayāna) and to go directly to the Bodhisattva Great Boarding(Mahāyāna), we should harbor doubts. If we practice the Bodhisattva Great Boarding(Mahāyāna) directly without the foundation of the Voice-hearer Boarding(Śrāvakayāna), we are likely to neglect the practice process of the Four Noble Truths of suffering, accumulation, cessation, and path, as well as the law of cause and effect. We can also lack empathy for sentient beings (including our disciples) and treat them with disrespect, leading to a reckless, impulsive, and arrogant path. The result can truly be summed up in one sentence: "Alas! How bitter and sorrowful!" Why?
While "all Law(dharmas) are empty" is the true nature of all dharmas(Law), denying or ignoring the Four Noble Truths of suffering, accumulation, cessation, and path, as well as the law of cause and effect, leading to a reckless disregard for all things and the recklessness of actions without considering their harmful consequences, is an absolute mistake and a disastrous outcome. The notion that "the nature of sin is empty" does not mean that sin does not exist. Bodhidharma said, "When a thought arises, sin arises." This is because it is difficult to determine whether a thought is good or evil. This thought is often influenced by the five poisons of greed, hatred(anger), stupid infatuation(ignorance), arrogance, and suspiciousness. Such thoughts and actions can hardly be considered "sinless."
The basis of "respecting masters" is "mutual respect between masters and disciples."
Furthermore, some sects, teachings, or monasteries place a strong emphasis on "respecting the teacher and the Way." This emphasis is one-sided, not necessarily respect for the disciple. Even if a teacher displays disrespectful remarks, actions, or attitudes—for example, ones that make the disciple uncomfortable or intimidated—they can paraphrase this disrespect and justify it as the teacher's instruction. In other words, the emphasis is on the disciple single-mindedly prioritizing the teacher, focusing their practice on the teacher's teachings, and completely relying on the teacher's will and intentions. There can be absolutely no questioning. Any questioning is disrespectful, lacking respect for the Way, violating the rules of practice, and challenging their authority. Let me tell you, this is a highly manipulative act. It's a classic example of "dependence on people, words, consciousness(thoughts), and the not-understand-ultimate-perfect-truth sutras." Practicing in such an environment is highly susceptible to religious trauma, for if they disobey their manipulation, they risk being harshly abandoned and spurned. Such a master lacks the qualifications of a teacher. What a disciple should do is to stay away from such a master as soon as possible. There is no need to feel regret or sadness at all.
The "Four Dependencies" can verify that the Buddha is "one who speaks without falsehood."
We must understand that in Buddhist scriptures, the Buddha's 2,500 followers frequently questioned his teachings. Yet, he never feared or worried about his disciples' questions and inquiries. Regular reading of the Buddhist scriptures reveals that the majority of the content consists of conversations between the Buddha and his disciples. Disciples raised questions about practice, and the Buddha answered and resolved their doubts. Therefore, the Buddha described him as "a man of unimpeded eloquence" and "a man whose words are without falsehood." How can we verify this? This can be verified through the Four Reliances.
The core principles of Buddhism - the Four Reliances of Law(Dharma), Wisdom, Meaning, and the Understand-Ultimate-Perfect-Truth Sutras.
"Relying on the Law(Dharma), Relying on Wisdom, Relying on Meaning, and Relying on the Understand-Ultimate-Perfect-Truth Sutras"—this "Law(Dharma), Wisdom, Meaning, and Understand-Ultimate-Perfect-Truth sutras" is the Tathagata, the Law body(Dharmakaya), the Law Nature(Dharma nature), the phenomenon of wisdom and virtues of the Tathagata, the emptiness, the Buddha-nature, purity, equality, and enlightenment, the True Suchness, and the Middle Way. Once one realizes this, one attains the "Great Way without words" and "Nirvana and tranquility." It is "eternal, blissful, self, and pure." This is the "marvelous Buddhaboarding(Buddhayana)." In the Lotus Sutra, the Buddha explained that the primary reason for his appearance in the world was to "reveal, show, enlighten, and lead" sentient beings to the Buddha's knowledge and insight. So, what is the "Buddha's knowledge and insight"? This is the core principle of all Buddhism. From this core principle, all Dharma teachings and all dharma-phenomenon unfold.
The first and foremost thing should be to realize and return to rely on the Law Body(Dharmakaya) of the Tathagata in all the Buddhas of the ten directions and one’s own body.。
In the Sutra of Infinite Meaning, the Buddha taught: First, emptiness; second, parents; third, teacher. This means that the first and foremost priority should be to realize and return to the emptiness, Law Body(Dharmakaya), and Buddha-nature of the Tathagata, the Buddhas of the ten directions, and oneself. Secondly, respect and serve one's parents; and third, honor the teacher. This aligns with the Four Dependencies we mentioned above. Why? After all, the teacher is the Tathagata's expedient body, the body nurtured by the elements, an impermanent and changing body, and a body of the mind that is subject to the birth and death of good and evil. To put it bluntly, the teacher is a person and ultimately unreliable. Why? The teacher is a person, a speech, a consciousness, a conditioned being, and a form—all of which are subject to birth and death. The Buddha taught that those who seek to teach others, calling themselves teachers, are likely to be like this: They feign prestige and seek gain. This means that they present a dignified appearance and dignified demeanor through deception, then deceive the world through various actions and words, greedily seeking fame, wealth, and financial offerings from their disciples and sentient beings. Therefore, if such a master does not respect his disciples, then why should the disciples respect him? This is a relative matter. As the saying goes, "Those who respect others will be respected by others; those who value others will be valued by others." This is a principle we should understand even when we are in junior high school.
There are psychological boundaries within the unity of the Tathagata's Dharmakaya(Law Body).
The Buddha also taught in the sutras that I, the Buddha, and all sentient beings are one. What does this "one" refer to? It refers to the emptiness of the Tathagata, the Tathagata's Dharmakaya(Law Body), and the Tathagata's Buddha-nature. It is the concept of the "oneness" of the Dharmakaya of self and others. It is the concept of the unity of the "great self" (the Buddhas of the ten directions and all sentient beings) and the "small self" (oneself) within the Tathagata's Dharmakaya(Law Body). This unity of the Tathagata's Dharmakaya(Law Body) does not mean there are no psychological boundaries. Psychologically, I, the Buddha, and all sentient beings must still respect each other.
The basis for the realization of "compassion and equality" lies in a pure mind and wisdom.
The concept of the unity of the Dharmakaya (Law Body) of self and others must be realized and attained because it is inconceivable. This means that even if we ponder it for a lifetime, our human minds and consciousness will find it difficult to comprehend and experience it. While we may be able to understand it theoretically, we must personally experience it. This realization presupposes the realization of compassion and equality, and the foundation for this realization lies in a pure mind and wisdom. Without this foundation of pure mind and wisdom, it is impossible to cultivate and realize compassion and equality. Blindly following a teacher, willingly allowing ourselves to be manipulated by others, and being swayed by external sounds, sights, and other phenomena, leading to discrimination and attachment, how can wisdom arise?
Therefore, those who have realized the Tathagata Dharmakaya(Law Body), the unity of self, Buddha, and sentient beings, would absolutely not dare to abandon their disciples or expel them from a monastery. If a monastery or temple dares to do so (expel disciples), we know that the person in charge, or the guru, of that monastery or temple, absolutely does not possess the complete and perfect spiritual attainment of compassion and equality, and absolutely has not fully realized the Tathagata Dharmakaya(Law Body). Why? Because they absolutely lack a pure mind and wisdom. Of course, since there are no Buddhas in our world today, it's difficult to have any expectations of such people. Rather than expecting others, it's more realistic to expect ourselves to cultivate ourselves well.
If there is no phenomenon of the Three Boardings(yana;Vehicle), how can one enter into the only one Buddha Boarding(yana;Vehicle) ?
The Lotus Sutra was taught by the Buddha eight years before his passing. Prior to this, he had spent forty years expounding on the Small Boarding(Hinayana), Pratyekabuddha, and Great Boarding(Mahayana; Bodhisattvaboarding) for his disciples. However, in the "Expedient Chapter of Lotus Sutra(Abhidharma-prajnaparamita-chapter)," the Buddha declared: "There are no two Boardings(vehicles), no three Boardings(vehicles), only one Boarding(vehicle)." In other words, the Buddha appears to have completely negated the Boardings(vehicles) of the Voice-hearer(Śrāvakas), Pratyekabuddhas, and Bodhisattvas. In reality, this is the beginning of the "method of destroying phenomenon" in order to enter the "method of the true nature" of one Boarding(vehicle). In other words, the foundation of the "method of the true nature" of the one Boarding(vehicle) remains the three Boarding(vehicles) of the Voice-hearer(Śrāvakas), Pratyekabuddhas, and Bodhisattvas. If the phenomenon(appearances) of these three Boardings(vehicles) are absent, how can the phenomenon(appearances) be destroyed?
If there were no greed, hatred(anger), stupid infatuation(ignorance), arrogance, suspiciousness, the five poisonous mental states and their various external phenomena, how could one break through the phenomenon(appearances) and enter into the state of emptiness?
For example, Bodhidharma's "Discourse on the Destruction of Phenomenon(Appearances)" states that if the five poisonous mental forms of greed, hatred(anger), stupid infatuation(ignorance), arrogance, and suspiciousness, as well as the external phenomena they create, are not present, how can these forms and phenomena be destroyed? Any phenomenon, forms, and appearances must exist before they need to be destroyed, right? Some sects attempt to take shortcuts, directly teaching sentient beings the One Buddha Boarding(Vehicle) and its expedient means, while ignoring the fundamental teachings of the two boarding(vehicles) of the Voice-hearer Boarding(Śrāvakayāna) and Bodhisattva Boarding(Bodhisattvayāna). This is extremely dangerous and deeply harmful to sentient beings. For, in such situations, a master, no matter how skillfully he uses expedient means to inspire his disciples to deconstruct phenomenon(appearances) and enter into the true reality, could potentially walk on the sharp edge of the five poisonous mental forms of greed, hatred(anger), stupid infatuation(ignorance), arrogance, and suspiciousness. A misuse of these methods, or insufficient mastery of their spiritual power, could destroy the disciple's entire life, even their very life or wisdom. We must understand that this method of using the sword's edge is a common tactic used by Tantric masters ("fighting poison with poison," using the master's conjured five poisonous mental images to break the disciple's attachment to the self five poisonous mental state). However, when they use this method, they will never let you or anyone else know. If a disciple truly encounters such a situation that threatens destruction, or even suffers religious trauma, unless the Dharmakaya(Law Body) of the Buddhas of the ten directions is willing to personally intervene to save the disciple, the disciple will truly be destroyed by their master. Why?
Because this process is extremely prone to severe religious trauma, and in a fragile state of mind, one might even give up, go to extremes, or even commit suicide. Imagine a perfectly normal person, diligently practicing Buddhism with their guru, then being inexplicably framed and set up. This leads to a seemingly mild-mannered practitioner inexplicably becoming enraged, arguing and verbally abusing others, breaking the rules, being inexplicably expelled from the sect, or being driven out of the monastery. How could this well-behaved, self-reflective, and remorseful practitioner not experience religious trauma? It certainly would.
The Buddha guides sentient beings into the true reality of the Buddha Boarding(vehicle) - the emptiness of Tathagata - in a gentle and non-harmful way.
The Buddha guided sentient beings directly into the true reality of the Buddha Boarding(Vehicle) by breaking attachment to the phenomenon(appearances) of the three Boardings(vehicles): the Voice-hearer Boarding(Śrāvakayāna), the Pratyekabuddha Boarding(Pratyekabuddhayāna), and the Bodhisattva Boarding(Bodhisattvayāna) (which also meant breaking attachment to the precepts and phenomenon(appearances) of these three boardings(vehicles)). He did not, as Tilopa's dakini did, guide him through seemingly crude methods of breaking the precepts by destroying and disregarding the scriptures, after that, guide Tilopa through "breaking the phenomenon(appearances)" of the precepts and then gradually lead him into the true reality of the Vajrayāna (the true reality of the Mahamudra and Dzogchen methods, namely, the empty phenomenon of the Tathāgata). The Vajrayāna of Tantra is the Buddha Boarding(Vehicle). So, is it possible that a master, through trickery, guides his disciples to break the rules of the sect, thereby leading them to break attachment to phenomenon(appearances) and enter the true reality of the Buddha Boarding(Vehicle)? The true reality is no-phenomenon.
In addition, the practice of Pure Land Buddhism is relatively gentle and slow. Unlike Tantric Buddhism, which walks on the edge of the sword of the five poisonous minds, it uses subtle persuasion and advice to slowly guide sentient beings to let go of their attachment to all dharmas, and then enter the state of "purity, equality, and enlightenment", that is, to enter into "emptiness".
However, Zen Buddhism often employs nonsensical methods of contemplating koans, even employing teacher-disciple dialogue, and employing direct physical beatings or verbal abuse to help disciples break free from attachment to phenomenon(appearances) and enter into the true reality. This abuse is highly undesirable, as it is extremely damaging to the disciple's body and mind. Those with fragile minds or those unable to think independently are particularly vulnerable to religious trauma. I believe it is difficult for teachers to judge whether their disciples are fragile or strong, or whether they possess the ability to think independently. The Buddha and Pure Land masters were gentle individuals, never employing harsh methods that could harm or cause religious trauma to their disciples.
All precepts and sect rules are established according to the circumstances and people.
All precepts and sectarian rules are tailored to circumstances and individuals. In other words, they are based on phenomena(appearances), on inner mental states and external phenomena. Isn't this attachment to various phenomena(appearances)? Isn't attachment to such phenomena(appearances) a form of mental bondage, a burden on the heart? Can one achieve liberation from birth and death? Can one attain great freedom? I strongly doubt this. The reality is, while being so attached to phenomena(appearances), it is absolutely impossible to be liberated from the afflictions of birth and death and attain great freedom. If someone, while so attached and clinging to phenomena(appearances), claims to have liberated themselves from birth and death, attained great freedom, and realized the Tathagata's Dharmakaya(Law Body), they are absolutely deceiving. Why? Think about it, and understand. If you still can't understand, I suggest that interested readers refer to the text of "The Scripture of Forty-Two Chapters said by Buddha" on this blog to find the answers from the Buddha's teachings.
Greatly breaking down and greatly rebuilding.
From the Buddha's collection of teachings, the "Scripture of Forty-Two Chapters said by Buddha," the "Lotus Sutra," delivered eight years before his passing, and the "Mahaparinirvana Sutra," delivered just before his passing, we can see that the Buddha was constantly dispelling our existing attachments to concepts, ideas, and mental states, and even any notions and principles of Buddhist practice. In other words, he was dispelling all phenomena(forms;appearances) of dharma(Law) that we cling to, both internally and externally. This becomes clear if we diligently study the sutras and consult the honest explanations of great and virtuous masters and teachers. Why must "any notions and principles of Buddhist practice" ultimately be dispelled? Because when guiding sentient beings in their practice, we must first help them establish concepts and the "rules of the game." Within these rules, sentient beings have goals, standards, and norms to refer to. This way, they will not stray from the path to Bodhi.
However, as time goes by, we discover that some people believe these "rules of the game" represent all of Buddhism, becoming deeply attached to them and, with this prejudice, applying them to others. If others don't follow these "rules of the game," they are considered to be breaking the rules, and may even be expelled from the Buddhist community and from their monasteries. Ultimately, these "rules of the game" become the inner psychological framework and burden of these clinging individuals, and even the cause and effect of their karma.
To put it bluntly, this means walking the path with these invisible "rules of the game" on one's back. The question is, whether one is on the path of spiritual practice, the path to Bodhi, the path of the five poisons of greed, hatred(anger), stupid infatuation(ignorance), arrogance, and suspiciousness, or heading towards the realms of hungry ghosts, hell, or animals—it's hard to say. Why? From a psychological perspective, these "rules of the game" can be manipulated by those with ulterior motives to control sentient beings. Why manipulate them to control sentient beings? Because of greed for gain, or the desire to enjoy power and control others.
The Buddha also deeply observed and felt the seriousness of these problems. Therefore, he had to speak the truth, as he taught in the Diamond Sutra: "All phenomena(appearances) are fake and delusion. If you see all phenomena(appearances) as non-phenomena(non-appearances), you will see the Tathagata." Zen Buddhism also says, "If a Buddha comes, I kill the Buddha; if a demon comes, I kill the demon." So, if the master comes? Will you kill him? The Diamond Sutra also says, "All sages and saints are different due to the law(principle) of non-action." Furthermore, "If a bodhisattva has the phenomena(concept) of self, the phenomena(concept) of humans, the phenomena(concept) of living beings, or the phenomena(concept) of a life span, he is not a bodhisattva."
The "rules of the game" are conditioned and do-something phenomena, encompassing the self, the others(humans), and all living beings, aren't they? Clinging to these conditioned and do-something phenomena, clinging to these aspects, is like being imprisoned in a prison of the mind, forever spinning within (clinging and discriminating), unable to see the vast, free, and unfettered world beyond the prison. In other words, if you can't escape the "rules of the game" of the “regulation of sect," if you can't cast off the burden of these "rules and aspects of the dharma," how can you become the virtuous and noble Tathagata of Great Freedom? Would you like to imitate the Tathagata of Great Freedom and give it a powerful kick? If the void can be shattered, why can't the rules of the monastic discipline be shattered? Of course, we must shatter them completely, lest they defile our minds.
Therefore, the Buddha taught in the Diamond Sutra: "The Dharma(Law) is neither Dharma(Law) nor non-Dharma(non-Law); one should not take the Dharma(Law), nor should one take the non-Dharma(non-Law)." This is truly guiding sentient beings to completely shed their attachment to all Dharma-phenomenon(dharma-appearances;Law-phenomenon). All Dharma-phenomenon(dharma-appearances;Law-phenomenon) include both worldly and transcendental dharmas; they include the aspects of existence and the aspects of emptiness, and so on. There is no need to cling to worldly dharmas(Law). There is no need to cling to the aspects of emptiness either. In short, it is "breaking through the door (rules) and entering," "breaking through the phenomenon(aspects) and entering." Where does one enter? The emptiness(the void; ;Dharma-nature;Law-nature). It is also "great destruction and great establishment." What is established? After all Dharma-phenomenon(Law-phenomenon;dharma-appearances) are eliminated, one "establishes," establishing a completely new "Buddha's cognition, knowledge and insight." This "Buddha" is the Buddha, but it is also ourselves, for we are all future Buddhas who have yet to attain the "Buddha's cognition, knowledge and insight" and the "Dharmakaya(Law body) of the Tathagata.
How to establish "Buddha's cognition, knowledge and insight"?？
Understand and realize that the fundamental nature of all Buddhist sects is emptiness. Since it is emptiness, the Dharma Realm(Law Realm) has no gate; since it is emptiness, since it is nothingness, it is the fundamental nature of the mind and heart. That is, the mind and heart is the Buddha. Understanding this mind-dharma(heart-law;the law of heart) leads to the realization that the mind and heart encompasses the vastness of space, and the vastness of space is the universe, the Three Realms and the Six Paths, both being and nothingness. Why? How can we explain it? One is the infinite. One is the fundamental mind and heart. The mind and heart is inherently empty, permanent and unchanging, being able to generate all things; the infinite is the various phenomena of Dharma Realm(Law Realm), what is generated, being impermanent and changing. One is the body(substance), the infinite is the phenomenon(aspect), and the expedient means are the function. One is emptiness, the pure, equality and awakening, the tranquility of nirvana. With this realization, we know that based on the fundamental emptiness of the Dharma(Law) nature of all Buddhas, all phenomena, these infinite phenomena, are but illusions, fleeting like dew and lightning. This is how we should view them.
By observing both within and without in this way, one can gradually let go of self-attachment and attachment to dharma(Buddhist Law). Then, one will understand that within all the changes in phenomena, sentient beings are swayed and blinded by the five poisons of greed, hatred(anger), stupid infatuation(ignorance), arrogance, and suspiciousness, and their mental states. They seek and take use of suffering to escape it, and thus suffer immeasurably. One should understand that I, the Buddha, and sentient beings are one; I am sentient beings, and sentient beings are me. Because my mind and heart is the inherently Buddha, compassion arises for sentient beings. From this foundation, wisdom naturally arises. With wisdom and compassion as a foundation, one can gradually emerge from the shadow of religious trauma. As mentioned earlier, compassion dissolves resentment and any negative emotions within.
In the process, we further cultivate virtue, acting within our capabilities and utilizing various expedient means to save ourselves and others. This is the application/function/activation of our own nature. In the practice of virtue, compassion and wisdom coexist to be applied, walking the two feet of compassion and wisdom on the Bodhi path, the path to Buddhahood. This is the Heart Sutra: Bodhisattva Perceiving-the-self-freedom-ease(Avalokitesvara), while practicing the profound Wisdom of Right-Equility-Right-Enlightment(Prajnaparamita), sees the emptiness of the five aggregates and ferries(saves) all suffering. Color(form;material) is the emptiness, and so are the feeling, thinking, acting, and consciousness. This is the Diamond Sutra: One should give rise to the mind without dwelling on anything. Cultivate a pure mind and compassion. True compassion should be based on a pure mind. Otherwise, tainted compassion is often filled with calculations of favors and resentments.
Why do we need to “cleanse our hearts”?
In his lectures, Master JingKong(Pure-Emptiness) explained the need to "cleanse the mind," arguing that "all Buddhist teachings are also a form of defilement for practitioners." While the Tathagata's Dharma-nature and Buddha-nature are inherently pure, all Buddhist teachings arise from causes and conditions. Clinging to all Buddhist teachings naturally creates defilement, tainting the inherently pure mind. Therefore, just like washing away dirt, these defilements must be cleansed. Those who practice Buddhism for a long time understand that if, for decades, even all Buddhist teachings remain unresolved, do not let it go, they can become a heavy burden, potentially leading to anxiety or depression.
However, unless we develop a keen sense of these subtle perceptions, our Buddhist practice can easily lead to the accumulation of physical and mental illnesses. We can even become lost, losing sight of the meaning and purpose of Buddhist practice. This can lead some people astray, narrowing their minds, becoming closed-minded and stubborn, and becoming less intelligent. This is bad news, as they and those around them will suffer and be plagued by various afflictions. What then? Instead of achieving success in Buddhist practice, they'll instead bring upon themselves a mountain of trouble and worries.
Breaking the small and establishing the great
The three practices of "precepts, concentration, and wisdom"—"cleansing the mind from impurities," "remaining free from defilement," "observing the precepts," and "eliminating afflictions"—are the practice of the Small Boarding(Hinayana; Sravakayana). The Buddha spent over half of his life expounding on the Small Boarding(Hinayana;Sravakayana), then progressing to the Great Boarding(Mahayana;Bodhisattvayana), and finally, in the Lotus Sutra, revealing the truth. All his various words and parables are expedient means, ultimately aiming to guide sentient beings into the Buddha Boarding(Buddhayana;Buddha's vehicle). This is the practice of "breaking the small and establishing the great." Gently, he gradually dismantled the understandings of ordinary people, voice-hearer(shravakas), arhats, and bodhisattvas, and began to establish the Buddha's cognition, knowledge and insight, which is what the Buddha taught in the Great Boarding Scriptures(Mahayana sutras), all the "understand-ultimate-perfection-truth sutras."
Trampling through the void and finding nowhere
Even the "Buddha's cognition, knowledge and insight" must be broken, breaking the "phenomenon of no-phenomenon(form of formlessness)," emptying "all phenomenon of void," no where can be broken, trampling through the void where nothing can be found, leaving not even a single thought, that is, not even a thought of void, not even a thought of existence. This is where the Buddha nature manifests. It is for this reason that the Buddha taught in the Diamond Sutra: "One should dwell on nothing and give rise to the mind(heart)." Only when one is free from attachment, free from any attachment to phenomenon(form), can one truly develop a soft, unpretentious heart of mercy(compassion) and equality toward all beings. As mentioned earlier, the heart of mercy(compassion) and equality must be based on a pure mind. Defiled heart of equality is a selfish bias and a view of fake and delusion.
The above are merely theoretical insights and realizations; their empirical basis still requires basic knowledge such as law, gender equality, ethics, sociology and psychology, as well as common sense. Only then can one avoid arrogance, ignorance, and pride in social groups, work, and life, and in dealing with others, and become arrogant and lawless, while self-righteously believing that one is compassionate and equal to all beings, and yet have all kinds of hypocritical and gorgeous decorations in one's actions and words, or unwisely interfere with the lives and autonomy of others.
Wonderful mind, pure and perfect enlightenment. This means "living life as usual, well.
This is the final hurdle, the very concept of the Buddhist doctrine of "the empty phenomenon of all dharmas" that must be broken through. How? "Trampling through the void" means "to empty" (a verb) "all emptiness" (a noun). This is what the Buddha taught in the sutras: "Empty the emptiness, as it is!" Only then can one truly attain the state of "Tathagata emptiness," the true nature of one's own self.
At this point, one is in the state of "purity, equality and enlightenment," where "the wonderful nature is originally empty." In the Perfect Enlightenment Sutra, the Buddha taught: "The Tathagata's wonderful and perfect awakening mind originally has neither Bodhi nor Nirvana, nor is there any attainment or non-attainment of Buddhahood." Further in the Perfect Enlightenment Sutra, the Buddha further dismantled the Dharma and all its aspects he had previously taught. At this point, even the ultimate goal of Buddhism, the "Nirvana and Tranquility," was dismantled by the Buddha. This means there is no need to pursue or cling to "Nirvana and Tranquility." Instead, the mind naturally resides in this state of Nirvana and Tranquility, which is "permanence, bliss, self, and purity." This is the Pure Buddhist Land of Eternally Tranquil Light which is practiced and attained by self.
In the Perfect Enlightenment Sutra, the Buddha taught: "Good man! When the illusory body of those living beings is destroyed, their illusory mind is also destroyed; when the illusory mind is destroyed, their illusory dust is also destroyed; when the illusory dust is destroyed, their illusory extinction is also destroyed; when the illusory extinction is destroyed, non-illusory is not destroyed." At this point, one simultaneously enters a state of introspection and outward observation: "All living beings, all things, all monastic rules and precepts," including "all Buddhist teachings," "worldly laws, and worldly and transcendental laws," are all "illusory and exist only relying on emptiness." Maintaining this state of "body and mind are illusory" (which takes time), one progresses to a state of "truth" where all illusions are no longer to be illusory. What is that? A wonderful mind, pure and perfect enlightenment. A subtle mind, pure and fully awakened. This means "living life as usual, well as it is." That is, living in the present moment and leading life with an ordinary mind.
This is the state Bodhidharma described as "The Buddha does not receive precepts, the Buddha does not uphold precepts." Why? Because all precepts and rules have been broken, no longer restricted, controlled, or contaminated by the “phenomenon(forms) of precepts." At this point, it means "treat yourself well, treat others well," it means "do not deify yourself and become self-righteous," it means "do not use your authority to oppress others," it means "do not abuse yourself, do not abuse others," it means "do not torture yourself, do not torture others." Why? It means no longer foolishly using regulation of sects, precepts, the phenomenon of precepts and Dharma to abuse or torture yourself or others.
That is, live well, don't foolishly commit chronic suicide. Then, remember to get enough sleep, eat well, drink a good cup of tea, exercise, and spend time in nature to stretch your muscles and relax your body and mind. Look at the mountains and rivers, listen to the birdsong, smell the flowers, and say hello to the cute little animals. Also, pay attention to your diet, maintain physical and mental health and happiness, read or watch a variety of information and videos, and keep an open mind. Listen to music to relax your mind and body. Build good, friendly, and positive relationships with family and friends.
And using one's worldly expertise or abilities, grounded in compassion and wisdom, to "cultivate the illusory mind with illusory methods," doing what one can to help all living beings. Wouldn't such a life of mental freedom, beautiful physical and mental health, lead to longevity? Definitely. Historical records suggest that Bodhidharma, the founder of Chinese Zen Buddhism, lived to 150 years old! Over 2,000 years ago, Buddha Shakyamuni lived to 80, a truly rare achievement. Truly, "only the wise can live long"
Therefore, even if one fully comprehends the true principles of Buddhism and attains the Tathagata's Dharmakaya, one must understand that the emanational body still needs to eat, drink, defecate, urinate, and sleep. If one overworks oneself in promoting the Dharma and develops a serious illness, requiring care from others, this will place a severe mental and physical strain on others. Furthermore, medical expenses will be enormous, and living expenses will be even greater than before. All of this will place a tremendous financial and living burden on oneself and one's family. If one is wise, one will know to do everything within one's ability and not overwork oneself for the sake of false fame. After all, there is truly no need to live by other people's values.
Maintaining one's own physical and mental health and happiness isn't selfish; rather, it's a consideration for one's family and friends. This avoids the psychological, physical, or financial burden of one's illness, which could even drain their life, health, and time. The lives, health, and time of one's family and friends must also be respected and cherished. Therefore, whether promoting the Dharma and accumulating Dharma wealth through worldly and transcendental means, or striving to accumulate wealth through worldly and spiritual means, one should also consider saving for one's own present and future health.
Don't deify yourself, magnify yourself, and try to dominate and surpass the world's professionals based on your ignorance or limited knowledge.
The true and genuine principles of Buddhist law apply to all walks of life, especially in today's era of innovation and research, and in the face of the AI and quantum era. Every profession has its own legal and ethical standards. As a Buddhist practitioner, you should respect worldly professions. Do not deify yourself, magnify your ego, or use your ignorance or limited knowledge to dominate and surpass worldly professions. For example, Taiwan's medical and nursing professions have extremely high levels of professional education and medical ethics. They have highly professional procedures for determining whether a person is brain dead and whether they can donate organs. This is different from other countries.
We should abide by the law and regulations when dealing with all living beings, think from their perspective, and treat them with empathy.
To reach this level of Buddhist practice and attainment, one must abide by the law and discipline in dealing with others, empathize with all living beings, and treat them with compassion. These things require time and experience to learn. This is indeed difficult for the average person, especially those with antisocial personalities. For example, when we watch the news about fraudsters, they appear to be healthy, married with children, well-educated, and well-communicated. Yet, they don't believe they are committing fraud, but instead, they argue that they are helping others. This is truly astonishing. Let me tell you, there are also such people in religious and political circles. They are indeed powerful, but there is no guarantee that they will not be exposed one day. This is the swift retribution of karma.
A disciple asked the Buddha what to keep in mind when spreading the Dharma abroad. The Buddha advised that one should abide by local laws and adapt to local customs and practices. A recent news report revealed that Taiwan's TSMC, which established a factory in the United States, was sued by local TSMC employees for violating local labor laws. It's important to note that most Taiwanese are accustomed to being submissive and obeying any authority, lacking the ability to think independently. However, the United States educates its citizens differently. American citizens have a high level of independent thinking and critical thinking, and their education encourages them to challenge authority and values personal autonomy and independence.
If we apply the Buddhist teachings of Chinese history and Taiwan, which emphasize obedience to authority, to spread the Dharma in the United States, Canada, Europe, or the United Kingdom, we cannot guarantee that disciples in these countries will not question it. Their philosophical and logical education even questions and criticizes the authority of God. For example, God claims to be omnipotent, but can He do what He cannot? If He is omnipotent, then He should be able to cite examples of things He cannot do. However, this is a contradictory logic.
After the great destruction and reconstruction, we rebuild the faith, aspiration, practice and strength of Buddhist practice.
"Great destruction, great establishment" means "breakthrough and innovation," meaning breaking through old concepts, habits, and behaviors in daily life and Buddhist practice, and establishing new perspectives, meanings, and actions. As mentioned earlier, after religious trauma, the self faith, aspiration, and practice collapsed. Later, in the process of self-healing, the practitioner self realized that within emptiness, there is no "faith, aspiration, and practice." Faith, aspiration, and practice are based on conditions. In the formless emptiness, how can we establish faith, aspiration, and practice? Understanding this principle reveals that Buddhist practice, the spread of the Dharma, temples, Buddhist sects, precepts, and rules—all these terms and phrases—are based on conditions, are subject to birth and death, are illusory, and are merely dreamlike Buddhist affairs, requiring no attachment to them in our body or mind.
At this point, as mentioned above, a practitioner, alone and having suffered a major setback, may suddenly become confused again about the meaning and purpose of Buddhist practice. Relying solely on their own strength, or through psychological counseling or therapy, it is extremely difficult to reestablish Buddhist faith, aspiration, and practice. Only by relying on the compassionate power of the Buddhas and Bodhisattvas of the ten directions, protecting and supporting this practitioner, can this person regain their faith, aspiration, and purpose in Buddhist practice and rebuild their faith, aspiration, and practice, as well as their strength. This process is extremely subtle, and only the Buddhas and Bodhisattvas of the ten directions and the practitioner know it.
Master Jingkong(Pure-Emptiness) often says, "When the six senses come into contact with the six dusts, one must let go. Only then can a pure mind emerge." Someone online commented, "If you don't understand the suffering others feel, don't teach them to let go." This is a personal opinion, and we all respect it. Personally, I believe that when one lets go of the six senses comes into contact with the six dusts depending on the length of the self-healing process and one's mindset: when one is able to let go of the people, events, and the harm they have caused.
Regarding religious trauma, we must understand that those responsible are not saints, but ordinary people. As ordinary people, their actions are bound to make mistakes. Within them, greed, hatred(anger), stupid infatuation(ignorance), arrogance, and suspiciousness, the five poisons, are swirling. How can we expect them to be broad-minded and free from mistakes? Expectations of others are not as good as expectations and demands of ourselves.
Compassion is crucial at this time. We must understand the ignorance (no-brightness) of all beings, understanding that ignorance is also caused by phenomenon(appearances), illusory, and subject to birth and death. Even if they are called Master, Teacher, Elder, Dharma Master, Grandmaster, Mentor, or Professor, these are merely titles. We must understand that they, too, have inner ignorance and vulnerability. They may need to exclude others, maintain a life based on the Dharma, or assert their authority and oppress others in order to survive in their given environment. Survival is a fundamental human instinct. You claim their morality is noble, but we must question this within ourselves. As we have said before, "Rely on the Dharma, not on people; rely on wisdom, not on consciousness; rely on meaning, not on words." Understanding this will gradually heal the wounds within us.
When we sincerely practice Buddhism, if our self-esteem and confidence suffer a severe blow, the Buddhas of the ten directions will surely come to our rescue, giving us immense confidence and comfort. If we establish the power and knowledge of Buddhism from the very beginning, this strength of faith, even if it ever crumbles, we will be able to rebuild our faith in Buddhism through the compassionate guidance of the Buddhas of the ten directions. The strength of faith we now have will naturally be different from when we first began our practice, because it is the faith we have rebuilt after experiencing religious trauma, self-healing, and a profound realization of Buddhism, a profound transformation.
At this point, through self-care and rebuilding one's understanding and knowledge of Buddhism, one can regain psychological resilience. One's faith, aspiration, and practice in Buddhism—these invisible energies—can gradually manifest. One then understands that these are all "illusory existences based on illusory consciousness," "illusory functions based on Buddha-nature," and that "one's self is illusory, and so are all sentient beings." There's no need for attachment; simply give your all, doing what you can. Why?
There's really no need to burden yourself with all the illusory worldly possessions. While bodhisattvas carrying heavy burdens may seem morally noble, they are, frankly, unwisely oppressing and abusing themselves. They even use this very concept of morality to oppress and abuse others, leaving them baffling. Illusions and matters of illusions should be returned to their respective life lessons; there's no need to shoulder or take responsibility for them. If the life or spiritual practice isn't your own, don't meddle in others' affairs. All dharmas are illusory. Therefore, "forgetting the body for the dharma" may seem morally noble, but it's actually unwise. I've never read in the sutras how the Buddha forgot his body for the dharma. I've seen him eat one meal before noon and retire to bed early after sunset.
Therefore, we should understand that the Buddha spoke truthfully, never using authority to manipulate, oppress, or exclude others. From the above, we should understand that in order to repay the compassion of the Buddhas and Bodhisattvas, we should also live our lives normally and treat others with humility. Thus, after the trauma of religion, we can rebuild a healthy, positive, bright, and proactive spiritual energy. Then, no matter where or when, and in what career or profession, we can do and go, and live with peace and ease. The Buddhist mission of saving oneself and others unfolds naturally and truthfully in our daily lives, bringing endless joy.
