The Relationship Between Buddhist Theory and Practice

The Relationship Between Buddhist Theory and Practice

San Jose USA June 24, 2017

Host: good evening, dear friends and fellow Dharma practitioners. Very glad that all of you could come to join us for this wonderful talk, Buddhist Philosophy and Modern Life, in Silicon Valley.

Yesterday, we finished the first half of the talk, Buddhist Worldview and Modern Life. Today, we will present the second part of the talk, the Relationship between Buddhist Theory and Practice. Now, without further ado, let us welcome Mr. Yu Fan to the stage.     

Let us continue the talk from where we stopped yesterday.

Yesterday, we discussed the correlation between the Buddhist worldview and modern life. Despite time constraints and my limited knowledge of the topic, let's proceed with today's discussion. It's undeniable that many elements of Chinese culture have permeated the United States through diverse channels, and we are merely a small part of this cultural wave.

Today's talk centers on the relationship between Buddhist theory and practice. This is a vast topic, and I am apprehensive about my ability to do justice to it, but I will endeavor to give my best effort.

Three Turns of the Wheel of Dharma

As you all may know, Buddhism originated from the teachings of the Buddha Shakyamuni, whose entire teaching is divided into major phases, which are called the Three Turnings of the Wheel of Dharma. In the first Turning, he discussed the Four Noble Truths of Theravada Buddhism - the truth of suffering, its cause, its cessation, and the path to its cessation. In the second Turning, he expounded on the concepts of Paramita and Shunyata, which form the bulk of the Madhyamaka teachings that we are studying now. In total, the Buddha taught Buddhadharma for 48 years, with 24 years dedicated to teaching Paramita and Shunyata. Finally, in the Third Turning of the Wheel of Dharma, the Buddha taught about Cittamatra (Weishi: Nothing but Consciousness) and Tathagatagarbha (Buddha-nature), which describe the fundamental nature of all phenomena.

The Paramita taught in the Second Turning of the Dharma Wheel represents the essence of all Dharmas or phenomena. The primary difference between the second and third turnings is that the former focuses on Emptiness, while the latter emphasizes Luminosity as the other aspect of Emptiness. It is common for people to misunderstand Emptiness in the Second Turning of the Dharma Wheel, assuming it means that there is nothing at all. However, this is not the case, as Luminosity is the other aspect of Emptiness. It's essential to note that Luminosity doesn't refer to lights radiating from light bulbs, the sun, or the moon, and it is difficult to describe precisely using human language. Nevertheless, there are other terms used to describe it, such as Awareness, Inherent Enlightenment, and the Nature of Mind.

Three Pitakas

Buddhism's most fundamental and original theory is based on the teachings passed down by the Buddha. It's important to note that the Buddha did not invent the laws that describe phenomena, but instead discovered them and shared his findings through his teachings, which form the basis of Buddhism's original theory.

Over time, Bodhisattvas and great masters who followed the Buddha wrote a vast number of treatises that elaborated on his teachings. For example, Bodhisattva Asanga, a great Indian master of Buddhist philosophy and a direct disciple of Maitreya, recorded the Five Treatises of Maitreya. Asanga is said to have followed Maitreya to the Inner Palace of Tushita, where he documented the teachings of the Five Treatises.

Another notable example is Xuanzang's "Demonstration of Nothing But Consciousness," a significant work of Yogacara that elaborates on Buddhist philosophy.

Treatises written by Bodhisattvas and great Indian masters are called Abhidharma, while teachings directly imparted by the Buddha are referred to as Sutra. Vinaya refers to the dedicated set of disciplines that the Buddha Sakyamuni established for Buddhist practitioners. These three - Sutra, Abhidharma, and Vinaya - are collectively known as the three pitakas, which form an integral part of Buddhist theory.

Buddhist Theory and Practice

Buddhist theory encompasses both teachings and practices. Teachings form the theoretical aspect of Buddhism, while practices provide the practical means to fully comprehend Buddhist theory, such as through meditation. The Buddhist theory is a collection of teachings and practice methods that are preserved in three languages: Pali for Theravada, Chinese for Han Buddhism, and Tibetan for Mahayana and Vajrayana (Tantrism). Overall, the three pitakas, along with teachings and practices, constitute the core of Buddhist theory, which aims to guide individuals towards a path of liberation from suffering.

Today, my focus will mainly be on the practice methods of Chinese (Han) Buddhism and Tibetan Buddhism, as these are both part of the Mahayana tradition - which we all follow. While some of my American friends may not identify as Buddhists, I encourage you to view this talk as an opportunity to gain knowledge about Buddhism. The content we will cover may be challenging to grasp, as it will delve into specific methods of practice regarding Emptiness.

I understand that some of my American friends may think to themselves, "We do not even know what Buddhism is, so why start with something so deep?" However, I believe it is important to cater to those who are listening online, as they have been studying and practicing Buddhism for many years. Today, as we discuss the relationship between Buddhist theory and practice, I would like to take this opportunity to talk about how theoretical teachings can be translated into specific practice methods. We will also discuss potential mistakes and pitfalls that one may encounter while practicing. I hope this will serve as a booster for those who have been studying and practicing Buddhism for some time.

Mahayana Buddhism is predominantly practiced and taught in China and Tibet, and it consists of Three Pitakas and Twelve Categories of Buddhist Scriptures. The Three Pitakas include Sutra, Vinaya, and Abhidharma, which were taught by Buddha Shakyamuni and recorded by his disciples. Abhidharma, on the other hand, is a collection of works written and taught by Bodhisattvas and great Indian masters. The Twelve Categories of Buddhist Scriptures are teachings that Buddha imparted to different sentient beings based on their capacities and needs.

Chinese Buddhism

In China, there are eight lineages of Mahayana Buddhism, each choosing their own scripture(s) from the Twelve Categories of Buddhist Scriptures for study and practice.

Anti-Buddhist Persecutions

However, anti-Buddhist persecutions such as "the Four Buddhist Disasters of Three Wu and One Emperor" caused considerable damage to Buddhist culture, resulting in the burning of Buddhist scriptures, forced abandonment of monkhood and nunhood, and even execution of monks and nuns.

Despite the past events, some of the scriptures of the eight Mahayana lineages have been passed down to this day, with Chan Buddhism and the Pure-land School being the most widespread. Chan Buddhism, which claims that it is not based on words and language, has the largest number of texts among them, with works as many as the Three Pitakas and Twelve Categories of Buddhist Scriptures, including "lamp records," stanzas, Kong'an (public case), and parables. While some of this information may be basic knowledge for those who already practice Buddhism, it provides background information for those who may be less familiar with it.

Chan Buddhism

It is important to understand that when Chan Buddhism says it is "established on no words and language," it does not mean that words are not necessary. Instead, it means that the true nature of the mind is beyond human language and concepts. The true nature of the mind cannot be expressed in words or accessed through the duality of language and concepts. Unfortunately, many people misunderstand this and think that Chan Buddhism does not require words, which is not accurate.

The main texts of Chan Buddhism include the Surangama Sutra, the Sutra of Perfect Enlightenment, the Vimalakirti Sutra, and the Platform Sutra of the Sixth Patriarch, which is the most famous one. As practitioners of Chan Buddhism, we particularly appreciate the Platform Sutra because it is the most precious heritage left to us by the Sixth Patriarch Master Hui Neng, who was as Chinese as we are.

Generally speaking, works by great masters or Bodhisattvas are not considered Sutra; they are treatises. However, the Platform Sutra is considered just as important as the Sutra directly taught by the Buddha.

Pure-land School

The Pure Land School is based on five Sutras and one Treatise. These include the Infinite Life Sutra, the Visualization Sutra, the Amitabha Sutra, the Chapter of the Perfect and Complete Realization of Bodhisattva Mahasthamaprapta, the Practice and Vows of Bodhisattva Samantabhadra, and the Rebirth Treatise.

Yogacara School

Xuanzang, a Tang Dynasty monk, is credited with bringing the Yogacara School to China from India. Although he is famous for his pilgrimage to India, his main purpose was to resolve a controversy among Chinese Buddhists regarding whether all sentient beings have Buddha-nature. After traveling over 25,000 kilometers, he arrived at Nalanda Monastery in India, where he received the transmission of Weishi from Silabhadra, the abbot of the monastery. This marked the beginning of the Yogacara School in China.

During the Tang Dynasty, a great anti-Buddhist persecution led to the burning of nearly all texts of Weishi in China. Fortunately, Japanese diplomats saved some of these texts and brought them to Japan. In the Republic of China, Ouyang Jingwu and his father-in-law Renshan Yang brought some of these texts back to China. Although these texts have been preserved, their practice methods have not been widely disseminated.

For instance, the Five Stages of Practicing Weishi, written by the great Master Kuiji, is a classic text of Weishi. Kuiji is also known as the Monk with Three Carts, referring to the carts he traveled with, which contained his scriptures and reference books, his favorite liquor, and his concubine.

Tiantai School

The Tiantai School of Chinese Mahayana Buddhism has its own theory, texts, and practice methods, including the Saddharma-puṇḍarīka-sūtra (Lotus Sutra) and Mohe Zhiguan, as well as its famous Tiantai Zhiguan (Calming and Contemplation) practice. Despite being a systematic and cohesive lineage that emphasizes following a sequential order of disciplined practice, the Tiantai School was unfortunately wiped out during an anti-Buddhist persecution. While many of its texts have been preserved and some descendants still exist, its practice methods are rarely seen today.

Huayan School  

The Huanyan School, on the other hand, takes the Avataṃsaka-sūtra (Flower Ornament Sutra) as its guiding scriptural text.

Sanlun School

The Sanlun School, also known as the Chinese Madhyamaka, emphasizes the interpretation and practice of the three treatises of the Second Turn of the Dharma Wheel (Madhyamaka). These treatises include the Middle Treatise, the Hundred Treatise, and the Twelve Gate Treatise. The Hundred Treatise is Aryadeva's 400-Verse Treatise, which is studied in Tibetan Buddhism.

Vinaya School

The Vinaya School of Buddhism is known for its extensive teachings on monastic discipline and ethical conduct. It is comprised of the Four Vinayas and Five Treatises.

Chinese Esoteric Buddhism

Tantrayana, also known as Vajrayana, is a form of Buddhism that emphasizes the use of mantra, mudra, and visualization to achieve enlightenment. Although Chinese Esoteric Buddhism and Tibetan Vajrayana share some similarities, they also have significant differences. Both traditions make use of Tantric practices and rituals, but Tibetan Vajrayana places greater emphasis on the Yoga Tantra. Chinese Esoteric Buddhism has inherited and developed two sections of Tantrayana, known as Kriya (Action Tantra) and Charya (Performance Tantra). The Kriya Tantra and Charya Tantra that are currently studied and practiced in China are referred to as Tang Dynasty Esoterica, while Eastern Esoterism is mainly practiced in Japan.

Conclusion

I understand that terminology can be confusing and frustrating, but it is essential to go through them to better understand the topics covered in this discussion. I want to make things easier for you, no matter what your level of knowledge is. It is important to note that discussing terms is not about showing off knowledge but is necessary when exploring the relationship between Buddhist theory and practice.

Before delving into the topic, I believe it is important to have a good understanding of the background information related to the topic. This is why I briefly introduced the eight schools of Chinese Buddhism, each with its unique theory and practice methods. For example, Chan Buddhism focuses on meditative inquiry, while Pure-land School emphasizes the four methods of reciting Amitabha Buddha with mindfulness. From these theories, specific practice methods have been developed.

Tiantai School, for instance, has its own practice method known as Tiantai Zhiguan, which involves ten states of paramita. Rebuilding this school would require an extensive understanding of its theory and a multitude of practice methods.

Other schools such as Weishi School, Huayan School, Sanlun School, Vinaya School, and Tantrism have their methodologies accordingly. Among the Eight Chinese-Buddhist schools of Mahayana Buddhism, only Chan Buddhism and Pure-land School are still gaining popularity and attracting more followers compared to other lineages.

Chan Buddhism offers several ways of practice, such as Seven-day Chan retreat, Hua Tou contemplation, and Kong'an (public case) contemplation. On the other hand, the Pure-land School focuses on the four methods of reciting Amitabha Buddha with mindfulness.

Regarding the difference between Mindfulness of the Buddha through contemplative reflection and mindfulness of the Buddha through meditative visualization, the former involves contemplating the Buddha's virtue and the Pure-land with mindfulness, while the latter requires vividly visualizing the sun and water in the Pure-land. The Pure-land School has a total of sixteen visualization methods, and Mindfulness of the Buddha's real appearance is a method of practicing Emptiness by focusing on the nature of the mind. Nowadays, the most popular method of reciting Amitabha Buddha is through mindfulness of the Buddha's name.

It is important to remember that each of the eight Chinese-Buddhist schools of Mahayana Buddhism has its own theories and practice methods, and it is not necessary to go too deep into them. The purpose of this talk is to provide a general understanding of the relationship between Buddhist theory and practice, without overwhelming the audience with too much information.

Tibetan Buddhism

We have briefly covered the theories and practice methods that the Chinese lineages have. Now, let us talk about Tibetan Buddhism.

Kanjur and Tengyur

The Tibetan language has the most extensive collection of Buddhist scriptures, which are commonly referred to as Kanjur and Tengyur. The Kanjur comprises the teachings directly delivered by the Buddha, while the Tengyur includes commentaries on the Buddha's teachings written by Bodhisattvas and Indian masters. To better facilitate the study and transmission of the massive body of Buddhist theory, the Tengyur was condensed into the Five Great Treatises.

The Five Lineages in Tibetan Buddhism

There are five lineages in Tibetan Buddhism: the Nyingma, Gelug, Sakya, Kagyu, and Jonang. The Nyingma lineage, founded by Guru Lotus-born Padmasambhava, is the oldest, while the Jonang lineage is the smallest. Each lineage has its own understanding of Madhyamaka, with the Gelug lineage holding the view of the Prasangika-Madhyamaka, the Jonang lineage holding the view of Shetong Madhyamaka, and the Nyingma lineage holding the view of the Great Madhyamaka. Despite these differences, all lineages consider Madhyamaka to be fundamental and inseparable from the practice of Prajnaparamita, or the perfection of wisdom. Each lineage also has its own dedicated practice methods.

The Five Great Treatises

The Five Great Treatises are as follows: Abhidharmakosha, a treatise by Vasubandhu that explains the Theravada's phenomenological basis of the world; Pramanavartika (Valid Cognition), a treatise by Dharmakirti that comments on Dignaga's classic Pramana, describing Buddhist epistemology and logic; Madhyamaka, a treatise by Nagarjuna that explains the primary philosophy of Buddhism; Prajnaparamita, a treatise by Maitreya that describes the methodology and stages of accomplishment of the entire process of Buddhist practice; and Vinaya, a set of Buddhist disciplines.

Madhyamaka

If one desires to understand the essence of the Three Pitakas and Twelve Categories of Buddhist Scriptures, studying and practicing Madhyamaka, the Middle-way, is essential. Madhyamaka is both a study and practice of Paramita, a philosophy that translates as wisdom, the wisdom of Buddhism. The profundity of the wisdom of Buddhism is inexpressible, and it can be best understood through the wisdom of Emptiness described by Madhyamaka, which is the heart of the entire Buddhist teachings.

The Prajnaparamitahrdaya (the Heart Sutra) and the Vajracchedika Prajnaparamita Sutra (the Diamond Sutra) are two significant sutras that encapsulate the teachings of Madhyamaka. The Diamond Sutra is relatively lengthy, while the Heart Sutra, which is slightly over two hundred Chinese characters, describes the essence of the entire Buddhist theory and the Second Turning of the Dharma Wheel (Paramita and Shunyata). It would be wonderful to provide a commentary on the Heart Sutra.

While Madhyamaka is primarily a Sutric teaching, some parts of it are also found in Tantric teachings, such as those of Tibetan Vajrayana. The latter includes Kriya, Charya, and Yoga Tantra, which have already been transmitted to various countries including the United States and Canada.

Cittamatra

Aside from Madhyamaka, Tibetan Buddhism also studies and practices other fundamental theories such as Tathagatagarbha and Cittamatra (Weishi). Cittamatra is divided into two categories: Cittamatra by Following Reasoning and Cittamatra by Following Scriptures, with the latter being the one used in Tibetan Buddhism. The Utpannakrama (Development stage) and Sampannakrama (Completion stage) are specific practice methods developed based on these theories. For example, the visualization of Yidam, or a tutelary deity, is a practice of the Development Stage. Some visitors to Tibet are curious about their Yidam and may ask their masters about it, but it is a mistake to view the Yidam as a worldly protective deity.

The Tantric Practice of Nadi, Prana, and Bindu

The development and completion stages of tantric practice involve Nadi, Prana, and Bindu, which refer to channels, qi, and essences. Many intriguing stories have been told about accomplished practitioners, such as Milarepa, who could fly, or a master who brought a dog back to life after chopping it into two pieces. These abilities are the result of reaching a high level of understanding and control over the channels, qi, and essences, as well as the four external elements and self. However, it's important to note that these supernatural capabilities were not the goal of their practice. Their primary aim was to seek the nature of mind and attain the perfect wisdom that the Buddha taught. Supernatural abilities were merely a by-product of their spiritual journey.

Mahamudra and Dzogchen

After completing the practice of Nadi, Prana, and Bindu, a practitioner can delve into Mahamudra of the Kagyu lineage or Dzogchen of the Nyingma lineage. Dzogchen is known as the crown of the nine vehicles and the most comprehensive and complete way of describing the nature of all phenomena. In terms of truly understanding and experiencing the nature of the mind, Dzogchen is the fastest, most direct, and complete method, allowing one to attain Buddhahood in a single lifetime.       

Dzogchen shares several similarities with Chan Buddhism in China. Chan Buddhism emphasizes "directly pointing to the human mind, realizing one's true nature, and becoming a Buddha," which is considered the quickest path to spiritual attainment. Similarly, Dzogchen also focuses on recognizing the nature of the mind. However, Dzogchen goes beyond this by offering a unique approach to fully developing the potential of the mind once its nature is understood. Thus, while both traditions emphasize direct recognition of the mind's nature, Dzogchen offers an exceptional quality in its guidance towards actualizing the mind's full potential.

In Dzogchen, recognizing the true nature does not guarantee the attainment of Buddhahood. After recognizing the true nature, one must eliminate the ignorance accumulated since beginningless time by utilizing the virtue of this realization to attain Buddhahood. Once achieved, all the extraordinary qualities of an enlightened being naturally emerge. This practice is known as Togal, a realization of spontaneous presence that surpasses other methods found in Chinese Buddhism. This is why Dzogchen is considered supreme. However, it is important to note that these practices are simply means to realize the wisdom of Paramita and the Tathagatagarbha teaching of the Third Turn of the Wheel of Dharma.

What distinguishes the theories of the Second Turn of the Wheel of Dharma from those of the Third Turn? Essentially, they are the same; the difference lies only in their interpretations based on differing perspectives. However, the Third Turn provides a more comprehensive and complete description. For instance, consider the mug before me as an example. The Second Turn states that the mug's nature does not exist inherently. The Third Turn similarly affirms this, but further adds that the nature of the mug is a manifestation of luminosity, another aspect of the mind. This quintessential account of Buddhism clarifies what the mug is. However, our descriptions are always from limited and biased perspectives. For example, some might describe the mug as round in shape while others as silver in color. Descriptions of nature are similarly varied. It cannot simply be said to exist or not since it transcends the dualistic game of conceptualization in our mind.

It is widely known among those with basic knowledge of Buddhism that the mind has two aspects. The first is Emptiness, signifying that the nature of everything cannot be found anywhere independent of the mind. The second is luminosity, the functional aspect of the purified mind, endowing the Buddha and Bodhisattvas with extraordinary capabilities, hence referred to as the Pure View. Unfortunately, we as individuals have tainted it, resulting in our perception of reality shaping our human body, which in turn creates external entities such as mountains and the earth.     

The Roadmap of the Buddhist Path

It's not necessary for beginners to know everything about Buddhism. We don't need to become great Buddhist educators responsible for promoting Buddhism, but we should have a good foundation of knowledge to make our teachings grounded, reasonable, and acceptable. We are not scholars either. They need to read a lot to become experts in their research on Buddhism. I have collected texts by those scholars on Buddhism that could fill an entire library. However, their writings reveal that their understanding of Buddhism remains only at the literal level. Without any direct experience of Buddhist practice, they cannot grasp the essence of Buddhism. Although they might sound very eloquent and articulate marvelously on Buddhism, they lack the most basic experience of meditation.            

What is the most basic experience of meditation? It's quite straightforward. Sit for half an hour, without allowing any thoughts to arise. If half an hour seems daunting, try it for just three minutes, or even one. Give it a try, without worrying about the outcome. Sit with your legs crossed and focus on an object. Do not let any thoughts enter your mind or fall asleep.

Unfortunately, many scholars suffer from a similar problem. They may be skilled at handling Buddhist concepts and terms, but lack actual experience in Buddhist practice. This leads to Buddhism becoming a mere collection of meaningless jargon, used only theoretically. In Buddhism, such people are called "armchair scholars". Although they may possess knowledge about Buddhism, they have never tasted the essence of Dharma practice, not even remotely. Their minds have never directly experienced the cognitive realms described and explained by Buddhist ideas and terms.

I know that using terms such as "cognitive realms" may lead to further misunderstandings since the essence of Buddhism transcends language, words, and concepts.

For instance, they may discuss Emptiness and offer a detailed explanation of its meaning based solely on textual understanding. However, without having personally experienced Emptiness, their interpretations and explanations could be incorrect and misleading.

People often find Buddhist books challenging to read because scholars tend to complicate simple ideas. For example, the term Alayavijnana, or base consciousness, can be explained in dozens of ways, some of which are poorly done. Reading such books can be so dizzying that one might need painkillers before starting. Even if one perseveres through the confusion, they will eventually find themselves lost in the middle of nowhere. Here's an example: a mug is called a mug or a thermos mug, and we learn where it's made and what it's made of, but we don't learn what it's for.

To start our journey, we must find texts that work best for us. We study these texts to understand and practice their methods, especially for lay practitioners in modern times. Our lives are busy no matter where we live, be it America or China, and few of us have the luxury of practicing dharma without also needing to work or care for our families.

For many people, being a full-time practitioner of Buddhism is simply not feasible due to the constant barrage of distractions from mass media and other sources. With so much information constantly bombarding us, it can be difficult to find the time to study and practice the teachings of Buddhism. However, one way to approach this challenge is to focus on finding and mastering the specific Buddhist theory and practice methods that work best for us as individuals. By doing so, we can gradually work towards achieving liberation, even if we don't have as much free time as we would like for our studies.

This advice is particularly relevant for lay practitioners who may have other obligations and responsibilities in their daily lives. However, for those who aspire to dedicate their lives to spreading the teachings of Buddhism, it will likely require a much deeper and more extensive study of Buddhist texts. While this may be challenging, it is also a noble and admirable pursuit.

To answer the practical question of what we must have, I will share my personal understanding and experience. However, please note that this is not a formal dharma teaching, but rather a conversation about our shared understanding of Buddhism and worldview. As such, I acknowledge that I may be wrong or one-sided in my views. While you are welcome to disagree or propose a discussion, for now, I will be leading this conversation as the one in the lecture seat. I invite you to listen to what I have to say, and if you would like to have a deeper conversation, we can arrange to do so later in private.

In general, people who follow Buddhism are motivated by two things. The first is the pursuit of what is referred to in Buddhist teachings as the "Happiness of Heavenly Beings and Humans," which involves using Buddhadharma to accumulate merit for worldly success and comfort. Many Buddhist believers fall under this category, whether they are aware of it or not. For example, they may ask their guru to pray for success in an important exam or offer money to their guru in hopes of gaining immediate wealth. While some may also meditate, their ultimate goal is often to overcome insomnia or attain supernatural powers. If this is the approach that a person takes with Buddhism, then they are seeking the Happiness of Heavenly Beings and Humans.

Is it permissible to pursue the Happiness of Heavenly Beings and Humans according to Buddhism? The answer is yes. However, Buddhism teaches that this type of happiness is incomplete and impermanent. Why? Regardless of how comfortable worldly happiness may be, it will ultimately lead to suffering due to the law of impermanence. Therefore, the truth of suffering arises.

The Four Noble Truths are the cornerstone of Buddhist teachings, and the first truth is the truth of suffering, which asserts that all beings who are blinded by a dualistic mind will inevitably experience suffering. What is the cause of our suffering? The cause is the aggregates of our discursive thoughts or conceptual thinking, which is the truth of origin. To eradicate all phenomena of suffering that stem from the aggregates, one must follow the path of Buddhadharma, which is the truth of the path. The ultimate result is the cessation of suffering and the attainment of Nirvana, which is the truth of cessation.

However, those who pursue the Happiness of Heavenly Beings and Humans may not see the importance of the path to cessation. They acknowledge that this type of happiness is temporary, but still, many are drawn to it. This is evident in the various practices such as prostrations, burning incense, reciting mantras, and even kneeling before gurus to show devotion.

It is acceptable to pursue worldly happiness, but we must recognize that it is not the ultimate form of happiness. If we seek ultimate happiness, we must practice Buddhadharma until we attain liberation. As lay practitioners in modern times, what spiritual path can we take to reach the truth of cessation? In other words, what practices can we engage in to attain liberation?

To put it simply, achieving worldly happiness is not a difficult task. To do so, one must be faithful, disciplined, and pious in their beliefs. Additionally, making offerings to monasteries, monks and nuns, high lamas, and great masters, saving animals from harm, giving to the needy, and engaging in charity work are all beneficial practices. However, it is crucial to maintain good intentions and dedicate merit to one's desired outcome. This will allow one to attain their desired worldly happiness, such as wealth, health, or a prosperous future.

If one has doubts about this, they can refer to texts from the Yogachara School and follow the instructions provided. Consistently making offerings with strong faith and piety will ultimately lead to the fulfillment of one's wishes.

These statements are not meant to glorify Buddhism, but rather to share personal experiences of observing positive changes in those who practice Buddhism. Many of these individuals may not have a deep understanding of the profound meaning of Buddhism, but their unwavering faith and commitment have gradually improved their lives and mental wellbeing.

It's understandable to have doubts about whether making offerings and saving animals' lives directly caused the changes in those who did it. However, from what I've observed, these individuals didn't do anything else besides these actions. They had no prior background or knowledge, and they were not particularly resourceful or capable. When I consider what led them to where they are now in life, I can only attribute it to their persistent efforts in doing good things they believe in.

If you want to verify the validity of my words, you should study Yogachara thoroughly, as it teaches the principle of karma: "what goes around comes around." Superficially, it may seem like good people suffer while bad people thrive, as corrupt officials often do. However, traditional Chinese culture embraces the law of causality, and Confucianism teaches that families who accumulate good deeds will experience happiness, while those who accumulate evil deeds will suffer.

Now, let's shift our focus to the pursuit of liberation as lay practitioners of Buddhadharma. In our time, there are two ways to achieve liberation: either attain it while alive or be reborn in Sukhavati during the stage of Bardo or dying. Today, we will discuss how to attain liberation alive and the theories and practices necessary for this. We will cover rebirth in Sukhavati in a later session.

After we complete the study of Bodhisattvacaryāvatāra, we will move on to the Seven Points of Mind Training and the Eight Verses of Training the Mind. Finally, we will delve into the Pure-land School and explore how to take rebirth in Sukhavati, the theory behind it, the pitfalls to avoid, and the most effective methods available.

While Chinese and Tibetan Buddhism and the relationship between Buddhist theory and practice are fascinating topics, they are too complex to present within our time constraint. Even the most accomplished masters cannot claim to have mastered all Three Pitakas and Twelve Categories of Buddhist Scriptures, as well as the theories and practices of all the different schools and lineages of Buddhism. Though some may have reached a high level of practice, they may not know the theory of every school and lineage.

Despite this, it is worth mentioning that there have been exceptional masters who possess near-omniscience, such as Jigme Phuntsok, the founder of the Larung Five Sciences Buddhist Academy, the Karmapa, and reincarnations of enlightened beings like Mipam Rinpoche. Nevertheless, it is impossible for ordinary masters to know all the theories of Buddhism. If a master were to possess complete knowledge of all the theories and practices of every school and lineage of Chinese and Tibetan Buddhism, it would be a truly remarkable and awe-inspiring feat.

As for myself, I cannot claim to be an accomplished practitioner, but I believe we can begin with simple and practical topics. For example, we can explore the relationship between Buddhist theory and practice in a concise and relatable manner.

To achieve realization, Kenpo Tsultrim Lodro, a great master in Tibetan Buddhism, identifies three ways: the practice of Madhyamaka taught in the Sutric tradition, the practice of Nadis, Pranas, and Bindus taught in the Tantric tradition, and the practice of Mahamudra or Dzogchen.

The practice of Nadis, Pranas, and Bindus, also known as Dzogrim (utpannakrama) in the Tantric tradition, involves the use of the avadhuti, which is the central channel located close to the spine and about as thick as the little finger. There are also two nadis, the right and left channels, next to the avadhuti, which serve as the channels for the circulation of qi and essences in the body, playing a fundamental role in our life functions.

Tibetan Tantrayana utilizes the practice of Nadis, Pranas, and Bindus to bring pranas and bindus through the central channel to the chakra of emanation, also known as the Dantian in Chinese, which is one of the five chakras surrounding the central channel. The chakra on top of the head is called the chakra of great bliss, the one in the throat is called the chakra of enjoyment, the one in the heart is called the chakra of Dharma, and the one in the navel is called the chakra of emanation. Some traditions identify four or seven chakras.

In Tantrayana, it is believed that after bringing the pranas to the chakra of emanation, one's physical senses will disappear along with the world as perceived by the six senses. Under the guidance of a guru's instruction, one can discover the true nature of all phenomena. However, illusory manifestations of phenomena prevent us from seeing their true nature.

We create external and internal things such as the body, mountains, rivers, and various feelings and mental states like love, hatred, anger, loneliness, and depression. By practicing pranas and bindus, all these phenomena can be channeled into a profound state of meditative concentration called Alayavijnana, which is the basis of all experience. To see the Dharmata or the nature of reality, one needs to cut through Alayavijnana.

Alayavijnana is the mind referred to in Yogacara. Unlike the mental consciousness that does thinking and involves some feelings, Alayavijnana is much deeper than that. It is a state where the six senses completely stop functioning during meditation, such that the eyes cannot see, the ears cannot hear, physical sensations fade away, and the smell and taste perceived by the nose and tongue disappear. Consciousness ceases to function, and this is known as the state of Alayavijnana.

For many people, it can be challenging to sit and do nothing for even a few seconds. However, when a person reaches the state of Alayavijnana, they experience a meditative state where thoughts are almost non-existent. Although some thoughts may arise at times, they have no impact on the person in this state. It's similar to clouds appearing in the sky and then dissipating on their own. If the mind is in this state of meditative concentration, it's precisely in the state of Alayavijnana.

As one continues to explore this state, they will realize that everything they see, hear, and feel arises from Alayavijnana. This aspect of the mind has various functions. It receives all manifested phenomena back into its storehouse, keeping them as "seeds," while also reconfiguring them into something else based on the habitual tendencies of the mind.

Habitual tendencies are deeply rooted patterns of behavior that develop over time through repeated actions or thoughts. For example, if you have a crush on someone and constantly think about them, it can become a habitual tendency. Similarly, playing mahjong regularly can lead to a tendency to dream about it.

These tendencies are stored in the Alayavijnana, which can be thought of as a super memory that stores everything we've experienced over countless lifetimes. Unlike regular memory, Alayavijnana contains a vast amount of information that cannot be directly accessed or sensed.

As these tendencies grow stronger, they become an unstoppable force known as the great tendency. The Mighty Bodhisattva Vajrapani represents this force, while Avalokiteshvara represents the most loving and compassionate strength in our mind-stream, and Manjushri represents the force of the greatest wisdom. The Buddha Shakyamuni represents the nature of our mind-stream.

Alayavijnana remains neutral and unbiased, storing everything equally. However, when something emerges from it, that is when the formation of the world and the sense of individuality begins. While we cannot stay in the state of Alayavijnana indefinitely, understanding it can help us become more aware of our habitual tendencies and how they shape our thoughts and actions.

The idea of an individual ego can often be confused with the true nature of the self. We tend to assume that everything we see around us is real and exists independently. This attachment to the concept of reality is a powerful force within us, leading us to believe that the table in front of us and the person we see across the room are real entities. While we may intellectually understand that nothing truly exists, attachment is not something that we can easily let go of. It is an instinctual response that arises within us, and no amount of intellectual understanding can make it disappear completely. Nevertheless, there are ways to experience the state of Alayavijnana. One such method is through meditative concentration, where one can temporarily access this state of consciousness. Another example is the momentary blankness we experience when suddenly stopping while running, which is similar to the state of Alayavijnana.

While a person who is sound asleep might appear to be in the state of Alayavijnana, Tibetan Buddhism distinguishes this as the state of Alaya, not Alayavijnana. The reason for this differentiation is that there is a distinct difference between Alaya and Alayavijnana in Tibetan Buddhism, whereas in Chinese Buddhism, they are not differentiated. Because Alaya and Alayavijnana are both essential concepts in Dharma practice in Tibetan Buddhism, it is important to provide an explanation for their differences.

When you fall asleep, what causes you to do so? Once asleep, your eyes do not see, your body does not function, your nose does not smell, and your ears do not hear. However, your blood still circulates, and your flesh continues to grow. Interestingly, we do not observe our flesh growing into the bed frame, nor do we see blood flushing out of our skin. These phenomena indicate that our mind is still working, which is known as Alayavijnana. However, due to the mental factor of drowsiness, we are not aware of it. As a result, only the essence of Alaya functions, which is why it is referred to as Alaya. If there is awareness involved, then it is referred to as Alayavijnana. The crystal-clear awareness of Alayavijnana differs from the awareness of the six forms of consciousness. Although the awareness of the six forms of consciousness is also clear, they are explicitly divided to perform their respective functions. For example, the mental consciousness engages in thinking, while the eyes see and the ears hear. There is no way the eyes can take over the function of the ears, which is why they are not considered Alayavijnana.

The reason why I am discussing Alayavijnana is because it has been a frequent topic of discussion among fellow practitioners who have joined us online today, and I had promised in the last lecture to explain it. While some American friends may find it confusing, it is an important concept in Buddhism that helps in understanding the nature of suffering.

During meditative concentration, one can realize that everything comes from and returns to Alayavijnana. However, Alayavijnana is not the nature of everything. Instead, it is the root or origin of samsara, and the truth of origin that is responsible for suffering.

The path to liberation involves discovering Alayavijnana, which is achieved through observing and training the mind. In Mahayana Buddhism, Alayavijnana is often referred to as the mind.

Cessation, or the end of suffering, is achieved by discovering the nature of Alayavijnana, which is the union of Emptiness and Luminosity. Although this interpretation of Alayavijnana may differ from others, it is not incorrect. If it were, then I would go to hell.

As previously stated, Buddhism offers three paths to realization: the study of Madhyamaka, the practice of Nadis, Pranas, and Bindus, and the practice of Dzogchen or Mahamudra. Now, let's focus on the practice of Nadis, Pranas, and Bindus and whether it is advisable for us to engage in it. The practice of Nadis, Pranas, and Bindus is recommended for ordained monks and nuns or some lay practitioners in Tibet who have access to a qualified guru and a clean, tranquil environment. However, if one doesn't have these resources, it is not advisable to engage in this practice. Instead, they can opt for other forms of meditation and mindfulness practices that are more accessible and beneficial for their spiritual growth.

Tibet is known for its clean and tranquil environment, unlike China or the US. This is due to the vast pastures with herds of yaks and sheep, which contribute to the simplicity and straightforwardness of the Tibetan people. In addition, Tibetans do not have to constantly check various social media platforms like WeChat, Facebook, or Twitter, as they are not as heavily reliant on smartphones as people in modern times. However, this is changing for many Tibetans, as they too are starting to use smartphones.

The practice of visualizing the central channel requires a lot of time and well-trained meditative concentration. Unfortunately, with the increasing use of smartphones, the minds of people are becoming more scattered and distracted by too many things. This makes it difficult for anyone, including Tibetans, to practice meditative concentration effectively.

If a person has been practicing the visualization of the central channel for three years without success, it may be because they did not dedicate enough time to the practice. Perhaps they only spent a few minutes each day on it, which is not enough. It is crucial to spend a significant amount of time on this practice to understand it fully and apply it correctly. If one wants to clearly visualize the central channel and bring the qi into it, they need to be dedicated and patient.

It is important to exercise caution when practicing Nadis, Pranas, and Bindus, as there are potential risks involved. For instance, there are eight subtle secondary channels on the heart chakra that should never be entered by the Qi. If the Qi accidentally enters these channels, it can result in a mental disorder, known as the Qi into the Heart Channel. I have personally witnessed this happening when a man approached my guru with unbearable chest pain and requested to be stabbed with a Vajrakila to alleviate the pain.

Therefore, it is crucial to be aware that practicing Nadis, Pranas, and Bindus can be precarious. Generally, there are several prerequisites that need to be met before attempting this practice. Firstly, an experienced practitioner should guide the process. Secondly, the person practicing it must have a strong foundation, such as completing the five inner preliminaries with supreme quality and maintaining pure discipline and vows. Without these prerequisites, the Qi may move freely, and if it enters the wrong heart channels, it can lead to mental instability.

As Chinese people, do we possess the necessary merit to follow great masters continually? Living in the Tibetan plateau can be overwhelming for many of us. Our comfortable living conditions have made us accustomed to a certain level of convenience, and we may not be able to endure the hardships that come with living in the plateau. As a result, practicing Nadis, Pranas, and Bindus may be challenging since the prerequisites are not easy to fulfill.

Although there are many great Tibetan masters in the US and Europe, they rarely teach the practice of Nadis, Pranas, and Bindus. Instead, their teachings primarily focus on three aspects: studying and contemplating the theory of Madhyamaka, using Mahamudra methods to experience one's awareness, or directly cutting into the view of Dzogchen. Therefore, it is important to acknowledge that the practice of Nadis, Pranas, and Bindus may be challenging for us.

However, it is not impossible to pursue this practice. If you have a great master and are determined to succeed, or if you are financially well-off and do not have to worry about making ends meet, then you can pursue this practice. Nevertheless, it is crucial to keep in mind that the practice of Nadis, Pranas, and Bindus requires significant commitment and effort to achieve success.

The practice of Nadis, Pranas, and Bindus is a pathway to profound joy for those who pursue it. With diligent effort and practice, practitioners can experience an inexplicable sense of happiness and even develop extraordinary abilities beyond imagination. The story of Milarepa's practice of Tummo, also known as Mahamudra of Bliss and Emptiness, is a testament to the immense joy this practice can bring. Milarepa, despite living a life of solitude in a cave and subsisting on nothing but castor, achieved a state of tremendous joy through his practice, which is a source of inspiration for us all.

In contrast, modern life can be overwhelming and full of suffering. We are constantly busy, worried, and tormented by our desires and emotions. Yet, we can take solace in the fact that joy and fulfillment are attainable through spiritual practices like Mahamudra of Bliss and Emptiness.

However, meeting the rigorous criteria for practicing Mahamudra of Bliss and Emptiness can be challenging for most of us living in modern society. Nevertheless, there are alternative options, such as Luminous Mahamudra, a method that emphasizes experiencing the mind through meditative concentration. By following the guidance of a guru, practitioners can calm their minds, examine them step by step, and gradually uncover the nature of the mind. This makes it an accessible option for those seeking the benefits of meditation in their daily lives.       

Dzogchen, a meditation practice in the Tibetan Buddhist tradition, stands out as it doesn't rely on experiencing the mind. Instead, the practice involves following the guru's instructions with faith and devotion. The practitioner should already have a strong foundation of renunciation and Bodhicitta, as well as a peaceful and gentle mental state and physical body. They should also have some practical experience with meditative concentration. If these criteria are met, the task becomes much easier. The guru will provide direct guidance on the nature of the mind and its essence, leaving the practitioner with the simple task of recognizing it. In this way, Dzogchen is an accessible and powerful meditation practice for those who are ready and willing to follow the guidance of a guru.

In Chan Buddhism, stories often serve as powerful examples of spiritual insight. One such story is found in the Sixth Patriarch's Platform Sutra, where followers of Shenxiu try to take back a sacred robe and bowl from the Sixth Patriarch. Among them is a man named Hui Ming, a former general who is fast approaching the Sixth Patriarch. The Sixth Patriarch places the robe and bowl on a rock and then hides in the woods nearby. When Hui Ming sees the robe and bowl, he tries to grab them but finds that they cannot be moved. This realization shocks him and shows his wisdom.

Hui Ming then calls out to the Sixth Patriarch that he is seeking Dharma teachings, not the robe and bowl. Recognizing Hui Ming's potential as a practitioner, the Sixth Patriarch instructs him to stop all discursive thoughts and asks him a profound question: "When you are not mentally differentiating good from bad, at just this moment, what is Superior One Hui Ming's original face?" This single line has a profound impact on Hui Ming because of his years of dedicated practice.

But what does it mean to not mentally differentiate good from bad? It means letting go of all thoughts and judgments. When our mind stops differentiating between thoughts, it becomes calm, and we can connect with the Alayavijnana. At that moment, the pointing-out instruction is to recognize that even the Alayavijnana does not have inherent existence.

While there are detailed explanations for this concept, they are usually given by a guru as a form of transmission. However, this introduction offers a glimpse into the power of Chan Buddhism and how even a single line can have a profound impact on one's spiritual journey.

Let's return to the story. As Hui Ming is an experienced practitioner, the Sixth Patriarch does not need to provide him with lengthy explanations. Instead, he simply advises Hui Ming not to differentiate between good and bad and allows him to discover the true nature of reality for himself. When we cease to differentiate between good and bad, what else becomes so evident? This lucid knowingness does not possess its own inherent nature, but it has the potential to give rise to all the phenomena we encounter. So, what exactly is it?

Take a moment to observe your own mind whenever you are in a state of calmness. The key here is to be aware of your mind without conceptualizing or perceiving it as a tangible object. However, this approach of observation is inherently dualistic and ineffective when attempting to perceive the nature of Luminosity. To truly see the nature of Luminosity, the mental consciousness must cease to function, and we must rely entirely on self-awareness to directly perceive its nature. When the nature of the mind is directly perceived, it becomes self-knowing and self-aware, revealing its own nature without any external influence. Otherwise, we fall into the trap of dualism and are unable to perceive the true nature of the mind.

While Hui Ming's awakening is often portrayed as extraordinary, I would argue that it is not as remarkable as it is often made out to be. Rather than a complete awakening, I would describe it as a state of touching, where he simply touches the edge of something extraordinary. This experience helps him to recognize that the nature of the mind is always with him, after years of searching relentlessly. However, Hui Ming possesses the capacity to suddenly realize the nature of the mind through a slight hint from the Sixth Patriarch.

But what does it mean to have the necessary capacity? It refers to practitioners who have laid a solid foundation by completing preliminary practices or who have practiced diligently in past lives. For instance, the Sixth Patriarch Hui Neng was able to suddenly see the nature of the mind by hearing a line from the Diamond Sutra: "The mind should act without any attachments." But what does it mean to act without attachments? Whenever the mind is fixed in one place, it creates an attachment. The store consciousness, Alayavijnana, refers to the mind being fixed in a specific place or clinging to a particular condition or state of mind, indicating that the mind is acting with attachment.

As untrained individuals, our attachments are often more severe than we realize. We can become attached to things such as good food, fancy clothing, our families, and romantic love. Attachments manifest as an internal grasp on something that we desire intensely. For non-practitioners, attachment implies grasping at something, while for practitioners, it means being fixated on a particular meditative state due to ignorance of the truth. They may not even be aware that they are caught in such a trap. Simply put, if the mind is not in its most natural and peaceful state, it will inevitably attach to something.

Hui Neng, the Sixth Patriarch, may have been a practitioner in his previous life or may have engaged in many practices before hearing the line from the Diamond Sutra. He had a deep understanding of his mind, which allowed him to realize the nature of the mind when he heard that the mind should act without any attachments and just let it be. Consequently, when he heard this line, he recognized that when there are no attachments, all phenomena are actually his nature–––his mind.

It is important to note that Hui Neng, the Sixth Patriarch, did not fully comprehend the nature of the mind when he first heard the line from the Diamond Sutra. It was not until he went to Dong Shan Monastery and spent eight months husking rice with a mortar and pestle that he gained a complete understanding. It was during this time that the Fifth Patriarch reiterated the teaching that the mind should act without attachments. It was at this moment that Hui Neng understood both the Emptiness and Luminosity of the mind, which are two inseparable attributes of its nature. These two attributes are like two sides of the same coin.

Once Hui Neng had a complete understanding of the nature of the mind, he famously exclaimed five surprising statements:How unexpected! The nature of the mind is originally pure in itself.

How unexpected! The nature of the mind is originally neither produced nor destroyed.

How unexpected! The nature of the mind is initially complete in itself.

How unexpected! The nature of the mind is without movement originally.

How unexpected! The nature of the mind can produce all phenomena.

Hui Neng's famous five sentences express that the nature of the mind is without inherent self-nature, while simultaneously producing all phenomena without movement. Luminosity, which lacks inherent existence, is also empty, thus demonstrating the Inseparability of Luminosity and Emptiness.

Why was Hui Neng able to attain enlightenment by hearing "the mind should act without any attachments" twice? His spiritual capacity was sufficient. As practitioners, we should follow the path that Hui Neng demonstrated. However, why can't we attain enlightenment just by hearing the same line? The answer is straightforward - we lack the necessary capacity.

What does it mean to lack capacity? We do not truly know our minds. We are far from understanding them. We cannot control our minds, which are controlled by our habitual tendencies. Afflictive emotions and discursive thoughts torment us, and sometimes we cannot even fall asleep at night.

Worse still, our minds can be like an unleashed wild horse, rampaging out of control. We may be able to calm our minds slightly in better situations, but we do not understand how our minds work. Since we do not study, observe, practice, contemplate, meditate, and train the mind, we are unaware of its functions.

The mind, which creates everything we experience, remains largely unknown to us - this is ignorance, or samsara. Therefore, not being aware of and observing our own minds is a sign of lacking capacity. However, if we possess the capacity, we can seek the guidance of our gurus or enlightened practitioners to receive pointing-out instructions. These instructions help us to immediately recognize the true nature of the mind, leading to awakening ––– the starting point for dharma practice and eventual enlightenment.

Once you attain awakening, the practices of Dzogchen and Chan become simple. Everything you do, whether it's seeing, hearing, walking, eating, or sleeping, becomes a part of your practice. Your practice will evolve rapidly, and you will feel your mind changing every day. An awakened person can immerse themselves in practice anywhere and anytime.

In the later stages of Dzogchen practice, dreaming becomes a criterion for evaluating the effectiveness of your practice. If your practice is good, you will not forget what you learned during the day, and you will be able to continue practicing in your dreams at night. But this is only possible once you have attained awareness. Without awareness, you are like a crazy fly without its head, and your efforts at practice will be in vain. You may do all the basic practices like prostration, meditation, study, contemplation, and praying to the Buddha and deities, and even engage in idle talk with other practitioners, but you will not know the true nature of the mind. I call this kind of person "wasted."

Gurus are very kind, and after accumulating many virtuous deeds, they usually give us empowerment or the pointing-out instruction. But unfortunately, if you have not attained awakening, these teachings will be of little use. It is ironic that some may expect something extraordinary to happen before receiving the pointing-out instruction, but if nothing happens after that, they become disappointed and lose hope.

Chan Buddhism has its own methods of pointing out the nature of the mind, while Dzogchen has more delicate and thorough methodologies that gradually calm the mind and guide it towards the destination step by step. But this is not for you if your capacity is not at that level yet. Many practitioners have gone through these methods, but have not gained any realization because their capacity is not there yet.

As previously stated, lacking the capacity to understand the nature of the mind is a result of not knowing or training one's own mind. This leaves the mindstream untamed and unable to attain a peaceful state. Without these prerequisites, how can we possibly comprehend the nature of the mind? Our deluded minds have wreaked havoc, leading us to habitually follow it wherever it takes us. To develop the capacity to receive the pith instruction of Dzogchen or the pointing-out instruction of Chan Buddhism, we must engage in studying, contemplation, and practice. Studying and contemplating the theory is necessary, and putting that theory into practice is equally important.

The Three Principal Aspects of the Dharma Path

Now, let's go back to today's topic. Although we may have discussed these ideas before, we will continue to explore them further. It's possible that there may be differences in our understanding and perspectives, but as we engage in these discussions about Buddhism, let's remain patient with one another.

If we choose to study, contemplate, and practice Buddhism, the question arises of where to begin. With hundreds of thousands of teachings and methods available, it can be challenging to determine what to focus on. Fortunately, Je Tsongkapa, the founding father of the Gelug lineage of Tibetan Buddhism, summarized the Dharma path's stages as the Three Principal Aspects of the Path: Renunciation, Bodhicitta, and Correct View of Emptiness. This means that regardless of the teachings or practices, their ultimate purpose is to realize these three principal aspects.

The First Aspect: Renunciation

Renunciation is the first aspect and consists of two elements: the longing to be free from cyclic existence and the goal of attaining liberation, which is a practitioner's top priority. Thus, the only thing a practitioner wants and needs is Dharma practice that leads to liberation, with other things coming only after that. This criterion can be used to determine whether one has renunciation or not.

Many people today believe that studying and practicing Buddhism is something to do later in life, after accomplishing various worldly goals. However, this is not true renunciation but rather using Buddhism for entertainment, like any other consumable. To attain enlightenment, one must have a strong attitude of renunciation, which is the most fundamental element of the three principal aspects of the path. The lack of this attitude is why many people who receive the pith instruction cannot benefit from it.

In the tradition of Chinese Buddhism, lay practitioners often lack the determination to rid themselves of cyclic existence. This is because they do not acknowledge suffering as a fundamental truth of cyclic existence or see the benefits of liberation from it. This may be due to insufficient study of Buddhist teachings or a relatively easy life without experiencing much bitterness. However, for some people, the bitterness is too much to bear, and they never get a chance to practice. For example, a person with cancer may be too tortured by the disease to practice, and an aging person may no longer have the ability to study, contemplate, or meditate.

Young people face their own unique obstacles as well. Their blood circulates rapidly, their hearts beat strongly, and their muscles are filled with various hormones. They are preoccupied with desires, and their minds are troubled and cannot calm down. Thus, it can be challenging for them to practice and cultivate Renunciation, which is the foundation of liberation and indispensable in Buddhism.

The Second Aspect: Bodhicitta

The second aspect of the Dharma path is Bodhicitta, which entails benefiting all sentient beings unconditionally until they attain Buddhahood. However, this is easier said than done for most of us due to our biases. We tend to favor certain groups while disliking others. Bodhicitta, on the other hand, applies to all sentient beings without exception. It elevates us to benefit even rats and flies by recognizing our responsibility to guide, educate, and provide positive influence to help all beings reach Buddhahood. We must be willing to endure many hardships and sufferings alongside them until they attain enlightenment. Only when we have this unwavering determination can we truly claim to possess Bodhicitta.

The relationship between having a solid mind of Bodhicitta and gaining awakening is highly beneficial, as Bodhicitta helps clear obstacles and accumulate merits. This is crucial for dharma practice, as accumulating merits and eliminating obstacles fuel and sustain the long journey. Obstacles, such as distractions or illness, can hinder the practice and need to be removed. By generating Bodhicitta, practitioners can eliminate obstacles and accumulate merits more easily, making the practice more sustainable.

Furthermore, Bodhicitta brings many merits, such as a sense of joyfulness and a clear understanding of the intrinsic nature of phenomena. When I asked Kenpo Tsutrim Lodro about the relationship between Bodhicitta and awakening, he flipped his hand, indicating that it is as easy as flipping your own hands. Bodhicitta is the best antidote to the egocentric mind, which is the real troublemaker and enemy we need to defeat. By turning our attention from self-centeredness to other-centeredness, we can benefit others unconditionally and gain awakening more easily.

In order to defeat the enemy of the ego, it is crucial to first understand what it is. Here is an example to illustrate this concept: Imagine that both you and I are extremely thirsty, but there is only one cup of water available. What would I do in this situation? If I did not have Bodhicitta, I would simply take the cup and drink the water without considering your needs. This is an example of the ego at work. In contrast, a person who has Bodhicitta would behave differently. They would let others drink first because their code of practice is to prioritize the needs of others above their own. They would not hesitate to make a sacrifice, even if it meant giving up their own life. This mentality is a powerful tool that can knock the ego down.

The egocentric mind is the root of cyclic existence. It leads to selfish behaviors and negative karmas, obscures our ability to mindfully observe our own minds, and causes us to see everything from an egoistic perspective. This delusive perspective creates a world of duality and confines us to it, preventing us from experiencing life fully.

Ego is a complex concept that is not easy to understand, but in simple terms, it can be described as a fixed perception. In the Yogacara school of Buddhism, ego is referred to as Klesha, also known as deluded consciousness. According to Yogacara doctrine, the deluded consciousness obscures the mind and causes it to perceive things as entities with inherent self-nature. This may sound technical and full of Buddhist terminology, so let me simplify it for you. Ego is when the mind habitually perceives things from a single viewpoint without giving it a second thought. In Chan Buddhism, it is called the fixed viewpoint, and it leads us to see things only through our own perspectives. Therefore, Klesha or the deluded consciousness is considered to be the root of the mental consciousness.

Ego is a complex and pervasive phenomenon that can prevent us from seeing things from multiple perspectives. Our tendency to attend only to our own thoughts and feelings can make us angry or disappointed when others do not accept our ideas or undervalue our contributions. When we label others as selfish, we often fail to see our own selfishness. This is because the fixed viewpoint of ego makes it challenging to grasp the nature of egolessness. Bodhicitta, on the other hand, can help eliminate ego.

The Third Aspect: The Correct View of Emptiness

The third aspect of the Three Principal Aspects of the Path is the Correct View of Emptiness, which provides insight into the nature of self and phenomena as empty. This view is a core teaching of the Second Turning of the Wheel of Dharma. By practicing the Correct View of Emptiness, we can also apply the teachings of Luminosity and the Inseparability of Luminosity and Emptiness, which are taught in the Third Turning of the Wheel of Dharma and Dzogchen, respectively. However, in the Three Principal Aspects of the Path, Emptiness is the foundation.

The Three Principal Aspects of the Path offers a practical methodology for lay practitioners in modern times who wish to attain realization quickly without reading extensive Buddhist texts. To begin, we must cultivate Renunciation and Bodhicitta and develop a correct understanding of Emptiness. Once we have established this foundation, we can practice with diligence and devotion to achieve realization within this lifetime.

How to Achieve the Three Aspects

Both the sutric and tantric approaches are available to achieve the three aspects. The sutric methods primarily teach Renunciation and Bodhicitta, while the Madhyamaka tradition of the Sutrayana teaches the Correct View of Emptiness. The Tantrayana tradition offers practices like Mahamudra, Dzogchen, and the practice of Nadi, Prana, and Bindu (channels, qi, and essences) to realize the Correct View of Emptiness.

As previously mentioned, the practice of Nadi, Prana, and Bindu may not be suitable for lay practitioners in modern times. While Mahamudra and Dzogchen are beneficial, we may not currently have the necessary capacity to practice them. What can we do in this situation? We can begin by studying texts on Madhyamaka, Shunyata (Emptiness), and Paramita.

Where can we find theoretical texts on the Three Principal Aspects of the Path? There are many relevant texts available in both Chinese Buddhism and Tibetan Buddhism. A lot of them have been translated into English. However, as our focus today is on Tibetan Buddhism, let us explore the texts on the Three Principal Aspects of the Path that are available in this tradition.

There are several texts available in Tibetan Buddhism that discuss the Three Principal Aspects of the Path, but one of the most well-known is the Great Treatise on the Stages of the Path to Enlightenment, also known as Lam Rim Chen Mo. This text, written by Je Tsongkapa when he was 46 years old, provides a detailed explanation of the Three Principal Aspects of the Path. However, Je Tsongkapa later simplified the text as the Middle Length Lam Rim because he thought the Great Treatise was too academic.

Although there are differences between the lineages of Tibetan Buddhism, the majority of them study the Great Treatise. However, some prefer more concise and straightforward texts, such as the commentary on the Three Principal Aspects of the Path found in Luminous Wisdom by Kenpo Tsultrim Lodro. Other masters, such as Kenpo Sodargye and Kenpo Yeshi Phuntsok of the Larong Larong Five Sciences Buddhist Institute, have also written commentary texts on the topic.

Regardless of the text, all texts on the Three Principal Aspects of the Path generally center around how to generate Renunciation and Bodhicitta, accurately grasp the Correct View of Emptiness, and put it into practice. It is recommended to read related texts, such as the Great Treatise, Luminous Wisdom, and Kenpo Sordargye's commentary on Shantideva's Bodhicharyavatara.

In addition to Tibetan Buddhism, there are also texts on the Three Principal Aspects of the Path in Chinese Buddhism. For example, Master Xing'an's An Inspiration to Give Rise to the Bodhi Mind and parts of the Sixth Patriarch's Platform Sutra discuss the importance of giving up worldly attachments and practicing Buddhadharma. However, Je Tsongkapa's Three Principal Aspects of the Path provides a dedicated summary of the three aspects in Chinese Buddhism.

As lay practitioners, if we focus on the three principal aspects of the path, we have the potential to achieve awakening within this lifetime. By cultivating Renunciation and Bodhicitta, we establish a strong foundation that allows us to wholeheartedly study and practice the Correct View of Emptiness. This, in turn, increases our chances of awakening.

The next question naturally arises: how do we achieve awakening? The answer is Madhyamaka. It is the key to awakening and beyond. Firstly, the study and contemplation of Madhyamaka is a shortcut to attaining initial awakening. Secondly, it can serve as a preliminary practice and foundation for effectively receiving the pointing-out instruction in Dzogchen. However, we should be aware that gaining awakening is not an easy task and may take years of dedicated practice. Nevertheless, by continually studying and practicing Madhyamaka, even if we haven't fully experienced awakening, we can still gain an understanding of Mere Emptiness, which is invaluable for a sincere dharma practitioner.

Dedication to the path and the cultivation of Renunciation and Bodhicitta serve as a solid foundation for the pursuit of awakening. Through the study and practice of Correct View of Emptiness, one can increase the chances of achieving awakening in this lifetime. While the journey may be arduous and may take years of dedicated practice, the constant study and practice of Madhyamaka can offer a practitioner an experience of the Mere Emptiness, a valuable experience on the path to awakening.

The Mere Emptiness may not be Emptiness itself, but it serves as a steppingstone towards it. As one's experience of Mere Emptiness deepens, it signifies a higher level of Bodhicitta. If one's guru bestows the pointing-out instruction, awakening may be achieved with just a word or a few words. However, if not, one can continue practicing with diligence and eventually achieve awakening.

Attaining awakening is an exceptional achievement, especially for those practicing Tibetan Buddhism, as it offers the possibility of transcending the cyclic existence forever and attaining Buddhahood in the stage of bardo. In this age of the five corruptions, where human life is limited to about a hundred years, achieving awakening holds significant importance. In contrast, worldly pursuits like accumulating wealth or seeking power pale in comparison.

While it may sound like a fairy tale or superstition to non-Buddhists, the merit accumulated from dharma practice holds immense value to a genuine dharma practitioner. The merit of Buddhadharma is immeasurable and offers the possibility of achieving awakening, the most meaningful pursuit in life. It is crucial to study and practice seriously before drawing any conclusions, as ignorance may be a curse or a bliss depending on one's understanding. A genuine belief stands in stark contrast to superstition, and there is no room for the latter in a practitioner's pursuit of the path.

The Study, Contemplation, and Meditative practice

The study of Madhyamaka is the foundation for our contemplation and meditative practice. We must begin with a thorough study of the texts and commentaries by authentic masters. It is not enough to simply read the texts or listen to teachings; we must investigate the meaning of the words and concepts, ask questions, and seek clarification. We should also compare different commentaries and understand the context in which they were written.

However, we must be cautious not to fall into the trap of intellectualism. Mere knowledge does not lead to awakening; it is the practical application of the knowledge that counts. Therefore, after studying the texts, we must engage in contemplation, using logical reasoning to examine and understand the teachings. We should question our assumptions, challenge our beliefs, and analyze our own experiences.

Finally, we must engage in meditative practice to actualize our understanding. We must cultivate single-pointed concentration and use specific methods to generate insight into the nature of reality. It is only through this process of study, contemplation, and meditative practice that we can gain an experiential understanding of Emptiness and achieve awakening.

However, we must be aware of the pitfalls that can arise during this process. One common pitfall is becoming attached to our own views and opinions, which can hinder our progress. Another is falling into nihilism, rejecting conventional reality altogether. It is essential to have a qualified teacher and a community of practitioners to guide and support us on this path.

Thus, when embarking on the study of the three principal aspects of the path, it is essential to recognize that theoretical study alone is insufficient. Contemplation must accompany it, for it helps eliminate logical impurities and restore mental clarity, which is crucial in meditative practice.

In Tibetan Buddhism, Renunciation is generated through the Four Mind Converters, namely the Difficulty of Finding the Freedoms and Advantages, the Impermanence of Life, the Law of Cause and Effect, and the Defects of Samsara. To deepen our understanding of Renunciation, we can refer to texts such as A Guide to the Preliminaries from the Nyingma Lineage and Kenpo Tsultrim Lodro's Luminous Wisdom. These texts provide reasoning and practical methods for cultivating Renunciation.

However, studying these texts theoretically without contemplation and meditative practice can lead to a shallow understanding of the teachings, making them seem repetitive and dull. Without internalization, knowledge remains on a conceptual level, which quickly fades away. Therefore, it is crucial to engage in contemplation and meditative practice to deepen our understanding and internalize the teachings.

As the Confucian philosopher Yangming Wang once said, true knowledge is about aligning our actions with our words. Knowledge is not just conceptual; it must be embodied through action. When our actions are in harmony with our understanding, knowledge becomes a guide for action. This integration of knowledge and action leads to authenticity and integrity in our words and deeds.

The irony is that many people do not practice what they preach. They say they want to escape Samsara, but their actions reveal that they are attached to it. When they see something they desire, like a beautiful person or wealth, they cannot resist it, despite what they say. The challenge lies in aligning our knowledge and actions. This is especially true when it comes to generating Bodhicitta. We often romanticize the idea of benefiting all sentient beings and becoming a Buddha. However, when it comes to our day-to-day interactions with others, we may fail to live up to these ideals. We may even act unkindly towards those who oppose us. This is a clear indication that we are not living in accordance with our beliefs.

Truly understanding the essence of Shunyata is not as simple as it may seem. According to Buddhist logico-epistemology, there are three aspects to truly understanding something: the name, the reason, and the direct experience. In the case of Shunyata, the name is the term itself, the reason is the theory that explains Shunyata, and the direct experience is gained through contemplation and meditative practice.

Many people can recite the term Inseparability of Luminosity and Emptiness and explain the theory behind Shunyata very well, but unfortunately, they have never directly experienced it through contemplation and meditation. This is a clear example of the separation between knowledge and action. Therefore, we need to approach the three principal aspects of the path with an all-around perspective, treating study, contemplation, and meditative practice equally. Emphasizing one aspect over the others is unwise.

Initially, we study the texts and contemplate their meaning with discipline, developing the foundation for cultivating the mind of renunciation and Bodhicitta. The cultivation of renunciation and Bodhicitta should be integrated into both meditation and post-meditation sessions. After finishing our meditation practice, we must bring the practice of renunciation and Bodhicitta into our daily life, minimizing the gap between the two sessions until they eventually become one.

There is an interesting aspect of the mind that we should be aware of. The concept can influence our minds to some extent, but it cannot truly change our beliefs. For instance, if we repeatedly tell a little boy that his mother is a bad person, his mind may eventually start to believe it. However, once he grows up and sees his mother again, this concept will collapse instantly because blood is thicker than water. Thus, we must not let our minds be fooled by concepts. We must contemplate with critical questions in mind to truly believe in what we are studying.

To do this, we must ask ourselves questions such as why we need to give up worldly pursuits, whether Samsara is really as bad as it seems, whether there is really a hell as the Buddha spoke of, and whether there really are six realms in Samsara. If we want our minds to truly believe in these concepts, we must study Madhyamaka and Cittamatra.

For Chinese practitioners who aspire to develop Renunciation and Bodhicitta, merely reading the Guidance Manual for the Preliminaries of Dzogchen is insufficient. This is because our modern education, which emphasizes scientific reasoning and evidence-based thinking, demands that we have a clear understanding of the reasons behind our beliefs. Therefore, in order to comprehend why Samsara exists, we must study Madhyamaka and Cittamatra thoroughly and contemplate their teachings deeply. This will enable us to truly believe in the existence of Samsara and develop a genuine aspiration to free ourselves and others from its endless cycle of suffering.

Believing in the existence of Samsara is the starting point from which we can understand why Renunciation is one of the three essential aspects of liberation. Without it, the goal of freeing ourselves from Samsara and achieving liberation is merely a daydream. Once we have a strong sense of wanting to liberate ourselves from Samsara, it is time to generate Bodhicitta, which is the stepping-stone of Mahayana. Bodhicitta gives us a heart filled with immeasurable love and courage to unconditionally benefit all sentient beings with equanimity. A person with Bodhicitta is called a Bodhisattva, whose sole purpose is to work towards the liberation of all sentient beings until they achieve Buddhahood. The path that leads to accomplishing the great cause of liberating all sentient beings is called the path of Bodhicitta, which is synonymous with "seeing the true nature of our mind." To see it, we need to make our mind gentle and open, and Bodhicitta helps to tame our monkey mind by putting a leash on all forms of selfishness, discursive thoughts, and negative emotions. The gentler and more open our mind is, the better chance we have of seeing the true nature of our mind stream.

The mind-stream refers to the continuum of Alayavijnana, the storehouse consciousness, or it can be seen as the continuum of the body and mind. Buddhism does not believe that the body has its own inherent existence, but rather that it is a manifestation of the mind that is constantly changing like a stream. Hence, it is called the mind-stream. The Chinese term for the mind-stream, Xiang Xu, is brilliantly precise.

To efficiently develop Renunciation and Bodhicitta, we need to go beyond basic studies. Some intellectuals approach Buddhism thoughtfully, and their approach is highly recommended. They do not blindly accept what has been said about Buddhism; instead, they question the credibility of Buddhist doctrine by studying fundamental theories such as Madhyamaka and Cittamatra. Once they are convinced of the authenticity of these theories, they no longer view Buddhism as superstition or a deception set up by Buddha Shakyamuni and his followers. They do not have the intention of trapping us in their deception.

To determine whether Madhyamaka and Cittamatra are true and accurate, we can rationally analyze them. If they are, it means that Samsara can be established and surpassed to reach liberation. However, merely understanding these Buddhist theories on a theoretical, conceptual level without putting them into practice will not lead to meaningful progress in our study and practice of Buddhadharma.

Three Mistakes: Mistake One

Let's discuss some common mistakes that people make while studying and practicing Buddhadharma. The first mistake is studying the theory without putting it into practice. These individuals may not enjoy or know how to practice Buddhadharma. As a result, their understanding of concepts like Bodhicitta and Emptiness may remain solely at the theoretical level. They may simply recite these terms without truly understanding their meaning or significance. In essence, they are merely playing with words without any practical application.

Many people study Buddhadharma and gain a vast understanding of its concepts, but fail to put them into practice. Some of them even hold advanced degrees, yet they become armchair scholars or talkers who doubt or slack. This happens because concepts alone cannot direct the mind. To avoid falling into this trap, we need to contemplate the texts thoroughly and then sit on a meditation cushion to carry out meditative practice. After meditation, we need to continue practicing in our daily life.

To practice in daily life, we should remind ourselves to benefit others and not harm them anytime and anywhere. If we happen to hurt someone, we should immediately recognize that it goes against the principle of Bodhicitta and remind ourselves that it is wrong. By repeating this practice, we can eventually generate true Bodhicitta and avoid having it remain just a concept.

Without taming our minds to be gentle and open, we cannot experience the true taste of a tamed mind or eventually become a Bodhisattva. We will have no chance to reach the path of accumulation, one of the five paths of practicing Buddhadharma: the path of accumulation, the path of joining, the path of seeing, the path of meditation, and the path of no-more-learning. When a practitioner reaches the path of accumulation, they become a true Bodhisattva, whose mind often rests peacefully in the state of Bodhicitta, immersed in its wonderful experience. If we fail to train our minds this way, we cannot realize this experience. 

After years of studying Buddhadharma, many people end up disbelieving in it because they fail to integrate what they have learned into their meditative practice and daily life. They approach Buddhadharma with the same mindset as other types of knowledge, mistakenly assuming that what they learn is good enough. However, there is a fundamental difference between Buddhist study and other types of knowledge, and to acquire true knowledge, Buddhist study requires a complete set of learning methods that goes beyond theoretical study to include thorough and all-around practice with contemplation and meditative practice. Unfortunately, many so-called elites, such as those who hold Ph.D, do not realize this, and their Buddhist studies remain stuck in a place where they should not be, which is a pity.

Three Mistakes: Mistake Two

The second mistake is the reverse of the first. Some people only focus on meditation without any study or contemplation because they assume that meditation is the real deal. While there is a term in Buddhism called "the actual practice," it can be misleading in many cases. The actual practice does not require knowledge of many terms and their definitions; instead, it involves persistent meditation. However, the true meaning of the actual practice is to examine and train the mind through effective practice. If this is not the case, it should be called blind practice. Unfortunately, many people blindly practice Buddhadharma, which is not effective.

Many practitioners in our meditation center fall into this category - they are professional practitioners who resemble ordained monks and nuns, with the exception that they do not shave their hair and receive financial support from patrons for their basic needs. Their primary focus is to immerse themselves in meditation day and night, which leads to experiencing joyfulness and clarity within their body and mind. This state of comfort in meditation is known as Joy, while the refreshment and clarity experienced by the body and mind are called Clearness, which may even lead to the development of supernatural abilities. Achieving the high levels of meditation practice, represented by Joy, Clearness, and No Discursive Thoughts, requires the ability to sit on cushions for extended periods without giving rise to any discursive thoughts or even blinking. Some practitioners can even sit for 12 hours straight without blinking. However, many of them tend to get stuck in this comfort zone and fail to progress further in their practice.

All of them do the five preliminaries, as they are the prerequisites for the actual practice of Dzogchen. Although they work really hard for it, when it comes to the reason for them doing so, you would disappointingly find out it is just to make up the numbers. Since they do not study and contemplate, neither do they truly understand what the five preliminaries are made for nor the essence and methodological techniques of carrying it out effectively. For example, what do they need to achieve by taking refugees in the Three Jewels? How do they go about it? Likewise, what is the goal of practicing Vajrasattva? What is the key to it?

All of them perform the five preliminaries, which serve as prerequisites for the actual practice of Dzogchen. Despite working hard on them, it is disappointing to discover that they do so merely to fulfill a requirement. They neither study nor contemplate the purpose of the preliminaries, nor do they truly understand their essence and effective methodology. For instance, what is the aim of taking refuge in the Three Jewels, and how can one achieve it? Similarly, what is the objective of practicing Vajrasattva, and what is the key to success?

People in the first category tend to study Budhadharma without performing the actual practice, and this often makes them arrogant. For instance, during group discussions when discussing terms and theories, they tend to talk excessively, creating an impression that they know everything, but in reality, they are merely reciting words and playing with concepts in their minds.

The people in the second category are even worse. They believe that they are truly practicing, as they meditate very well and have completed the five preliminaries multiple times. Some of them may have even had some basic experience of Mere Emptiness. However, since they do not study the theoretical aspects, they become arrogant and think that they are special and superior to others. They believe that they will become a Buddha in this lifetime, which is not an authentic practice of Buddhism. Nonetheless, practicing the five preliminaries may bring them some merits as it is impossible to say that there are no merits in doing so. Even reciting Amitabha once has its own merit.

Many practitioners strive to achieve awakening or enlightenment in one lifetime, but they must realize that sitting on a cushion to meditate alone is not enough. If a person frequently enters the stages of Joy, Clearness, and No Discursive Thoughts through meditation, it could be a sign that they may easily be reborn in the realm of heaven or the realm of the long-lived god. (If one is often in the state of No Discursive Thoughts, they tend to be reborn in the realm of the long-lived god, which is one of the eight adversities that prevent people from practicing Buddhadharma.) It is a serious issue when study is not involved. Without guidance from study, practice is like a bird without a head.

Three Mistakes: Mistake Three

The third mistake is also very tricky. People in this category both study and practice, but the two are not integrated. They have done a lot of reading, which unfortunately has nothing to do with their practice. They can memorize many concepts, but when they practice, they do so blindly. The theory they learned does not aid their practice, and their practice does not enrich their studies in return.

Theoretically, the study and contemplation of Buddhadharma can greatly assist meditative practice, and meditative practice can also make study and contemplation more refined and complete. Since our group sincerely embraces an integrated approach to Buddhist study, contemplation, and meditative practice, our fellow practitioners do the same. However, the issue for them is that these elements are not integrated in a healthy manner. What they have studied and contemplated is unable to provide guidance for their meditative practice, and what they have practiced meditatively cannot make their studies and contemplation more focused and delicate. What is the cause of this issue? An experienced instructor is lacking. Without the necessary instructions provided by an instructor, practitioners cannot bridge the theory and practice of Buddhadharma alone, which is truly a significant issue.

The Correct Approach

Now, it comes to the question: what is the right approach? Theories we study must interact with what we practice. For instance, when practicing Renunciation and Bodhicitta, we first study texts written on them and then carry out contemplation and meditative practice in alignment with what we learn theoretically. After practice, we check if our minds are changed by what we learned. We do this repeatedly and persistently. Once this virtuous circle is established, everything falls into place; it will be tremulously beneficial to our dharma practice in the long run.  

When it comes to the question of the right approach, we must ensure that the theories we study interact with what we practice. For example, when practicing Renunciation and Bodhicitta, we first study texts written on them and then engage in contemplation and meditative practice in alignment with what we have learned theoretically. After practice, we check if our minds have been changed by what we learned. We do this repeatedly and persistently. Once this virtuous circle is established, everything falls into place, and it will be tremendously beneficial to our dharma practice in the long run.

The key to the right approach is knowing the "why" behind the "what." In the case of the practice of Renunciation and Bodhicitta, we need to know why we do it. The only reason we practice it is to have the mind of Renunciation and Bodhicitta. If we evaluate the quality of the practice by quantity, we miss the point and drift further away from where we should be with the practice. As practitioners in modern times, we need to be determined to spend our whole lives practicing Renunciation and Bodhicitta until we reach enlightenment.

The realization of Emptiness stems from the practice of Renunciation and Bodhicitta, so Emptiness includes the two. An awakened practitioner will never attach to the world, and renouncing worldly things for them is a natural thing. Emptiness tears the notion of the existence of self apart, and they will help others like the right hand helps the left. Behind all they do is driven by Emptiness, and they will help others until they become a Buddha. This is what Bodhicitta fundamentally tells any dharma practitioner to do. The process of understanding Emptiness is the process of the realization of Emptiness, which is the correct view.

It is critically necessary to cultivate the mentality of Renunciation and Bodhicitta before awakening. Completing the quantity is not the most important factor when evaluating if the practice is on the right track. We do not look for how many meditation sessions we have finished or what external results we have had. What we really look for is whether we have genuinely cultivated the mentality or not.

We have just talked about the mentality that a practitioner who practices Renunciation and Bodhicitta should cultivate. To cultivate this mentality, the first thing we need to do is study related texts and then contemplate their meanings. The study and contemplation of Madhyamaka and Cittamatra also help us generate true renunciation. Why? Because during studying, contemplating, and meditating on Madhyamaka and Cittamatra, we will find out: "Wow! The nature of the world turns out to be like this." If the mind truly believes it, renunciation will naturally emerge. When we find out the nature of the world, we are bound to have a strong sense of altruism, which gives rise to Bodhicitta. This is just the opposite of what we now habitually cling to. We are only concerned about our own welfare, and every thought we have is driven by it.

Sometimes we do things that benefit others, such as charity or volunteer work, and we may believe this is an act of true altruism. However, according to Buddhism, this is not necessarily the case. A Chinese idiom states, "By offering a rose to a person, the aroma lingers in my hand." The act of offering the rose is merely a means to an end; the end goal is to experience the aroma lingering in one's hand. Similarly, when we say, "I want to be a volunteer because I want to help people," we may believe that our intention is purely to benefit others. However, if we look deeper, we may discover that behind this desire to help is a need to feel good and secure. In other words, the real motive behind our actions may be to benefit ourselves.

True altruism in Buddhism is known as Bodhicitta, a pure attitude of wanting to benefit others unconditionally. The sole purpose of this attitude is to benefit others, without any expectation of reward or benefit for oneself. Although many joyful things may happen to us when we benefit others, these are only byproducts. The fundamental motive behind our actions must be to unconditionally benefit others. This requires consistent effort, including the study and contemplation of Buddhist theories, as well as practice both on the cushions and in our daily lives. Without this level of commitment, it is impossible to achieve awakening, which involves becoming a Bodhisattva, someone whom all sentient beings depend on. A true Bodhisattva will never be selfish, and a selfish "Bodhisattva" cannot be someone whom all sentient beings depend on. It is ridiculous to imagine a "Bodhisattva" who is selfish.

Many practitioners are unable to yield good results in their practices because they lack Renunciation and Bodhicitta on a basic level. Instead, they chase supernatural things and fantasize about becoming superheroes like the Avengers. They admire powerful individuals and desire to become like them. However, this approach is misguided. We need to sincerely investigate whether Buddhist theories and practice methodologies work, rather than relying solely on faith without reasoning. We cannot judge the efficacy of Buddhism based on functionality alone, as exemplified by the fall of Nalanda University.

Sometimes, blind faith or groundless faith may work, but we must consider the context in which it worked. Claiming that blind faith works all the time would be misleading. While there are many fascinating stories and anecdotes in Buddhism, not all of them can withstand close scrutiny, leading to doubts and ultimately abandonment of faith. This could turn everything into either a comedy or tragedy. To approach Buddhadharma safely and effectively, we should start by studying related texts and contemplating what we have learned from them. We can then deepen our understanding through meditative practice, both on the cushion and in daily life.

Four Stages of Madhyamaka Practice

Now, let's delve into the theory and practice method of Madhyamaka. Madhyamaka is the study of Shunyata, Emptiness, which is the core teaching of Buddhism. As mentioned earlier, the study of Emptiness should be comprehensive, including theoretical study, contemplation, and meditative practice.

Before we dive into Madhyamaka, let's first look at Cittamatra, as it helps us better understand our minds. While some may say that Cittamatra only discusses the laws by which the world operates, it is only a part of Cittamatra.

Cittamatra, also known as the Mind-Only School, proposes that the mind has eight levels or eight consciousnesses when perceiving the world:

1. Visual (eye) consciousness,

2. Auditory (ear) consciousness,

3. Olfactory (nose) consciousness,

4. Gustatory (tongue) consciousness,

5. Tactile (body) consciousness,

6. Mental (mind) consciousness,

7. Defiled mental consciousness,

8. And All-ground consciousness (Alaya-vijnana).  

When the study of Cittamatra is advanced, we will learn that Cittamatra Following Scripture, a sub-school of Cittamtra, talks about Tathagatagarbha (Buddha-nature). The description of Tathagatagarbha is also a part of Madhyamaka, in which it is called Shentong Madhyamaka (Shentong: empty of others). The Madhyamaka school we follow and study is Prasangika Madhyamaka, the Middle Way Consequence School, mainly talking about Emptiness. The Heart Sutra (Prajnaparamita Hrdaya Sutra) describes Emptiness as this: ......Saw the Emptiness of all five skandhas or five aggregates...... Shariputra, Form does not differ from Emptiness, Emptiness does not differ from Form, Form is Emptiness, and Emptiness is Form...... The Heart Sutra basically covers the essence of Madhyamaka.   

Although the study of Cittamatra helps the practice of Madhyamaka tremendously, the focus should always be placed on the texts of Madhyamaka. So now the question is how we relate the theory of Madhayamka to its practice?

First, study the texts of Madhyamaka meticulously and then do the contemplation and meditative practice persistently and in-depth. This learning process needs to be kept up until awakening is achieved.     

Actually, awakening is a broad area that has different levels. In the initial stage of awakening, what has been gained within lacks stability and penetration and freedom in a complete sense. Therefore, the study, contemplation, and meditative practice need to be continued by all means. What does it mean to by the term “lacking penetration and freedom”? It means that the awakening at the initial stage is not clear, vast, and solid enough; hence, it needs to be attended constantly and further developed by keeping up the study, contemplation, and meditative practice. Even those Bodhisattvas who are at the third stage up to the eighth stage still do these three things; therefore, as beginners, we should tell ourselves that this is a task we do in this life and even those beyond. Therefore, we patiently move forward step by step because each step, though small, still counts.

The study of Madhyamaka is a process divided into four stages, which we can refer to as the Four Stages of Madhyamaka. Each stage corresponds to a practice method and a specific experience to gain.

The First Stage: Consider All Phenomena are Empty in

Nature

The first stage involves considering all phenomena as empty in nature. That is, Form is Emptiness. But what does this mean? It means we investigate why phenomena that appear before our minds do not have inherent existence. During this stage, we primarily study the theory and then contemplate it. As we do so, the experience of Mere Emptiness will gradually present itself.

The experience of Mere Emptiness is when we firmly believe that things perceived by our minds lack inherent existence. However, we cannot yet experience that the nature of the mind itself lacks inherent existence. At this stage, we can only experience that manifestations arising in our minds lack inherent existence. Thus, we experience that even though we are not yet awakened, the manifestations lack inherent existence. This experience is called Mere Emptiness.

The Gelug lineage states that a phenomenon itself does not need to be emptied in the sense of nonexistence, but what needs to be negated is the notion that naturally holds onto the idea that the perceived phenomenon has inherent existence. The original text states that "pillars are not empty in the sense of nonexistence, but they are empty of inherent existence." The Nyingma lineage argues that this is not the ultimate understanding of Emptiness. However, this statement is helpful at the beginning of the Madhyamaka study and practice. At this stage, we mainly study the theory and contemplate it. After some time, meditative practice on Emptiness should be introduced and maintained with discipline. In this practice, we train our minds to directly feel that the physical body and everything around us lack inherent existence. However, this type of meditation requires certain merits and a specific level of meditative concentration. Without these, one can easily feel burned out and give up quickly. If you find yourself in this situation, it is best to take a break and relax.

The true and effective way to practice is by consistently studying, contemplating, and experiencing. When tired, take a break and do nothing. Simply sit at ease on a cushion with legs crossed, sit in a chair, or even lie in bed. For beginners, it is advisable to sit with their legs crossed when meditating.

Repeating this process of contemplating and experiencing emptiness in meditation is the first step towards understanding that all phenomena are empty in nature. Keep in mind that at this stage, we mainly study and contemplate the texts of Madhyamaka. We also meditate to bring what we study and contemplate to a deeper level so that a direct and fresh experience of emptiness will emerge. When this happens, pause for a while and then contemplate and experience again. This is the first step to practically bridge theory and practice.

The Second Stage: Consider Emptiness is Phenomena

The second stage is to consider emptiness as all phenomena. That is, emptiness is form. When we consider all phenomena as free of inherent existence, it may seem that emptiness has nothing to do with them, which is a wrong view. Actually, there is no such thing as emptiness without phenomena.

I understand that my explanation may confuse those who have not studied Madhyamaka yet. I do not expect you to understand emptiness right away, but I hope to make you curious and interested in it to start studying. I do not believe that someone can understand it immediately without studying it first. As a person with a better-than-average learning capacity, I have worked hard for many years before I could claim that I figured it out. Although I talk about these things in a plain, simple, and fast way, there are many more aspects to it. For the time being, let us keep it concise and to the point.

There is a term called "considering emptiness as dependent origination." What does it mean? Dependent origination refers to phenomena, and without it, emptiness cannot exist independently. After phenomena are negated, it is absolutely wrong to assume that there would be an "emptiness" existing independently. "Dharmata Samadhi," a term widely used in Tibetan Buddhism to describe a meditative stage enjoyed by the awakened, could confuse people at times.

All mundane phenomena vanish before us after we separate from all phenomena and rest in the state of Dharmata Samadhi. At this point, someone may assume that there would still be a "thing" that can be gained independently of all phenomena in the state of Dharmata Samadhi; this is wrong because there is nothing one can obtain or gain in Dharmata Samadhi.

Of course, we cannot say that there is nothing because nothingness is still a thing, a form of existence. This is hard to comprehend. Consider this: try to find a thing out of nothing and show it to me. Can you do it? Actually, you cannot because such a thing only exists in your imagination. If the thing is visible and touchable, it cannot be "nothing." Someone may suggest space as nothing, but space is also a form of existence. Therefore, there is nothing out there that can be considered nothing, but people tend to mistake concepts for the truth.

Considering Emptiness as dependent origination means that Emptiness is not something that exists without phenomena; instead, Emptiness is a phenomenon, as stated in the Heart Sutra, "Emptiness is Form." This is the second stage of the study and practice of Madhyamaka. The first stage leans more towards contemplation. After contemplating for a while, you will experience something. At that moment, your goal is to maintain the experience for as long as possible. However, it is inevitable that the experience will eventually fade away. When this happens, you should not be concerned and simply return to contemplation.

One important thing to keep in mind during the second stage is to maintain an even balance between contemplation and experience. After gaining some direct experience of Emptiness, you will understand that this experience is not independent of phenomena. Therefore, in your practice, you should take turns between contemplating and experiencing. Contemplate for a while, then experience for a while; experience for a while, then contemplate for a while.

During this process, it is important to read texts on Madhyamaka and listen to teachings from great masters to deepen your understanding of Emptiness. The more you understand, the better you will experience it. Each experience is a pixel in the picture of Emptiness, so accumulating more pixels will make the picture more accurate. When you have accumulated enough pixels of Emptiness, the whole picture of Emptiness will be presented to you naturally. In other words, practice makes perfect, and you become the master of the practice.

When you have mastered it, at least technically, you will be willing to practice it no matter what happens. You will never give up. However, remember to balance the three parts – study, contemplation, and meditative practice. If you only focus on studying and contemplation, you may eventually become bored because theories cannot provide direct experience without practice. Similarly, practicing alone may not lead to the experience of Emptiness, as some non-Buddhists who practice Qigong only seek to gain abilities to deceive others for their own gain.

People who truly experience Emptiness do not cling to worldly things. Therefore, it is important to maintain a pure motivation and focus on the practice for the benefit of all beings.Top of FormBottom of Form

The Third Stage: Considers Dependent Origination as

the Absence of Mental Fabrications

The third stage considers dependent origination as the absence of mental fabrications. What does the absence of mental fabrications mean? It means that the authentic experience of Emptiness is not gained through mental conceptualizations or feelings, but rather through a true, direct, and distinct understanding of Emptiness. Mental fabrications refer to the manipulation of mental conceptualizations and feelings, which are not part of the true experience of Emptiness.

In the first stage, we understand that all phenomena are Emptiness and that Emptiness is not independent of all phenomena. Emptiness is, in fact, all the things that appear before us. The question is, how is the Emptiness of all phenomena actualized cognitively? It is actualized through the absence of mental fabrications when it is free of mental conceptualizations and feelings.

In the Heart Sutra, this stage is called "Form does not differ from Emptiness," meaning that all phenomena and Emptiness are the same. This is presented through direct, distinct awareness that does not rely on mental conceptualizations or feelings to present the Emptiness of all phenomena. At this stage, one enters the initial Awakening.

When one is free of mental fabrications, their awareness is direct and distinct. If not, then they are still in the stage of conceptualizing and feeling. Therefore, whatever they conceptualize and feel is bound to change and vanish. However, in Awakening, things do not vanish.

Master Yongming Yanshou, the Patriarch of both Pure-land school and Chan Buddhism, set up criteria for Awakening. The first criterion is that an awakened one sees the nature of the mind, whether the eyes are open or closed, as Manjushri does. The true Awakening is not temporary, as one does not lose the sense of Awakening when they stop meditating. If one truly knows the nature of the mind, they can enter the state of Awakening easily, and later, they do not even need to rely on concentration to enter that state.

The sense of penetration and freedom in awareness is definitely free of mental fabrications. It is not a form of mental conceptualization or feeling because these things change and vanish over time. In the third stage, when practicing on "Form does not differ from Emptiness," one experiences the Emptiness of all phenomena without any mental fabrications involved. This is called the consideration of dependent origination as the absence of mental fabrications.

At this point, although there are no mental conceptualizations involved, contemplation may come into play at times. Free of mental fabrications does not mean that there is no contemplation engaged. When one rests in the state of Emptiness, they may feel that they cannot do it any longer after a while. At that moment, contemplation comes into play. All they need to do is contemplate for a while, and they will be able to rest in the sense of Emptiness again. By taking turns to contemplate and rest, one can achieve a deeper understanding of Emptiness.

In Tibetan Buddhism, there is a well-known text called the Beacon of Certainty, written by the great master Mipham Rinpoche when he was only seven years old. In the text, he addresses seven critical questions in Buddhism, one of which is whether we should alternate between analytical meditation and meditative resting in our practice. The answer is a resounding "YES" when we reach the third stage.

During this stage, we should definitely read texts on Madhyamaka, and we should also read texts on Mahamudra and Dzogchen from time to time. Madhyamaka considers all phenomena as emptiness through logical reasoning, while Mahamudra and Dzogchen, especially Dzogchen, experience emptiness through direct reception and the absence of mental fabrications.

At the third stage, we begin practicing free of mental fabrications, considering dependent origination as the absence of mental fabrications (considering all phenomena as emptiness, which is free of mental fabrications). We are getting closer to the state of Dzogchen and Mahamudra when it comes to the absence of mental fabrications. That is why it is essential to read texts on them. By reading those texts, our practice will be greatly enhanced.

The Fourth Stage: Consider Free of Mental Fabrications

as Equipoise-nature

The fourth stage regards free of mental fabrications as equipoise-nature, which refers to the oneness of the mind's true nature and the phenomena arising from the mind ––– Emptiness and luminosity. The phenomena arising from the mind refer to things we see, hear, and feel. All of them are emptiness and luminosity.

This "equipoise-nature" is the true Dzogchen. You are no longer afraid of discursive thoughts and phenomena. As Milarepa says, "the more thoughts you have, the happier you are," because thoughts are essentially emptiness. When phenomena appear, just let them be, because the appearance and disappearance of all phenomena are just the dance of Emptiness. At this time, phenomena are given a wonderful name - the Adornment of Emptiness.

Different people have different views towards phenomena. Untrained people fear them, while practitioners in Theravada Buddhism regard them as suffering. They enter Nirvana to shelter from phenomena. Mahayana Buddhism goes further and says that "compassion is not entering Nirvana, and wisdom is not dwelling in the three types of existence." Mahayana practitioners have no fear of phenomena because they are essentially emptiness in nature, the same as the nature of the min ––– equipoise-nature. This is the last stage, where we consider free of mental fabrications as equipoise-nature.

At this point, you rest in meditative equipoise most of the time, but you still contemplate from time to time, even in the midst of meditative equipoise. Since they are equal in nature, you are not afraid of contemplation. However, this type of contemplation is not deliberate, and it is not powerful enough to destroy your enlightenment. Therefore, you can contemplate even while enlightened.

In Dzogchen, the term "Flowing-water Mind Yoga" refers to the idea that all phenomena pass through the mind like flowing water and are not independent of the mind. The term "Yoga" means the integration of two things, in this case, the mind and the phenomena manifested by the mind. Both are characterized by Luminosity and Emptiness, which is the state of Dzogchen.

During this stage of practice, we need to study and contemplate the experiences of patriarchs, masters, and accomplished practitioners. We use their experiences as a reference to continuously check our own practices, and we work to attain a deeper understanding of the subtleties of the mind. This state in Dzogchen is known as "the differentiation of samsara and nirvana." In Chan Buddhism, it is referred to as "peeling and pecking off the layers of eggshells."

What does "peeling and pecking off the layers of eggshells" mean? Our true nature is like a chick in an egg, and to break free from the imprisonment of samsara, masters strike hard from the outside of the egg, while practitioners break through the layers from the inside, similar to how a chick pecks at the eggshell. Layer by layer, the eggshell of samsara is broken down until our true nature is revealed. This is similar to the process of the true nature of the mind dissolving attachment, leading to awakening.

Resting at ease in true nature does not mean simply sitting and enjoying something. It is a type of enjoyment, but one that is effortless and dissolves all phenomena arising before it, making them coherent to the mind as a whole. This is called "the consideration of the absence of mental fabrications as equipoise-nature." This is the authentic practice of Dzogchen and Chan Buddhism, known as "the Differentiation of Samsara and Nirvana" or "the Self-Liberation of the Six Senses."

What is the Self-Liberation of the Six Senses? In the initial stage of the practice of Emptiness, we consider an object before us as Emptiness in nature through contemplation. By using the method called the four negations of Madhyamaka, we can experience the sense of Mere Emptiness. For example, we may use light beams to shoot an object. However, this topic is extensive, and those interested can contact our staff for more information.

All the stages mentioned above are devices that aim to destroy the five aggregates. However, once the last stage is reached, they are liberated on their own. When the mind distinctly knows the fundamental difference between Samsara and Nirvana, directly experiences the nature of the mind, and rests at ease in the true nature, all external phenomena naturally come to liberation on their own. Thus, the liberation of the mind and the liberation of all phenomena arising from the mind mean the same thing, occurring simultaneously. This process is called "the Self-Liberation of the Six Senses" in Dzogchen and "To Guard and Let It Be" in Chan Buddhism. "To guard" refers to naturally keeping the internal realization carried out without an intention. A practitioner in this stage naturally knows this is it. "Let it be" refers to letting all phenomena and thoughts rise and fall. This is the fourth stage of Madhyamaka.

Finding The Teacher

In this conversation, I intentionally merged Madhyamaka, Dzogchen, and Mahamudra together because it is practical to combine the practice of Madhyamaka in the Sutrayana tradition with Mahamudra and Dzogchen in the Tantrayana tradition. However, to truly understand this, one must find a learned teacher to guide them step by step. Then, they must find gurus who will do detailed analysis for them, work with them, explain phenomena that puzzle them, and, finally, provide them with the pointing-out instruction that leads them to see the true nature of the mind. Though it sounds complicated, achieving this is possible. This is the ultimate, fundamental goal of our life and the most meaningful thing in our lives.

We all want to pursue happiness, but if we do it in a worldly manner, there is only suffering and misery waiting for us at the end, as the truth of suffering states. When we genuinely long for Awakening, it is the most delightful thing worth admiration and praise. If we are genuine Buddhists, we should know all these things. If we follow the Tantrayana tradition, we must do a sacred practice called "Seeing the Guru as Buddha."

We will not go into "Seeing the Guru as Buddha" in detail, but it is essential to be aware of two pitfalls. The first is the mistake of not observing the guru at all and randomly picking a guru to follow. This is doomed to fail. The second is finding a true guru but only worshiping them without doing the practice they want us to do. This does not work either. Following a guru without observation could be catastrophic. Nowadays, not every guru we meet is a mahasiddha like Tilopa or Marpa, and we are not Naropa or Milarepa as students. Before seeing a guru in person, we usually hear many fascinating stories about them. This can make us assume that they are really something. However, observation comes first. In Tibet, genuine practitioners spend more than a decade observing a guru, whereas Chinese followers tend to choose a guru in a split second. Whenever they hear that someone is a great master, they tend to forget everything and blindly follow the so-called guru without observation. Many people end up being deceived in this way, which is lamentable.

After choosing a guru, many people follow him by only worshipping him, but there is more to correctly following a guru. To truly follow a guru, we must study and think about it thoroughly. It's important to not blindly worship someone without reasoning and observation. Buddhism requires us to do this because there are profound reasons behind it that we need to understand. Chan Buddhism says that all blooming flowers are paramita, and evergreen bamboos are Bhodi. This means that all phenomena are dharma-nature, which is precisely the fourth step of Madhyamaka. We need to understand this concept comprehensively to truly grasp it. Unfortunately, many people do not study it; they blindly worship it. This does not help us attain enlightenment or Buddhahood.

Conclusion

As lay practitioners, we must integrate theory and practice, as they are like the two legs we need to walk. Integrating theory and practice is the right way to practice Buddhadharma, so both should be equally accentuated. Emphasizing one and neglecting the other is wrong.

Close followers of a guru may receive pith instructions directly from the guru without studying many theories, but it doesn't mean that just receiving the pith instructions alone will work for them. It requires careful analysis and experience, as well as frequent communication with the guru. The pith instructions are a unique way of communication between the guru and the individual, and it is important to understand that the instructions are not deliberately kept hidden.

At any stage of our Buddhadharma practice, we need both teachings and practice methods to integrate theory and practice to achieve awakening in this lifetime. There are many great texts that can aid in our practice, such as the Beacon of Certainty by Mipham Rinpoche, Trilogy of Finding Comfort and Ease and Trilogy of Natural Freedom by Longchenpa of the Dzogchen tradition, and the Great Perfection Through the Peaceful Sadhana of Manjushri, Striking the Vital Point in Three Statements, and other great, sacred, classical texts on Dzogchen.

There are many valuable theories in Chan Buddhism, which is an essential aspect of Chinese culture. Unfortunately, it has been attacked by many and downgraded to a mere form of art, folklore, and anecdotes. The collections of public records of notable sayings and actions of Chan masters, known as Koan, and precious teachings left behind by the five schools and seven lineages of Chan Buddhism are extremely valuable. However, these teachings lack people to explore and spread them. Nonetheless, we can use them for our own study, contemplation, and meditative practice. These informative and down-to-earth practice methods can nourish our spirituality. This aspect of teaching is essential. When we set out to practice it, it becomes the way of realization or experience.

If a person with an average level of intelligence puts their whole heart into dharma practice and has complete teachings and practice methods, they will undoubtedly achieve liberation. For example, Master Neng Hai, a Chinese, went to Tibet to study dharma by following the Gelug lineage. After he returned, he said, "Awakening is like cooking a pot of rice. You place a pot filled with rice and water on the stove, put firewood into the stove, light it up, bring the water to a boil, keep boiling it, and eventually, the rice will be cooked."

We are the same. If the Buddhist theory we study is systematic and complete, and we practice it seriously, the rice will be cooked in the end. On the contrary, everything comes to naught if you do not study, contemplate, and practice meditation.

Okay, let us end our conversation here today. I hope we will have more opportunities to talk in the future. Thank you!