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.
