Conclusion
After hearing the Diamond Sutra, a fellow practitioner expresses that upon learning the Buddha’s teaching that “all phenomena are illusory,” they felt that life no longer held any passion or meaning. This response highlights how the practitioners attach to the concept of everything is illusion.
The Buddha expounds the Diamond Sutra is intended for those good men and good women seeking Buddhahood, the teachings aim to let disciples release attachments and abide in the Buddha’s perspective. In the endless cycle of samsara, humans continuously chase, grasp, attach, and accumulate what they desire, while simultaneously defining, reconstructing, and reaffirming their self. The Buddha teaches that all phenomena, both internal and external of the body and mind, are illusory and devoid of inherent reality. By realizing this, disciples would stop their endless spinning in the cycles of body, mind, and external conditions.
If everything—both the internal and the external of the body and mind—is empty and illusory, then what remains to be serious about? What is left to seek or attain? This realisation allows the mind to rest in the perception of the illusory nature of all things. In this state, one no longer clinging to, possesses, choses, craves, discriminates, or longings for the inner and outer realms. This is the true “Samatha” in Buddhist practice. Thus, the “Samatha” of meditation and contemplation does not simply refer to stopping scattered thoughts, but, more profoundly, to ceasing the false illusive mind created by ignorance—the attachments to the past and the anxieties about the future.
When disciples hear the Buddha’s teachings on emptiness, they cease the incessant spinning of samsara immediately. In the endless dissatisfaction with the world when confronting with the body and mind, they stop their complaints, stop the mind of seeking to take or possessing, stop the mind of speculative thinking of the mind.
At the beginning of the practice of Samatha, desires and habitual tendencies are not yet fully extinguished, and sensations continue to arise. Even with the right perception, practitioners may be tempted and pulled back into samsara again at any time. The only way is to be awareness through countless instances, to cease the mind of seeking and gaining through countless instances, and to still the mind of chasing and possessing again and again. Due to the deep inertia of samsara accumulated over countless lifetimes, in the initial phase of practice, when one is not swayed by internal and external circumstances and is resting in the Buddha’s perceptive, there may be a period of physical exhaustion, mental dullness, and apathy, where everything seems tasteless. During this time, it is essential to remain committed to meditation, ideally on a cushion. This stage reflects the beginning of the mind’s cessation of habitual cycles and desires, but the vital energy and mind of the practitioner remain scattered. If this phase is accompanied by drowsiness or mental fog, it indicates that the energy channels are too turnid. At this point, one should eat less, follow a vegetarian diet, and embrace simplicity and purity. In general, with the right perceptions of the Buddha’s teaching and the cultivation of meditation power, after a period of mental dullness, the practitioner will begin to experience lightness or the bliss of meditation. It is at this stage that one begins to taste the sweetness of the Buddha’s prajna wisdom.
For those who are just beginning to study and understand prajna wisdom, particularly when it is still at an intellectual level, it is easy to fall into a dull and lifeless state of false emptiness. In such cases, the practitioner may unconsciously create a new illusion: “everything is empty and illusory,” and, as a result, they may lose interest in everything, leading to a sense that life is flavourless and devoid of colour. Thus, when the Buddha teaches prajna wisdom to his great vehicle disciples, he designed the six perfections (paramitas): almsgiving(dāna), morality (śīla), forbearance (kṣānti), effort (vīrya), meditation (dhyāna), and wisdom (prajñā). Wisdom is placed last not because it is less important, but because its complete realisation and attainment require the foundational practice of the other paramitas of almsgiving, morality, and forbearance, plus diligent practice. After some period of calming the restless mind can a practitioner truly internalise the Buddha’s teaching on prajna emptiness and truly aspires of renunciation—letting go of all attachments and clinging, without falling into the illusion that “everything is illusory,” which leads to the realm of dull, and false empty experience. In the entire process of Buddhist practice and realisation, the practitioner must always remain grounded in the Buddha’s perceptive and practice the Bodhisattva path.
Additionally, in the Diamond Sutra, the Buddha teaches: “Observe that all phenomena are illusory,” and then adds, “If you see all phenomena as non-phenomena, then you see the Tathāgata.” This is that by relinquishing attachment to the all phenomena of the world, one returns to the source of life and become your real self—one full of wisdom and compassion, free from afflictions, suffering and pain, no longer trapped by the illusory constraints of time and space. Thus, the Buddha’s teaching of prajna wisdom does not mean to negate the world or life. Rather, it points to the way for disciples to return to the source of life.
Another friend once said that while the Buddha teaches that through practice one can attain great freedom, whereas they felt less free after learning Buddhism teachings. Life is already difficult, and the Buddha asks us to restrain all kinds of desires, follow precepts, think of benefiting others always, suppress and dismantle our habits and attachments of desires. As a human, we derive stimulation and joy from satisfying these desires, and the Buddha’s demand to give them up, Doesn’t this contrary to human nature?
The Buddha, in his great compassion, understands the suffering of sentient beings that are already submerged in the ocean of birth, aging, sickness, and death. How would he take away from you of those small desires, pleasures, and joys? However, the Buddha knows that desires and habits trap you in samsara’s ocean of collective karma, countless lifetimes like a drifting leaf, tossed without direction. In this world, floods, earthquakes, tsunamis, plagues, wars, and any change of the universe can easily destroy you. Moreover, desires and habits create all kinds of individual karma, which results in endless cycles of rebirth as different “selves”, each self is subjected to the unspearkable suffering of continuous birth, cession, change, differentiation, gain and loss. The Buddha describes this world that we are living is an ocean of suffering. It is not that he is unaware of the dualities of life, but he knows that these fleeting joys and thrills are not any worth attaching to while staying in the ocean of suffering. Even if one’s joy lasts a lifetime, once the fortunes are exhausted, that person will still fall into the lower realms. In the three evil realms (hell, animal, and hungry ghost realms), suffering is indescribable, (look at animal world if one cannot see the hell or hungry ghosts!). How can the pleasures of the human world or the heavens overshadow those tear and blood suffering experienced across countless lifetimes? These memories will remain in one’s consciousness and will ripen when the conditions are right. Sometimes, Even if one is not reborn in the evil realms, the sensational suffering from these realms are already here.
The Buddha’s ultimate aim is to lead you out of this ocean of suffering. He seeks to awaken you from the delusions of birth and death. The Lotus Sutra outlines four purposes for the appearance of a Buddha in the world:
To awaken sentient beings to their inherent Buddha wisdom.
To reveal the Tathāgata’s perceptions to sentient beings.
To enable sentient beings realize the Tathāgata’s perceptions.
To enable sentient beings dwell calmly on the Buddha’s perceptions and attain great freedom, both in body and mind.
The Buddha did not come into this world to oppose human desires and habitual tendencies. The precepts he established were not intended to bind his disciples within restrictive limitations. Nor was his mission to promote human ethics or moral values or to declare that lust is the root of all evil, thereby urging all people do the renunciation of emotions and desires. Rather, the Buddha’s purpose was to show sentient beings the path to liberation from the illusions of time and space, ultimately guiding them to achieve great freedom of body and mind, irrespective of whether they reside in a world shaped by merit or collective karma. To realize this goal, sentient beings must return to the source of life and perceive the true nature of all things, including themselves. However, humans are often driven by unchecked desires, selfishness, and a strong urge for possession and conquest. These insatiable cravings lead individuals to seek fame, wealth, and pleasure within the illusory world of time and space, only to become ensnared by these pursuits, generating afflictions, suffering and all kinds of wrong perceptions. All of these obstruct the return to a state of purity free from the cycle of birth and death. Thus, the Buddha established the precepts to restrain these desires and habitual tendencies.
The Buddha speaks of the emptiness of all phenomena, because the illusory world of time and space, much like the deluded mind and wandering thoughts of humans, is immeasurable and unfathomable. If sentient beings attempted to abandon each of these illusions individually, even over countless lifetimes, they could never succeed. The Buddha taught, “Sentient beings ’deluded minds still depend on illusion to be extincted,” that is why we have the Buddha’s teaching. The scriptures, precepts, and treatises are all to guide and counter the delusions that pervade sentient beings ’minds. The Buddha speaks of the wisdom of prajñā, the practitioner may temporarily dwell calmly on the Buddha’s perspective, relinquishing attachments to greed, desires and possessions in the mundane world. The disciples’minds must first dwell calmly on the perceptive of the Buddha’s fruithood, and they must diligently cultivate all kinds of virtuous actions. Only through this can they free from attachment to the self and attain Buddhahood.
In the human realm, the Buddha teaches the wisdom of prajñā, specifically insight into dependent origination and emptiness, to counteract the deluded minds of beings that remain attached to the illusory world. Humans are always curious about their own existence and the outside of the world, continuously questioning: Where did all this come from? How did all this come from? Where did the first human emerge? Throughout history, there are numerous answers, such as the Big Bang theory, the theory of evolution, or the belief in God creation. But this leads to further questions: Where did God come from? The Buddha, however, teaches his disciples about “dependent origination and emptiness.” He does not claim that the Tathāgata created humans. Rather, he speaks of the equality between the Tathāgata and all sentient beings, each possessing inherent Buddha-nature. The Buddha refrains from discussing the first cause, ie, where does the first cause come from? The first cause is unsayable; it is neither truly existent, nor void or nothingness, and it cannot be defined through language, words or concepts. Any attempt to do so is inherently flawed. The Buddha simply teaches that all phenomena arise and cease due to conditions, and they lack an inherent, independent nature. Consequently, the essence of all things is illusory and not real. The Buddha’s doctrine of “dependent origination” aligns closely with modern scientific theories regarding the origin of the universe. Yet, through his teachings on “dependent origination and emptiness,” the Buddha enables his disciples to free from the attachment to time, space, and all the phenomena within it. Then, they relinquish the mind of seeking and the mind attainment, achieve the mind of equality. At this stage, one can liberate themselves from the grip of desires and the cycle of birth and death, attaining ultimate liberation and great freedom.
This notion resonates with a quantum physics experiment I watched before, in which the outcome depends on whether the experimenter was observing the process. When an observer was present, the results differed from those when no one was watching. Perhaps, sentient beings of different mind-consciousness might perceive different outcomes. In Buddhism’s teaching, the formation of the three realms (desire, form, and formless) and the six paths of existence are contingent upon the mind-consciousness of sentient beings, or the “self” of each individual. Buddism has a teaching that “the three realms are mind-only, and all phenomena are mind-made.” Thus, by transforming the “self,” you can alter your entire world. If all individuals change their “self,” the recognized world we live together could also be changed. By letting go of the “self,” one can attain the state of “no-self”, the realm of the Tathagata —where one is in harmony with the universe and all phenomena, neither born nor ceased, and life enters into eternity and fulfillment.
A friend once asked: When the Buddha was entering Nirvana, he said, “Make the precepts your teacher.” Does this imply that simply adhering to the precepts can lead to Buddhahood, no need to learn the wisdom of prajñā?
First, this is a controversial saying, as some people have searched the sutras but have not found any direct citation where the Buddha explicitly says this. However, if the Buddha did indeed say it, I believe that it would not imply that sentient beings can attain Buddhahood solely by following the precepts. If a teacher is about to enter Nirvana, disciples of this world no longer have a teacher to provide constant guidance, correction, and reminders, no one check the disciples’ practice of awareness. The precepts, however, serve as a safeguard in the journey back to truth. They prevent sentient beings from becoming attached to the illusions of the seven emotions and six desires, and from losing their way or becoming ensnared by constant afflictions, distractions and obstacles. With the precepts, practitioners can avoid the ripe and entanglements in both wholesome and unwholesome karmas, helping to prevent deviation and mental scatter during practice. The precepts are protective for disciples, acting as a tool to break the ego, but the disciples must first understand the Buddha’s prajñā wisdom, they can then use the precepts to regulate their behaviour( much like having a teacher overseeing them by sides), ensuring they do not fall into laxity. Only with diligent practice can they attain realization smoothly, even without the teacher’s supervision and reminding. Thus, the Buddha established the six paramitas as the methods for the practice of great Bodhisattvas: almsgiving (dāna), precepts (śīla), forbearance (kṣānti), effort (vīrya), meditation (dhyāna), and wisdom (prajñā). This encompasses more than just the precepts alone.
The “Six Paramitas” are arranged in a specific order, but in the Dharma-ending age (Mappo), following the Buddha’s passing, it becomes increasingly difficult for sentient beings to find suitable examples and enlightened teachers. Concurrently, the human “self” becomes more entrenched, making it difficult for the mind of renunciation and compassion to genuinely arise in a short period. In such conditions, the primary means for learning and hearing the Dharma are the Buddha’s sutras. Consequently, the sequence of practice for most Mahāyān practitioners has shifted to: Prajñā wisdom, meditation, effort, forbearance, precepts, and almsgiving. However, if practitioners begin by focusing solely on prajñā wisdom without the proper practice and realisation of the first five perfections, the Buddha’s teachings on emptiness may devolve into mere intellectual speculation and understanding, It even becomes philosophy and dialectics, losing their original purpose of the Buddha, that all verbal expressions and names are provisionally established, they exist solely to liberate beings from the ocean of samsara and suffering.
Moreover, with a history spanning over 2,600 years, Buddhism has continued to spread across the world. From the perspective of samsara, those practicing the Dharma in the Dharma-ending age (Mappo) may have experienced the True Dharma or Semblance Dharma periods in previous lifetimes. For disciples who have not yet attained full awakening in past lives, and come back again, their current practice may essentially serve as a review of past lessons. That is why many people practice in a leapfrog manner. Mahāyāna practitioners may simultaneously study and practice methods from the three vehicles (Mahāyāna, Hinayana, and Vajrayana), the proper guidance of prajñā wisdom seems is more important during this period.
Nevertheless, all Mahāyāna practitioners must understand that even with a strong renunciation and firm resolve to attain Buddhahood, if relying solely on abilities and meditation powers from past lives to realize the wisdom of the Tathāgata, even possibly have moments of awakening through temporary “selflessness” or sudden insights may arise studying the Buddha’s teaching, resembling the nectar of Dharma filling the mind and leading to extraordinary states, practitioners must not neglect the cultivation of merit or observing precepts. Otherwise, the practitioners will encounter many obstacles, take many detours, and unable to break free from attachments and discrimination, unable to catch a glimpse of the dawn of complete liberation.
If sentient beings who have not yet developed the mind of renunciation, and who are still ensnared by the desires of the illusory world of time and space, attempt to grasp the Tathāgata’s wisdom of emptiness through a conceptual mind, they will misunderstand the Buddha’s teaching that all phenomena are illusory, they may indulge their desires without any concern, they will never experience the unified state of compassion and wisdom embodied by the Tathāgata. Even if one may behave as that there is non-duality of existence and emptiness, that still unable to completely uproot self-grasping and attain Buddha-hood.
A fellow practitioner inquires, after studying the Diamond Sutra and understanding that the Buddha’s teachings serve as a remedy for the affliction of attachment in sentient beings— applied without rigid doctrines—and that once the sickness is healed, the buddhadharmas should be relinquished also, why then are the Six Perfections (Paramitas) emphasized in the Bodhisattva path?
While the Buddha’s teachings are tailored to the needs of individual practitioners, much like administering medicine to cure a sickness, and are not based on fixed doctrines, however, most practitioners in the human realm share common habits, desires, and attachments. As many disciples encounter similar obstacles and challenges in their practice, they may be said to “take the same type of medicine.” Therefore, the Six Perfections (Paramitas) that the Buddha prescribed for Mahāyāna practitioners address the common difficulties that most practitioners are likely to face. The Buddha, in his compassion, intended to offer a set of guidelines that would assist disciples in overcoming these obstacles. In doing so, he summarized and reminded those disciples to solve these questions and overcome these barriers; practitioners must rely on the Buddha’s right perceptions to rid themselves of attachment to the self. Moreover, the Buddha, when formulating these teachings, considered whether they could be universally applied. If a teaching were too difficult for the majority to practice, it would not become the universal general methods. Thus, the Six Perfections established for Mahāyāna disciples are practical methods that all practitioners should be able to engage with and through which they can attain realizations. Mahāyāna practitioners should cherish them.
To briefly discuss the Six Perfections: detailed explanations regarding the practice and realization of the “Six Perfections” are available in the “Study of Buddhism” section on the Ziguijia website, which interested practitioners can visit at (www.ziguijia.com).
The “Six Perfections” is also known as the “Six Pāramitās”. The word “Pāramitā” is sound translation, from Sanskrit, meaning “to the other shore,” symbolising the journey from the shore of samsara (the cycle of birth and death) to the shore of Nirvana, ie, pass through, or arrived. Therefore, the “Six Perfections” represent the six methods that guide a Bodhisattva on the path to liberation.
The First Perfection: Almsgiving
To achieve Buddhahood, a Bodhisattva must first relinquish the attachment to the “self” and all of the “three realms and six paths” to foster an “aspiration of renunciation. This letting go of self and the arising of this aspiration is the Bodhisattva’s great almsgiving. For modern practitioners, almsgiving does not necessarily entail extreme acts such as giving away one’s body or life or renouncing everything of this world. Almsgiving involves selflessly offering whatever one can to those in need. Even if one does not possess wealth or material goods, one can still practice almsgiving by sharing one’s labour, talents, or even offering a smile or kind words of encouragement. These are accessible easily to each practitioner.
Almsgiving is employed to counteract a practitioner’s “greed” and “attachment to gain and loss”. When a Bodhisattva first resolves to transcend the three realms and six paths of samsara, there are things in the human world that they are unwilling to relinquish. The act of giving up cherished possessions often evokes anxiety about gains and losses, leading to inner turmoil and repeated deliberations. Even when engaging in acts of physical giving or performing small acts of kindness, the practitioner may even questioning the motivation behind these actions. At this stage, despite possessing the right perceptions of emptiness and the aspiration to transcend samsara, also wish to practice almsgiving with the understanding of emptiness of self, the gift, and the recipient, However, all the act of giving and relinquishing will continue to stir strongly their sense of “self.” Only one persists in practice, the impact of giving and letting go gradually becoming less effect. Ultimately, when they reach Buddhahood and return to the Tathgata state, they will no longer experience fear or anxiety in giving, no longer be troubled by gains and losses, nor will they seek rewards, recognition, or gratitude etc. The practitioner’s merit will be complete, and they will realize the emptiness of the Buddha, through the “paramita of almsgiving.” The three realms and six paths will be ultimately illusory to them, and their realisation state will beyond ordinary comprehension.
The Second Perfection: Upholding Precepts
Although practitioners may come to understand that everything of the body, mind, internal and external is illusory and should not attach to any forms, however, their desires and habitual tendencies not yet completely eliminated, the temptations of the world continue to exert their influence, and when faced with temptations that exceed their self-control and endurance, the practitioner may temporarily forget the Buddha’s teachings, they may become entangled in the illusions of the three realms and six paths, causing them to lose their resolve and veer away from the path, no longer aspire of renunciation. If the practitioner has received the precepts, they may experience a sense of remorse when tempted to break them. This remorse can lead to feelings of shame, repentance, and the desire for self-correction. When confronted with temptation, the practitioner may recall the precepts established by the Buddha, then motivated by a desire not to break their vows and resist the temptation. During the Buddha’s lifetime, when disciples received the precepts in ceremonies attended by the Buddha and the big Arhats of realization of fruit-hood, who will also serve as inspectors of upholding precepts in future practice. In this way, the practitioner makes a commitment before the Buddha and fellow practitioners who have attained the fruit of realization through strict adherence to precepts, accepting all that is stipulated in the precepts. This kind of power and blessing is enough letting the practitioner to resist all kinds of worldly temptations in their future practice. Some practitioners, faced with the temptation to break their vows, would rather face death than violate their commitments.
The Third Perfection: Forbearance
When a practitioner aspires to liberate from samsara and attain Buddhahood, at the beginning, it often appears to conflict with ingrained habitual tendencies and desires. Although they may possess the Buddha’s right perceptions, their body and mind remain subject to sensations, For instance, when practicing almsgiving or upholding the precepts, they must still contend with greed, attachment, and indulgence of the body and mind according to one’s wishes. At this stage, under the guidance of the Buddha’s perceptions, the practitioners restrain their own feelings and sensations, which is the “forbearance”. A practitioner who seeks to liberate from samsara still lives within the web of worldly relationships. When you wish to detach from worldly concerns, those connected to you will not agree, as all of your actions can disrupt others’ interests or desires. For example, parents, spouses, children etc, expect the practitioner to prioritise family affections, and fulfilling their recognitions, views, and hobbies, If the practitioner’s practice temporarily prevents them from doing so, family members may feel angry, heartbroken, or hurt, accusing them of being unfilial, not care about family, affections, and selfish. Friends may invite you to partake in worldly pleasures such as gambling, visit brothels, or indulges in eating, drinking and pleasure-seeking, if you opts instead to meditate, follow a vegetarian diet, or embrace a simple lifestyle, friends might criticise you for being unsupportive, for not engaging in social activities, or for being pretentious or hypocritical. Because they don’t understand you, all kinds of words of slander and defamation against you may well be spoken. At this moment, you must exercise the endurance of humiliation, continuing practice according to the perception of the Buddha and simply maintaining compassion.
The Fourth Perfection: Diligence
For a Mahāyāna practitioner, the aspiration to attain Buddhahood must always remain central to their practice, they prioritize the achievement of Buddhahood above all else, practice awareness at every single thought according to the Buddha’s perception, eliminate swiftly the ignorance caused by desires, habitual tendencies, and self-grasping, dwell calmly on the Buddha’s perceptions. To practice continually in this way, this is the true diligence. Human life is finite, and circumstances are unpredictable. No practitioner knows how much time they have to practice the Dharma in the human realm, nor how long it will take to completely eliminate attachment and differentiation, ultimately reaching the state of non-self and nirvana. In this world of desire—the Saha world—humankind has the best conditions for Dharma practice. It is here that one can easily cultivate the aspiration to leave the cycle of samsara, and where numerous favourable conditions for practice. If live within the heavenly realms, the extreme pleasures experienced there create a strong attachment, making beings reluctant to renounce; in the hell realms or the realms of hungry ghosts, the suffering is so intense that escape seems impossible; in the animal realm, ignorance is so profound that beings are unable to comprehend the Dharma or engage in its practice. Consequently, being born as a human and having access to the teachings of the Buddha is an immense blessing. This is why one must practice diligently. Once lost the human form may have no chance to practice for significant period.
The Fifth Perfection: Meditation
After understanding the Buddha’s view, on the whole process of Bodhisattva path, practitioners have not yet realised the emptiness of all phenomena as the Buddha’s right perceptions only come from mind understanding, not yet liberated from the cycle of samsara. As a result, the world continues to present temptations and obstacles, and the practitioner’s mind and body face many traps. They often find themselves ensnared by their own subjective perceptions and sensations, unable to break free from them. The practitioner must supplement their practice with meditation, with meditation, the practitioner’s ability to resist temptations and sensations will be significant enhanced, plus obtaining even supernatural ability. Furthermore, the concentration from mediation can unlock the practitioner’s inherently wisdom, enable practitioners see easily the true nature of all phenomena, facilitate a deeper and perfect realization of prajna wisdom.
The Sixth Perfection: Prajñā Wisdom
Prajñā Wisdom is the perceptions of the Buddhahood, as well as the various skilful means and teachings he employed to help sentient beings attain Buddhahood. Both the Diamond Sutra and the Heart Sutra expound upon prajna wisdom. All Buddhist practitioners must rely on the perception of the Buddhahood to guide their daily practice and cultivation, enabling them to swiftly return to the qualities and state of Tathagata. In doing so, they can avoid allowing their practice to degenerate into mere accumulation of good karma within samsara, which would not lead to liberation.
A fellow practitioner once askes: In the process of practicing and realizing the Buddha’s teachings, do individuals with higher education understand and grasp prajna wisdom more quickly? Indeed, individuals with higher education or those in intellectual fields such as science and philosophy generally find it easier to understand prajna wisdom. In the modern era, particularly with the advent of the internet and the rapid dissemination of information, people’s capacity for visualization and conceptualization is more advanced than at any other period in the history of Buddhist transmission. They are also able to approach the Buddha’s teachings from a variety of perspectives. However, this does not necessarily mean that they will attain Buddhahood more quickly, as their understanding still remains intellectual. True prajna wisdom requires not only intellectual comprehension but also the ability to relinquish attachment to the self after the understanding. In this regard, those with higher education may not have an advantage, as they might be encumbered by more attachments such as pride, dignity, arrogance, prejudice, a sense of superiority, or jealousy etc. In contrast, individuals who live with uprightness, kindness, and generosity, not much self-righteousness, and who are selflessly committed to helping others, regardless of whether they are a PhD holder or a primary school student, they will more swiftly let go of attachments to the self and attain realization, once they comprehends what the Buddha teaches.
Among the Buddha’s disciples, there were beggars, prostitutes, and those living at the lowest social strata with little formal education, as well as big scholars like Śāriputra and Maudgalyayana, and even members of royal families who had received excellent education. In terms of attaining Buddhahood, these individuals were virtually equal. However, this equality does not imply that practitioners should disregard the value of human intelligence, skills, and learning in the world. Attaining Buddhahood does not necessitate the abandonment of worldly knowledge or education. For Mahāyāna Bodhisattvas, who vow to learn innumerable teachings and practice diverse methods, acquiring knowledge of worldly affairs is essential. Such knowledge enhances their capacity to benefit others by spreading the Dharma, much like a tiger with wings, enabling them to guide sentient beings skilfully with greater means and wisdom.
Nonetheless, regardless of an individual’s background, if practitioners have not undertaken the practice of the first five perfections almsgiving, moral discipline, forbearance, diligence, and meditation, rather, rely solely on worldly intelligence and cleverness to fully comprehend and merge into the Buddha’s wisdom, it is exceedingly difficult to achieve compete realization. Even great Bodhisattvas returning in the latter days must still engage in the practice of the first five perfections to penetrate the layers of delusion created by the self, thereby realizing their intrinsic Buddha nature. Otherwise, even if they can speak eloquently, like a lotus blossoming from their mouth, they are merely expounding upon the realms that the Buddha has realized, rather than embodying their own realization. Of course, such individuals will not attain the realization and qualities of the Tathagata’s fruition.
The Buddha teaches that our true nature, the “source of life,” cannot be adequately described or defined. No matter how it is conceptualized, different beings in different realms will form varied perspectives and formations based on their own understanding. However, the source of all beings is the same, and all beings will ultimately return to this source, as it represents the innermost, core yearning of life—the most fulfilling state that life tireless seeks. In the realm of the Tathāgata, all phenomena have never truly departed from their original state; they arise from nowhere and return to nowhere. Thus, it is called the Tathāgata.
I recall a time of deep confusion, during which I pondered the ultimate meaning of life— why do we live? After much reflection, I concluded that life possesses no meaning, meaning must be ascribed by you, the way one navigates through life determines the content and significance of one’s life.
Later, as I studied Buddhism, I encountered the Buddha’s teaching that there is no fixed, unchanging “self” to enjoy life, nor is there a fixed, unchanging world of phenomena to enjoy. Both the body and mind, as well as the external world, arise and cease due to the interplay of causes and conditions, with no a real sovereign behind them. Once this is understood, one can awaken from the illusions of birth and death. When a person breaks free from the endless cycle of reincarnation within the temporal illusion, and their body and mind are no longer swayed by these illusions, they are said to have become a Buddha, having truly reached the endpoint of life and also returned to the source of life. This is the true cessation of sentient beings’ life. In Buddhism, this is referred to as entering nirvana, the realm beyond birth and death, the shore of liberation from samsara.
After encountering the teachings of Buddhism, I came to understand that my inability to find the meaning of life in the human world stemmed from my mistaken identification of the impermanent, ever-changing, and limited faculties of the eyes, ears, nose, tongue, body, and mind as my “self.” I had clung to the world of phenomena, arising from these six senses (form, sound, smell, taste, touch, and mental objects, according to Buddhist terminology), as if these were real and permanent, the interplay between these senses and their corresponding objects created the illusion of a “self” and the world it inhabited. However, this world is built on illusion, a mere mirage. Yet, I continued to live within this illusion, vainly hoping to find the eternal and unchanging meaning of life in the transient changing phenomena of this illusion. Such an endeavour is, forever, unattainable.
Upon realizing this, although my habitual desires and desires have not been entirely extinguished, and my sensations continue to arise, they now resemble floating clouds in an empty sky — insubstantial and incapable of disturbing the boundless stillness of space. These pare like fine dust particles that cannot obscure the brilliance of the sun. Ultimately, all false appearances and illusions will dissolve with the completion of practice and realization. The Buddha’s wisdom enlightened me to the understanding that the ultimate purpose of every being’s life is to return to and abide in the source of life, to realize the original state of all beings — Tathāgata. Only upon reaching this state can one bring a definitive end to the cycle of continuous, changing existence and truly bestow the highest, ultimate meaning upon one’s life.
Finally, I offer my deepest gratitude to Shakyamuni Buddha, to Dharma Master Kumārajīva, to my inner teacher, the protective deities and dragons, to my parents, and to all sentient beings. May I dedicate the merits of my practice and teachings to all sentient beings in the Dharma realm. May all sentient beings be safe, healthy, joyful, and at peace. May the nation be prosperous and the Buddhadharma endure for all time.