The Tremendous Contribution True Practitioners Make to the World

Ru Chun: On January 27, 2027, last night I dreamed that I was observing and contemplating the two "selves." Later I was awakened by a very loud noise coming from outside, and so I continued contemplating in a half-asleep, half-awake state. At the time, the phrase "neither defiled nor pure (na saṃkleśo na vyavadānam)" was suspended in my mind, but without any language or words—my mind simply knew what it was contemplating. After a while, I suddenly gained an understanding of the phrase "neither defiled nor pure": it turns out that the one who is clean is He, and the one who is dirty is also He. At this, my mind experienced a small shock, and then I went on to contemplate "neither increasing nor decreasing." By this point I had gradually become fully awake, and my power of contemplation actually became scattered, so I could not continue contemplating. Not wanting to sleep anymore, I got up to sit in meditation. I normally practice the Small Vehicle and rarely contemplate the Great Vehicle, so I do not know why I would have such contemplation in a dream.

Commentary: Although Ru Chun primarily practices the Small Vehicle, because she has studied the Great Vehicle dharma, the bodhisattva's disposition has arisen, and the conditions for the Great Vehicle dharma have arisen. The Small Vehicle is also closely connected with the Great Vehicle dharma, so she naturally has an interest in the Great Vehicle, and her mind will automatically engage in investigation. Because she had never contemplated the Great Vehicle dharma before, her initial contemplation appeared clumsy and coarse, and she could not contemplate the dharma meanings clearly—some dharma meanings simply cannot be contemplated through without enlightenment. When contemplation becomes excessive and the mind's thoughts are not concentrated, the consciousness will arise, and one will wake from the dream. "Neither defiled nor pure" speaks of the nature of sentient beings' tathāgatagarbha. Although all dharmas are the tathāgatagarbha, and defiled and pure dharmas are all the tathāgatagarbha, Ru Chun's understanding of the tathāgatagarbha's nature of being neither defiled nor pure is not yet adequate or thorough.

Ru Chun: Yesterday I had some urgent matters to handle temporarily, and I observed my state of mind while dealing with them. Changes: 1. When speaking, there was a certain degree of separation between my mouth and my mind. Previously, my mouth and mind arrived together, and I spoke very anxiously and forcefully; now my mind seems relatively unhurried and unagitated, and my speech is more peaceful and plain. 2. Previously, I loved to forcefully persuade others with my own reasoning, creating a sense of pressure on them. Now I listen more to others' opinions, able to observe their expressions, inner needs, and implied meanings, able to judge the range of what the other party can currently accept, and then put forward reasonable requests and proposals. 3. After achieving the initial goal fairly smoothly, I stop while things are good, do not force matters, and can give others space to think and to ease off. My mind is fairly calm and patient. Overall, I carry not too many personal emotions, discuss matters on their merits, and am gentle yet firm.

Commentary: After seeing the Path, why is the mind so steady and calm when facing many matters? Because the mind has become empty of the five aggregates (pañca-skandha), the inner concept of "I" has largely disappeared, self-grasping has lessened, and one no longer emphasizes the self or puts the self first. In other words, one is no longer domineering in dealing with people and affairs, and can consider problems from others' standpoints and perspectives. This makes one appear peaceful and caring toward others, and one's speech and actions are more moderate and not aggressive. From this we can see that most people's many conflicts and entanglements in dealing with people and affairs are caused by self-view (ātma-dṛṣṭi), selfishness, and obsessive attachments. Without eliminating self-view, the mind will not be peaceful and calm, and one will forever remain amid disputes.

This passage shows the transformation in Ru Chun's mind after seeing the Path, as well as the elevation of her disposition and character: her mind has transformed from coarse to refined, transitioning from selfishness that attends only to her own feelings toward attending to the feelings and thoughts of others. This is a gratifying and praiseworthy good phenomenon. Through this matter I have finally understood why so many people are selfish and narrow-minded: because within the minds of sentient beings there dwells a so-called "self," a mind that seeks its own advantage, taking the self as the center when encountering matters, which gives rise to all kinds of conflicts in living in the world. If world peace and harmonious coexistence among sentient beings without disputes are to be achieved, only the elimination of self-view can accomplish this.

Therefore, those who have eliminated self-view have a great influence on the world, able to change the small environment around them and even the larger environment—from a county or a city to a province or a nation, and even the whole world. If more and more people eliminate self-view, the world will draw closer to the land of bliss (Sukhāvatī) and tend toward the land of bliss. Some people may think this statement is somewhat exaggerated, but if we savor the rapid, day-by-day changes in our country over the past decade, those with wisdom and attentiveness can discern the inevitable connections within: the development and changes of our Buddhism have had a certain promoting effect on the development of society and the nation. This is how we love our country, love the teaching, love the people, and love the whole world through practical action—this is the tremendous contribution that practitioners make to the human world.