Explanatory Notes
I. This record of lectures is divided into three sections and consists of the teachings given by Lay Practitioner Wang Xianglu. The first is the Section on Inspiring Potential, taking the inspiration of great resolve and responsibility as its cause; the second is the Section on Right Cultivation, taking the transmission and actual cultivation of a practice suited to the recipient as its condition; and the third is the Section on Verification of Realization, taking awakening through practice and its confirmation through Mind-Seal as its fruition. We have respectfully selected and recorded its essential points for publication, for the benefit of fellow practitioners.
II. This association was originally called the Buddhist Studies Association and was later reorganized as Mind-Seal Vihara. Master Xiang taught the Dharma here for two years, giving more than four hundred lectures. He instructed students tirelessly and without interruption. Countless fellow refuge-takers realized the mind and recognized their own intrinsic nature. Regrettably, no records were preserved of the lectures given in the jiǎxū year (1934). This volume contains only the lectures given in the yǐhài year (1935), and is therefore entitled Records of the Yihai Lectures (1935).
III. In transmitting the Dharma, this association does not restrict itself to any one method. It is neither Pure Land, Esoteric Buddhism, nor Chan; teachings are transmitted according to the recipient's capacity. Yet precepts, samādhi, and wisdom are all naturally upheld. It takes recognizing one's own intrinsic nature through the dhāraṇī method as its essence, uses the prajñā method to inspire expedient means as its function, and takes realization of perfect enlightenment through the Pure Land method as its ultimate destination. When speaking of precepts, it emphasizes the essence of the precepts and guards against attachment to them; when speaking of samādhi, it teaches right samādhi and eliminates erroneous views; when speaking of wisdom, it verifies the power of wisdom and guards against arrogance. Its essential meaning is fully contained in these lectures.
IV. This record of lectures must not be read cursorily. Its essential meaning lies wholly in its subtle and hidden places. If one carefully rereads it from beginning to end four or five times, while simultaneously practicing the method and investigating it, one will surely one day awaken suddenly. Otherwise, one will have only a textual understanding.
V. The passage on the Heart-of-Heart Dharma following the Section on Right Cultivation is especially important for beginners. Those practicing the method from afar may make use of this expedient means and should study it carefully while sitting in meditation.
Background
[Respectfully Recorded by Fellow Practitioners]
This association has operated for several years and has transmitted the Dharma to several hundred people. Fortunately, all have put it into practice and cultivated with devotion, deeply comprehending the essential points of the Dharma. Such causes and conditions are inconceivable. This year, the association has continued its work and has again invited this unworthy person to lecture and transmit the great Dharma. I feel deeply ashamed of my inadequacy.
May all of you who propagate the Dharma arouse the great vow to benefit living beings, strive to spread it widely, repay the four benefactions above, and relieve the three sufferings below. Let us jointly investigate the Dharma gates of Buddhist practice, benefiting ourselves and others, so that those who have not yet aroused the resolve may themselves enter the gate of arousing it; those who have already aroused the resolve may enter together upon the path of diligence; and those already diligent may proceed directly into the hall of cultivation and realization. These are the aspirations at three levels. Above, we rely on the Buddha's compassion; below, on the strength of the assembly. Together, let us shoulder unsurpassed bodhi and advance diligently without retreating. These few words may serve as our words of aspiration before the Buddha. I also wish this association immeasurable blessings and benefits in the future.
The lectures given by this association on such days as the first, third, and fifth are intended to guide beginners. Much of what is taught repeats last year's lectures, now supplemented with new ideas. Last year's teachings had no fixed sequence; some were profound and some elementary, with no established method. Those learning Buddhism have always suffered most from failing to clarify the fundamentals and beginning midway, leaving their understanding half-formed and immature; in time, they gradually encounter difficulties.
Now, without wearying of what may seem elementary, we shall begin again from the start and provisionally establish a sequence. Those who have heard these teachings before may review the old and thereby know the new; those who have not heard them may correct themselves from the causal ground onward. This is of the greatest importance. Lay Practitioner Du Youqiao and others have again made the resolve to record and publish each lecture for circulation. Thus, those who hear the Dharma later may connect with the preceding text. Handouts will be distributed as the lectures proceed, then collected and bound into a volume, so that they may be passed on to benefit others and everyone may remain in accord. Those at a distance who wish to read the handouts may obtain them through fellow members.
The Buddhist Studies Association has the nature of a cooperative endeavor. Good roots belong to the practitioners themselves, while causes and conditions depend upon teachers and spiritual friends; when these are brought together, unsurpassed merit and virtue are accomplished. Thus, one cannot accomplish such adornment with merit and virtue through only slight good roots, blessings, and causes and conditions. At the outset, however, it depends upon the teacher's and spiritual friends' inspiring one's potential, and upon one's own faith.
First, one inspires the person's potential, observes which dharma gate accords with that person, and transmits the appropriate method; this is called the right Dharma. Further progress then depends on one's own devout cultivation: one must work diligently and steadfastly, relying only on perseverance. The teacher then serves as a guardian, constantly observing the practitioner's conduct, assessing mental states, guarding against mistaken views, and forestalling errors, so that the practitioner does not become wild or unrestrained and may arrive at clear awakening. This is called opening the eye of the true Dharma.
Further progress again depends upon one's diligent cultivation after awakening, without laziness. Yet when samādhi and wisdom are not balanced and essence and function are not integrated, the teacher must correct and instruct at every point, disciplining the practitioner and carefully examining the subtle and extremely subtle distinctions in mental states. At this time, whenever practitioners gain a somewhat superior experience, their speech becomes unrestrained and their spirit grows heedless. This is a stage that must be passed through.
It is like practicing sword dancing: one's strength gradually becomes ample, but one's technique is not yet complete. With the slightest carelessness, two errors result. Therefore, cooperation must continue to the end. Those of superior capacity may not relax until at least two years have passed. Yet the Dharma has no fixed method, for this teaching differs from Chan and Pure Land, and methods of practice vary accordingly. Moreover, each person's capacities also differ.
What we cultivate is the attainment of the fundamental; our aim is Mind-Seal and genuine benefit. This association is not engaged in the study of doctrinal theories and words, yet neither does it discard doctrinal teachings. We simply clarify those points that are concise and essential, using them to support further cultivation. Its method may be summarized as follows; this is also the Mind-Seal school's guiding principle:
I. Explain elementary teachings in a comprehensive way to inspire potential, strengthen faith, and correct the cause.
II. Taking Mind-Seal as the core principle, prajñā as the function, dhāraṇī as the method, and the Pure Land as its ultimate destination.
III. First clarify the essence, then activate its function; verify the mind-ground and develop Buddha-wisdom. Enable practitioners to see directly the form of prajñā and attain accomplishment in this very life.
IV. Use emptiness to break through ignorance and gradually eliminate habitual tendencies, enabling sudden awakening followed by gradual cultivation. Apply the Buddha Dharma to conventional truth, eliminate emotional views, gain genuine benefit, and continue until one knows one's own mind as it truly is.
V. Cultivate the fundamental great precepts at the causal stage, and diligently practice the ten great vows of The Buddha-Heart Sutra①②.
VI. Break through all doubts and perplexities, transforming delusion, karma, and suffering into samādhi, wisdom, and emptiness.
Three Periods and Three Sections: These several points can certainly establish a foundation in this very life; therefore, they are divided into three periods.
The first is the period of explaining principle, the second the period of actual cultivation, and the third the period of verification. The lectures are likewise divided into three sections: first, the Section on Inspiring Potential; second, the Section on Right Cultivation; and third, the Section on Verification of Realization. Esoteric Dharma is a distinctive teaching. The Heart-of-Heart Dharma also differs from other esoteric practices. Do not discuss it with those who have neither practiced nor realized it. If this gives rise to their doubts or slander, that is our own fault, not theirs. Learning consists in knowing for oneself; do not rashly speculate about others' mental states or compare yourself with them in a contest of superiority. To claim attainment without having attained is to claim knowledge without knowing; the error is equally grave. Because the Dharma is to be held in reverence, one must be cautious at the causal stage.
