修行这条路需要我们完美的配合

【寻牛】

茫茫拨草去追寻，水阔山遥路更深；

力尽身疲无处觅，但闻枫树晚蝉吟。

【见迹】

水边林下迹偏多，芳草离披见也么？

纵是深山更深处，辽天鼻孔怎藏他？

【见牛】

黄鹂枝上一声声，日暖风和岸柳青；

只此更无回避处，森森头角画难成。

【得牛】

竭尽精神获得渠，心强力壮卒难除；

有时才到高原上，又入烟云深处居。

【骑牛回家】

骑牛迤逦欲还家，羌笛声声送晚霞；

一拍一歌无限意，知音何必鼓唇牙。

【忘牛存人】

骑牛已得到家山，牛也空兮人也闲；

红日三竿犹作梦，鞭绳空顿草堂间。

【人牛俱忘】

鞭索人牛尽属空，碧天辽阔信难通；

红炉焰上争容雪？到此方能合祖宗。

【返本还源】

返本还源已费功，争如直下若盲聋？

庵中不见庵前物，水自茫茫花自红。

【入廛垂手】

露胸跣足入廛来，抹土涂灰笑满腮；

不用神仙真秘诀，直教枯木放花开。

双泯   第十

人牛不见杳无踪，明月光含万象空。

若问其中端的意，野花芳草自丛丛。

The Path of Cultivation Requires Our Perfect Cooperation

As we progress on the path of cultivation, the more we practise, the softer and more harmonious we become, eventually merging completely with the world. Once this fusion is achieved, we can then begin to transform the world. By refining and perfecting ourselves, we merge with the world and then work to reshape it, turning the world into a reflection of one’s own enlightened state.

This is the method by which the Buddha cultivated. He transformed both his primary recompense (his own being) and his secondary recompense (the environment he influenced), transfiguring them into the Pure Land. Amitābha Buddha, too, accomplished his practice in this manner, achieving perfection in both his personal merit (zhèngbào, 正报) and his environmental conditions (yībāo, 依报). Thus, his Pure Land came into being—a domain of sublime perfection. Within this realm, sentient beings may be reborn into it, immersed within his boundless virtue.

This principle mirrors that of a wise and virtuous monarch. A wise and virtuous ruler, through self-cultivation, extends their virtue to bring prosperity and harmony to their land and people. Conversely, a tyrannical ruler brings ruin upon the land, the feng shui of the land deteriorates — tainting its natural harmony and afflicting its inhabitants with calamity.

Chinese traditional culture, fundamentally aspires to the cultivation of sages, guided by the principle of "Wén yǐ zài dào" (文以载道) — “literature conveys the Way.” To overlook the spiritual essence of Chinese culture is to misunderstand it entirely. It is inherently sacred. Confucianism, Buddhism, and Daoism, while distinct in some respects, form a harmonious triad, providing a framework for purifying both common people and those in positions of power. While there may be historical disputes or apparent divergences among them, their unified presence across the land has contributed to the refinement of individuals and society alike.

Even the highest-ranking emperors held reverence for the divine. In India, a Maharaja would be enthroned only after being anointed with water from the four great oceans, symbolising the blessings of worldly deities. Similarly, a Chinese emperor, upon ascending the throne, would visit Mount Tai to make offerings to the Jade Emperor, proclaiming, "I shall govern the human realm; I beseech your protection!”. This sacred responsibility earned him the title of “Son of Heaven.” He was also called a "solitary sovereign" because he alone bears the sacred knowledge of heaven's will, shouldering the burden of the realm. Such is the spirit of reverence for the divine.

In the government civil examinations of old, candidates' essays were assessed for a certain "spiritual resonance" in their writing, in addition to intellectual prowess. Only those possessing this comprehension and innate connection to the sacred, were deemed worthy to become virtuous officials, the protectors of the people.

Our community, which functions as a unified living entity, must be guarded and nurtured against destruction. Though burdened with heavy karmic obstructions, we have undergone a process of purification. Yet, the essence of the Vajra body (the diamond-like indestructibility of true nature) remains beyond our reach. We must remain vigilant, for negative forces may seek to disrupt us. From a higher perspective, these challenges serve as tests of our resolve: are we safeguarding ourselves, and are we upholding and strengthening our righteous thoughts?

Harmony and unity are of paramount importance. Conversely, disharmony is the work of Mara, the personification of delusion and obstruction. Why is harmony virtuous, while discord is not? Harmony reflects the universal radiance of Buddha’s light. It indicates a state of openness and positivity, whereas discord allows darkness and negativity to infiltrate the heart. When we cultivate harmony, we embrace brightness and positivity, warding off the shadowy forces that might infiltrate us.

When our pilgrimage is radiant and imbued with virtue, its benefits extend far beyond ourselves. The radiant light we cultivate not only blesses us but also illuminates the lives of countless suffering beings. Those closest to us — our families and loved ones — await the warmth of our light to illuminate their lives and dispel their afflictions and the forces of darkness that plague them.

For those of us just starting out, cultivation may feel difficult at first. Yet, as we progress with diligence, the way becomes smoother and more natural, like mastering a familiar path. In Chan Buddhism, this process is illustrated through the "Ten Ox-Herding Pictures," which symbolise the stages of spiritual practice.

In the early stages of herding the ox, the ox itself is nowhere to be found. From afar, across the mountains, the faint sound of the herdsman’s flute can be heard. This is akin to knowing that the Buddhist path is good yet being unable to grasp why, or what is truly good about it.

Gradually, the herdsman comes into sight, along with the faint shadow of the ox. At the next stage, not only do you see the ox, but you can also make contact with it. Eventually, you can touch the ox and seize its reins, mount it, and begin the work of herding.

Over time, clarity emerges. The ox feeds on grass and no longer strays to devour the crops. The herdsman, at ease, sings pastoral songs and delights in the scenery. At last, there comes a stage where both the herder and the ox are forgotten, the dualistic mind — this sense of opposition between self and surroundings — vanishes entirely. This ultimate state of unity and harmony, represents a truly elevated realm of being.

Conversely, those trapped in the cycle of samsara (the six realms of existence) remain ensnared by their greed, anger, and delusions. Meanwhile, the Buddhas and Bodhisattvas, having long transcended such afflictions, dwell in freedom and ease within the three realms. From their perspective, our plight appears perplexing. Even the celestial beings regard us with pity. As for the Buddhas and Bodhisattvas, their response is one of boundless compassion and sorrow — a sorrow born of their profound empathy for our suffering.