One day, a monk named Kongzhi arrived at Shaolin Temple. With great reverence, he bowed before Bodhidharma and inquired about the concept of emptiness in Buddhist teachings. With hands clasped, he asked:

“Master, you are Bodhidharma, are you not? I am Kongzhi, and my understanding of Buddhism is still shallow. I seek your guidance. The mind, the Buddha, and all beings—these three are empty. The attachment to phenomena is also empty. There is neither saint nor ordinary being, neither giving nor receiving, neither good nor evil—everything is empty. Is this understanding correct?”

Bodhidharma gazed at him silently. Suddenly, he reached out and struck Kongzhi’s head with a firm knock. Kongzhi winced in pain and immediately furrowed his brows, exclaiming, “Master, why did you hit me?”

Bodhidharma smiled faintly and replied calmly, “Since you claim that everything is empty, where does this pain come from?”

Kongzhi was stunned and fell into deep contemplation. After a moment, he murmured, “If everything is truly empty, why do I still feel pain? If even suffering cannot be transcended, then what is the meaning of ’emptiness’?”

Bodhidharma spoke slowly, “See what cannot be seen, hear what cannot be heard, know what cannot be known—that is the truth.”

A realization dawned upon Kongzhi. With a deep bow, he pressed his palms together in gratitude.

What is “emptiness” in Buddhism?

Kongzhi was confused because he was stuck in an intellectual idea of emptiness rather than truly understanding it.

When he said, “Everything is empty,” he was treating emptiness as just a concept, as if it simply meant denying the existence of things. But the moment he felt pain, he immediately reacted to it—showing that his understanding of emptiness hadn’t really changed how he experienced the world.

Emptiness doesn’t mean nothingness—it means things have no fixed, independent existence.

In Buddhism, emptiness isn’t about saying nothing exists. Instead, it means that everything, including the mind, Buddha, and all living beings, only exists because of causes and conditions. Nothing stands alone. Pain, for example, isn’t something absolute—it arises because of certain conditions. If you see pain as something solid and real, you’re clinging to it. But if you insist that pain doesn’t exist at all, you’re falling into another extreme—denying reality altogether.

Bodhidharma struck Kongzhi to break his mistaken idea of emptiness and make him see his own attachment. True emptiness doesn’t mean rejecting pain. It means going beyond being controlled by it. When you realize that pain isn’t something fixed or absolute, then pain and emptiness no longer contradict each other—they coexist.

Emptiness is a wisdom beyond duality

Bodhidharma’s words—”See what cannot be seen, hear what cannot be heard, know what cannot be known”—point directly to the true nature of emptiness.

• “See what cannot be seen”—Everything we perceive is fleeting and conditioned. Forms appear real, but they are merely temporary combinations of causes and conditions. To see beyond appearances is to glimpse the eternal truth.

• “Hear what cannot be heard”—Ordinary people are moved by external sounds, yet true wisdom does not rely on what is heard outside. Instead, it listens to the “soundless sound”—the inner awareness and reflection that leads to awakening.

• “Know what cannot be known”—Everything we think we know is relative. Truth cannot be grasped through words or concepts but must be realized beyond intellectual understanding. The mind, limited as it is, cannot fully comprehend the infinite. Only by letting go of fixed ideas can one truly approach reality.

Emptiness is freedom—flowing with conditions, unbound by attachment

Kongzhi misunderstood emptiness as a passive state, believing that to the diversity of the world—saying “I am not myself” or “pain is not pain”—was to realize emptiness.

But true emptiness is about transcendence and harmony. It is a wisdom that moves freely, without obstruction. Emptiness does not reject the world—it allows one to be fully present in it without being confined or limited by it. Just as a person can be a father, a man, a leader, a teacher, or a friend, these roles do not define or limit who they truly are.

Like water—formless by nature, yet taking the shape of any vessel—emptiness is the ability to adapt and flow without resistance. It does not erase existence but ensures that existence remains unbound.

When Kongzhi clung to the idea of “no saint, no ordinary being; no good, no evil,” he was still trapped in duality. True emptiness does not reject good and evil—it recognizes that both arise from conditions and have no fixed essence. With this understanding, one moves freely within the world, responding without attachment.

As Master Huineng said, “Where the previous thought does not arise, that is the mind; where the next thought does not cease, that is the Buddha.” To let thoughts arise and fade naturally, without clinging, is to follow conditions without attachment—to be empty, yet not empty.

Bodhidharma’s strike—a compassionate awakening

Bodhidharma’s strike was not an act of punishment but an opportunity for sudden awakening—a direct break from conceptual barriers. As long as Kongzhi remained trapped in theoretical discussions of emptiness, he could never truly go beyond them. Only when he directly faced his own mind and experienced the arising and fading of pain could he understand: emptiness does not negate pain, and pain itself is emptiness.

This is the essence of Zen’s direct approach—pointing straight to the mind, bypassing words and intellect to reach the truth. Clinging to emptiness while rejecting phenomena is a form of delusion; clinging to existence while losing sight of one’s nature is also an illusion. True wisdom lies in embracing both emptiness and existence.

As the Heart Sutra states: “Form is emptiness, emptiness is form.”

Bodhidharma’s strike was a classic Zen awakening—a wordless revelation. Kongzhi’s reaction to the pain revealed that his understanding of emptiness was still confined to concepts. He had yet to transcend worldly distinctions. That strike forced him to rethink: “What is emptiness? Why do I feel pain? If all is empty, why am I still attached?”

Emptiness is not nothingness, but the absence of inherent nature

In Buddhism, “emptiness” does not mean negating everything, nor is it mere nothingness. If one interprets emptiness as “nothing exists,” they fall into the extreme of nihilism, which is a mistaken view. True emptiness refers to the absence of inherent nature—all things arise due to causes and conditions, without an independent and unchanging essence.

Take water as an example: when there is no wind, it is still and reflective like a mirror; when the wind blows, waves arise. The form of water changes, but its nature remains. The same applies to all things in the world—they are temporary manifestations rather than absolute existences.

Kongzhi’s mistake was that he remained trapped in negation. He believed that understanding “all things are empty” meant rejecting distinctions such as sacred and mundane, good and evil, giving and receiving. However, true emptiness does not deny these phenomena but instead frees one from attachment to them. Bodhidharma’s strike was meant to show Kongzhi that his understanding of emptiness had not yet truly taken root in his mind.

It is important to understand that Kongzhi, Bodhidharma, and the Buddha are ultimately no different from one another. One should not assume that Kongzhi is inferior in cultivation while Bodhidharma is superior. Do not let external appearances obscure the boundless and unobstructed nature of your own mind.

The two levels of emptiness: conceptual understanding and direct realization

1. Conceptual understanding

This is the stage many beginners go through, where emptiness is understood with the interllectual mind. For example, when Kongzhi says, “There is no saint or ordinary being, no giving or receiving, no good or evil,” he is engaging in conceptual emptiness—negating duality in theory and believing that all things are empty.

However, mere conceptual understanding cannot dissolve attachment. This is why Bodhidharma struck him—because Kongzhi was still trapped in intellectual reasoning rather than directly experiencing emptiness. If he had truly realized emptiness, he might have felt pain, but he would not have clung to it, nor would he have questioned Bodhidharma, “Why did you hit me?”

2. Direct realization

Direct realization of emptiness is not a conclusion reached through logical reasoning but an intuitive awakening—directly perceiving that pain itself is empty, and emptiness does not obstruct pain. In other words, it is not about denying the existence of pain but recognizing its absence of inherent nature and its fleeting, insubstantial nature.

The state of realizing emptiness is like a mirror—it reflects everything but clings to nothing. Saints and ordinary beings, good and evil, giving and receiving—all are like the moon in water or flowers in a mirror. They appear due to conditions and vanish when conditions cease, leaving no trace behind.

Imagine walking through a storm. The rain lashes against your face, and the cold bites into your skin, yet you feel neither anger nor suffering. You understand that the storm is temporary and will eventually pass. You no longer cling to the discomfort of the wind and rain but simply accept their presence, experiencing their constant ebb and flow.

Right and wrong, joy and suffering—all are mere illusions that will ultimately fade away. Clinging to them is like trying to write on water—ultimately futile.

The true meaning of seeing, hearing, and knowing

In the end, Bodhidharma said: “See what cannot be seen, hear what cannot be heard, know what cannot be known—only then is it the truth.” This statement is the deepest expression of emptiness.

• “See what cannot be seen” – To see all forms yet perceive their inherent emptiness. This is not what the physical eye can grasp but what the mind’s eye perceives. Ordinary beings see only the transient appearances of things; the awakened perceive the truth beyond birth and death. This is true essence.

• “Hear what cannot be heard” – What we hear are sounds; what we cannot hear is their inherent silence. As Master Huineng said: “To be detached from external appearances is Zen; to remain undisturbed within is concentration.” If one clings to what is heard, one remains trapped in arising and ceasing. But to hear the silence within sound is to transcend duality—to let perception flow without attachment.

• “Know what cannot be known” – Everything we know is acquired; what we do not know is the wisdom beyond distinction. Anything that can be conceived or spoken belongs to the realm of relativity. Only by letting go of conceptual thought and discursive knowledge can one directly realize the source of emptiness—this is clarity.

In the Vimalakirti Sutra, Manjushri asked the bodhisattvas, “How does one enter the gate of non-duality?” Each bodhisattva gave their answer, yet none were ultimate. Finally, Vimalakirti remained silent. Manjushri sighed and said, “This is the true entrance to the gate of non-duality.”

True realization transcends words. It is not about seeking emptiness through dualistic thinking but naturally abiding in it—this is the real meaning of seeing, hearing, and knowing.

How to practice emptiness?

Buddhism teaches emptiness not as an escape from reality, but as a way to transcend its constraints and live with greater freedom and harmony. True emptiness allows one to move through life with ease, adapting to circumstances without being bound by them. The Heart Sutra embodies this wisdom, guiding the mind toward awakening and self-realization.

1. Emptiness in daily life

Emptiness does not mean passivity or inaction—it means going with the flow without attachment.

When facing difficulties, if you can recognize that “all things lack inherent nature and are ever-changing,” you won’t be trapped in suffering.

When others criticize, deceive, or misunderstand you, if you do not cling to these experiences, anger will not arise, and their words will not bring you pain.

2. Emptiness in relationships

When one truly understands emptiness, the mind is no longer swayed by external circumstances. Praise does not inflate the ego, nor does criticism cause distress. This is because all judgments arise and fade due to conditions, like floating clouds—there is no need to cling to them.

3. Emptiness in spiritual practice

If a practitioner clings to practice itself, it becomes another form of attachment. Many people recite the Buddha’s name, meditate, and uphold precepts, yet their minds remain entangled, believing that practice is a kind of achievement.

True practice is the practice of non-practice—even if one upholds precepts with purity, one does not cling to purity; even if one realizes emptiness, one does not cling to emptiness.

As the Diamond Sutra states: “If a bodhisattva clings to the notions of self, others, sentient beings, or lifespan, he is not a true bodhisattva.” A true bodhisattva does not attach to the idea of being a bodhisattva, but simply acts in accordance with emptiness—giving without attachment.

Conclusion: From Conceptual Emptiness to Experiential Emptiness

Kongzhi received Bodhidharma’s blow because he had not yet truly transcended dualistic thinking. His words seemed enlightened, but his mind was still entangled in attachment. That single strike was a direct pointing, forcing him to move beyond intellectual emptiness and into experiential emptiness.

True emptiness is non-attachment. It does not reject the world but moves freely within it. It is not indifference or nihilism, but compassion and wisdom.

As the Heart Sutra states: “Form is emptiness, emptiness is form.”

Look at the world—things continue to arise and pass away. Yet, when the mind is no longer disturbed, that is true emptiness.

I bow to all great beings.
I bow to all sentient beings.
I bow to all phenomena.
May we all partake in this profound feast of Dharma.

Please be aware that this article was translated from Chinese.

Do not behave like an animal; if you must, do not become a sinful beast.

I. What is a “human”, an “animal”, or a “sinful beast”?

A human is defined not just by their physical form, but by their character, wisdom, morality, responsibility, and spiritual cultivation.

One who discerns good from evil, understands cause and effect, and upholds moral principles is a true “human.”

If a person succumbs to their instincts, losing their sense of morality and reverence, they fall to the level of an “animal.”

If a person does evil habitually—hurting others, trampling upon the righteous path—they become a “sinful beast.” In this way, they cause harm for themselves and others, create grave evil karma, and will sink into an endless abyss of suffering.

“Do not behave like an animal; if you must, do not become a sinful beast.” This saying serves as both a warning and a teaching. It reveals the hierarchy of life, the process of degeneration, and the key to returning to the righteous path.

II. How does a person fall into an animal?

In Buddhism, “ignorance” refers to stupidity and lack of understanding, an inability to see the truth and an unclear grasp of cause and effect.

In both worldly affairs and the path of spiritual practice, the most terrifying thing is not evil itself, but being ensnared by ignorance—when one mistakes evil for good, perceives the false as true, and becomes lost in material desires without realizing it. This is the fundamental cause of humanity’s fall into the realm of animals.

1. When ignorance conceals the truth, one becomes an animal

When a person is dominated by greed, hatred, and ignorance, they gradually lose their nobility as a human and eventually descend into the realm of animals. The manifestations of this fall into the animal realm are as follows:

Endless greed, chasing profit while abandoning righteousness — they focus solely on material pleasure, resort to any means to seize gain, sacrifice morals for fame and fortune, and ignore right from wrong.

Indifference and heartlessness, devoid of compassion — they turn a blind eye to suffering, ignore others in need, and even derive pleasure from tormenting others, losing all empathy between people.

Reckless and defiant, showing no respect for heaven and earth — disregarding cause and effect, lacking reverence for divine beings, indulging in selfish desires, and relentlessly committing evil.

2. Losing reverence, sinking into animal nature

There are two types of reverence in a person: reverence for the laws of heaven and earth, and reverence for cause and effect. The sense of reverence is a key distinguishing feature between humans and animals.

Animals have no sense of reverence, acting purely on instinct — predators hunt for survival, the strong prey on the weak, and there is no concept of morality involved.

If a person lacks reverence, they fall into animal-like behavior — indulging in desires without restraint, ignoring the consequences, and ultimately sinking into the abyss of degeneration.

Many people think that wealth, power, and status define success, but they fail to realize: without virtue in the heart, even the richest and most powerful are just animals cloaked in luxury.

III. How does an animal fall into a sinful beast?

An “animal” merely acts on instinct, with no concept of good or evil. Meanwhile, a “sinful beast” goes beyond instinct, deliberately choosing to do wrong, harming others for personal benefit, and even deriving pleasure from evil acts.

1. The features of a sinful beast

An animal may be violent merely for survival, but a sinful beast deliberately chooses evil, even disregarding cause and effect. They seek pleasure in destruction, bullying, and harming others.

• Bloodthirsty by nature, deliberately doing harm — they don’t commit crimes for survival, but are often driven by greed, jealousy, and hatred, actively seeking to hurt others.

• Defying the natural order, breaking the rules — they see evil as a means to an end, not only harming individuals but also endangering society and undermining moral principles.

• Evil deeds accumulate over generations, and cause and effect bind the soul — today’s wrongdoing leads to tomorrow’s consequences. Though one may succeed for a time, they can never escape the cycle of karmic retribution.

2. The karma of a sinful beast

Although the world may be vast, cause and effect never fade, and retribution never fails. A person of a sinful beast may get away with the laws of the land, but they can never escape the binding force of karma.

• Punished in this life, condemned by all — those who commit countless wrongs will ultimately face social rejection, legal consequences, and even the betrayal of friends and family.

• After death, they fall into hell, trapped in eternal suffering — according to Buddhism’s teachings on the Six Realms of Rebirth, a sinful person is destined to fall into one of the three lower realms, where they will endure unending torment, unable to break free from the cycle of samsara.

“What makes a person truly human is their ability to uphold righteousness, understand cause and effect, and follow the path of virtue.” Those who persist in wrongdoing without remorse, refusing to wake up to their mistakes, will eventually fall into ruin and meet a tragic end.

4. How to avoid falling into the realm of animals and becoming a sinful beast?

“Being human” is not merely a physical existence, but a journey of spiritual and soul development.

A person must continuously elevate their awareness and be mindful of their words and actions in order to avoid falling into degradation or straying off the right path.

1. Understand cause and effect, respect heaven and earth

The most fundamental practice for a person is to understand cause and effect, and uphold righteousness. Regardless of one’s religious belief, reverence for cause and effect is the foundation of being human.

• Consider the consequences of your actions before you act, and avoid creating bad karma through wrongful deeds.

• Respect heaven and love others, and never violate the principles of human morality.

2. Walk the righteous path with a heart of compassion

Compassion is the foundation that allows one to transcend the realm of animals. What makes a person human is the presence of love, empathy, and a heart full of compassion.

• Unable to bear the suffering of others, always willing to help in times of need

• Transform resentment with love and stop evil with kindness

3. Learn and practice the Shared Origin of All Faiths

The Shared Origin of All Faiths is the only belief system that, from a civilization perspective, seeks the happiness and prosperity of all beings. Here are the core ideas

• Understanding: through Buddhist teachings, we overcome ignorance, enhance our understanding, recognize the cycle of cause and effect, and comprehend the true essence of the world and life.

• Embracing: approach the world and diverse cultures with compassion and open-mindedness, leaving behind narrow views and bias, fostering unity and mutual respect.

• Unifying: the pursuit of higher spiritual growth and happiness involves continually transcending material desires and cultural needs, moving towards true happiness and prosperity. It is both a process of unity and an experience of spiritual elevation.

When a person truly understands the meaning of life and is no longer consumed by desire, anger, and ignorance, they can get out from the realm of animals and step into true enlightenment.

V. Conclusion of the teachings: Return to the true nature of humanity, and distance yourself from animal-like behavior.

If a person does not cultivate themselves throughout life, they will be carried away by the tide of culture around them, slowly consumed by greed, and eventually become an animal, or even a sinful beast.

• Be human, not an animal — you need to uphold moral boundaries, respect cause and effect, distinguish right from wrong, and follow the righteous path.

• Be an animal, not a sinful beast — if you have already strayed from the right path, recognize the need for repentance, return to the right way, and cultivate to make amends.

The cosmos has its laws; karma is inexorable. For those who do good, blessings arrive unbidden; for those who commit evil, retribution strikes without fail.

May all people preserve their dignity as humans, never fall into the realm of animals, and certainly not become sinful beasts.

This article was inspired by a conversation I had with a nun in a meditation hall, and I felt compelled to write it down.

Spiritual practice is a long and deep journey. It’s not just about personal awakening—it also affects the well-being and good intentions of the world. The key question on this path is: Where do we begin? What kind of guidance should we seek?

Some people practice for years but still find themselves stuck in attachment and suffering, unable to truly break free. Others may work hard but only focus on surface-level practices without reaching the core of wisdom. Why is that? The answer lies in the type of guidance they follow.

“Pure teachings as guidance” are like a high-quality seed that directly determines whether the foundation of our practice is pure and stable. These teachings point straight to our true nature, free from distractions, and keep us on the right path from the start—helping us avoid unnecessary detours.

On the other hand, “convenient teachings as guidance” are more like a structured learning system. They help us progress through different levels of understanding, gradually leading us to deeper wisdom.

If we think of spiritual practice as the process of nurturing a life, then pure teachings are like the seed itself — they determine the very essence and potential of the practice. Convenient teachings are more like the education and training that guide the practitioner step by step, helping them grow steadily from the basics to higher levels, until they finally reach enlightenment.

So, what exactly are pure teachings? And what are convenient teachings? Why should a practitioner build a foundation with pure teachings and not just rely on convenient teachings? Let’s explore these questions in depth.

I. Pure teachings as guidance — the foundation that shapes the height of your practice

1. The essence of pure teachings — beyond birth and death, directly pointing to true nature

Pure teachings go beyond all forms of birth and death, attachment, and illusion. They do not rely on rituals or cling to words, but instead point directly to the inner awakening of the practitioner. They are like a clear, untainted spring that nourishes life from its source, untouched by external pollution.

On the path of practice, many people mistakenly believe that ceremonies, rituals, and external forms of practice are the heart of cultivation. But without the foundation of pure teachings, no amount of chanting or rituals can truly touch the essence of practice itself. Pure teachings focus not on outward actions, but on awakening the wisdom that already exists within.

The core principles of pure teachings include:

• Don’t get caught up in appearances — the endless distractions and appearances of life. It’s about seeing through all that and discovering what is real beneath the surface.

• Transcending duality, seeing reality as it is — not trapped by labels like good or bad, right or wrong, but resting in the natural state of being.

• Trust your own inner wisdom — Real progress comes from awakening your own understanding, not from relying on outside powers, magical blessings, or following others blindly.

When someone begins their practice with pure teachings, it’s like planting a seed of the highest quality — a seed that carries its own powerful life force, capable of growing and flourishing naturally, unaffected by the storms of the outside world.

2. Pure teachings shape the direction of practice

Just like DNA determines the quality of life, pure teachings set the foundation and direction of spiritual practice. If someone’s practice is rooted in pure teachings from the very beginning, their faith will have a solid and healthy foundation. They won’t easily be shaken by confusing ideas, nor will they fall into superstition or blind belief.

On the other hand, if their spiritual “DNA” is filled with attachment, confusion, and a desire for personal gain, even years of practice might only keep them spinning in circles, trapped in their own illusions.

The purpose of receiving pure teachings is to help practitioners understand from day one:

• Spiritual practice isn’t about chasing blessings or worldly rewards — it’s about seeking true liberation.

• Practice isn’t about relying on some mysterious outside power — it’s about awakening your own inner awareness.

• Real practice isn’t blind faith or mindless worship — it’s about seeing reality clearly, with wisdom and understanding.

Pure teachings are like the genetic blueprint for spiritual growth — they determine how far a practitioner can go and how deep their wisdom can reach.

II. Convenient teaching — guiding each step of the journey

1. The value of convenient teaching — making spiritual practice accessible to all

The Buddha once said: “The teachings adapt to the hearts and capacities of living beings.”
This means that since people have different levels of understanding and different kinds of wisdom, the teachings can’t be one-size-fits-all. They need to be flexible, tailored to each person’s ability and mindset — and that’s exactly what convenient teaching is for.

For beginners, if you immediately talk about concepts like “no-self,” “nirvana,” or “emptiness,” they might feel completely lost — or worse, they could misunderstand and think spiritual practice is about escaping from life. Convenient teaching serves to meet people where they are, offering entry points that make sense to them. Through gradual learning and deeper reflection, they can slowly move toward higher understanding.

It’s similar to how education works — from kindergarten to university, each stage builds on the last. Convenient teaching is designed the same way, allowing each person to start from a place that fits their current understanding and progress step by step.

2. The limitations of convenient teaching — getting stuck in forms and rituals

Convenient teaching helps practitioners make progress in an orderly way. But if someone clings too tightly to these outer forms, without returning to the essence of pure teaching, their practice will eventually stall — or even drift off course.

For example, some people believe that doing good deeds or giving to charity is the whole meaning of spiritual practice. But without the wisdom to guide those actions, their kindness stays at the surface level of ordinary life, without leading to real inner awakening.

Others become attached to religious ceremonies and rules, thinking that following these rituals is the path itself. But if they never understand the wisdom behind those forms, the rituals become empty habits, unable to truly help them break free from suffering.

A true practitioner doesn’t stay forever in the realm of convenient teaching. The real purpose of those teachings is to point the way toward pure teaching — to help us go beyond appearances and directly touch the heart of wisdom itself.

III. Combining pure teaching and convenient teaching — the complete path of practice

Pure teaching is about the ultimate goal, while convenient teaching is the pathway to reach it. A genuine spiritual practitioner needs to make good use of convenient teachings, but eventually, they must return to pure teaching.

To begin with, convenient teaching helps people get familiar with the practice. For example, teachings about cause and effect, keeping precepts, and doing good deeds help beginners develop the right attitude toward spiritual practice.

Then, pure teaching helps practitioners go beyond attachments and discover their true nature. Once they have a basic understanding, they are guided to let go of clinging and return to their own mind — directly seeing the path to liberation.

When pure teaching and convenient teaching are used together, people can stay on the right path, keep making progress, and eventually find real wisdom and true freedom.

Conclusion: Rooted in pure teaching, supported by convenient teaching, and reaching the other shore

The foundation of spiritual practice shapes the quality of our path, and the guidance we receive determines the direction we follow. If we begin with the guidance of pure teaching, our basis will be strong and steady, allowing us to grow without being misled by external distractions. This is the key to reaching true liberation.

May we all follow the guidance of pure teaching, build a solid foundation, make steady progress, and ultimately awaken to true wisdom and freedom!

—— Master Wonder

All beings possess their own inherent awareness. One should not forcefully impose their own intelligence as superior. Understand that every being awakens through awareness, grows through understanding and will ultimately attain wisdom and enlightenment. This is a maxim about wisdom, equality, and awakening. It reminds us to respect the wisdom inherent in all life, to discard self-centered arrogance, and to view the growth and enlightenment of all beings with compassion and trust.

The essence of wisdom lies in equality

Every life in the world, regardless of its circumstances or status, possesses its own inherent wisdom. Some may live their lives in obscurity, but their insights into life are profound and sincere. Others may appear ordinary, yet they can perceive the mysteries of all things with a soft and receptive heart. This wisdom is not defined by external achievements or the amount of knowledge one possesses, but is rooted in the inherent nature of all beings.

As the ancient saying goes, “Where three people walk, there is one I can learn from.” Wisdom is not the exclusive privilege of a few, but a hidden treasure waiting to be discovered in every person. When we learn to let go of our sense of superiority and instead observe, listen, and learn, we can truly appreciate the profound and expansive wisdom inherent in all beings.

Arrogance is an obstacle to wisdom

Humans often fall into a misconception due to their inflated ego—believing that their wisdom is superior to others and that their perspectives are the only correct path. However, such arrogance not only limits their own growth but also hinders the blossoming of others’ wisdom.

True wisdom is not about judging and imposing one’s own standards, but about understanding how to treat every individual equally, respecting their uniqueness and their path of growth. Just as seeds require suitable soil and sunlight, the wisdom of all beings also needs the right environment to sprout and flourish. If one insists on imposing their own understanding from a self-centered perspective, it will only lead others into confusion or resistance, rather than genuine enlightenment.

Awareness leads to understanding, and understanding gives rise to wisdom.

Wisdom is never an overnight achievement, but rather a gradual process that moves from innate “awareness” to “understanding,” and then from “understanding” to “wisdom.”

Awareness is the inherent potential within all beings. It is like an unpolished gem, concealed within, yet brimming with infinite possibilities.

Understanding is the perception and recognition of the world. Through learning, observation, and experience, beings gradually transform their innate awareness into tangible knowledge and skills.

Wisdom is the elevation of understanding—a deep insight into and enlightenment about the essence of life. It goes beyond surface-level knowledge, becoming an intuitive, profound insight and realization.

This is precisely why we should view the growth of all beings with tolerance and patience. Everyone has their own time of growth and path. Perhaps today they have not yet fully grasped the truth, but that does not mean they lack the potential for enlightenment. Just as flowers bloom at different times, the blossoming of wisdom also requires its own specific timing and process.

Respecting the enlightenment of all beings

Buddhism often says, “All beings have Buddha-nature.” This not only means the equality of all beings, but also points to the inherent potential for enlightenment within each life. Regardless of their current state, all beings will ultimately arrive at their own state of awakening through their own path.

This does not mean we need not help or guide them, but rather reminds us that when helping others to awaken, we must do so with a compassionate and wise heart. True guidance is to inspire others to discover their own wisdom, rather than imposing our own understanding upon them.

Respecting the enlightenment of all beings is a profound trust in life and a humble acceptance of the laws of cause and effect. For this reason, we need to believe that every being has the capacity to attain enlightenment and let go of the obsession with rushing for immediate results. We should accompany them with patience and guide them with wisdom, allowing them to awaken to their own understanding in their own time and rhythm.

Conclusion

“Each soul has its seed of wisdom. Do not hold arrogance over personal knowledge. All understanding grows from awareness, and understanding blossoms into wisdom in due time.”

This sentence reminds us not to presume to judge by our own intelligence, but to treat every life with humility and compassion. The wisdom of all beings is like countless stars, perhaps some are still unlit, but they all have the potential to light the night. What we can do is become part of that sky, creating space and support for the blooming of their wisdom.

In the end, whether it is day or night, every life will, on the journey of wisdom, find their own path to light. And we, too, will understand the true meaning of wisdom through respect and companionship.

Compassion is the heart of Buddhism, yet it goes beyond aiding individuals in overcoming suffering. It seeks the liberation and happiness of all sentient beings. The development of world civilization is deeply connected to the well-being of all life, which is why Amitabha Buddha aspired to establish a Pure Land—a better, more enlightened civilization where all beings can practice and thrive.

An advanced civilization promotes fairness, freedom, and happiness. It nurtures the roots of virtue and wisdom, and provides an environment that supports spiritual practice. Conversely, a disordered civilization causes suffering, leaving individuals burdened with relentless toil. People are often deprived of the time and space needed for reflection or spiritual cultivation.

Modern Buddhist practitioners should transcend individual compassion and direct attention to encompass all of civilization. By applying wisdom and action to promote social progress, we can truly achieve the Buddhist ideal of “purifying the land and benefiting all beings,” transforming the world into a Pure Land of ultimate bliss.

This is not a desire for worldly attachments, but a mission to guide and uplift others. In this journey, Buddhist will take root in people’s hearts. It is the great practice of Samantabhadra.

I. Compassion for civilization is an expression of compassion for all beings

The Buddha taught that the suffering of sentient beings arises from ignorance. However, ignorance is not only present in individuals but also embedded within the structure of civilization. When civilization is built on greed, ignorance, and division, it inevitably leads to collective suffering.

Therefore, Buddhist practitioners need to cultivate compassion not only for the suffering of individuals but also for the injustice and ignorance present in the entire civilizational system. Only by transforming civilization can we truly change the collective situation of all beings.

Compassion for individuals is the starting point of practice. Buddhism encourages practitioners to “see all beings as our parents.” This means helping others alleviate their pain through compassion and wisdom. Examples include offering aid to those in need and guiding people out of confusion. However, such individual assistance cannot fundamentally address the root cause of suffering.

Some Buddhists devote their wealth to making offerings to temples but pay little attention to the oppression and suffering in society. While this may bring a fleeting sense of comfort, it is far from the true essence of being a disciple of the Buddha. Authentic Buddhist practice calls for taking meaningful action to improve the conditions of sentient beings and actively working to relieve their suffering.

Showing compassion toward civilization represents the highest form of spiritual growth. Civilization is the collective result of humanity’s actions and the foundation of its joys and sufferings. When the rules of a civilization are rooted in exploitation, oppression, and division, even the most diligent individual cannot fully escape suffering. Therefore, buddhist practitioners must awaken to the ignorance within civilization, actively engage in social transformation, and apply the wisdom of spiritual teachings to shape a more compassionate and enlightened system of civilization.

II. How to Practice Compassion for Civilization

To cultivate compassion for civilization, practitioners must transform the wisdom and compassion of Buddhism into tangible social practices. Here are some approaches:

1. Promote Buddhism to Elevate the Spiritual Depth of Civilization

The progress of civilization depends on spiritual enrichment, and Buddhism offers profound guidance for this purpose. Practitioners should work to share the values of Buddhist compassion and wisdom, helping people move beyond material attachments and discover the deeper purpose of life.

This can be achieved through Buddhist courses, lectures, and charitable activities, infusing modern society with fresh spiritual energy. Practitioners can also integrate Buddhist compassion and wisdom into popular culture through literature, art, and film. This will inspire people to focus on personal growth and the collective good.

2. Advancing Social Justice and Building a Compassionate Civilizational Framework

The advancement of civilization requires more than individual enlightenment—it also depends on the support of just and equitable systems. Practitioners can take part in or support initiatives that promote fairness and justice in society. Guided by the Buddhist principles of equality and the law of cause and effect, they can work to eliminate discrimination and injustice. Here are some ways Buddhist practitioners can contribute to building a more compassionate society:

• Oppose violence and confrontation: rooted in the Buddhist principle of nonviolence, promote peaceful resolution of social conflicts to reduce the spread of hatred and hostility within civilization.
• Advocate for fair resource distribution: in public welfare and economic practices, prioritize supporting vulnerable groups to ensure more people have access to basic living necessities and development opportunities.
• Focus on ecological sustainability: Rooted in respect for all life, advocate for protecting the natural world and fostering harmony between humanity and nature. Ensure that progress is achieved without depleting resources or harming the planet’s ecosystems.

3. Practice Compassionate Economics for Shared Prosperity

Economic activity is a vital aspect of civilization. Practitioners can embrace “compassionate economics,” using business as a tool to embody Buddhist values and promote collective well-being. This approach prioritizes altruism over self-interest, aiming to generate wealth while lifting more people out of poverty.

• Develop social enterprises: Use social enterprises or nonprofits to direct part of their profits toward public services, such as education, healthcare, and environmental protection. This approach combines creating economic value with making a positive social impact.
• Promote Mindful Simplicity: Grounded in the Buddhist value of “contentment with few desires,” inspire others to reduce excess consumption, conserve resources, and contribute to a sustainable future for humanity and the planet.

4. Infuse Buddhist wisdom into cultural life

Buddhist practitioners should actively engage in cultural matters, offering their insights to guide the evolution of civilization with wisdom and compassion.

• Encourage a value shift: While modern society often prioritizes competition and efficiency, Buddhism advocates for harmony and interdependence. Practitioners can inspire people to rethink their priorities, fostering a culture rooted in cooperation and respect.
• Influence decision-making: Introduce compassion and long-term thinking into policy and decision-making through political movements and social reforms, focusing on sustainable benefits for all rather than immediate gains.

III. From Compassion to Pure Land: The Path to Collective Well-being

Buddhism envisions a “Pure Land” as its ultimate goal—a realm that reflects both individual liberation and the collective happiness of all. This Pure Land is not an otherworldly aspiration but a living civilization born from compassion and wisdom.

1. Attributes of the Pure Land

The Pure Land signifies more than freedom from suffering. It reflects a world shaped by the integration of compassion and wisdom, where individuals and civilizations thrive together. Its defining features include:

• Balance between material and spiritual needs: A society where basic survival needs are met while striving for inner fulfillment and spiritual transcendence.
• Synergy Between Individuals and Society: A culture where personal aspirations align with contributions to societal welfare, promoting collaboration and shared advancement.
• Coexistence between humanity and nature: Abandoning exploitation, humanity lives in reverence and harmony with the natural world.

2. Pathways to Building the Pure Land

The realization of the Pure Land requires the collective efforts of practitioners. Key approaches include:

• Inner cultivation and outer action: Combine personal spiritual realization with active contributions to the world, embodying compassion and wisdom in every action.
• Shared vision and effort: Unite with others under the shared aspiration to “uplift and benefit all beings,” driving meaningful social transformation through collaborative practice.
• Ongoing commitment: The journey to collective happiness and a Pure Land is a continuous process. It demands persistent effort across generations, guided by the wisdom and compassion of Buddhist teachings as a beacon of progress.

Conclusion

Compassion in Buddhist practice goes beyond addressing individual suffering—it embodies a profound responsibility for the destiny of civilization. When practitioners bring the compassion and wisdom of Buddhism into tangible action, they not only help individuals overcome their struggles but also guide civilization toward enlightenment. True happiness for all beings can only flourish in a world shaped by compassion and wisdom, transforming it into a Pure Land.

Let us take refuge in the teachings of Buddhism, let compassion drive our efforts, and use civilization as the foundation for building a shared path to a harmonious and blissful Pure Land.

It is an honor to discuss the four stages of Buddhist practice here. The purpose is to reduce the misunderstandings people have about Buddhism. Throughout the development of Buddhism, its concepts have evolved and change all the time. In fact, all practices involve stages, each with its own distinct characteristics. Buddhist practice is like climbing a mountain, the scenery at the base changes as we ascend, and the view from the peak is incomparable. The sceneries symbolize the shifts of experiences and understanding as we progress on the path of enlightenment.

In history, there have been a lot of different paths and schools of Buddhist practice. But all practice can be categorized into four stages step by step into depth. These four stages have provided different insights in terms of personal realization, social responsibilities, cosmic view, as well as ultimate self-exploration. We will start from the basic stage of Buddhist practice and demonstrate them one by one.

I. Entry Stage: the Romantic practice

The entry-level stage of Buddhist practice usually emphasizes the uniqueness and self-expression of the individual. Practitioners, in this phase, engage in sensory self-exploration, often viewing themselves as rather special, like a rose appreciating itself. It is a period of open, free, flexible practice within Buddhism, where the approach is tailored to the person’s own journey.

1. Personalized Path of Practice: allows practitioners to engage with the teachings in a way that is both liberated and individualized. Whether through art, literature, or practical life experiences, practitioners can express themselves and discover their connection to the Dharma. This approach is especially suited for those who, in the early stages of their practice, have a curious and emotional understanding of the teachings.

2. Self-Centered Awareness: In entry stage practice, practitioners begin to recognize themselves, though this awareness often still carries strong personal and self-centered qualities. While they enjoy expressing their individuality, they also gradually start reflecting on their connection to others and the world, laying a foundation for deeper Dharma practice.

At this stage, the mind is heavily influenced by delusions, often accompanied by false perceptions and delusions. One may feel a sense of extraordinary power, which is a projection of deluded self and often manifests as a free and open feeling. Many people during this phase might claim a connection to a bodhisattva or a divine being. But is that really the case? This is what is known as the deluded self, still lost in confusions and unable to escape from it, marking the beginning of self-awareness.

II. Religious Practice: Reaching the state of detachment while engaging with the world

The religious aspect of Buddhism, in terms of its level, goes a step further than the romantic entry stage. It emphasizes discipline through strict precepts and religious rituals to guide the practitioner’s behavior. These practices help the practitioner maintain a pure heart in worldly life and gradually attain the state of transcendence, moving beyond the distractions of the world.

1. Self-Restraint through Precepts and Rituals: The practice of religious Buddhism demands strict self-discipline, with practitioners adhering to precepts such as not killing, not lying, and not stealing. By following these religious guidelines, they suppress desires and purify the mind. At this stage, practitioners gradually come to understand that inner purity and liberation are inseparable from self-discipline and the observance of precepts.

2. Worldly Practice of Cultivation: Religious Buddhism advocates for refining one’s mind in the midst of the secular world. By confronting challenges in relationships, work, and other aspects of daily life, practitioners apply Buddhist teachings in their everyday experiences. Through this process, they gradually cultivate a “mind of equanimity” and, by facing adversity, attain a mindset of transcending worldly attachments.

3. The problem is inflexibility— sometimes like polishing a tile into a mirror, practitioners can adhere blindly to sacred texts in the pursuit of Buddhahood. This obstructs both individual growth and the pursuit of truth, and it limits the progress of human civilization. Discipline failing to cultivate wisdom becomes like a dead tree. The practitioner in a blind pursuit of disciplines remains unaware, failing to understand that true discipline transcends simply adhering to rules.

III. Soul Practice: Every living being is Buddha

During this stage, the perspective of practice extends beyond the self to include all sentient beings, embracing the view that “all living beings are Buddha.” This level emphasizes a compassionate heart and an attitude of equality, aspiring to help all beings attain enlightenment. Practitioners at this stage realize that their awakening is not solely for their own benefit but should extend to others as well.

1. Cultivating Selflessness and Compassion: In spiritual Buddhism, practitioners gradually let go of self-centeredness, recognizing that all sentient beings possess Buddha nature. Through acts of charity, helping others, and caring for all forms of life, they cultivate compassion, elevate their personal soul practice, and begin to understand that their own awakening is deeply interconnected with the awakening of others.

2. The Responsibility of Liberating All Beings: Spiritual Buddhism extends beyond individual enlightenment, aiming for the liberation of all sentient beings. The practitioner’s goal is not solely personal liberation but to help others recognize their inherent Buddha nature through compassion and care, ultimately aspiring to the ideal of universal liberation.

3. The limitation now is an incomplete refinement of the heart. While one genuinely strives to help and guide others, their emotions may still be affected by other people’s feedback, opinions and behaviors. It is because they haven’t achieved the state of self-realization and absolute clarity.

IV. Spiritual Buddhism: “I am Buddha. True self is beyond forms”

Spiritual Buddhism represents the highest stage of Buddhist practice, emphasizing the idea that “I am inherently Buddha, beyond all forms and constructs of self. At this level, the practitioner achieves complete unity with their Buddha nature, transcending all forms, limitations, and dualities. This profound realization brings the practitioner to the ultimate self-awareness, recognizing that Buddha nature is their true essence, a state of complete enlightenment.

1. Total Awakening Beyond all Forms: Practitioners of Spiritual Buddhism attain a profound state of enlightenment through inner contemplation, completely freeing themselves from attachment to self-image and external forms. Through deep introspection and meditation, they realize the truth that “Buddha is beyond all existences and forms”, transcending all attachments to self and others, allowing the mind to reach a state of total liberation.

2. Ultimate Self-Realization: At this stage, practitioners reach a level of consciousness that aligns them fully with the cosmos, understanding deeply that “I am inherently Buddha.” The self is no longer an individual entity but an expression of boundless, non-dual Buddha nature. Through an expansive understanding of Buddha nature, the practitioner experiences unity among self, all beings, and the universe.

3. The flaw of this stage is obvious. Nobody can measure the depth of their wisdom or their inner state, nor can the universe.

Conclusion

Different levels of practice guides practitioners from individual awakening toward ultimate wisdom. The entry stage is characterized with unique self exploration, the religious stage guides the practitioners to cultivate resilience and virtue through discipline, and the soul practice expands the practitioner’s compassion to encompass all beings. Eventually, they find a state of formless, selfless realization in spiritual practice. This multi-dimensional path not only reveals the inclusiveness of Buddhist practice but also illuminates its profound wisdom, offering practitioners a journey toward the ultimate self-realization to achieve the union of self and universe.

The Sacred Scripture in the Heart, also known as the Origin of the Spirit, the Scripture of Sacred Heart of all beings.

In the distant east, there was an angel named Avalokitasvara. One day, while observing and delving into her sacred heart, she discovered that all her thinking and desires were made up of various thoughts.

These thoughts can be fake or true, existing or non-existing, hanging or changing. They can be sensed or not sensed, known or left unknown.

Through this realization, she gained a profound understanding of her authentic sacred heart—a heart capable of free transformation, capable of eliminating all roots of suffering.

By embracing the Sacred Heart, one can transcend suffering and attain eternal joy in heaven.

The Sacred Heart is the gathering of all. It is neither a process nor an end. It can observe both the process and the end.

The Sacred Heart exists forever. It is the eternal unwavering divine light. It empowers every living being to accomplish the transformation from an ordinary person to a saint.

The Sacred Heart is an emptiness that encompasses all the thoughts and knowledge of oneself and others. It allows one to pull away from oneself as well as other beings.

To realize that each and every one of us is with the Lord. That we are in essence nothing different from the Saints. That the heart of the Saints is the same, without any distinction.

To fully recognize that each and every one’s sacred heart is full, perfect and flawless.

The Sacred Heart is always clear, without the distinction between light and darkness, and the distinction between intellect and ignorance.

Long live the Sacred Heart. It does not age, nor does it disappear due to aging.

The Sacred Heart is everlasting. There isn’t birth or death, purity or impurity, growth or decline. It is shown by the emptiness and phenomenon of the heart. It is the origin of souls.

By attaching to nothing, the Sacred Heart will appear. By doing proper deeds, miracles will happen.

When delving deep into the Sacred Heart, there are layers and layers of realizations. Each layer has its own secret.

In this way, one will stay away from all the false perceptions and wrong beliefs, and thus become fearless, until the soul reaches its fulfillment.

All the saints go through the journey that this sacred scripture describes, to attain wisdom and enlightenment.

Therefore, the Scripture of Sacred Heart is the supreme wisdom, the incomparable divine light, the sacred mantra, the glorious mantra, and the mantra of wisdom.

Thank Lord. Praise all the saints. Gratitude to the angel of the East for unveiling the paths of wisdom and enlightenment to us. Let us persist in our endeavors, for the love of the Lord is with us. Let’s worship the merciful saints.

Gate! Gate! Pāra-gate! Pārasaṃ-gate! Bodhi. Śvāhā!

This scripture is originated from Prajñāpāramitā Hṛdaya Sūtra (The Heart Sutra).

Sponsor

寒冰 郝 （Hanbing Hao）

愈善（Yu shan）

如意（Ru Yi）

Participator

普放（Pufang）