..续本文上一页y seeing the first principle, or original nature, without relying on words, descriptions, concepts, experience, or any thinking process. Entry through practice refers to the gradual training of the mind.
Bodhidharma describes entry through principle as follows: “Leaving behind the false, return to the true; make no discriminations between self and others. In contemplation, one”s mind should be stable and unmoving, like a wall.” This may sound like the direct, easy path to enlightenment, but it is in fact the most difficult. If we think of Bodhidharma”s own enlightenment as an entry through principle, then we would have to say that it only came after a lifetime of practice, culminating in his nine years of meditation facing a wall in a cave of Mount Song. Actually, the method used to accomplish entry through principle is precisely this phrase, “One”s mind should be stable and unmoving, like a wall.” This does not mean that the mind is blank; on the contrary, it is alert and clear, illuminating everything with awareness and responding with compassion. This is ideal, and it is the state of mind referred to in entry through principle.
The second entry to attaining realization is through practice, of which there are four: accepting karmic retribution, adapting to conditions, no seeking, and union with the Dharma. Each practice is progressively more advanced, and therefore, they should be followed in order.
The first practice, “accepting karmic retribution,” involves recognizing the effects of karma, cause and consequence. Karma is a Sanskrit term that translates literally as action. When we carry out an action, a karmic force remains and that leads to a consequence in the future, whether in the present existence, or in a future one. The karmic effect of a particular action is not permanently fixed. Because the continued performance of new actions modifies the karmic force accordingly, but in all cases, there is a cause-and-consequence relationship, and the consequence will be similar in nature to the case. Therefore when we face adversity, we should understand that we are receiving the karmic retribution from countless previous actions in countless previous lives. When we pay back some of our debts, we should feel happy that we have the capacity to do so. If we have this perspective, then when misfortunes arises, we will be tranquil and without resentment. We will not suffer from disturbing emotions or be discouraged or depressed. This is an important practice.
Karma, or cause and consequence, has to be understood and applied in conjunction with the Buddhist concept of causes and conditions makes it possible for things to happen. We can not and should not run away from our responsibilities and the retribution caused by our karma. But we should try to improve our conditions and karma. If things can be improved, we must try to make them better. If they can not be changed, then we should accept them with equanimity as karmic retribution.
It might be easy to confuse the principle of causes and conditions with that of cause and consequence. In fact, the two principles are intimately connected with each other, and it is difficult to talk about one without mentioning the other. From the standpoint of cause and consequence, we can say that the earlier event is the cause and the latter event is the consequence. One event leads to the next. A cause, however, can not lead to a consequence by itself. Something else must occur, must come together with the cause, to lead to a consequence. This coming together of events and factors is referred to as causes and conditions. A man and woman together do not automatically lead to children. Other factors must come together in order for he cause (parents) to lead to the consequence (children). Par…
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