..续本文上一页ntil today. Although the material situation has greatly improved, various educational reforms have rooted out Chinese traditional culture. Especially during the Cultural Revolution, through the “Criticize Lin, Criticize Confucius” (Pi lin pi kong) campaign and other campaigns, Confucius has been treated as an object of criticism, being accused, for example, of feudal superstition. This has made it very difficult for such things to be recovered today. Due to the effects of this kind of mentality, knowledge taught in schools is now only minimally connected to moral education. There is a lot of discussion about war, and many theories about it. This has led many intellectuals to urge that we should try our best to add some topics into the textbooks related to the knowledge and skills of how to be a good person for yourself and for society. Just like in Tibetan region, children are taught how to be a good person, how to cultivate their conscience, and to carry out virtuous activities. Of course, it may not be feasible for the Han region to do this immediately, and so many people are in the dilemma you mention.
2. How can we transform our activities of learning foreign languages, such as listening, speaking, and reading, into a Dharma practice
Are there any visualizations for these practices
Answer: In Vajrayana practice, whether we are writing, reciting a sutra, or eating, we have to do it mindfully and stay in a state of meditation without wavering. However, this is quite difficult for an ordinary person. For example, to stay in the state of clear light meditation or have your mind always in the state of longing for virtue while you are driving a car, walking, or doing some activities is quite unrealistic. Of course, if you can do it, whatever you do is considered as practice. Other than this, I am afraid that there is no other single method to allow you to learn a foreign language and at the same time practice meditation.
3. How do you realize the state of “luminous clarity of mind (Pinyin: míng xīn jiàn xìng)”
Is it convenient for you to answer this
Answer: It is not convenient, it is confidential. I am just kidding.
Zen”s “luminous clarity of mind” is the same as Dzogchen”s “direct introduction to the nature of mind.” In Pure Land Buddhism, this is called “Single pointedly reciting the name of Amitabha Buddha (Pinyin: Yi Xin Bu Luan).” Although there are different words used to express this, all their meanings refer to reaching the highest state of enlightenment. “Luminous clarity of mind” appears in the biography of many Zen masters, and refers to the point where, by using skillful means and a simple method, they realized the nature of mind, the state where the clear light is non-dual and inpisible oneness with emptiness. When you realize this state, you will know that it cannot be expressed verbally.
Of course, there are a few ways to attain this state of enlightenment. The first is systematically listening, contemplating, and meditating on the Sutrayana scriptures. The second method is to rely on the instructions of a guru. The third is through reading the stories of the great masters and then requesting and praying to the guru and triple gem to understand and realize the nature of mind. When you really realize the “luminous clarity of mind,” even though you cannot express it verbally, you will experience it clearly. This state is not just an occasional happiness and comfort, but a very stable one. While remaining in this state, even if Buddha or bodhisattvas appear in front of you, trying to shake your understanding, your understanding and realizations will remain unshakable. In the past, Lama Tsongkhapa”s guru, Venerable Rendawa, said at the end of his Commentary on the Mulamadhyamakakarika: “Even if millions of wise…
《Question and Answer Session at Peking University Academy of Religious Study》全文未完，请进入下页继续阅读…