The Sūtra of the Wise and the Foolish, Fascicle 11
The True Meaning of a “Dharma Assembly”
In the aforementioned anecdote illustrating the true meaning of a Dharma assembly, Bhikṣu Golden Bell, by chanting magnificent and supremely wondrous hymns, made the entire army—including elephants and horses—stop in their tracks and listen with rapt attention. Likewise, when many bodhisattvas first encounter the Buddha Dharma in their present lives, they are moved by the superior and wondrous chants of the verses praising the Buddha during Dharma assemblies. This is because they frequently perfumed themselves with sacred chants in their previous lifetimes. Such Dharma seeds are contained within the tathāgatagarbha. Therefore, in the bodhisattvas’ present lives, when the right conditions are met, these Dharma seeds flow forth, and their hearts experience an inexplicable connection and deep emotions.
Based on the aforementioned anecdote, we will now discuss the causes and conditions by which sacred chants attract a multitude. We will also explore how bodhisattvas, when learning the Dharma, should skillfully make use of the opportunity to participate in the chanting in Dharma assemblies to advance their spiritual practice with diligent effort rather than merely immersing themselves in the chanted hymns and pursuing the charm of sound and mental objects, without obtaining the true meritorious qualities of the Buddha Dharma.
Sacred chanting, as a “supporting Dharma,” provides Buddhist disciples with the causes and conditions to gradually perfect the circumstances for the actual realization of the “Dharma” in the future. However, one should avoid mistaking the secondary for the primary, treating the “supporting Dharma” as the Buddha Dharma itself or as the main content of the Three-Vehicle Bodhi.
Many Buddhist disciples have long held the misunderstanding that merely participating frequently in chanting and recitation or regularly attending repentance and disaster-averting Dharma assemblies constitutes practicing the Buddha Dharma and learning Buddhism. This mistaken view is widespread among novice learners of Buddhism. They spend years rushing from one repentance ritual to another and attending repentance Dharma assemblies. Yet, after many years, their correct knowledge and views of the Buddha Dharma remain impoverished. They are even unaware of the most fundamental Path of Liberation, such as how to eliminate afflictions, and the correct knowledge and view of and practice methods for resolving the problems of daily life with the wisdom of the Buddha Dharma.
In truth, the foremost aspect of the practice and attainment of the Buddha Dharma is first cultivating basic concentration power. Practitioners can follow the “method of practicing meditative concentration through signless Buddha mindfulness” expounded by Venerable Master Píngshí, engaging in the practice of signless Buddha mindfulness through daily silent prostrations and then applying this to their daily activities, such as while walking, standing, sitting, or lying down, constantly retaining the pure thought of recollecting the Buddha and thereby achieving concentration power in motion. With basic concentration power in motion and sustained by the pure mindfulness of the Buddha, one can then participate in repentance and disaster-averting Dharma assemblies. During these assemblies, this pure thought enables one to achieve concentration power and then progress from tranquility to insight and from insight to the realization of wisdom. (Part2/3)
Uncover why the ultimate goal for every novice learner is to seek a true, virtuous mentor and participate in assemblies where the real Dharma is taught. Don't miss the conclusion to this insightful series!
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