Traveling through time and space.

Chapter 19: Thinking about the Land of Thinking—"Deeply Thinking about the Meaning of Buddhism and Constructing One's Own Philosophy"

Time quietly flowed through the Precious Wisdom Monastery in Pataliputra, as I continued to delve deeper into the vast ocean of Buddhist teachings. Having gained extensive knowledge from various schools of thought, I entered the crucial stage of practice known as the stage of contemplation and achievement—a stage of in-depth reflection and analysis of the Buddhist teachings I had learned, aiming to construct my own philosophical system.

In the backyard of Baohui Sutra Hall, there's a quiet corner, where an ancient Bodhi tree stands, beneath a stone bench. Whenever the sun filters through the branches, casting dappled shadows, I find myself here alone, lost in contemplation of the Buddhist principles. I know deeply that simply hearing and studying the teachings of various sects is not enough. Without internalizing this knowledge and integrating it into every aspect of life and practice, true spiritual advancement is impossible.

In my reflections, I often reflect on my own journey of spiritual practice. From my initial explorations of ancient Indian temples, to the teachings of Venerable Zhixian at Nalanda Monastery, to the rigorous training of Master Jiekong at Vaishali Monastery, to the guidance of the great monks of the Snow Mountains, and the encounters with the various schools of thought at Pataliputra, each experience is like a shining pearl, imbued with profound Buddhist enlightenment. I recall witnessing the conflicts of interest among monks over the distribution of resources at Vaishali Monastery. This gave me a more direct understanding of the greed and hatred inherent in human nature, and prompted me to reflect deeply on the Buddhist methods and significance of combating greed, hatred, and delusion. The clashes and resonances of ideas that emerged from my interactions with scholars from different schools have also become crucial material for my reflections on the unity and diversity of Buddhism.

Based on these rich experiences and insights, I began to explore integrating the core teachings of Buddhism with the context of modern life, gradually developing unique insights and ways of thinking. For example, when pondering the concept of "impermanence," I moved beyond the abstract descriptions of the ever-changing nature of things in the classics. Instead, I considered the busy pursuit of fame and fortune in cities, often overlooking the brevity and uncertainty of life. I realized that the Buddhist concept of "impermanence" is not just a theory, but a profound insight into life, reminding us to maintain a calm and composed mind amidst the ups and downs of life, and not be seduced by fleeting gains and losses.

To better organize and deepen my own reflections, I formed a Buddhist thought discussion group with several like-minded practitioners at Baohui Sutra Academy. This group includes Brother Huiming, skilled in logical analysis; Brother Wuzhen, knowledgeable in sutras and classics; and Sister Miaoyin, a female practitioner with a keen mind and unique insights. We gather regularly in the sutra academy's meditation room to share our insights and reflections on the Dharma, inspire each other, and jointly explore the profound meaning of the Dharma.

At a seminar, I shared some of my thoughts and confusions regarding karma and reincarnation. I said, "We all know that Buddhism emphasizes karma and reincarnation: good deeds bring good results, bad deeds bring bad results. However, in real life, we often see kind people suffer while evildoers go unpunished. How can the theory of karma and reincarnation explain this? Could it be that karma isn't as simple and straightforward as we think?" My words sparked a lively discussion among the group members.

After a moment's contemplation, Brother Huiming said, "Perhaps karma and reincarnation aren't limited to a single lifetime. The suffering endured by kind people in this life could be the result of negative karma planted in past lives, while their good deeds in this life will reap positive results in future reincarnations. While evildoers may not be punished for now, karma will inevitably prevail, and they will sooner or later face their due retribution." Brother Wuzhen added, "Furthermore, what we see is merely superficial. Perhaps kind people are eliminating karma through suffering, their hearts elevated by hardship. Isn't this also a form of good fruit? While evildoers may appear carefree on the outside, they may be suffering internally, a manifestation of negative consequences."

However, Sister Miaoyin offered a different perspective: "This explanation seems a bit too abstruse, difficult for ordinary believers to understand and accept. I believe that karma and reincarnation are not just a reward and punishment mechanism for individual destiny, but also a concept that guides social morality and human nature. It encourages people to uphold good thoughts and practice good deeds, and overall create a harmonious and beautiful world."

Everyone expressed their opinions, and the discussion grew increasingly heated. As I listened, I fell into deep reflection. I realized that the concept of karma and reincarnation is profound and complex in Buddhism, involving a profound understanding of the laws governing life, time, space, and the universe. While our discussion didn't yield a definitive answer, it deepened my thinking about karma and reincarnation.

Through our interactions within the seminar group, we not only inspired each other intellectually but also developed deep bonds of friendship. Whenever someone encountered difficulties in their practice or life, the others would lend a hand, offering support and encouragement. However, as the seminar progressed, disagreements and conflicts occasionally arose within the group.

Once, when we were discussing the concept of "Zen concentration," Brother Huiming insisted that only through prolonged meditation, achieving a state of tranquility, could one truly comprehend the true meaning of Buddhism. I, however, argued that Zen concentration shouldn't be limited to physical stillness; maintaining constant awareness and focus on one's thoughts in daily life, whether walking, standing, sitting, or lying down, is also a form of Zen concentration. We each held our own view, refusing to compromise, and the atmosphere became somewhat tense.

But after calming down, we both realized that this disagreement wasn't a dispute over right or wrong, but rather an exchange of different understandings and insights into the Dharma. We re-examined our own perspectives, attempting to understand the Dharma from each other's perspective. Ultimately, based on mutual respect, we reached a new consensus: meditation encompasses both traditional seated meditation and the sustained observation of the mind in daily life; the two complement each other and together constitute a complete meditative practice.

During this phase of my practice, I found myself immersed in the wisdom-filled environment of Baohui Sutra Academy. The Bodhi tree in the backyard witnessed my every thought and growth, and the meditation room in the seminar group became an important venue for the exchange of ideas. In terms of practice, through various means—solitary contemplation, interactive discussions with group members, and in-depth practical experience—I continuously contemplated, analyzed, and explored the Dharma, striving to integrate it into every action and thought. Regarding the fruition, I gradually developed my own unique Buddhist philosophical system. While many perplexities and mysteries remain, my thinking has become clearer and deeper. My understanding of the Dharma has transcended superficial hearing and memorization, rising to the level of reflection and comprehension. My inner spiritual realm has also been further elevated through this deep reflection and interactive communication. I have become even more resolute in my continued exploration of the Buddhist path, striving to reach higher levels of spiritual attainment. I look forward to gaining a deeper understanding and clarification of the many mysteries of the Dharma in my future practice.