Traveling through time and space.

Chapter 20: A Breakthrough in Thinking—"Thinking to Achieve New Realms, Writing to Provoke Debate"

In the tranquil and wisdom-filled environment of Precious Wisdom Monastery, after long periods of deep reflection on the Dharma and the intellectual exchange with the discussion group, I finally experienced a significant breakthrough. One morning, as the first rays of sunlight streamed through the window of my meditation room, I was immersed in contemplation of two fundamental Buddhist principles: dependent origination and emptiness of nature, and the inherent purity of the mind. Suddenly, like a flash of insight, I gained a new and deeper understanding of the relationship between these two.

I realized that "dependent origination and emptiness" isn't just an explanation of the emptiness of all things; it's the key to understanding the inherent purity of mind. All phenomena arise from the union of causes and conditions, their essence empty. And mind, too, exists within this interdependent universe. Though tainted, its inherent purity remains undiminished. Just as dark clouds temporarily obscure the sun's brilliance, their inherent brightness remains unchanged. This new understanding of the essence of Buddhism filled me with joy and excitement, and I knew it was a significant step forward in my practice of the stage of contemplation.

With this joy and a deep reverence for the Dharma, I decided to write an article to share the fruits of my reflections with my fellow practitioners at Precious Wisdom Institute. In my meditation room, I wrote furiously, incorporating my understanding of the Dharma, reflections on my spiritual experiences, and new insights. After several days of meticulous writing and repeated revisions, I finally completed the article titled "On the Relationship Between Dependent Origination and Emptiness and the Original Purity of Mind and Its Implications for Practice."

On a beautiful afternoon, I shared this article publicly in the Sutra Hall of Baohui Monastery. The hall was packed with monks, scholars, and practitioners. I stood at the front of the hall, manuscript in hand, and began to read my article. Its fresh interpretation of the Dharma and its accessible, profound explanation quickly captured everyone's attention. The audience ranged from listening intently to pondering and nodding in agreement.

However, after the article was shared, it sparked a variety of differing opinions. Some elders who held traditional views argued that while my interpretation was innovative, it was inconsistent with certain statements in the classics, and they worried that this new perspective would mislead young practitioners. One of them, the highly respected elder Fayan, stepped forward and said solemnly, "The relationship between mind and nature and dependent origination you've expounded is not clearly stated in the ancient sutras and treatises. Such an interpretation could be seen as heresy." His words were echoed by some in the room, and the atmosphere in the sutra hall suddenly became tense.

Faced with such doubts and opposition, I felt a slight sense of panic, but more than that, I was driven by an urge to delve deeper and defend my own views. I respectfully bowed to Venerable Fayan and said, "Venerable, I am well aware of the authority of the classics, but the Dharma, as it is passed down, must also evolve with the times and be interpreted in light of current practice contexts and the nature of sentient beings. The views I present are not based on idle speculation but are grounded in my many years of practice and deep reflection on the Dharma, and they do not contradict the core teachings of the Dharma."

A lively debate ensued in the Sutra Hall. Elder Dhammayan and I, along with other practitioners who held opposing views, exchanged views, each expressing our own perspectives. I cited numerous insights and examples from my own practice, attempting to illustrate the positive implications of this new understanding for spiritual practice. For example, I recounted how, faced with life's troubles and difficulties, I observed my inner thoughts through the principle of dependent origination and emptiness, discovering the inherent purity of the mind, unfettered by afflictions. The elders, in turn, refuted my viewpoints, drawing on the original texts and traditional commentaries.

During the debate, I also experienced complex internal changes. Initially, I was confident in my own views and eager to convince the other party. However, as the debate progressed, I began to calm down, carefully listening to the elders' opinions and reflecting on whether there were any flaws in my own thinking. This inner reflection made me realize that the purpose of debate is not to win or lose, but to more deeply explore the true meaning of Buddhism.

During this intense intellectual exchange, a female practitioner named Jinglian offered me tremendous support and assistance. Known at Precious Wisdom Academy for her intelligence and kindness, Jinglian possessed a unique understanding and profound comprehension of the Dharma. When the debate reached a stalemate, Jinglian stood up and said with a smile, "Fellow practitioners, I believe the greatness of the Dharma lies in its inclusiveness and diversity. While his article offers a fresh interpretation, it also provides us with a completely new perspective. Let's put aside our preconceptions and explore together how to integrate this new perspective with traditional teachings to better guide our practice."

Sister Jinglian's words were like a gentle breeze, dispelling the tense atmosphere in the Sutra Hall. Her support warmed my heart and gave me greater confidence and wisdom. Under her guidance, we began to shift the direction of our debate, from simple refutation and defense to how to respect the classics and absorb the benefits of new perspectives.

In subsequent discussions, Sister Jinglian often discussed Buddhism with me, sharing her own experiences and insights from practice, helping me further refine my own thinking. We would stroll through the monastery's garden, admiring the blooming flowers and exchanging our understanding of the Dharma. She would point out areas of clarity in my writing and offer suggestions for revisions, helping me to more accurately convey my thoughts to others.

Throughout this process, I gradually developed a special feeling for her. Her intelligence, kindness, and gentleness warmed my heart like the spring sunshine. Her devotion and dedication to the Dharma earned me immense admiration. The bond between us was not simply a relationship between a man and a woman, but a deep friendship rooted in our shared spiritual goals and pursuit of the Dharma. It was a resonance of souls, a mutual understanding, support, and inspiration.

Following in-depth discussions with Sister Jinglian and numerous discussions and debates within the Sutra Hall, I revised and refined my article. During the revision process, I placed greater emphasis on integrating new perspectives with classical teachings, ensuring it remained innovative while maintaining the orthodoxy of Buddhism. The revised article was circulated again within the Precious Wisdom Sutra Academy, sparking even wider discussion and reflection. Many young practitioners expressed that the perspectives in the article had opened new doors to their practice, allowing them to gain a deeper and more comprehensive understanding of the Dharma.

During this phase of my practice, the Sutra Hall at Baohui Sutra Academy became a stage for the display and exchange of my thoughts, while the garden served as a warm corner for me to exchange feelings and wisdom with Senior Sister Jinglian. In terms of practice, I continuously refined my thinking and understanding of the Dharma through writing articles, participating in debates, and engaging in discussions with others, transforming the fruits of my reflections into practical practice and the dissemination of my thoughts. In terms of results, I not only achieved significant breakthroughs in Buddhist thought, but my writing and sharing of articles also increased my influence within the monastery, attracting more like-minded practitioners to join me in exploring the Dharma. More importantly, my friendship with Senior Sister Jinglian became a warm source of strength on my spiritual journey, inspiring me to continue striving towards the realm of enlightenment and even higher levels of practice, constantly pursuing the supreme wisdom of the Dharma.