C.2, The root of virtue is not to be damaged by adverse conditions, the supreme method of practising without conceptualization during the main body of the practice:

You should listen to Dharma teaching like a wild beast hearing sound, and practice the Dharma like a hungry cow eating grass. From beginning to end, you must cut off looking around, talking nonsense, absent-mindedness, and all other loose and slacking behaviors. Especially when listening to the Dharma, if you do not focus with full attention and are not all ears respecfully, it will be like pouring water on a covered container, and the meanings of the Dharma will not be engraved in your mind. If you talk nonsense at this time, it will become an obstacle to receiving the Dharma for yourself and others. It is said in the sutra this is the transgression of abandoning the Dharma, and you will be reborn as a parrot.

When listening to the Dharma, due to the obstacles created by the demon  Papiyas and the disturbance of (one's own) bad karma, you will be extremely drowsy and sleepy. Therefore, you must keep your mind clear, otherwise you will misunderstand or have the meaning of the Dharma negated. Once upon a time, a wealthy old woman fell into decline. At night, she slept in an empty house. A thief came to steal and was groping around, but he bumped into an earthen pot and made a sound. The old woman said: "Oh! Good fellow! I search during the day and find nothing. You will definitely find nothing groping around in the house in the middle of the night." Just like this example, it is difficult to understand the Buddha's words and the meaning of the teachings even with clear and sharp wisdom, how can you understand it in a dazed and sleepy state? Therefore, we must listen to the Dharma with full concentration. The Buddha said in the sutra: "Listen attentively, engrave it in your heart." This is talking about the three faults of a vessel of the Dharma that should be eliminated.

Taking a step back, even listening to worldly speech requires careful attenton, let alone the Dharma? Listening to the Dharma is a rare occasion, it is impossible to happen repeatedly. For example, if you can only have one meal in two days, you must eat it carefully. Likewise, the once-in-a-lifetime opportunity to listen to the Dharma is  crucial point of make or break, so it must be listened to solemnly. If you can focus single-pointedly when listening to the Dharma, and maitain the right view while staying in the state of Samadhi without straying when practicing the Dharma, this is the supreme method of practising without conceptualization. Otherwise, the initial intention to listen to and practice the Dharma will be destroyed by negative conceptual thinking in the middle stage. Take a look, what merits are there in hearing the profound Dharma! How serious is my obstructions! Even if you spend all your energy on trivial matters in samsara throughout your life, and no matter how hard you work, you do not feel tired at all. (When listening to the Dharma) Although it is just one lecture, it is very hard and unbearable. Therefore, we must avoid such phenomena and generate joy (to listen to the Dharma).

According to accounts in Buddhist scriptures, all past Buddhas had crossed mountains of swords and seas of fire just for three sentences of Dharma, sacrificing their bodies and lives to seek the Dharma. Even Bodhisattvas of the eighth level exchange with their lives for one sentence of the Holy Dharma. What a price! So, for ignorant samsaric beings like us, don’t we need to pursue the Dharma with diligence?

It is said in the Vinaya: "the sun of Bhikkhus rises, crows crow, farmers plow the fields, and orangutans cry, you should be diligent." The sun rises means the Buddha emerges in the world; crows crow means  the Dharma is taught by the knowledgeable teachers; farmers plowing fields means the appearance of numerous meritorious donors; orangutans  cry because the demons are not happy at this time.

This is the age when Buddhism is vanishing. People lacks the nectar of the Dharma seriously, as if they are being oppressed by thirst. The Buddha (in the Nirvana Sutra) said: "Ananda, don't be sad. In the future, I will turn into a good teacher and benefit you all." At this time, we do not need to work hard or spend money, nor worry about gains and losses. Just as is so-called "The Buddha has come to your door", the altruistic gurus for the benefit of all sentient beings have already sent the Buddha's teachings to your door. This shows that the the time prophecied in the dream of Princess Golden Garland, the daughter of King Tse Ge in the olden days, has truly come. Therefore, we should neither regard the guru as a wanderer (beggar), nor test the guru (let alone not listen to the Dharma for various reasons). 

As the proverb says: "You should not take your own affairs as if they are other people's." Now that the historical Buddha is no longer present, who should we turn to if we don't seek the Dharma from the gurus? The World Honored One also said: "All Dharmas rely on good teachers, this is said by the Lord of supreme merits the Buddha." Of course, it is a different matter if it is a hypocritical and cunning person. In fact, people who truly understand Buddhism are very rare. Therefore, even if he is a butcher who possesses a sentence of the Dharma, you should ask him for it. There may be wish-fulfilling jewels in excrement. What we need is the Dharma, why does it matter if the person is good or bad? Bees need honey, what does the flowers (beautiful or not) matter? The Buddhas of the past, if the person had a single sentence of the Dharma, even a heretic sage, would go and ask for it and show great respect. This is the meaning of the so-called "follow the Dharma, not the person who says it".

Especially, we have the opportunity to listen to teachings of scriptures that explains the causes for rebirth in Sukhavati, and teachings of the Sukhavati Aspiration Prayer. This is entirely a result of having served countless Buddhas and other good deeds in the past. As said in the tantra: "You should rejoice at seeing the Dharma, a rare occason in hundreds or thousands of kalpas. Those who seek liberation, should not pursue worldly matters." It also says: "You may only encounter a Buddha appearing in the world occasionally in tens of thousands of countless kalpas. So that they will not regret it in the future, all good men are happy to hear the Dharma!" The Maharatnakuta Sutra says: "it is rare when the Buddha appears and remains in the world, it is rare to have faith in Buddhism, and it is also rare to have a human body. Therefore, you should double your efforts in the Dharma."

Nowadays, some people says "I don't have time to listen to the Dharma", they are really putting themselves in the kalpa of darkness without knowing it. It's really sad! If we don’t have time to listen to the Dharma when we have a human body now, we will only fall into the lower realms in the future, there is no way out. Will there be time when that happens? The sutra says: “Having a human body but not listening to the Dharma is the ninth unfreedom.

The foundation of Buddhism is to teach, listen to, and practice the Dharma. Therefore, including lay practitioners and above, those who cannot teach the Dharma need to take the responsibility of listening to the Dharma; and those who are able to teach should take on the important task of teaching the Dharma. Once upon a time, a lion killed a boar, and then a fox came and wanted to eat the remaining meat. The lion said to him: "You carry the boar's carcass on your back!" The fox was unwilling to carry it because he was weak. He thought to itself: If I tell him directly, the lion will definitely get angry and kill me. This is not okay. Therefore, it dare not refuse. But then he thought: This lion is aloof and arrogant, and he is a fool, so he can be deceived. Thinking of this, he said: "I have to carry the carcass and shout. I can't do two things at the same time, so you should do one." The lion was stupid and did not know that the fox was deceiving him, and was unwilling to shout because of his arrogance. So he said: "Well, of the two things, I will carry the carcass." The lion carried the carcass of the boar (walking in front), and the fox followed behind and shouted. As in this metaphor, if there is a person teaching the Dharma like the lion, then other people should listen to it. Even if they just go along and say one word of praise, it is a very wondrously good thing, and all benefits will be accomplished. Likewise, the Dharma relies on everyone .

We should not be satisfied with just hearing the Dharma once or twice; we must listen to it over and over again. Like the proverb: "The ocean is never tired of water, a wise man is never tired of Dharma." We can see that people in the world are greedy and accumulate foods and wealth  that has no real meaning. Dharma is the foundation of all happiness in this and the coming lives, how can we be satisfied with having enough? For example, a barren field cannot be completely moistened by raining only once. Likewise, for our stubborn mind continuum that have been dried up with negative karma since beginningless time, it is difficult to tame it just by hearing the Dharma once. Therefore, except for the deaf or mute, anyone who has the ability to understand, if they listen to the Dharma over and over again, will definitely understand some of the meaning of the Dharma. As a Sakya Pandita said: "if you entrust and urge, even an animal will know."

Listening to the Dharma must also be combined with the mind continuum and practice.

The so-called Dharma means it has the effect of transforming (taming) the mind-continuum. If you observe carefully, you will find that the Dharma from top to bottom is the cause for the mind-continuity to make correct decision of taking or letting go; it is not an ancient saying or legend of a certain place. Whether someone has actually practiced it after hearing the Dharma, can be inferred from whether he truly believes in cause and effect, and whether he makes decision based on the Dharma. If you don’t pay any attention to cause and effect after listening to the Dharma, you are the so-called wily old fox of the Dharma who has betrayed it. For example, although the leather container for ghee is soaked with the ghee, it is still very hard. Similarly, although the wily old fox of the Dharma is extremely proficient in sutra and tantra teachings, his mind-continuity is always untamed and harsh, which is completely contrary to the true Dharma. Such people and those who have no faith in the Dharma will definitely become like Sunaksatra, which is very dangerous. 

We must be different from before after listening to Dharma teaching, like when serge is dyed with colors. If we are still the same as before after listening to the Dharma, then it is meaningless. Therefore, it is very important to put the teachings into practice in real life. For example, it is said in the Maharatnakuta: "After faith in the Dharma arises, a wise person practices the yoga of enlightenment. One should not be contented with the words of the teaching, he should practice it diligently." It also says: "Follow good teachers of the Dharma, never follow worthless friends, you should learn extensively and uphold the precepts purely, this is one path to the ultimate truth." The Ornament of Mahayana Sutras says: "The teachings of Sugata are not meaningless, meditation and yoga practice are not meaningless. If you can practise without learning then the Dharma is meaningless, If you can realize just by learning it then practice is meaningless." Even if you hear one line of Dharma, you need to think deeply about its meaning and practice it. Otherwise, the listening will only stop at understanding, and the understanding will only stay in books, words of teachings only stay in other people's mouths, and all that's left in your own mind is only vulgarity in the end.

Regarding the merits of properly listening to the Dharma, the Buddha said in the sutra: "Ananda, two types of people can accumulate great merit. Who are they? One teaches the Dharma with reverence, one listens with reverence." Regarding the merits of teaching the Dharma, the sutra says: "Of all giving, giving of the Dharma is the best." It also says: "If one has no money but gives the Dharma with pure intention, he is highly praised by the Buddha." It also says: "Make a gift of gold covering the large thousand worlds to someone, teaching one verse or four sentences of the Dharma, the later is incomparably more beneficial." Just hearing the sound of the conch or drum played before the teaching would have sown the seeds of liberation in the mind-continuum. For example, it is said in the Ghanta Sutra: "When teaching the Dharma, the drum is beatean and the bell is struck. One will be liberated by hearing the sound, let alone listen to the Dharma." In addition, as the verse says: "You can get involved in Dharma practice by listening to it, listening to the Dharma can eliminate sins and purify the three gates, so listening is the most superior." Nagarjuna's Precious Garland says: "Listening to the Dharma increases your wisdom, if you also study and comtemplate on it, it will lead to actual practice, and have supreme achievements." Not only that, if you want to listen to the Dharma and take a step towards the place where it is taught, you acquire the same merit as Brahma's. If someone listens to the Dharma, he at least knows he should have a little faith, so he will definitely acquire great merit.

Even an animal will benefit greatly from hearing the sound of the Dharma. One such koans* is as follows:

(*koan 公案, used in a general sense in this text, are cases taken from the scriptures, teachings, or history that illustrate the subtle, transcendental reality, clarify how karma cause and effect manifests itself, give guidance for the correct way to practice, or as an enlightening narrative for contemplation and meditation.)

In the past, when Vasubandhu recited the 990,000 parts Prajnaparamita sutra, he read and recited many sutras day and night. At that time, there was a pigeon under the eaves of his room that often heard this sound of Dharma. After its death, it was reborn as the prince of a king in a remote area. Just after he was born, the little prince said: "Where is my guru?" He was asked: "Who is your guru?" He replied: "Vasubandhu the Buddhist pholosopher is." So (the king) asked the people who often go to do business in the central region, "Is there such a guru named Vasubandhu in the central region?" They said, "Yes, there is this guru." Then the prince wanted to go to the central region, and the king sent him there. When he came to Vasubandhu, he called out: "Guru." Vasubandhu asked, "Am I your guru? I can't remember." The little prince could recall his previous life, so he explained the details. The master took him as a disciple and instructed him to learn reading and writing... Eventually he became a great scholar who was a master of the Tripitaka, named Sthiramati.

And then, a monk was teaching the Dharma by a river. An old herder came and listened a little while leaning on his cane. A frog there was hit by the cane and died. Because the frog died while hearing the sound of the Dharma, it was reborn in the heaven of the four heavenly kings.

Another one, a monk was reading the Collection Sutra aloud. A swallow in the nest under his roof heard the sound of the reading. With the good karma of hearing the sound of Dharma, it acquired a human body after death. He can recite the Collection Sutra rigth after birth.

In addition, once when the Buddha was teaching the Dharma in a garden, five hundred swans flying in the sky heard the voice of the Buddha teaching the Dharma. They were about to land and descented from the sky. However, they were caught by the many nets laid there. They all died. They were reborn in the thirty-three heavens and became the five hundred emperors. There are many incredible koans and teachings like this.

From animals to human beings, all those who are smart and wise are the result of hearing more than one line of Dharma in the past; all the ignorant and stupid people today are also caused by not hearing the Dharma in the past. Even if you die tomorrow, you should still listen to a line of Dharma today. For example, the Sakya Pandita said: "Because one did not study in his previous life, he is stupid for all this life. Fearing that one will be stupid in future lives, no matter how difficult it is he should study diligently in the current life." He also said: "Even if one will die tomorrow morning, he should learn and practice all kinds of knowledge. Although one may not achieve wisdom within one's lifetime, wisdom will come about like from your own store in the next life." Especially, although you cannot be erudite or masterly, you must clearly understand the practice you have taken up, as so-called "people with poor eyesight cannot see afar, but they can see their toes clearly."

Today, Buddhism is like the setting sun (about to disappear), and life is like the dewdrops on the tip of grass (a fleeting moment). We should try our best to seek and learn the meaning of even one line of the Dharma, and never create the karma that does not lead to the ultimate understanding of Dharma, and make the human body a cause of becoming an animal.

The above is the expression of the supreme method of practising without conceptualization during the main body of the practice and its related content, it ends here.

C.3, The daily growth of the root of virtue, the supreme method of dedication in the end:

Even after we hear a line of Dharma, have a moment of good thought or intention, or make a decision of good vs evil, we need to dedicate it immediately. If this is no dedication, then because the beginner's roots of virtue are as weak as hay or water drops, they will be  exhausted easily. On the contrary, evil dualistic thoughts and afflictive emotions such as anger and pride are as powerful as fire or the scorching sun. A moment of anger will destroy the vast roots of virtue. As the verse goes: "After performing good deeds, if one does not dedicate it, publicizes it, regrets it, these are the four causes of destroying the roots of virtue." If dedicated at a high level, the accumulated roots of virtue will not be exhausted at all. As stated in the Sutra Requested by Sagaramati: "If a drop of water falls into the sea, it will never be exhausted until the sea dries up. The same goes for dedicating good deeds to enlightenment, and it will never be exhausted until enlightenment."

So, how to dedicate? One should not make low-level dedications for the attainment of human and heavenly realm. Otherwise, like a growing big yellow stalk, there will be no lasting peace and happiness, it will eventually perish and become a fictitious affair, achieving no benefit for oneself or others. Nor should we make medium-level dedications for the attainment of Sravaka and Pratyekabuddha. Otherwise one will end up in unlimited Nirvana, only for self-interest without benefiting others, and the initial Bodhisattva vow will become a lie. So, how should we dedicate? The good deeds I have done, as how the Buddhas of the three times dedicate, so I will dedicate them as well. That is: dedicate them for oneself and all sentient beings to achieve perfect enlightenment, and to wish all sentient beings to achieve Buddhahood. Before they achieve Buddhahood, wish them to be reborn in Sukhavati. You must read the dedication verse or the great aspiration prayer to seal and maintain it.

In short, if, initially, when pursuing the Dharma, you think: I pursue the Dharma for the benefit of all sentient beings; in the middle, you focus on listening to the meaning of the Dharma with a mind free of distractions; and in the end, you dedicate the roots of virtue gained from listening to the Dharma to the attainment of Buddhahood for all sentient beings, then these are also the three supreme methods. Without subsuming them under these three supreme methods, it is impossible to enter the Mahayana path no matter what kind of good deeds you practice. The true supreme method of practising without conceptualization during the main body of the practice refers to calm abiding (entering Samadhi) in the true meaning of Samatha-vipassana.

As for the way of listening to the Dharma, the content from other scriptures can also be taught properly according to the situation. If the Sukhavati Retreat is to be held for multiple days, the above content needs to be taught within one day. The teachings quoted here are all concise and clear. In order for everyone to understand the meaning of all the verses, they must be explained clearly. It is crucial to repeatedly emphasize generating bodhichitta, and let people fully understand and have firm resolution. This is also the third cause of rebirth in Sukhavati.

Aspiration, without conceptualization, dedication, the three supreme methods, it's great merit if only once they are generated.

If they arise continuously, you can achieve Buddhahood. I wish you the happiness of Buddhahood through this virtuous path.

Even hearing one sentence shows the principle of taking and letting go. If practiced, darkness of the mind will be dispelled.

Dharma of scriptural transmission and dharma of realization are the source of benefit and happiness. I pray for blessings, so I will be able to teach and listen all the time.