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(21) A Chan master needs to inculcate a novice practitioner emphatically with all the teachings related to sunyata and dukkha and to inculcate a practitioner who is fairly advanced in his recognition of sunyata emphatically with the teachings related to the theological dimensions of the concept of “the pristine state of being” which, though truly void, is in a state of transcendental existence. The term sunyata connotes not only “the suffering caused by destruction” but also “conduciveness to happiness”, though more often than not the term is used vernacularly to summarize the true nature of all that meet our eyes. At the time when a practitioner has gained enlightenment and fully realized sunyata, is he or she likely to feel otherwise than gratified with happiness? Of course he or she isn’t and wouldn’t, having forgotten all about the thorny fields he or she has traversed! After his attainment of enlightenment, Sakyamuni continued to preach and propagate Buddhism for forty-nine years in spite of ineffable sufferings and hardship. Didn’t he feel gratified with happiness for all the agonizing ordeals he experienced after his enlightenment? Of course he did! Therefore happiness can be a manifestation of the pristine, mysterious, and transcendental actuality independent of sunyata. However it seems to me that in recent decades Buddhist votaries in China have been discoursing so profusely on the subject of sunyata and dukkha that they have now subjected themselves to the backlash of their excessive harping on sunyata and dukkha, so much so that they themselves have been now weighed down with forlornness. Such a state of things with Buddhist votaries in present-day China is thought-provoking, indeed! It is true that all existences are non-real in nature and that everything in the world is transient and incessantly changing. Therefore undergoing changes is absolute. Still a change usually evolves in either of two directions, rather than in only one direction. It can evolve either in a favorable or in an unfavorable direction. Were all changes in the world predestined to be only for the worse, existence of Buddhism in the world would be totally uncalled for, and Buddhism might cease to survive right away. Were all changes in the world predestined to be only for the worse, nobody would strive any more for self-cultivation or attainment of enlightenment. It is precisely due to the fact that the direction a change takes can be dichotomous that Sakyamuni was motivated to propagate Buddhism, that generation after generation of Buddhists would vow to put into practice their great ideal of turning the mundane life, which is as harrowing and dangerous as a house already on fire and so deadly as a venomous pond in hell, into a paradise on the earth. Confinement to samsara is of course most distressing. And it is evident that pursuing self-cultivation for the purpose of delivering the masses from samsara is exactly the antithesis of confinement to it. The cause of Buddhism is never an undertaking that tends to instill apathy in a Buddhist follower. On the contrary it can arouse enthusiasm in a Buddhist follower, bring about extinction of the fire that is devouring the mundane life, and insulate the venomous pond in hell.

It is my sincere hope that all of us, Buddhist votaries in China, are willing to be very sympathetic to the mundane world. Let us forget about all our emotions except for our love of the entire laity.