For most lay Buddhists, the purpose of practicing Buddhism falls into two categories: One is to accumulate merit and gain corresponding happiness; the other is to seek liberation. The former is what we commonly call seeking human and heavenly blessings. For example, one may ask a guru to chant scriptures before an exam hoping to achieve good grades; or make offerings in order to become wealthy sooner; or learn meditation to cure insomnia; or even hope to gain supernatural powers or “open the Conception and Governor Vessels.” All such aims seeking beneficial effects or worldly results belong to the pursuit of human and heavenly blessings.
Does Buddhism permit the seeking of human and heavenly blessings? The answer is yes. However, Buddhism also points out that this orientation is neither complete nor ultimate. Why? Because no matter how perfect such blessings may seem, from the perspective of impermanence, their final outcome is still suffering. For this reason, Buddhism calls this truth the Noble Truth of Suffering (duḥkha-satya)－the word “truth” signifying that which is real and undeniable.
The Four Noble Truths are four fundamental truths. The first is the Truth of Suffering: all states of life caught in dualistic opposition are, by nature, rooted in suffering. What causes suffering? It is the accumulation of conceptual elaboration－this is called the Truth of Origin (samudaya-satya): because of accumulation, suffering arises. In order to eliminate this state of suffering, one practices the path, known as the Truth of the Path (mārga-satya). The result of practicing the path is the cessation of suffering and the attainment of nirvāṇa, called the Truth of Cessation (nirodha-satya)—the truth that suffering can be brought to an end.
Yet those who seek worldly blessings often disregard these principles. Even if you point out that happiness is temporary, they may reply, “Temporary happiness is still fine.” Therefore, many people pray to gods and Buddhas, bow and burn incense, recite scriptures and mantras, or “rolling on the ground”－displaying intense emotional devotion in front of their teachers. The term "rolling on the ground" refers to the practice of some Buddhists who constantly weep and roll on the ground before their guru to express their devotion. In essence, these actions are often motivated by the wish for human and heavenly blessings.
Is this acceptable? Yes, it is.—but it is not ultimate. The truly ultimate aim is liberation through practice: to follow the Truth of the Path and ultimately realize the Truth of Cessation. For lay practitioners today, the question is this: by what kind of path can one reach cessation, and how can one actually practice to attain liberation?
—Excerpted and compiled from The Relationship Between Buddhist Theory and Practice
This article is a preliminary translation draft and has not yet been reviewed or proofread by the speaker.
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