Seeking human and heavenly blessings is not especially difficult. One needs only a certain degree of devotion, the keeping of basic ethical precepts, the arising of sincere faith, and the making of offerings within one’s capacity—for example, supporting temples, monastics, and accomplished teachers; making offerings above and giving charity below; releasing animals, practicing generosity, or serving as a volunteer. Before engaging in such virtuous deeds, one should make sincere aspirations. Afterward, one should dedicate the merit properly. In this way, one may seek human and heavenly blessings. For instance, one may dedicate the merit toward becoming prosperous, remaining healthy, or gaining a bright future—all of these are acceptable aspirations.
If one has doubts—can such actions truly bring blessings?—then one should study certain Yogācāra (Consciousness-Only) teachings, examine whether their reasoning is sound, and practice accordingly. If a person steadily and consistently engages in offerings and generosity over a long period, doing so with genuine devotion, they may gradually discover that the aims to which they dedicated merit do indeed begin to manifest in real life.
I do not say this to boast, nor to promote Buddhism blindly. Rather, after many years of Buddhist practice, I have seen many people around me who studied Buddhism. Some may not have clearly understood its deeper truths, and some may even have seemed rather simple-minded. Yet because they were devout and persevered steadily, over time I truly saw their lives improve, their mindsets become healthier, and their circumstances grow more harmonious and abundant. I have witnessed many such examples.
Of course, one may still wonder: were these changes truly caused by the merit of offerings, life-release, and other virtuous acts? From my own observation, aside from the factors already mentioned, it is difficult to find a more reasonable explanation. Many of these people had no influential background, lacking in worldly knowledge, and few personal or external resources. Where, then, did such transformation come from? At least in my view, it arose largely from the wholesome deeds they performed.
To establish these principles theoretically, one must study Yogācāra and reflect deeply. Gradually, one comes to trust that good actions brings good results, and harmful actions bring harmful results. If we only look at surface appearances without deeper reflection, it often seems that “The good die young, while the wicked live forever,,” and those living most comfortably may appear to be corrupt or selfish people. Meanwhile, decent people often seem burdened by hardship. On the surface, one may not see the law that wholesome causes bring wholesome results and harmful causes bring painful results. But given enough time, one truly begins to see it.
In fact, traditional Chinese culture, including Confucianism, has long spoken of the same principle. For example: “In a family that accumulates goodness, blessings will remain; in a family that accumulates wrongdoing, calamities will remain.” This is essentially another way of expressing the law of cause and effect.
—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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