The most important aspect of Buddhist cultivation is learning how to “let go (放下 fang-xia).” After letting go, we must also be able to “take up (提起 ti-qi)”—take up the work of benefiting others. “Letting go” and “taking up” make up the true bodhisattva practices; only when we perfect them can we attain great freedom. As ordinary people, we cannot let go because we cannot see reality as it is, and we are fooled by the illusions of appearances. In whatever we do, we must learn to let go—the moment we have finished speaking, we let it go; the moment we have completed any task, we let it go as well. It is the same with our conduct; wherever we are, that is where our mind should be. After talking, let it go; after doing something, let it go. Then our bodies and minds will easily become calm and peaceful.
During the Buddha’s time, there was a cultivator, who had attained five kinds of miraculous powers derived from his deep samadhi.1 He was very good at giving Dharma talks, which were always attended by many people. Even heavenly beings came to listen to him, with celestial maidens scattering flowers in his honor. One day, even the king of hell, Yamaraja, came to listen and was touched by his words. However, King Yamaraja knew this cultivator’s life was about to end, and soon enough, he would join him in hell, rather than being destined for the heavens or enlightenment. The king was confused: why does such an excellent cultivator have this kind of retribution? Noticing that the king was deeply worried, the cultivator asked him what was on his mind. The king replied, “Your Dharma talks are excellent, even moving celestial maidens to scatter flower petals before you. Sadly, you are going to die soon, and will be reborn to stand trial in hell. It is for this reason I feel very sad and worry for you.” Immediately, the cultivator asked, “Is there a way to be liberated from the cycle of rebirth?” To which the king replied, “I have no idea because I myself am also in the cycle of rebirth. I suggest you ask Shakyamuni Buddha.”
Without delay, the cultivator visited Shakyamuni Buddha, bringing two bunches of flowers as an offering. Usually, people or disciples make an offering to the Buddha when making wishes, to which the Buddha always positively responds. However, upon meeting the Buddha, he said, “World Honored One! I do not seek fame or fortune. I come to seek the Way.” The Buddha asked, “There is the Mahayana Way (大乘道 da-sheng-dao) and the Way to Liberation (解脫道 jie-tuo-dao). The Mahayana Way is to seek buddhahood, liberate all sentient beings, and extensively cultivate merits and wisdom. It would take you three incalculable eons to attain the perfect wisdom of the buddha. On the other hand, the Way to Liberation is to be free from samsara and attain nirvana in this life. Which Way do you seek?” In response, this cultivator said, “World Honored One! The Buddha Way is difficult and takes too long to attain. I seek the Way to Liberation.”
Having heard the cultivator’s intention, the Buddha advised, “All right, then you should now let go!” Confused, the cultivator was at a loss—let go of what? Then, the Buddha said, “Let go of the flowers in your hands.” Still confused, he wondered: why do I need to let go of these flowers, an offering to the Buddha? Nevertheless, he complied, putting down the flowers. Anticipating Dharma teaching from the Buddha, he put his palms together to show his respect and sincerity. The Buddha told him once again, “Let go!” Now even more confused, the cultivator questioned, “World Honored One! I have already let go of the flowers—what else is there to let go of?” To which the Buddha responded, “Let go. Put down both your hands.” The cultivator respectfully parted and lowered his hands; however, remaining utterly bewildered, he kept thinking, “Let go of the flowers, put down my hands. What does this all mean? I respectfully await a Dharma teaching from the Buddha, but why isn’t it forthcoming? Why do I need to let go? What does it mean?” At this time, the Buddha said again, “You still need to let go!” The cultivator asked, “World Honored One! I have nothing more. What else should I let go?” To which the Buddha instructed, “Let go of the mind with which you are thinking.”
Since we cannot let go of our wandering mind, we continuously think about the past, present and future, calculate and worry about personal gains and losses, and are always restless like unbridled horses. As a result, we remain ordinary, mundane beings. When the cultivator let go of the wandering, conscious mind, without raising a single thought, he was immediately awakened to the Way.
What does this story mean? When the Buddha taught the cultivator to let go of the flowers, he was teaching us to let go of the external conditions—form, sound, smell, taste, and touch; these are the five dusts (五塵 wu-chen), the five objects of our sense faculties. Next, putting down the hands signifies letting go of the five sense faculties (五根 wu-gen)—eyes, ears, nose, tongue, and body. Finally, we must also let go of the conscious mind (意識心 yi-shi-xin), and with it any delusions or distortions. Ultimately, the aim is to let go of the six sense faculties (六根 liu-gen), six objects (六塵 liu-chen), and six consciousnesses (六識 liu-shi). In other words, it is to let go of the five aggregates (五陰 wu-yin), twelve bases (十二入 shi-er-ru), and eighteen domains (十八界 shi-ba-jie).2 In doing so, we can perceive the emptiness and awareness within us, thereby attaining liberation, going beyond samsara and entering nirvana. This is the state of Hinayana liberation. Taking it a step further, if we can let go of even our attachments to emptiness and to nirvana—realizing that “affliction is bodhi,” “samsara is nirvana,” and “our buddha nature is inherently complete and perfect as it is,” then we attain the Buddha Way, as taught by the Mahayana. Therefore, everyone has to learn to let go. This is especially true for cultivators: if we cannot let go and see reality as it is, we will not attain samadhi or be liberated from samsaric suffering.
Effortless Composure in the Changing World, p.304
1.In Buddhism, the five kinds of miraculous powers derived from samadhi include: heavenly vision (天眼通 tian-yan-tong), heavenly hearing (天耳通 tian-er-tong), the power of having knowledge of others’ minds (他心通 ta-xin-tong), the power of having knowledge of previous lifetimes (宿命通 su-ming-tong), and the power of having the ability to go anywhere at will (神足通 shen-zu-tong). Here, those who have heavenly vision can see everything in the desire and form realms, no matter how far, near, large, or small. Those who have heavenly hearing can hear every sound in the desire and form realms.
2.The twelve bases include the six sense faculties and their sense objects. The eighteen domains are the six sense faculties, the six objects, and the six consciousnesses.