How should the body, mind, and spirit of the world be cultivated?
The cultivation of the “body,” “mind,” and “spirit” represents different levels and sequences of practice, while “beauty,” “goodness,” and “truth” along with “precepts,” “meditation,” and “wisdom” are the goals of cultivating these three aspects.
Although the three aspects of “body,” “mind,” and “spirit” may appear to be three different matters, they are actually one. This “one” refers to our “life” in the mundane world, while in a primordial sense it refers to our “nature.” Those who only cultivate life without nurturing their nature can ultimately only achieve the results of “physical existence,” while those who focus solely on nature without caring for life can only attain “spiritual liberation.” However, neither is the ultimate goal of cultivation.
The term “body” refers to our physical form in this world, while “mind” refers to our unstable ordinary mind. The “spirit” denotes our inherent nature. This is because a person’s physical body is controlled by their inner consciousness, which is essentially the “ordinary mind.” Thus, our thoughts determine our actions; therefore, we must prioritize precepts for the body while aiming for meditation with the ordinary mind. Both must be cultivated simultaneously.
If one only focuses on superficial behaviors without changing their inner concepts, then similar mistakes will continue to recur. Conversely, if one corrects their concepts but does not change their behavior at all, that becomes mere talk rather than true cultivation. Therefore, whether someone is truly cultivating can be discerned by observing whether their concepts and behaviors are changing towards a righteous direction. Thus, the definition of “cultivation” is about correcting our past erroneous concepts and behaviors—aligning them with thoughts and actions that conform to the Middle Way.
The thought process aligned with the Middle Way refers to “right mindfulness,” while actions aligned with it refer to “right conduct.” So what exactly is meant by “Middle Way”? The so-called “Middle Way” signifies being just right—neither biased nor extreme—exhibiting great compassion and impartiality; embodying justice without selfishness; adhering to ultimate truth and virtue; as well as selflessness. Deviating from these principles leads to distorted thoughts and actions that fall under the category of superficial cultivation.
How should we cultivate precepts for our physical bodies? First and foremost, we must completely eliminate behaviors that deviate from the path. There’s no need to cling or hold onto trivial behaviors; some people insist on being vegetarian at every meal while others adamantly refuse vegetarianism. Regardless of whether one clings to being vegetarian or not being vegetarian—it’s still attachment that strays from the path; thus both must be relinquished. Some individuals insist on smoking, visiting prostitutes, or drinking alcohol (believing these make them more masculine), yet these are also trivial matters that should not occupy our minds. If we cannot even control such bad habits within ourselves, how can we expect our bodies to transcend?
In this way, both our physical bodies and spirits will be weighed down by these impurities and unable to break free for ascension. Of course this represents a higher level of cultivation; if some practitioners do not wish to set overly high goals for themselves, they may simply follow their personal circumstances according to karma along their own paths of practice!
As for acts like releasing animals back into nature or volunteering—these should also be done with a heart free from desires; they cannot be forced or pursued aggressively but should occur naturally (with compassion as a prerequisite in cultivating bodhisattva practices). Forcing oneself into action becomes artificial rather than natural—which does not align with principles of the Dao; especially do not engage in such acts merely seeking rewards in future lives or better health in this life or greater wealth after performing good deeds—this reflects a merchant mentality seeking profit rather than true cultivation! Otherwise if after volunteering one’s health does not improve significantly would they stop? This indicates an exchange with heaven rather than genuine practice.
To cultivate means having one’s body engaged in worldly affairs while keeping one’s heart detached from them—this embodies two methods: engaging physically yet remaining mentally detached allows us to resolve karmic obstacles across lifetimes through worldly engagement while freeing ourselves from endless troubles through mental detachment. Therefore there are many things that need abstaining from regarding bodily practices—the external aspect represents foundational work in cultivation; if one fails at basic knowledge akin to failing middle school education then continuing onto high school studies becomes impossible! The path away from worldly attachments should draw upon Confucian values such as loyalty and filial piety as models for practice.
As for cultivating the “mind,” this falls under higher-level practices: if one’s mind cannot settle then wisdom cannot develop spiritually! Hence an essential key point in cultivating one’s mind is achieving stillness—the true essence of stillness lies within what is stated in texts like《太上清靜經》as being truly clear (真清) and truly tranquil (真靜). For if one wishes genuinely ‘to settle’ then it requires quiet sitting or meditation practices leading towards achieving ‘mind settled’ states!
If one’s heart achieves true clarity then it becomes ‘without objects’; if truly tranquil then it becomes ‘without thoughts.’ Being without thoughts equates with ‘right mindfulness,’ whereas ‘being without thoughts’ means even having no thought about ‘no-thought’ itself—that’s when it can be called genuine ‘no-thought.’ Such no-thought allows reaching states where ‘the heart settles.’
Generally speaking practitioners often remain stuck at this level unable to break through upwards—why? Because some religions require followers simply recite mantras like ‘chanting Buddha’s name,’ others require prayers; some urge followers run around temples seeking blessings while others encourage releasing animals or organizing rituals (all these methods remain within learning stages—not yet entering actual practice stages! Moreover there exist thresholds regarding conduct leading towards realization). All those habitual tendencies stem from consciousness functions—which obstruct spiritual elevation! If one’s heart fills up entirely with consciousness there certainly won’t exist any original spirit positioned rightly therein—thus how could ‘the heart’ possibly settle?
With various religious sects expanding outreach efforts there may seem many practitioners yet few attain enlightenment due largely due textual knowledge barriers! These hinder potential abilities & capacities needed for understanding spiritual insights! (Ancient sages’ scriptures aim solely at guiding beings lost back onto paths hence preserved until today catering diverse levels among sentient beings requiring interpretations via texts).
Mistaking bodily ‘false self’ as spiritual ‘true self’ leads individuals treating worldly structures merely as superficial venues instead recognizing them genuinely embodying true pathways! Without attaining genuine realization wherein both heart & nature become void (‘true cultivation’), future endeavors risk yielding little success within spiritual pursuits potentially causing harm leading souls into cycles across lifetimes wandering amidst birth & death realms!
Therefore at this level concerning ‘spirit,’ one ought cultivate wisdom (‘慧’) alongside truth (‘真’). Truth signifies authenticity—not falsehoods—and throughout universe exists only righteousness & truth representing what’s real referring philosophically back toward primordial unity manifesting transformative energies! All matter emerges through non-material energies evolving into forms & illusions hence only primordial unity remains genuine—all else constitutes mere deceptive appearances hence practitioners aiming toward realizing truth must grasp such insights whilst wisdom denotes processing worldly affairs post-realization yielding authentic intelligence (‘妙智慧’).
A practitioner lacking authentic wisdom (‘妙智慧’) easily falls prey toward illusions mistaking visible phenomena as reality—for instance notions surrounding releasing animals versus abolishing death penalties exemplify typical confusion merely perceiving suffering faced by compassionate targets neglecting prior causes leading them into animal realms committing heinous acts thus indiscriminately sympathizing perpetrators distorts cosmic justice further violating heavenly laws undermining enforcement—that isn’t performing good deeds but creating karmic burdens (‘阻斷因果’)! Should practitioners penetrate profound truths discerning genuine compassion embodies ultimate reality thus all cultivators ought nurture body-mind-spirit otherwise authentic wisdom remains unattainable—isn’t that so?
by- Phoenix Mountain Range Compassionate Phoenix Palace