The Body as the Ultimate Testing Ground

Venerable Yongning, who sought deliverance at the Hsiang Kuang Pure Land Buddhist Centre, currently resides there. This interview was recorded on April 12, 2019, to document the Venerable's insights on the challenges of the spiritual path.

Venerable Yongning speaks:

"Namo Amituofo. Practice requires us to pass through tests, both great and small, before we can truly achieve success. Of course, this success is not for our own personal enjoyment; rather, it is to be placed into the formless realm, truly giving back to all beings. During our practice, we must ask ourselves: are we willing to contribute, or are we still clinging to the achievements and status of our past worldly lives? If we are held back by concerns over 'face'—unable to perform humble tasks like cleaning, cooking, or preparing vegetables—then we are not suited for group cultivation within the bodhimanda. To even speak of seeking rebirth in the Western Pure Land while still clutching onto one's worldly identity is, in essence, nothing but empty talk.

The Necessity of Letting Go

In the process of practice, 'letting go of the body' is the most critical step. This physical form will, at unpredictable times, be subjected to various stimuli. What I mean by 'stimuli' are those situations that the body is unaccustomed to, or circumstances that do not go according to our wishes. In such moments, can you remain calm and undisturbed? Or does your heart immediately churn with thousands of forms of reluctance, dislike, or even evil thoughts? If you react this way, your practice is not in accordance with the Dharma. It indicates that you are still far too attached to the name and reputation of this physical form.

Furthermore, when others point out your shortcomings or mistakes, can you accept it? Or does your expression change immediately, your heart rising in backlash, refusing to admit the truth, or perhaps placing this 'self' on a pedestal of superiority? Throughout our practice, this body is a source of constant testing; every single moment is an opportunity for cultivation. In the sutras, the eyes, ears, nose, tongue, body, and mind—along with greed, anger, delusion, arrogance, doubt, and evil views—are all manifestations originating from this body. It is clear, then, that what we call 'practice' is essentially the process of overcoming this body.

The Internal Battle Against Delusion

Beyond the practice of dealing with external environments, there is also the internal practice: the work of addressing our delusions. From the time we are children, these delusions have already taken root. Wanting things, not wanting things, liking this, disliking that—all of these are links in the chain of delusion. Delusions occur every minute and every second; they can arise at any time. Yet, for this physical body, they feel so natural. This is precisely why they cause such immense damage to our practice, because all external physical sensations arise from these delusions; they are the root cause.

This body, too, becomes complex and riddled with illness precisely because of these delusions. Delusion is, by nature, false and illusory. If not for this 'falsehood,' where would all these desires and cravings come from? Delusion is the greatest test in our practice. Beneath this layer of delusion lies our pure original nature. When Practitioner Su gives Dharma talks, he is constantly counseling the masses to let go of this delusion. The human body is, in its essence, pure and empty. Letting go of this body is not a loss; on the contrary, it leads to greater freedom. Every time you let go of a little bit, your practice advances by a little bit. Diligent practice must be maintained in every single present moment. Namo Amituofo."

Message recorded by the chief writer, disciple Shi Faxin.