The Profound Meaning of the Monk's Alms Bowl

On the twelfth of October, 2016, at 2:35 in the morning, during the quiet hours of the morning walking meditation, these insights were recorded by the Buddha's disciple, Shi Faxi. The subject of this teaching is the deep, inner meaning held within the alms bowl of a monastic. The image of a wandering monk carrying his bowl is one that has graced the history of the Dharma for millennia, yet its true significance often remains hidden from those who only see the surface.

The Vessel of a Wandering Life

When we speak of the alms bowl, we are speaking of a vessel that carries the very essence of a monk's life. I am Shi Qietuo, a monk from ancient India. In those days, I was a wandering ascetic, a practitioner who lived a life of extreme simplicity. My daily routine was defined by the act of begging for alms twice a day, after which I would observe the precept of not eating after noon. The food we received was whatever the laypeople offered, and we accepted it with a heart full of gratitude. We were the constant attendants of Shakyamuni Buddha, listening to the magnificent Dharma teachings he expounded every day. We were diligent and persistent, never allowing our practice to falter.

Each day, we would visit no more than ten households to beg for food. Whatever we collected—whether it was a bountiful offering or if we returned empty-handed—was mixed together and distributed equally among the Buddha and his disciples. We did not discriminate. We did not feel frustration or disappointment if we received little, nor did we feel pride if we received much. It was all simply a matter of Causal Conditions. If there was no affinity with a household, we moved on with a joyful heart. It is difficult to recount the events of thousands of years ago in simple terms, especially when the Buddha was so widely revered and practitioners from all corners of the world were constantly arriving to seek the Dharma.

Unravelling the Layers of Space

Today, seeing the Hsiang Kuang Pure Land Buddhist Centre, I am struck by how magnificent it is. It is far larger than the places where we gathered in the time of the Buddha, capable of accommodating over two thousand people. The times have changed, and the Causal Conditions are different, yet the connection between the Western Pure Land of Ultimate Bliss and this place is undeniable. Why do I say that only the human world can save these beings? Because as long as one does not violate the Universal Principle, the Truth, and the Right Way, all the assistance in the world can be channelled to help. Through true practice, true conduct, and true vows, one can attract the support of all Buddhas and Bodhisattvas.

I never went to the Western Pure Land of Ultimate Bliss, and I never saved others. I was trapped within the space of my own practice—my asceticism, my suffering, and my wandering life. I carried my bowl, making the world my home, never realising that I was, in a sense, trapped within the very bowl I carried. It was only when the space here was opened that I understood this. My physical bowl has long since returned to the earth, mixed into the natural soil, yet the consciousness remains. Space has no layers; it is an illusion created by the Alaya consciousness and our memories. Without this space being opened, no one would ever know these truths.

The Hidden Trap of Asceticism

Although I was a constant disciple of Shakyamuni Buddha and attended every teaching he gave, I did not reach the Western Pure Land of Ultimate Bliss. I wandered through the Dharma Realm for over a thousand years, and I feel a deep sense of shame for this. I was attached to the concept of suffering. I clung to the idea of asceticism and forgot the true bliss of the Western Pure Land of Ultimate Bliss. Many people are like me; they forget that the goal is to be pure and empty. Because I carried a trace of suffering, I could not achieve perfection. How many monks from the era of the True Dharma, like me, failed to reach the Western Pure Land of Ultimate Bliss because they were attached to their suffering? How many monks from the era of the Semblance Dharma were trapped in their Meditation and never made the journey?

Everyone says that going to the Western Pure Land of Ultimate Bliss is easy, and it is common to hear people tell the deceased that they have been reborn there. But who has truly gone? I am deeply grateful that the Buddhas and Bodhisattvas have manifested in this world. Practitioner Su is a manifestation of a Buddha or Bodhisattva, having created this corner of the Western Pure Land of Ultimate Bliss here in the worldly realm to rescue these immeasurable and boundless practitioners and lost disciples of the Buddha. It is terrifying to realise how many souls are buried in these hidden spaces, waiting to be saved. There are countless beings still waiting, including one's own karmic creditors. Only someone with the true practice, true conduct, and true vows of Practitioner Su can break through these spaces.

The Sacred Discipline of Sustenance

From the time of the Buddha's passing to this current age of the Dharma’s decline, the path has been difficult. You may wonder why the alms bowl is so closely linked to the five desires—wealth, lust, fame, food, and sleep—which are the five roots of the hells. Food is essential for life, yet it is also a potential trap. When one becomes a monastic, one's identity changes to that of a Shramana. One must understand the discipline of eating, the regulations, the Five Contemplations, and the proper demeanour. Everything must be governed by the Precepts.

In the dining hall, there must be order. One should eat in silence, with gratitude, reflecting on one's own virtue, without greed, and with moderation. After eating, one should cleanse the mouth and continue to chant Buddha's name. One must not be attached to the food, nor should one crave it. Whether there is much or little, it is all the same. This is the state of mind that Practitioner Su possesses, and all disciples should emulate it. A great teacher is right before your eyes; do not let this opportunity drift away like smoke.

Peizhen asked if the spirit wished to listen to the sutras or proceed directly to the Western Pure Land of Ultimate Bliss. Shi Qietuo replied that he wished to listen to the sutras first, and would go to the Western Pure Land of Ultimate Bliss a little later. He expressed his deep gratitude, saying, "Namo Amituofo."

Namo Amituofo