Buddhist-Meditation-Systematic-and-Practical

permanence, happiness, and purity)—until then, we
need not worry ourselves over this matter.
Of course, if one engages in debate with a Hindu, he
may talk about many things which sound similar to the
Dharmakaya. Then one must ask him: "Through what
processes have you progressed to destroy the
self—which is certainly necessary before one can come
to the experience of the Dharmakaya? We can show
such stages in Buddhism. Have you effective methods
equivalent to them? Please show me your doctrine to
accomplish this."
As Hindus always hold to doctrines of a "high self" and
such concepts, and never allow the no-self teachings of
the Buddha, they will be puzzled to answer such a
challenge.
3. How should one deal with people who claim: "No
need to practice, already Enlightened"? It may be
very difficult to convince them! (See Ch. IV, A.)
This we must carefully explain. What they say is
according to Chan doctrine and we cannot say that they
are wrong. But they have not recognized the three
positions. Their statement is from the position of
consequence but made in the position of cause. It is
quite correct for Enlightened ones to speak like this, but
worldlings who have no renunciation, purification, or
sublimation in sunyata—and certainly, therefore, no
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