20 Jan Explanation of the Title: Prajna Paramita Heart Sutra, Part 138
(Last week we ended with, “Common people talk about going and being born to Amitabha Pure Land, in fact, there is no going and no birth. It is to get in touch with that energy- the eternal life and not be subjected to the annihilation energy. Connecting with the self-nature energy of purity, equality, and bright light, and everything is resolved. If you want to help all beings in the world, it can be done in any way. Since you have already let go, everything that needs to be done will be in perfection.”)
Today explaining the gradation of being proficient diligence is countless and limitless, it depends on how to choose what proficient diligence level you want today.
Of course, ordinary people cannot be proficient diligence. An ordinary person surely pursues in a mixed and disorderly way. Grab everything, look for what is good here search out something they think is good here, and look for what is good there, and eventually it becomes a complete mess. Although our material civilization has reached a certain peak now, the side effects are too great, the price paid by all beings is too great, and furthermore, this kind of cost cannot find a method to repair.
Basically, our human world does not include the transformation body of the return Buddha who comes here to help all beings; if there is a person who can genuinely “eradicate one grade of the unenlightened condition, to realize one grade of Dharma Body”, then the whole world will not suffer from natural disasters. Because of what? He has practiced giving his blessed reward to all beings.
For example, today if Shakyamuni Buddha practiced giving one share of his blessed reward to our Saha Land (our world) with ten billion Milky Way Galaxies, he practices giving to us and we cannot use it up. Shakyamuni Buddha practiced giving daily. We cause the retribution of karma daily.
Why? Causing karma is the affliction. Affliction precisely causes inevitable retribution. Someone says, “Hindering the attainment of my bodhi (enlightenment) is awfully serious.” In fact, “karma” is exactly erroneous thinking, attachments, discriminations, and afflictions.
However, the illustration of the teaching of Buddha, when all is said and done,
Changing your concept, detach from the affliction, and you behold yourself-nature bright light.
You need to grasp this principle; after having this principle then doing has the right goal. You need to establish this goal; it is to bring out the essentials.
Today’s living is not a problem for ordinary people, but they have infinitely boundless mental afflictions.
When you ask him: “Do you have any afflictions?”
Most would say: “How can one not have; this is a normal phenomenon.”
Now “affliction” has become a normal phenomenon, this is troublesome. In a human world, we allow a wrong to repeatedly become right and say what everyone says, this is troublesome.
The power from numerous mouthfuls of words can even melt a gold mine, where repeated wrongs become right.
What do you think we should do?
Since everyone is learning the Buddha’s way today, if you do not adapt the concept of Buddha, how will you learn?
You apply the worldly concept to learn the Buddha’s way, no matter how you learn, it is incorrect; furthermore, there will be residual effects. Why? It is one’s own erroneous thinking and attachment.
I met many people who said: “I cultivate myself to right practice for such a long while, it is not working; none of the Buddha or Bodhisattva has come to take care of me. When I asked for Guan-Yin Bodhisattva (Avalokitesvara), Guan-Yin Bodhisattva did not come to help me”.
How can people be so mistaken about this?
How does the human way of thinking become like this? It is the attachment.
Learning the Buddha’s way, the primary thing is to remove attachments; only after the attachments are removed can you be proficient diligence. If you are unable to remove attachments, then there is no way to be proficient diligence. To reduce attachment 50% or further to 60%, then mindfulness Amitabha will gain competence. You need not care about your discrimination and affliction, treat it like a waterfall flowing naturally without any need for more attention. But attachments can be dreadful. Attachments are exactly saying: “I must stop that waterfall”. The Hinayana School’s cultivation is to cut off the raging current (the stream of passion or illusion) of 40 miles long. How fast is the flow speed? An instant. How wide? It is 40 miles wide. Such wide waterfalls need to be stopped all at once, which means our affliction is just like the unceasing waterfall.
Within our body and inside our mind there are so many erroneous thinking and attachments truly called afflictions. Therefore, people say to cultivate oneself in right practice needs to find the source – to find the source blocking your cultivation. The source, you must be clear in every thought moment, every thought moment pays attention to your thought arising in the mind; this is to cultivate yourself in right practice. If there is a thought you did not see, then it shows that your mind within is unclear. This requirement is a basic requirement. A basic requirement is if you have one affliction thought or one attachment thought, then it cannot be called proficient diligence rather it is called diligence in a mixed way.
Now for making things easy for people, how to be convenient? Since this is the case, then if your mindfulness Amitabha truthfully and slowly, in time you would be successful. However, you need to understand the method and put it into practice.
Finally, are you able to stop your erroneous thinking and attachments within a whole day? To stop then is fine. It is an experiment, the same as doing revolutions with revolving efforts once, twice or three times that need to reach a certain extent.
卷 (九) 精進波羅密
(上星期講到: 世俗人講往生，其實也沒有往、也沒有生；就是跟那能量接觸上了 – 永生不滅的能量，就是跟自性清淨、平等、光明的能量接上了，所有事情全部解決了。你要在世間想要幫助眾生，用任何方式都可以辦。你自己都已經放下了，要辦的事情都會圓滿。)
我們身中、我們心裡多少妄想、執著，真的叫煩惱。所以人家講，修行要找到源頭 – 找到阻碍你修行的源頭。這個源頭你要念念很清楚，念念都要注意你的起心、動念，就是修行。有一個念頭，你沒有看見，表示你內心不清楚。這個要求是基本要求。基本要求就是你有一念煩惱、一念執著，就不叫「精進」，叫雜進。