V 10-12 To See Buddha is Suchness 见佛是真如
Disclaimer: The translations are not official nor endorsed by 2OR, so please just treat it as a ‘fan-based’ translation. The Buddha-Dharma is profound. No matter how you convey it, it won’t be completely perfect. Because the Buddha-Dharma is an experience, it’s an awakening 【佛法深奥无比，怎么写，都不会是究竟圆满。佛法是一种悟】. Please enjoy, and I hope it serves as a good filler until the official English version comes out.
If one wants to attain great enlightenment and great comprehension, right enlightenment and right comprehension, one must cultivate the karmic causes to attain Buddhahood. What is right enlightenment? What is right comprehension? It’s to be a good person and do good deeds regularly. You are truly viewed as a good person after enough time has passed and you have sowed enough wholesome karmic seeds. In ancient times, there was a Director of the Board of Rites, which is similar to the minister's position today. Do you know how he changed his shortcomings? He took out a tray. Whenever he had an unwholesome thought or did an unwholesome deed or mistake, he would place one black bean onto the tray. Whenever he did the right thing or had a wholesome thought, he would place a yellow bean onto the tray. In the beginning, the colour of basically all of the beans on the tray was black. Very few were yellow. So he knew that his thoughts were really unwholesome, and he became anxious. He corrected himself every day, and gradually, the number of yellow beans and black beans on the tray were equal. And then, in the end, there were no black beans on the tray, only yellow. In other words, he managed to overcome his evil thoughts and his mind basically never develops any unwholesome thoughts. In the end, he became a Prime Minister.
We have so many shortcomings today; don’t you feel any danger at all? Master had previously told you that you should have some self-discipline before marriage and properly practise Buddhism. Think about it, now that you’re married, aren’t you experiencing problems? Why is it that people still argue when they’re married to the point where they threaten to divorce? That’s because they lacked self-discipline before their marriage. They didn’t know what they were doing, sowed various karmic seeds, and ultimately gained their karmic rewards. If you want to attain great enlightenment and comprehension, you must sow karmic seeds and not harbour any distracting thoughts. The karmic causes for Bodhi are to sow the karmic seeds for a Bodhi mind. In plain terms, whenever you want to do something, you should think that since you’re a Buddhist, how would the Bodhisattvas act? Would Bodhisattvas take advantage of others? Would Bodhisattvas steal? Would Bodhisattvas lie? The Bodhisattvas would rather stay silent than tell a lie. If you keep sowing unwholesome karmic causes, do you think that it’s possible that you won’t bear any unwholesome consequences? That’s why one must develop a pure Buddha-nature in one’s Transformation-body. In other words, you must have a very pure and clear mind in order to develop a pure Buddha-nature.
What is the Transformation-body? Your Transformation-body is the recipient of all the comments that you receive. “Oh, this person is very good; they’re kind-hearted.” Who are they talking about? You’re not present, so aren’t they talking about your Transformation-body? If you could sow the karmic seed of being a good person, then others might compliment you that you’re like Lei Feng. Whenever people comment about Lei Feng, they will say that he’s a good person. Lei Feng has already passed away, but his spirit can be viewed as his Transformation-body. That’s why you must regularly think about your Transformation-body and how to make it pure, kind-hearted, and let it attain Bodhi. Then you are cultivating. When you are doing good deeds, saying and thinking about good things, it will benefit your Transformation-body as you leave others an impression. If you leave others a good impression, then your Transformation-body is wholesome.
One must completely take awakened action to walk on the right path. What does it mean? It’s to be extremely thoughtful and considerate. Awakenment can mean one’s feelings and one’s realisation in their mental awareness. “I know everything now. I must do good deeds and behave like a good person.” That is awakenment. And then act according to one’s awakenment. To completely take awakened actions is the right path. Ask yourself, are you walking on the right path? Look at what you have awakened to, and introspect whether your actions are right or not. When you go out and criticise others, is that conduct right? If a person constantly badmouths others, are they awakened? Are they walking on the right path? That’s why one’s awakened conduct must be complete. It’s to be careful and prudent.
‘In one’s nature, separate itself from the five desires’. In other words, within your inherent nature, you must be able to leave the five desires and six defilements. You must be able to abandon all your desires in your mind, even your greed and desire to sleep. Even sleep is a desire. “I don’t want to get up; I want to lie in bed and sleep for a while longer.” That is laziness. To leave the five desires is to have no desires so that you gradually correct and reform yourself from it and eliminate your greed, hatred, delusion, arrogance and doubts. The moment you are enlightened, you are a Buddha., The moment you have enlightened thoughts, you have thoughts of a Buddha. When are you reading attentively, you might immediately think that you must repent thoroughly of your past misdeeds. Then at that moment, you are thinking like a Buddha. You have awakened. But then, after a while, you return to being normal. ‘The nature that you briefly see is true’. When you think and see things after you have awakened and think that it’s true, you have gained the eternal truth. “Oh, why did I hurt him? I shouldn't have done that. I will never do it again.” You have touched your true nature, and for that moment, you are in a state of suchness.
When you see the Buddha, you see the suchness of the inherent nature. What does that mean? Think about it, how do you see the Buddha? Could you see the Buddha? Do you think that you use your physical eyes to see Him? How about Master teaches you a method to see Him? You don't use your physical eyes. When you are doing something and develop a thought of greed, you immediately say to yourself, “I can’t be greedy. Greed will cause trouble. Originally this didn’t belong to me anyway; why should I desire it?” That’s when your Buddha-mind manifests, and that’s how you see the Buddha. When you do that, you are using your mind to see the Buddha, which is the same as seeing your inherent nature.
When reciting Buddha’s name, reciting Buddhist scriptures and practising Buddhism, and thinking, “I must attain Buddhahood. Guan Yin Bodhisattva, the Human Realm is really painful. I don’t want to stay here anymore; I must cultivate properly and liberate myself from samsara. I’m really suffering a lot in the Human Realm; I can’t stand it anymore. I really want to leave samsara,” then, at that moment, you’re a Buddha. When praying to Guan Yin Bodhisattva, “Before I pass away, I must spiritually awaken many people. Life is short and lasts only for a few decades. I must sway people to practise Buddhism so that they can go to Heaven with me.” At that moment, you are a true Buddha, and you will fulfil completion. In reality, all of it is just a thought. That’s why you must regularly see yourself as a Buddha and develop more Buddha thoughts to make you closer to suchness. In other words, when a person develops wholesome thoughts, they are a good person because they only have kind-hearted thoughts. When you develop only kind-hearted thoughts, then you must be a good and kind person.
That’s why many thoughts make it real. When your mind only develops wholesome and kind-hearted thoughts, then you are a good person for real. Master once said this before; you should regularly introspect yourself and see what kind of thoughts you develop daily. Are there more unwholesome thoughts than wholesome, or more wholesome thoughts than unwholesome? You can use the method with the black and yellow beans to see. For example, if you think, “I hate him,” then put a black bean in a bowl. “I should buy this. It’s so cheap.” When you’re greedy, place another black bean in the bowl. If you think, “This person is quite pitiful. I should help him,” then put a yellow bean inside the bowl. Do it like so. A person’s mind is like a computer. If only bad things are stored inside the computer, it’s only a matter of time before it dies.
How do we build a very wholesome foundation for ourselves? It depends on the karmic seeds you sow for Bodhi. You must gradually eliminate all of your five desires and make all thoughts you develop as suchness. Then everything around you will be in its ultimate nature. You must not let yourself be swayed by the desires of the secular world and sink gradually into depravity. You must be broad-minded and possess great vows like, “I will become one of Guan Yin Bodhisattva’s thousand hands and thousand eyes and save and spiritually awaken sentient beings with a karmic affinity with me.” Older readers should have a think; your wife has been your companion for almost a whole lifetime; shouldn’t you love her dearly or be more compassionate towards her? Don’t act so indifferent. Have more of a Bodhisattva’s kindness. Then you have more of a Bodhisattva’s foundation of compassion with you. Then when we expand the scale, you should pity everybody around you. Expand the scale a lot further; then you see that everybody in this world is pitiful. That way, your compassion will be great. Properly cherish others. Those who don’t know how to cherish others will not know how to cherish themselves.