V 3-26 Allow Sunlight to enter into your Heart; Allow your Kind-Heartedness to revert to its Form
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.
Previously, Master discussed that there are three states of mind that one shouldn’t possess. You must be able to let go and not get angry. Otherwise, your true inherent nature will fade away, and only hatred remains. Hatred attracts calamities; that’s why you must throw away your afflictions and act as a true cultivator. Affliction is Bodhi. From another perspective, only afflictions are troublesome and are karmic obstacles, but because you have karmic obstacles, you can transform it into wisdom and Bodhi.
Master discusses how the mind is within nature. If you asked a person, “Where is the mind?”, they will reply that the mind resides inside a person’s body. In reality, the mind is within nature. To illustrate this, when Japan experienced earthquakes, those who have a negative state of mind would shout and say that the Japanese people deserved it for all the war crimes they committed, and how their country is this and that. In reality, it was their ancestors who committed the unwholesome deeds, and the karmic retribution from those acts was felt by their descendants. But as a Buddhist, you should be more sympathetic. If your dad committed a crime, should you be compensating on behalf of him for the rest of your life?
We must have a conscience. Japanese people are still people. If a dog were accidentally hit by a car, you would feel upset, not to mention that it’s a person that we’re talking about. They haven’t done anything wrong. We Buddhists should be sympathetic towards the karmic retribution they’re facing and view their circumstances with compassion. We shouldn’t be hateful towards them. If you’re hateful, then you’re the one sinning. We mustn’t hate, it was their ancestors who did wrongful acts, why should we hate their descendants? We all share our lives with this world; you must learn to harbour universal love. When you see a person’s home got broken in, who knows when your home will get broken in. When you see your neighbour’s home gets flooded, could you guarantee that your home won’t get flooded?
Be merciful. Why do Bodhisattvas cry whenever a great calamity is about to happen? That’s because it’s induced by aggregate karmic retribution – too many people did many unwholesome things. So the Bodhisattvas are unable to change it, do you understand? Don’t you find it pitiful? Ten thousand people on an island vanished in an instant. Do you see how pitiful and weak people are? Your mind responds naturally. When you see a person suffering, your inherent nature is set in motion. If instead, you respond like, “They deserved, they should all die,” then it means that you’re not a good Buddhist, you’re not a Bodhisattva, and you’re not a cultivated person. You are still submerged within the hatred of the Human Realm, and so you will still be in samsara in the next life. If your hatred is too great, you might even be reborn as an animal after you die. That’s why we mustn’t become too hateful.
When a person is in a positive state, how does their mind work? When a person is in a negative state, how does their mind work then? Do they find joy in the suffering of others? Or do they show sympathy? When a person gets better, do you feel grateful and show gratitude towards Guan Yin Bodhisattva? Or do you have thoughts like why are they getting better but you’re still the same? That’s why the mind is within nature. What is expressed naturally is your inherent nature. If it’s unnatural, then it’s a twisted mind, and it is not your original natural mind. Just like how a person has never thought about killing another person, but when their family gets murdered, and they seek revenge, they start to learn how to kill. In reality, their mind has been twisted.
Just like in families where the parents are always arguing with each other, their children only know about hate and are unhappy. The principle’s the same. The child’s hate was caused by the influences of their elders. Even if your elders didn’t, perhaps your elders’ elders have already influenced you indirectly. From a metaphysics point of view, karmic retribution reaches full maturity after three generations. That’s why there’s a saying that riches do not last after three generations, and the poor will continue to be poor. That’s because it becomes a vicious cycle. Because they’re poor, they don’t cultivate their mind and continue to do unwholesome deeds and develop greed, hatred, foolishness and doubts. So they’ll continue to be a poor person in the next life, and this will continue.
Think about it: how many of you forgive the Japanese people? The hatred that’s shared among a group of people forms a kind of aggregate negative karma. When everybody hates a group of people and their nation, then negative affinities and karmic force will be formed and take shape in the form of wars and conflicts. The Iran-Iraq war is an example of this: why are their wars and conflicts seemingly neverending? It’s because an aggregate negative karmic force exists. Neither parties are willing to let go of their hatred, nor are they willing to resolve it. They’re not willing to change the hatred that’s passed down by their ancestors, that’s why this kind of negative karma will continue to be experienced by their descendants. It’s an example where their ancestors did not accumulate any merits, so their descendants continue to sin and continue to experience hardships.
If both parties are willing to forgive each other and cease their war, wouldn’t their descendants be able to live happily? That’s a Buddhist teaching, and that’s what we’re learning. But how many people are there out there’s who’s willing to forgive others? People generally have this deep-rooted bad habit, and this forms their negative karma. There is a price for hating, and ultimately not only will it hurt you but also your descendants. So don’t hate others. No matter how serious it is, you must learn to forgive. That’s what it means to be a Bodhisattva. Why is it that when you do so many unwholesome deeds, all you need to do is recite the ‘Eighty-Eight Buddhas Great Repentance’ a number of times and the Bodhisattvas will forgive you? It’s because they are Bodhisattvas. What about you?
Think about the times you dated, and the relationship went sour. Even though you say that you don’t hate the other person, but is that how you truly feel? When you think about it, you start feeling resentful. Is Master correct? Is the Buddha-Dharma correct? What is ‘original-natural-form’? It’s the most primordial form of the inherent nature. When you see other people suffering from calamities, you should feel that they’re pitiful. This kind of feeling comes from the ‘original-natural-form’, which is the root of humans. Fundamentally, everybody is kind-hearted and have empathy. Fundamentally, when we see others do well, we become happy, and when others are suffering, we get upset. That’s the mind of a Bodhisattva. That’s the ‘original-natural-form’.
你的根本，就是你的心，你的心本来是没有魔的，有人会问台长：“台长，心不是有魔吗？ 为什么你说没有呢？”因为这个魔是你自己的心招惹来的，比如你要钱了，财让你着魔；你要赌博了，赌让你着魔，对不对？ 如果你今天想吃，你也吃成魔了；你今天想睡，人家说有睡魔。你今天拼命的去追求某一件事情，你心里的压力增大了，你就加上心魔了。所以本来这个心是没有魔的，因为你心最根本的地方是没有魔的，而是你们自己加上去的。所以要记住心在自然中，心中要没有魔。
Your root is your mind. Originally, your mind does not have any inner demons. Some people asked Master, “Master, doesn’t the mind have inner demons? Why are you saying it doesn’t?” It’s because inner demons are attracted to your mind. For example, if you want money, wealth becomes your inner demon. If you want to gamble, then gambling becomes your inner demon. Is that right? If you desire to eat a certain dish, then it becomes your inner demon. If you want to sleep, then it becomes your inner demon. When you madly pursue a certain thing, it creates stress on your mind, and this stress becomes your inner demon. That’s why your mind does not have any inner demons originally, but it’s something you invited. That’s why you must take note that when your mind is in a natural state, your mind does not have any inner demons.
You must cultivate your mind to a level where your mind is no longer mindful of sentient beings, do you understand? You might ask, “Doesn’t Master want us to keep thinking about other sentient beings? Why are you telling us to cultivate to a level where we no longer think about them?” It’s because the sentient beings already reside deeply within your 8th consciousness, so you’re no longer mindful of them. For example, if you hold a grain of rice in front of your eyes, you can see it. But when you stick it on top of your lips, you can no longer see it. So when Master says not to be mindful of sentient beings, he meant it on a superficial level, but within your mind, thinking about sentient beings has already become second nature.
To illustrate this with an example, let’s say you’re a parent, and you took your daughter to school. You really love her. When she steps into school, she turns around and says, “Bye mum.” Your daughter leaves you, is she still around you? No, but is she still in your mind? Yes. You will worry about her all day, is that right? Now, do you understand? Although you’re not intentionally mindful of sentient beings, sentient beings already reside within your mind. Just like how Master is, everything he does is for the sake of sentient beings, but you will always think about yourself first. This is the difference between a Bodhisattva and a secular person. Master always think about others before himself. If you think about others before you, then it means sentient beings reside deep within your mind, right inside your foundation, and not just on a superficial level. If your inner demons occupy the part of your mind where the sentient beings reside, then they will become a burden to you. Let’s illustrate this with an example, who are your sentient beings?
They are your children, your spouse, your parents, etc., and they are your burden because you can’t let them go. In reality, you can only just do your best, as it’s not truly you who saves them. To save them, it depends on their foundation. For example, many children don’t listen to their parents after they’re grown up. It’s only when, one day, the mother decides to cultivate her mind, then she might influence her child to do the same. That’s why you must be able to let go of sentient beings, and save when the conditions are right. That way, they won’t become your karmic obstacles. Do you know that your children are your karmic obstacles, and your parents are your karmic obstacles? If there’s no karmic affinity or karmic force between you and a person, then you two won’t ever meet. Everything is just a continuation of the previous lifetime.
Next, Master discusses how the mind is an empty world of light. When the mind is empty, that’s when it can receive positivity. Master saw a photo taken in a cavern, and there was a pool of pristine and clear water inside. In this entire cavern, there was just a single hole at the top where the sun rays could penetrate inside. It was because the sunlight was able to pass into the cavern, that’s why the whole cavern looked bright. It was because there were no obstructions in the location where the hole was, that’s why sunlight could get in. If there were many rocks around where the hole was, would the sunlight be able to enter?
If every day, you hate this person and that person, think foolishly about this and that, or greedy for this and that, then your mind is completely blocked up by greed, hatred and delusion. Do you think that the Bodhisattva’s light would still be able to enter? It’s only when you’re empty, pure, devoid of thoughts, could the Bodhisattva’s light enter into your mind. That’s called the empty world of light, where the light is stored in your mind and fills it up. If you store evil inside your mind, then your mind will be filled with evil. If you store hate inside your mind, then your mind will be filled up with hatred. Is that correct?
People get upset when they’re around others who they don’t like because they have stored up their resentment towards them and always remembering the mistakes they did. That’s why their mind developed hatred and evil. One must learn and practise forbearance and diligence, and able to think clearly, that way your mind will be positive, and other’s people negative aura won’t affect you. If your mind is always positive, then you’ll be remembered as a positive person. If your mind is defiled and always thinking about how to make others worse off, then you’ll be remembered as a negative person. You must let go of yourself, only in emptiness could you store positivity and also tolerate and embrace the whole world. That kind of state of mind is a Bodhisattva’s. When your mind can store up the light and everything else, then you are light, and you are in a Bodhisattva’s state of mind.