The Different Appearances of Practice
Teachings from Ashvaghosha Bodhisattva
Recorded on March 16, 2019
Every single person possesses the inherent Buddha-nature. Although we have begun our journey of practice, started to awaken, and dedicated ourselves to reciting sutras and chanting Namo Amituofo, this does not mean that everyone fully understands their current progress or the depth of their awareness. Consequently, the way we manifest in our daily lives differs from one person to another. These differences arise primarily from our individual habits, our tendency to make discriminations, and our deep-seated attachments. When our Six Roots interact with , the resulting states of mind vary, yet the essential nature within us all remains the same.
The Roots of Our Differences
When we fall into a single moment of confusion—perhaps by blaming others or feeling blamed by them—we generate afflictions. This state of mind does not assist our practice in any way. In the world, people often engage in debates over various issues, each holding onto their own distinct views. This is simply the result of one thought of confusion leading to another, creating individual perspectives. As we encounter the external world, we form opinions and make discriminations. These thoughts are driven by our heart, our intentions, and our . Our ability to see, what we choose to see, and our attachments are all products of this initial moment of confusion. When these thoughts continue in a sequence, we eventually become unaware of them, and they solidify into habits. Based on these habits, we use our speech and actions to create , which ultimately causes our body, mind, and spirit to lose their sense of ease and freedom. If we find ourselves in this state of confusion, how can we transform it into awareness?
Peeling the Layers of
Our practice is a very subtle process. A single moment of confusion gives rise to ignorance, which is the very definition of a being. Therefore, to become a Buddha, our practice must be rooted in awareness, not in confusion. The concepts of the three subtle and six coarse states are essentially signs of non-awareness. Why is it necessary to understand these states? It is to help us observe the coarseness or subtlety of our thoughts during our practice, and to help us recognise our own attachments and greed. When we seek to understand why things happen, we must realise that it is because of our own discriminations and attachments. By observing the nature of our thoughts, we can cut through these afflictions. Breaking through these afflictions allows us to address the most painful aspects of our lives first. When we observe the phenomena of our own afflictions, we must look deep within our hearts. Like peeling an onion, we must strip away these layers one by one to gain a more subtle understanding of every thought and intention. What was once unknown to us can now be understood, layer by layer, just like peeling that onion. We must ask ourselves: is this current state of mind, this arising thought, one of awareness or one of confusion? When we understand that our practice is about moving away from confusion, we will no longer demand that others accept the phenomena we currently manifest. This is the very process of practice.
The Path of Respect and Purity
When we discover that we have fallen into confusion and generated afflictions, we have the power to notice it ourselves. This is why we have the habit of chanting Namo Amituofo; when afflictions arise, we tell ourselves to chant, allowing the name of the Buddha to stop the cycle of negative thoughts. The Bodhisattvas in the Western Land of Nature have become Buddhas by learning the Buddha's awareness. They have preserved their original, pure, and unstained true self, keeping it free from the pollution of the world. This purity is what truly aids our practice. Therefore, we must respect every practitioner who is currently on this path. Each person manifests different phenomena based on their own journey. If we are in a state of confusion, we give rise to ignorance and afflictions; however, if we are in a state of awareness, we attain purity and true ease. Let us continue to chant Namo Amituofo, returning to our true self.
Recorded by the Buddha's disciple, Shi Haiyuan
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