Many practitioners wish to learn how to be a Buddha. They aspire to emulate the conduct, the vast mind-capacity, and the virtuous character of the Buddhas. According to the sutras, every Buddha possesses a unique Buddha-land and has made profound vows to save all beings. Furthermore, it is taught that every sentient being possesses the same original Buddha-nature. Therefore, each person holds the same essential quality as a Buddha.
However, we are often influenced by our environment and the constant interaction between our Six Roots and . Through our daily encounters with people, events, objects, and the shifting states of our own minds, we become clouded by thoughts and intentions. Some of these are pure, while others are polluted or murky. Nevertheless, through the practice of learning to be a Buddha, we can adjust our state of mind and return to a condition of absolute purity. We must understand that because everyone possesses this Buddha-nature, it is difficult to speak of equality in a worldly sense. A Buddha is, by definition, an Awakened One. This means one who possesses the power of , the ability to observe clearly, and the state of true . During the process of your practice, you must strive to understand your own heart. When you see that your true nature is inherently free from all pollution, you will attain a state of purity, equality, and correct awakening.
The Three Pillars of a Pure Mind
To maintain a pure mind when viewing all people, events, and objects, you must let go of all discriminations and attachments. You must cultivate a heart of equality. Everything in the universe possesses a spiritual nature. Whether a being is sentient or insentient, all share this inherent spiritual quality. The coexistence and mutual reliance of all things in the universe is the Universal Principle, the Truth, and the Right Way. This is the fundamental reality of our existence.
A heart of correct awakening sees all people, all events, and all objects as positive manifestations. You must realise that this awakening arises from within your own heart. Everything you perceive is simply a reflection of your own mental notes and intentions.
Transcending the Written Word
The practice of learning to be a Buddha relies heavily on the study of the sutras. However, the depth of one's understanding depends on several factors: the specific texts one chooses to study; the depth of understanding possessed by the person delivering the talks; and the individual's own spiritual capacity and level of awakening. Because of these differences, the insights gained will vary from person to person. Consider the Heart Sutra as an example. It states, "The Avalokiteshvara, while practising deeply the Prajna Paramita, perceived that the Five Aggregates are all empty." It further teaches, "Form is not different from emptiness; emptiness is not different from form. Form is emptiness; emptiness is form."
When a lecturer explains these lines, their words are often influenced by the time, society, background, and language in which they live. While the text of the sutra itself remains unchanged by time or social context, the interpretations provided by different teachers can vary significantly. For instance, some may interpret these lines to mean that everything is empty, suggesting that what the eyes see is merely an illusion. Others may explain that what the eyes see is fundamentally existent, yet its nature is empty. This is why, when you listen to the Dharma, you must not fall into the traps of attachment to words, attachment to the text, or attachment to mental images. If you can avoid these three forms of attachment, you will find it much easier to develop true Wisdom and genuine understanding.
Living the Teachings
Those who achieve great success in their practice do not merely listen to lectures. Instead, they actively put the teachings into practice within their daily lives. Everything that is truly important is already contained within the sutras. This is why those who listen to Practitioner Su's lectures know that he constantly emphasises that one must not become confused in their practice. You must not be attached to the Buddha, to the Venerable, or to the person giving the lecture. Instead, you must learn to emulate the Buddha's conduct, the Buddha's , the Buddha's vast mind-capacity, and the Buddha's Wisdom.
To all the Bodhisattvas and virtuous ones in the Western Land of Dharma Nature, I urge you to listen to the sutras with a sincere heart. Do not be attached to the sensations of your own body, and do not harbour doubts about yourself. Truly commit to changing your habits and your personality. If you can do this, you will surely achieve great success.
Ashvaghosha
This interview message was recorded by the Dharma disciple Shi Hailiang.
