The Goodness of Our Original Nature

The Innocence of Our Beginning

The first cry of a newborn baby signifies that this life has arrived in the human world. This is the beginning of suffering. Yet, when the infant looks at their parents with a pure, innocent smile, it reveals a state of true sincerity and goodness. Throughout our lives, these moments of crying and smiling weave together to form the tapestry of joy, anger, sorrow, and happiness, as well as the inevitable cycle of birth, aging, sickness, and death.

Every person is born with this inherent goodness. It is clearly visible at the moment of birth. This innocence is our primary reward, which has the power to transform our external environment. However, as we interact with the world, our thoughts and intentions begin to stir. Gradually, this original goodness is buried. Eventually, we become so influenced by external conditions that we lose sight of it entirely. This is what it means for our primary reward to be transformed by external circumstances.

Defining the Goodness of Our Original Nature

What, then, is this goodness of our original nature? It is a state of being that is perfectly in sync with our true self. Any action or state of mind that helps reveal our true self is an expression of this goodness. It is characterised by several profound qualities:

• Selflessness: Acting without concern for personal gain.
• No-self: Transcending the ego to serve the greater whole.
• No-thought: Operating from a place of pure, unconditioned awareness.
• Devotion: Dedicating oneself entirely to the benefit of all beings.
• Service: Helping others without anger, resentment, or regret.
• Virtues: Embodying compassion, wisdom, vast mind-capacity, and tolerance.
• Gratitude: Living with joy, the ability to let go, and a heart full of thankfulness.

Despite these innate qualities, our goodness is often obscured. The interference of karma, the darkness of confusion, and the painful consequences of birth, aging, sickness, and death act as barriers that prevent our original nature from shining through.

The Path of Diligent Purification

As practitioners, we must be constantly diligent and work without ceasing. We must engage in our daily lessons to ensure we do not falter:

• Prostrations: Bowing to the Buddha to humble the ego.
• Chanting Buddha's name: Keeping the Buddha-name at the forefront of our minds.
• Reciting the Sutras: Absorbing the wisdom of the teachings.
• Listen to sutras and hear the Dharma: Deepening our understanding of the Truth.

Through these practices, we achieve the Purifying the body, heart, and spirit. This allows our inherent goodness to manifest, preventing our negative personality traits, habits, and evil consequences from arising and obstructing our practice. We must understand how vital this goodness is; we must never allow it to be tainted or lost.

Maintaining Integrity Through Life's Trials

As long as we have breath and our life remains in this world, how can we preserve this goodness? Regardless of how harsh the environment may be, how poorly others treat us, or how heartless the tests we face, we must remain consistent. Our inner heart and our outer actions must be one, both reflecting this goodness. Only then can we overcome the many difficulties we face. Only then will we have the hope of rebirth in the Western Pure Land of Ultimate Bliss. By living without resentment or regret, we ensure that when our time comes, we will either find a peaceful end or, through the power of chanting Namo Amituofo, attain the fruit of rebirth in the Western Pure Land.

The Final Moment: Holding Fast to the Buddha-Name

Consider the situation at the end of one's life. If, regardless of the intense pain of birth, aging, sickness, and death, a person can still hold tightly to the name of Namo Amituofo without letting go, they are truly focused. By calling upon the Buddha with a single mind, they wait for Namo Amituofo to come and lead them to the Western Pure Land. There is great hope for such a person.

However, if the suffering of death becomes overwhelming and one forgets the Buddha-name, how can one call upon Namo Amituofo with a single mind, or even with one or ten thoughts, at the final moment? How can the Buddha appear to lead them? In such a case, rebirth in the Western Pure Land becomes distant, and one may fall back into the six realms of existence. Therefore, throughout your life, protect your original goodness. If you can reach the end of your life without illness or suffering, and pass away in peace, you will surely reach a good path. If you can continue to chant the sacred name of Namo Amituofo, you will certainly reach the Western Pure Land or a good path. Namo Amituofo.