The Profound Art of Letting Go

This is a record of the twenty-fifth letter from Venerable Master Sheng Yen, who now resides in the Western Pure Land of Ultimate Bliss. This message was received and recorded by the disciple Shi Faxi at the Hsiang Kuang Pure Land Buddhist Centre in Australia. It serves as a profound reminder of the true meaning of practice and the necessity of complete detachment for those seeking liberation from the cycle of rebirth.

Venerable Master Sheng Yen speaks:

"Namo Amituofo. I am Sheng Yen. The path of practice is truly not an easy one to walk. To cultivate and to change one's nature requires a significant degree of effort and determination. If one truly wishes to transcend the ordinary and attain the status of a sage, these efforts are simply what is required. In truth, the root causes of our entrapment in the six realms of rebirth—our latent habits or bad character traits—should not exist at all.

The Illusion of the 'Good Person'

In the streets and alleys of the human world today, there are quite a number of people who claim to be studying the Buddha’s teachings. The number of lay practitioners who recite the Sutras and perform prostrations is also not to be underestimated. However, when we look at those who truly resemble a practitioner, we find that the most common traits are: being gentle and refined, possessing a calm temperament, having a pleasant disposition, always wearing a smile, and being eager to help others. These are all expressions of a Bodhisattva heart. They are what we call 'good people' in the human world. Indeed, they are considered exemplary representatives of those who study the Buddha’s teachings in our society.

But has anyone ever stopped to realise that this is still deeply insufficient? Perhaps some might think I am being overly critical, like 'looking for bones in an egg.' But think about it—if these people are such good, exemplary representatives who have studied the Buddha’s teachings, why do they still have a fixed destiny? Why do they still suffer from karma, physical pain, and the suffering of illness? Why do they still grow old? It is because they have not truly 'let go.' There are still very deep-seated things within them that they have not released. They all retain a side that is hidden from others. Because so few people have achieved true detachment, everyone blindly assumes that this level of performance is already the gold standard. It is indeed an exemplary standard for the current stage, but it only exists within the six realms of rebirth. If one wishes to advance further to reach the Western Pure Land of Ultimate Bliss and escape the three realms, there is still a distance to cover—and it is a vast, distant stretch indeed.

The True Meaning of Letting Go

The Buddha’s teachings speak of 'letting go.' These two words seem easy to say, but they are not easy to achieve. Many people think they have already done it, but in reality, the distance to true detachment is often still very far. Letting go means that all conditions are fulfilled, yet at the same time, all conditions are not fulfilled. What, then, counts as truly letting go? It is when there is absolutely nothing left in the heart—when it is completely empty. Only then can one truly let go, and only then can one realise one's true nature.

To let go completely means to have not the slightest attachment to this world. It is to possess a state of total, great freedom, ready at any moment to receive the joyous news of rebirth in the Western Pure Land of Ultimate Bliss. This is what it means to let go. This is meditative concentration. This is great cultivation. Does this not show that the so-called 'exemplary representatives' are still a little far from the goal? These are results that anyone can achieve, provided you are willing to truly let go, rather than pretending to let go, or only letting go of the things you are willing to part with.

The Urgency of Genuine Practice

Even a small wooden stool in your home, or a pet—if you cannot let go of these, your practice and your rebirth will become problematic. I am here, and I see this more clearly than anyone. It is absolutely terrifying! Absolutely terrifying! Now, I can speak of these things truthfully because of the Buddha's blessings and the Buddha's compassion. I truly hope that everyone will take these words to heart. Otherwise, it would be such a pity. This is an incredibly rare Dharma affinity. My Buddha is truly so compassionate. With respect and sincerity, I, Sheng Yen, offer three prostrations. Namo Amituofo."