The Profound Meaning of Having Nothing

The Illusion of Ownership

To the people of this world, the idea of having nothing is a terrifying prospect. People fear loss and crave possession. This is because loss brings feelings of emptiness, sorrow, and grief, while possession provides a sense of satisfaction and security. Therefore, when we have something, we want even more; we worry about having too little and never complain about having too much. If you look within, you will see that this desire arises because we cannot master our own minds, so we seek fulfilment externally. When we look outward, we see the manifestation of our desires and the greed within our hearts. This is the very nature of impermanence.

Beings come into this human world empty-handed, and when they depart, they leave empty-handed. We bring nothing with us when we arrive, and we cannot take a single thing with us when we go. If you ask what we truly bring, it is the causes created in our past lives. We wait for the conditions to mature in this lifetime to receive the rewards of our good and bad karma. And what do we take away? We take the consciousness and thoughts stored within our Alaya consciousness, the causes we have created, and the results we have experienced, all of which await their fruition in future lives.

The Truth of Cause and Effect

If it were not for the good karma gained through past acts of Generosity, no matter how hard you strive in this life, you would not possess anything. Conversely, it is because we created the causes of destruction and grasping in past lives that we experience the fruit of loss in this life. If you had not planted those specific seeds, no matter how much you tried to let go, you would not experience loss. The laws of karma and cause and effect are absolute. People in this world rise and fall, tossed about by these waves, which is why it is so difficult to find peace and stability.

Since both loss and possession are governed by the laws of karma and cause and effect, where then is the room for desire, pursuit, and greed? In truth, desire, pursuit, and greed are also contained within the laws of karma and cause and effect. This is the reality of the situation. Have you ever truly experienced having nothing? Your property, your spouse, and your children are all illusory manifestations. When you detach yourself from this illusory realm, yet remain truly present in the world, it is like a rebirth of your life. Regardless of where you are, true liberation comes when your heart is nurtured by the Buddha’s teachings, free from any attachments, and you have purified yourself to rediscover your own free and natural true self.

The Treasure Within

Within your true self, having nothing does not mean losing everything; rather, it means possessing everything. Because of the accumulation of so many illusions, our true self has been covered up. We cannot see what we originally possessed, so we give rise to desires and seek things externally. Even if we obtain them, because they belong to the realm of impermanence, there will always come a time when we lose them. The cycle of rebirth continues endlessly in this way: possessing and losing, losing and possessing. However, the nothingness within our true self is actually the possession of all things. When you need to use it, it is there; when you do not need it, it remains unmanifested. It will never be lost. You can possess it at any time, or you can let it be empty at any time. There are no afflictions or worries; it is simply that free and at ease.

This treasure of the true self exists within you and me. We do not need to seek it externally. It can satisfy all your desires because this treasure contains infinite Wisdom, virtues, and auspicious characteristics. It is a source of endless energy. There is no matter that can stump it, because the true self is one with the infinite Dharma realm of emptiness. Whether in this world or other worlds, whether sentient or insentient, it is one with the Buddha-nature of Namo Amituofo and all Buddhas and Bodhisattvas. The true self is born from the infinite, so everything that exists in the infinite, the true self also possesses and understands clearly. The Ultimate Vows, dignity, and energy of the Buddha-nature are all naturally inherent in the true self. The true self is so perfect that it naturally lacks nothing. Why would you need to pursue anything? Why would you need to plan? When you need it, it is there. Everyone possesses such a wonderful true self, and it is possible for you to find it again.

Clearing the Layers of Dust

The true self can be empty of all things, and it can also possess all things at any moment. It is just that free. If you wish to see and recover this treasure within your heart, you must go through purification, and then more purification. Do not add any more worldly dust and pollution to it. Only then can you see the Dharma Jewel of the true self, which has been pressed to the very bottom of your heart through countless lifetimes of reincarnation. If you wish to recover this treasure quickly, you must have a method.

How can we eliminate the layers of accumulated dust and pollution?

• See through and let go:
• Especially regarding family affection and emotional entanglements, which often blind us from seeing the truth. Various emotional attachments are difficult to release, but they must be released. Family members are difficult to part with, but one must learn to let go. Letting go does not mean leaving them physically; it means not being attached to them. In your heart, you must let go of emotional entanglements until there is not a single trace of obstruction or karmic obstacle left. The treasure of the true self will then naturally manifest.Everything is an illusion:
• Things gather because of the laws of karma and cause and effect, and they disperse because of impermanence. Do not hold onto them in your heart. View them in this way, and you will be in sync with your true self, giving you the opportunity to realise your true nature.Having nothing:
• If you wish to realise your true nature, your heart must have nothing, so that it can contain the infinite. Only when it is completely empty can it be clear and thorough. Only when it is pure and unstained can it be bright and flawless.Wisdom and compassion:
• If you study the Buddha’s teachings without these three doors, it is a pity, for you are not truly a practitioner. You must strive to help others leave suffering behind and find happiness.Goodness: See the strengths in others, not their weaknesses. Tolerate the faults of others and do not create conflict or gossip.

The Wisdom and compassion of those who have realised their true nature are boundless. You must learn in this way to have the opportunity to realise your true nature. Be kind and bring harmony to everyone. Be joyful so that everyone likes you. Be willing to give so that everyone benefits.

The Foundation of Practice

To clear away the layers of accumulated karmic dust, one must follow the foundational teachings:

• The Three Blessings:
• First, be filial to your parents, serve your teachers, have a compassionate heart and do not kill, and cultivate the ten good deeds. Second, take refuge in the Three Jewels and observe all the Precepts. Third, generate Bodhi, deeply believe in the laws of karma and cause and effect, recite the Great Vehicle sutras, and encourage others to practise.The Three Studies:
• Precepts, Concentration, and Wisdom.The Six Harmonies:
• Harmony in views, harmony in following the Precepts, harmony in living together, harmony in speech without conflict, harmony in joy, and harmony in sharing benefits.The Six Paramitas:
• Generosity, Discipline, Patience, diligent practice, Meditation, and Wisdom.The Ten Vows of Samantabhadra: Respect for all Buddhas, praise the Tathagatas, make extensive offerings, repent of karmic obstacles, rejoice in the merits of others, request the turning of the Dharma wheel, request the Buddhas to remain in the world, always follow the Buddha’s teachings, always accord with all beings, and dedicate all merits universally.

Everything mentioned above is for the purpose of eliminating the layers of accumulated karmic dust. All these things are impermanent and illusory; they are all done to change your personality traits and habits. There is still much that cannot be fully expressed. In reality, personality traits and habits are the main reasons that form karmic dust and cause the true self to be obscured. You need to face them earnestly to change your ways. Once you have changed to the point where there is not a single trace of personality traits or habits left, the impermanent and illusory karmic dust will find no place to attach itself. It will naturally have no opportunity to manifest, and your true self will be able to appear. The more earnestly and diligently you practise, the sooner you will see your true self.

Students of Hsiang Kuang Pure Land Buddhist Centre, your direction is clear. Follow Namo Amituofo and Practitioner Su. Take the realisation of your true nature as your goal in studying the Buddha’s teachings, and take the mission of saving beings to help them leave suffering behind and achieve rebirth in the Western Pure Land as your own responsibility. Practise diligently every day, and do not be lax!

This message was recorded by the Buddha’s disciple, Shi Haiyuan.

Namo Amituofo