All the suffering we experience is not truly external; it is an internal burden. We often find ourselves trapped in a cycle of suffering upon suffering, feeling deep aversion toward our own actions and harbouring resentment because society does not provide the satisfaction we crave. However, no matter how much we complain or blame the world, we cannot change our circumstances through resentment alone. True change requires the courage to transcend. We must learn to exit the false, whether it is a difficult environment or a pleasant one. We must transcend all the illusory appearances of the world around us and detach ourselves from every form of contamination, for the phenomena of birth and death that beings experience are far too powerful to overcome without this clarity.
The Two Gates of the Mind
In the of Faith in the , it is taught that the mind has two gates. The first is the gate of True Suchness, and the second is the gate of Arising and Ceasing. True Suchness is our original, inherent awareness. When we study the Buddha’s teachings, we are learning how to develop this awareness. We begin with our initial awareness, which is the awareness that arises when we first encounter our own afflictions. This is a coarse form of awareness. Then there is our original nature, which is divided into two aspects:
Original awareness influenced by contamination: This is our true nature as it is currently obscured by our habits and delusions.
Original awareness that is inherently pure: This is the pristine, untainted state of our true nature that remains perfect regardless of our circumstances.
The appearance of wisdom is essentially the appearance of all our mental ; it is equivalent to confusion. Everything we conceive of is a product of this confusion. Yet, the appearance of confusion is never separate from our inherent awareness. Even when we are in a state of confusion, we must maintain that spark of awareness. It is like water that has begun to ripple; we must be mindful enough to recognise the movement of those waves.
Transforming Conditions through Wisdom
Within all the appearances of our mental consciousness, there is not a single affliction that acts as a true enemy. The inconceivable karmic appearances are, in fact, the appearances of pure Wisdom. They have the potential to create all manner of sublime and wonderful states. Once we know this and are truly aware, we can use our Wisdom to transform every condition we encounter into a favourable one. Because we rely on this pure Wisdom, we can manifest all kinds of sublime states and infinite virtues.
From the moment of our first mental note of ignorance, through our initial awareness and our original awareness, every thought and intention we have is a form of habituation in our practice. We must rely on our original awareness to guide our practice. As our initial awareness develops, even when the appearance of confusion arises, it is never separate from our inherent awareness. When we possess this original awareness, our inherent awareness will naturally begin to function.
Practical Application in Daily Life
To all the Bodhisattvas in the -Nature Land, Practitioner Su often reminds us during his Dharma talks that when we learn from the Buddha, we should not be confused by the Buddha. Instead, we should learn from the Buddha’s conduct, his mind-capacity, his , and his Wisdom, so that we may broadly save all beings. This awareness is what allows you to shine a light through your own confusion, delusions, discriminations, and attachment.
On the path of practice, you must truly implement these teachings in your daily life. Whether you are dressing or eating, you must maintain awareness at all times, or simply chant . When you do this, other delusions will naturally arise and cease on their own. As you continue, these delusions will vanish entirely, and your original awareness will manifest. By focusing your heart on chanting Namo Amituofo, you will naturally attain a state of pure clarity.
— Ashvaghosha
This interview message was recorded by the Buddha's disciple, Shi Haiyuan, who served as the chief writer.
