5. What is "I"? Is it real?
Can anybody find the "I" in you? It is not an easy task. If you say
"I can see you", who is this "I" that you are referring to? You may
reply that the "I" is in fact your eyes. If you say, "I can hear
you speaking of the Dharma", it is your ears not the "I" that heard
me. Not only are the eyes and ears not the "I", even if they are,
what about the nose, mouth, tongue, limbs, body, head or hair? They
are not the "I" too. Since we cannot locate it, it does not seem
meaningful to attach to this ego. Therefore, a Buddhism
practitioner should comprehend this non-ego-form and maintain
non-ego at all times. One will then realise that all forms are
false (an illusion), including the ego-form. The "I" is
false.
The "human-form" refers to the notion of a relative opposite when
we encounter another person. Since we cannot find the ego-form or
"I-form", how then can we find the human-form? We cannot. This is
because the ego-form of the person whom we encounter is also not
real; it is empty. The ego-form is empty, therefore, and naturally
the human-form is also empty. Since the ego-form and the human-from
are empty, it follows that the "sentient being-form" is also
empty.
Thus, the sense of time, or the time-form is also empty. A Buddhism
practitioner should cultivate to be detached from the 'Three
Minds'[1] and the 'Four Forms'[2]: not grasping the mind of the
past, the present and the future, and not attached to the notion of
the ego-form, the human-form, the sentient being-form and the
time-form.
Notes:
[1] The Three Minds: (i) the past is gone and cannot be grasped.
(ii) After this moment, the present becomes past and also cannot be
grasped. (iii) The future is not here yet and therefore cannot be
grasped too.
[2] The four forms: Form - Characteristics; (i) Everybody has an
ego, this is the ego- form. (ii) When we see another person, we
perceive the human-form. (iii) When thoughts arise in our mind, we
perceive the sentient being-form. (iv) The continuity of these
thoughts through time gives rise to the time-form.
6. What happens when we realised the non-existence of the
Four Forms?
When you free yourself from all forms, you will realise that all
things are in fact empty. Within this emptiness there is infinite
brightness. When you realise this infinite brightness, then the
Amitabha Buddha in fact resides in your mind.
7. Since the "I" is false, what do we do with
it?
Although the "I" is false, we can still make use of it to cultivate
merits [3] by performing all deeds that are meritorious. In this
way we attain infinite merits.
When we perform meritorious deeds, it does not mean that we do them
only for today. We did them in the past, we do them presently and
we will do them in the future. We have ethics and our code of
ethics must prevail in the past, present and future. Since we have
infinite brightness and infinite merits - in the past
present
future
past
present
future
past
present
future
. This
is the meaning of "infinite life".
In this way, we have manifested our "Own-nature Amitabha". At this
time even though we are still at home and have not gone to the
Western Pure Land, our home is already a part of the Western Pure
Land.
Notes:
[3] Merits: Non-arising and non-ceasing of the mind; deeds that are
performed from a pure, enlightened mind, free from the Three Minds
and the Four Forms.
8. When we refer to the Pure Land, what does it
mean?
The land of all the Buddhas of the ten directions (The ten
directions of space, i.e. the eight points of the compass and the
nadir and zenith) is called Pure Land. Where does a Pure Land come
from? It comes from a pure mind; first and foremost, the mind must
be purified, only then will there be Pure Land. Our mind is like
the great earth because like the great earth, many things can grow
from the mind. The mind is often likened to a planting field or
land. Therefore, when a person is kind-hearted, he is said to have
a "virtuous mind-land", "virtuous mind-field" or "bright
mind-land". Our every decision and idea are all born of the mind.
Therefore, whether it is heaven or hell, they are solely created by
the mind. When the thoughts of the mind are virtuous, then they
lead to virtuous actions. In this way, people ascend to heaven. If
on the other hand, the mind thinks of evil, makes evil decisions
and evil deeds are committed, then one descends to hell. Thus,
heaven and hell are created by the mind.
If the mind does not attach to the thoughts of good or evil and in
this way is purified, then "a pure mind begets a pure land". If
each and every person's mind is pure, then the land of our country
will also be pure.
Thus, it does not mean that people who seek to be reborn in the
Western Pure Land in their next life can do so by virtue of their
karma. It depends on the kind of karma. If it is virtuous, then
rebirth takes place in a good realm, a higher realm. If it is evil,
then it takes place in an evil realm, a lower realm. It is only
when the karma is pure that rebirth can take place in the Western
Pure Land.
Karma refers to whatever that we do - the actions of our body, what
we say and what goes on in our mind. It is only when the actions,
speech and thoughts are pure, that people can be reborn in the
Western Pure Land. It is possible for us to be pure in the three
karma's (actions, speech and thoughts) by reciting "Amitabha
Buddha". It only takes one person's mind to be pure for it to bring
about a positive effect on one's surroundings. When all the members
of the family have purified their minds, all members of the society
have purified their minds, the entire human race across the world
has purified its mind, then a Pure Land on earth is achieved.
9. Besides chanting Amitabha Buddha, what else should one
practise?
Practitioners of the method of chanting the Buddha's name not only
recite "Amitabha Buddha", but in addition should also cultivate
merits. It is stated in the Amitabha Sutra that rebirth in the
Western Pure Land is not possible via conditions that are lacking
in virtuous roots, blessings and merits. For instance, when we have
practised and perfected the Six Parameters (1. Observing the
Precepts, 2. Endurance, 3. Giving, 4. Zeal and Progress, 5.
Meditation, and 6. Wisdom), then to be reborn in the Western Pure
Land is a simple matter. If you have accomplished a mind that is as
pure as the Amitabha Buddha's, then there is no necessity for
Amitabha Buddha to come and guide you to the Western Pure Land. At
that time you are already a great Bodhisattva. Not only can a great
Bodhisattva go the Western Pure Land; he can go to any pure land as
he pleases.
