The Delusional Series
Compiled according to the teachings of the Master
Author: Fafu
The Delusional Series: Part 10 – 27 Inner Journey 12
To germinate Great Compassion based on True Self is the right practice of Buddha’s heirs in their every thought:
This essence, termed the True Nature or the Perfectly Bright Original Mind, is also known as Nirvana and the Suchness of All Phenomena. It has countless names. It is your true self, for it is eternally unchanging. All that changes is not you; it is merely fleeting like a dream, dew, lightning, or illusion. These are transient; they are not the permanent. The true self is immovable. Once you realize this, you will understand that you are, in essence, no different from the Immovable Buddha or Amitabha Buddha.
Amitabha means “Infinite Light” and “Infinite Life.” “A” symbolizes the self-nature, which is the True Nature, the Perfectly Bright Original Mind, and the fundamental nature of all things. “Amitabha” symbolizes the infinite light and life. As such, it is often referred to as the Infinite Light and Infinite Life. In essence, you are the Buddha, Amitabha Buddha, and the Immovable Buddha. However, you have abandoned your Buddha-nature and instead chase after illusory dreams, creating unnecessary suffering for yourself. This is truly foolish.
Although you have abandoned your Buddha-nature, Amitabha Buddha and the Immovable Buddha have never left you, for they are you. You use your own Amitabha Buddha, your own Immovable Buddha, to seek suffering, and the Buddha accompanies you in this pursuit. How can you justify this to the Buddha, to yourself, to the Perfectly Bright Original Mind, to the True Nature, or to the Suchness of All Phenomena?
Even though you have abandoned your Buddha-nature, it has never left you. You simply use it to create suffering. Whether you seek suffering or pleasure, it is through this essence. You can use it to manifest wisdom or to create afflictions. It is entirely up to you. You can exercise your True Nature to create more ignorance, or you can use it to cultivate wisdom. You can seek suffering, pleasure, ignorance, or wisdom; anything is possible.
Your true self is wondrous, real, and eternal. It is so wondrous and so real that it is true and unchanging. Thus, it is called the wondrous, real, and eternal. Therefore, you use this essence to wander through the six realms of existence, birth after birth. Yet, you have never truly created happiness. All beings create their experiences based on their fundamental nature. Without this fundamental nature, nothing can be created. You would not even be able to see me or hear my voice. It is so luminous and clear.
As disciples of the Buddha, we must always be mindful of our true nature. This fundamental nature is none other than the True Nature, the Perfectly Bright Original Mind, and the Suchness of All Phenomena. It is the embodiment of eternal bliss, self, and purity. You rely on it, or rather, it is you. You rely on it, but what do you rely on? You rely on your fundamental nature, your self-nature, and the wondrous mind of Nirvana. Therefore, you must rely on your essence.
However, as disciples of the Buddha, we cannot abandon everything. What we must abandon are delusions, ignorance, foolishness, and wrong views. We must not mistakenly identify thieves or enemies as ourselves. What we cannot abandon are precepts, samadhi, wisdom, liberation, liberating insight, compassion, loving-kindness, joy, equanimity, the thirty-two marks of a great being, and the Buddha’s omniscience, such as unimpeded wisdom and fundamental wisdom.
You may have heard of the six supernatural powers, but are unaware of the ten. While a bodhisattva may attain the six supernatural powers, these abilities serve only for self-benefit and not for the benefit of others. To truly benefit others, one must cultivate the additional four powers. Therefore, not only must we abandon harmful qualities, but it is even more important to cultivate the true spirit of altruism.
The very term “bodhisattva” signifies one who sacrifices oneself for the benefit of others. Using sand to cook rice will never produce rice, for sand is not rice. Likewise, all past bodhisattvas achieved Buddhahood through their altruistic practices. Present bodhisattvas strive tirelessly to benefit others, while future bodhisattvas will begin their journey by cultivating altruism. Every bodhisattva, without exception, sacrifices oneself for the sake of benefiting others. Remember, the ultimate goal is always to sacrifice oneself for the benefit of others.