..续本文上一页ning many sutras and treatises can they eliminate their obstacles to gain rebirth in the pure land.

　　I find that for the sake of certain sentient beings, in accordance with sentient beings” mental dispositions, many senior Pure Land Buddhist masters emphasize “Focusing on one method.” On the other hand, sometimes they also expound many sutras and treatises to certain sentient beings with certain mental dispositions.

　　In this case, it should be analyzed on a case by case basis. If we could treat different matters in the same way, then there would have been no need for Lord Buddha to preach 84,000 dharmas; he would only have taught us to recite Amitabha”s name, and that would have been enough. In reality it is not so. Buddha preached many dharmas because each sentient being has a unique mental disposition.

　　(3) Question: I am a member of the Zen Society and I work for a local company within Yum! Brands Inc. I am very glad to have the opportunity to meet you today. I have a question: I was studying psychology, which emphasizes maximizing and realizing the potential of the self. However, in Buddhism, we hear about dependent origination and emptiness, and it seems that the self is merely the mental fabrication of the combination of the five aggregates. Going from the concept of self in psychology to no-self in Buddhism is a remarkable breakthrough for me.

　　Recently, I read some of your articles, then I realized that in Buddhism there is a concept called “tathagatagarbha.” May I know what is the self from the viewpoint of tathagatagarbha

　　Answer: In Buddhism, when speaking on the conventional level, we recognize the existence of self. For the sake of the liberation of this self, we then need to accumulate merits; and for the sake of gaining enlightenment for oneself and others, we make a great aspiration, generating the aspiration of bodhicitta. As for the illusionary self that doesn”t exist, as you mentioned just now, it is evaluated by using ultimate reasoning. On that level, whether it is self, others, or any worldly or sacred things and events in this universe, they do not exist.

　　“Do not exist” is not something we merely talk about, not just something written down. Once we have comprehended the teachings on emptiness, we will be able to experience deep down in our heart that the self we cling to is only a mental projection. Even if we truly try to find this self, check our body or consciousness bit by bit, we will not find it. This is the emptiness that Buddha ascertained.

　　Even though we cannot find the self on the ultimate level, yet on the conventional level we should still accumulate merits and purify obstacles for this self, carry out our daily activities, make money, or do something. These two are not contradicting each other. Currently, many people are often confused about selflessness on the ultimate level and the self on the conventional level; they have jumbled them together.

　　As for tathagatagarbha, it is impossible for me to articulate it in just a few words; systematic study is needed to comprehend it. In a nutshell, there are two meanings of tathagatagarbha: One is our Buddha nature. On a relative level, all sentient beings possess Buddha nature; the alaya that can become Buddha is called tathagatagarbha. The other meaning is the ultimate, original nature of reality. This original nature is not mere emptiness, nor something not empty; this state is inconceivable, beyond expression by words. In the third turning of the wheel of Dharma, Shakyamuni Buddha called it tathagatagarbha. The Tathagatagarbha Sutra has more details and an explanation about tathagatagarbha.

　　In general, we must know how to distinguish the ultimate and relative truth. On the ultimate level, all things and events are emptiness, but this doesn”t me…

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