It is just as when pressing on one's eye produces a variety of flower-like images. With the inversion of wonderful perfection, the truly pure, bright mind becomes glutted with false and random thoughts.
It is just as when pressing on one's eye produces a variety of flower-like images. If you push your finger up against your eye and then look, you will see weird visions. If you release the pressure, the visions disappear. It's because you pursue the upside-down false thoughts that you cannot get out of rebirth and you keep revolving in the cycle of the Twelve Categories of living beings. If you do not follow after the false thoughts or pursue ignorance, but instead reflect within and hear your inherent nature--if you can break through ignorance, then all that exists disappears.
With the inversion of wonderful perfection, the truly pure, bright mind becomes glutted with false and random thoughts. From the falseness arises the state of being upside-down. From your wonderfully perfect, true mind, which is truly pure, bright, and eternal, pure in nature and bright in substance, falseness arises, based on truth. In the nature of the Treasury of the Thus Come One, ignorance arises, and so there are the various upside-down states of transmigration in birth and death. The "false and random thoughts" have no reality or truth to them.
Now, as you cultivate towards realization of the samadhi of the Buddha, you will go through three gradual stages in order to get rid of the basic cause of these random thoughts.
Now, as you cultivate towards realization of the samadhi of the Buddha--the Buddha's power of concentration, you will go through three gradual stages. You must establish three gradual levels and cultivate little by little. Then you can put an end to false thinking and get rid of the basic cause of these random thoughts.
They work in just the way that poisonous honey is removed from a pure vessel that is washed with hot water mixed with the ashes of incense. Afterwards it can be used to store sweet dew.
They work in just the way that poisonous honey is removed from a pure vessel that is washed with hot water mixed with ashes of incense. "Pure vessel" means that the jar was originally clean. What is this an analogy for? It represents the nature of the Treasury of the Thus Come One, inherent in us all, which is not subject to birth and death. The "poisonous honey" represents people's ignorance and afflictions. The "hot water" represents the Buddhadharma, which gradually washes us clean. "Mixed with the ashes of incense" means to add some scented soap. "Washing" means to return the nature of the Treasury of the Thus Come One to its original clean form. Afterwards it can be used to store sweet dew. It can store our genuine wisdom; it can hold the enlightenment to the Way. That's what "sweet dew" represents.
What are the three gradual stages? The first is to cultivate to get rid of aiding causes; the second is to truly cultivate to cut out the very essence; the third is to increase one's vigor to prevent the manifestation of karma.
What are the three gradual stages? The first is to cultivate to get rid of aiding causes. That refers to causes which aid the creation of karma. The second is to truly cultivate to cut out the very essence. "The very essence" refers to the actual nature of karmic obstacles. That means to sweep clean the nature of karmic obstacles that result from greed, hatred, stupidity, and so forth. The third is to increase one's vigor to prevent the manifestation of karma. The third is to cultivate with total devotion, to counteract the karma created in the present. You do not follow along with the karma you are now creating.
What are the aiding causes? Ananda, the Twelve Categories of living beings in this world are not complete in themselves, but depend on four kinds of eating; that is, eating by portions, eating by contact, eating by thought, and eating by consciousness. Therefore, the Buddha said that all living beings must eat to live.
What are aiding causes? What are the unwholesome karma aiding causes? Some causes aid in the creation of wholesome karma, and some contribute to the creation of unwholesome karma. Here, the Buddha is referring to causes which bring about bad karma.
To be continued