Dharma Outline????8 - 4 There is a rule in the world: The more you let go, the more you will gain

(English Subtitles) 世間有一條規則：你越是放下，就收穫越多。Lectured by Master Jìng Jiè (淨界法師) from Taiwan. 佛法修學概要
Subtitles: [103] What kind of motivation is "biased"? What kind of motivation is "round"?
Look at the words "biased" and "round" in the last paragraph. Please clasp your hands.
If one sees beings and Buddhahood outside of his mind, and wishes to liberate and accomplish them;
if one does not forget his merits and achievements, and his insights are not erased, such a motivation is called "biased".
If one knows that his own nature is beings, and he wishes to liberate them; his own nature is the Buddhahood, and he wishes to attain it. Sees nothing separate from his mind. With a mind as empty, one makes vow, acts, and attains the fruits as empty. Any form of emptiness is unobtainable. Such a motivation is called "round".
So, both "biased" and "round" are not easy; both represent the Mahayana motivation. It's just that these two people are slightly different on rational observation.
Let's see what "bias" is. It says that if a person “sees beings and Buddhahood outside of his mind, and wishes to liberate beings and attain Buddhahood.”
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It says that this person sees beings and the Buddha's path outside of
their own mind, and wishes to liberate beings and attain Buddhahood
He is not truthfully abiding in the true nature, his mind is reaching out to the external circumstances.
Although he possesses the force to subdue and guide, he lacks the force of dwelling in peace, which remain immovable in emptiness.
So what is the final result? "Merits aren't forgotten, and insights aren't eliminated."
Merit refers to the good deeds he has cultivated; insights refer to the self-awareness of the mind that he is capable of cultivating.
Who did this thing? I did that. Please note it down. In other words, he did not abide in emptiness, and his mind was constantly active with self-awareness. As long as there is "I", there is "my".
This kind of motivation is called "biased".
The ancients defined such people as having compassion but lacking wisdom. They have the compassionate vow to ferry sentient beings, but their rational observation is weak, and their wisdom of Prajnaparamita is frail. There are two possible outcomes for such a person: First, they are prone to regression because their heart is turned outward.
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If you were born in the Age of the True Dharma or the Age of the Semblance Dharma, you might be fine. But unfortunately, you were born in the Age of the Ending Dharma.
In the Dharma-ending Age, there are many disputes and conflicts among people. If you do not cultivate the Holy Path from the perspective
of the original nothing, but instead grasp at forms, what frightening is that most forms in the Dharma-ending Age are defiled.
So, Master Wiser said that studying the holy path in the True Dharma Age is like pursuing treasures in a clean place, while cultivating blessings in the Dharma-ending Age is like pursuing treasures in a garbage dump, where you have to endure the garbage.
Secondly, what are the consequences of your mind clinging to external circumstances? You become easily hurt. How does this hurt happen?
It's something you choose to bring upon yourself, because you are now growing up in a defiled environment. People have heavy afflictions, and they come to practice with these afflictions.
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You haven't settled into emptiness and looked at things from the perspective that there is originally nothing but cling to the external forms of yourself and people. You brought this upon yourself.
You are born into an era that, as the Buddha said, where devil is strong and the Dharma is weak, where filled with rubbish, and we are seeking treasures, said by Master Wiser.
So, you have to dwell inward peacefully. Otherwise, The first, you are prone to regression; the second, you progress very slowly. If you study from the perspective of self-awareness, that is, you have self-awareness, then you're in trouble. It means that afflictions are real,
karma is real, and life and death are real.
If you deal with afflictions from the perspective of illusions, repent of karmic obstacles from the perspective of sins,
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and cut off reincarnation from the perspective of the inherent existence of birth and death, you will spend a lot of time, and the effect may not be satisfactory.
To cite the Lotus Sutra, you rode in a bad carriage,
you didn't ride in the great white oxcart. That's why you've been practicing for decades, you're still stuck in the same place because you haven't mastered the correct method.
So what should we do? Let's look at the last one. “If one knows that his own nature is beings and Buddha-path, he will ferry them and achieve it, seeing nothing separate from the mind. With a mind as empty, one makes vows, acts, and attains the fruit as empty. Thus, there is no form of emptiness to be obtained. Such a motivation is called round.”