Why is it useless for people with weak Mahayana roots? That is to say, the practice of the meditation of the Circle of Meditation is simply four words, which is "non-abiding giving birth to the mind," which generates bodhichitta in the absence of a dwelling state. This non-abiding is the rational view, that is, when you have a mind to settle down on the true nature, don't look outward, and in the case of non-dwelling, the inner vipassana is true, and the outer cultivation is the six degrees. There is nothing wrong with not dwelling, because once you seek outward, you fall into the trap of karma.
It is said in the "Lengyan Sutra" that if you pursue outwardly, cause and effect will repay you; But karma rewards you, and you have to pay the price. That is, if you have to resort to the retribution of cause and effect, then you will suffer from cause and effect. That's fair. It's that if I practice almsgiving and I recite Buddhism, I should have something in return. Well, you want to reciprocate, and cause and effect will reciprocate you. However, if you let cause and effect repay you, you will have to pay the price, "there are all kinds of troubles, all kinds of karma, there are old age, sickness and death", and the fire of the Three Realms will burn you.
If I say that when I am cultivating, I am asking for nothing, I am just "reciting the Buddha and revealing my own nature", and I am reciting the Buddha and revealing the merits of my own nature through the six degrees. It's that I don't ask for cause and effect. Congratulations! It's about to repay you. In short, you must have a return, and there must be a return, either in terms of cause and effect, or in the true nature of your true nature. But when you repay you as your nature does not fail, that is called the manifestation of merit.
However, this kind of thinking is not easy for ordinary people to accept, because it goes against our general habits of samsara. We are reincarnated, why? We've got it. So first of all, it's very difficult to establish this view, let alone cultivate things. That is to say, you try to practice all the good dharmas, but please don't ask for karma, as if it will reward you. It's hard to accept this kind of concept, let alone practice! This practice also requires the choice of karma, "there should be no place to live", and "the heart should be born".
Mahayana Buddhism believes that life is undecided, that the Dharma has no self-nature, and that if you do it wrong, life is full of obstacles, and if you operate successfully, life is full of treasures. Therefore, Mahayana Buddhism does not think that life is decided, but the shravaka thinks that life is completely worthless, because he is deeply affected by the truth of suffering. Let's take a look at what kind of mentality he has. He sees the Three Realms as a prison, and regards life and death as a grudge, he thinks that as long as you stay in the Three Realms, even if you are born in the sky, you will not be at ease, as long as there is a cycle of life and death, it is as hateful and terrible as a complaint!
Therefore, he only has one mood, trying to leave the Three Realms one day earlier, but he can't take care of others, he is not unmotivated, he is really suffering and has too deep a deep understanding of suffering, so he is self-conscious, does not want to save others, so he is so motivated, the name is small. This kind of person has an extreme aversion to detachment, and in his life he thinks that life is worthless, worthless.
Mahayana, the world of all living beings is exhausted, I wish to be exhausted, Bodhi is completed, I wish to be completed. The Mahayana man has ideals and ambitions, and he is not as optimistic as ordinary people. The optimism of ordinary people is blind optimism, and ordinary people think that there are many lovely places in the world of sampa, so they jump into it and pursue it and get scarred; Hinayana is complete rejection; The Mahayana people are relatively middle way to life, and in his heart all living beings are exhausted, I wish to do the end, Bodhi is successful, I wish to be successful, if it is the heart, the name is great.
You see the Hinayana people, in the Lotus Sutra it says, he sees all the emptiness, the Mahayana people also see all the emptiness, this is no different, everybody has to be liberated, the three vehicles sit together on the bed of liberation, you have to jump out of the three worlds, you have to see all the emptiness, you can only jump out if you have no dwelling, you have to grasp in life, you will be caught. So why do you look at all the emptiness of the Dharma and emptiness both, and why do the results be different? The emptiness of the Hinayana people does not have a phase, he is really empty, he is empty; The emptiness of Mahayana Buddhism is emptiness with the contemplation of the phase, and this place is different, and he does not deny the phase.