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On Practice V ¡¾ÐÞÐÐ (Îå) -Ó¢ÎÄ¡¿

[ÎÄÏ×ѧ]  ·¢±íʱ¼ä£º 2018-09-28 12:54 µã»÷: [·Å´ó×ÖÌåÕý³£ËõС] ¹Ø±Õ
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When we set out for practice, we have to practice for gaining both virtues and wisdom so that as we get on in years, we will gradually attain both. Becoming enlightened is only the natural result.
 
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Worshipers bring offerings to the temple with the desire of gaining virtues. Whatever is offered, even a blade of grass, we should accept it with joy. Most important of all: do not be discriminative of the offerings because when we do, we would desire the good and despise the bad and might become vexed for the dislike or even create negative karma through verbal actions hence blemish our practice. Go along with the karmic situation to handle the offerings as they come, use our wisdom to make the best out of them. Such will then be in keeping with the dual practice toward attaining virtues and wisdom.
 
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Those who wish to tread the bodhisattva-path shall not have such mindset that as long as it is good to me, who cares what it does to others. It is indeed the others whose welfare should always be foremost on our mind--even at our own expenses. If we only look after our own concerns, endless delusive vexations will follow.
 
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For monastic practitioners, kindness and compassion are the base, various expedience are the door to guide sentient beings to practice. All bodhi fruits grow out of kindness and compassion.
 
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After I am gone, there is no need to worry that no one will guide you in your practice. Just remember what I told you: chant the name of the Buddha, practice diligently and with firm determination, abstain from the pleasures of the six senses, and go along with what you are given. If you are able to do so, it will be as if I were still among you.
 
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We listened to our Masters’ exposition, found it very agreeable, and enjoyed it. However, such "agreeableness" reflects the stage reached by our Masters. As for our own lever of attainment, it depends on how much we put those teachings into practice. Only through such a process will we be able to comprehend and verify their truthfulness and usefulness.
 
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True listening does not rest in how much we have listened to our Master but in how well we have listened. Even if we have listened well, we would benefit only if we can apply properly what we have heard to the circumstances we come across.
 
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We who chose the path of ascetic practice ought to regard all circumstances and hardships as good opportunities to discipline our minds and bodies. Such training will help to cut off our delusion and vexations, to cleanse our habitual patterns, and to toughen us against all resistance. Merely performing laborious tasks certainly does not turn us into ascetics. Therefore, all those who have left home for practice ought not to be afraid of hardships. Only through overcoming continuous adversities can we discipline our minds and unfold our wisdom.
 
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"No hardship, no attainment." Walking the path of asceticism requires firm determination. With such will-power, we naturally will not discriminate against any tasks assigned to us. Instead, we will carry them out devotedly without even considering them as menial, for such tasks will wear down our pride and help to reduce our karmic obstructions. Therefore, a practitioner ought not to be afraid of, nor try to escape from, hardships, for without them there is nothing to practice on, hence no attainment to speak of.
 
 
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There are eight kinds of sufferings from which human beings constantly suffer: birth, aging, disease, death, separation from loved ones, company of hated ones, failure to obtain what we desire, and all the ills of the five skandhas (form, sensation, perception, volition, and consciousness). In addition, we are also vexed by our greed, anger, and ignorance. Unenlightened as we are, we totter from day to day under the full sway of such delusive and afflictive karma, suffering immensely. Without diligent practice under the guidance of Buddha dharma, we can never be liberated.
 
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Among the four forms of birth, the spiritual level of human beings is the most elevated. However, if we do not understand the Dharma and the principle of causality, we might kill animals just to satisfy our desire of eating meat. This will create very severe karmic obstructions. We all see that as the animals are butchered, they, too, know the pangs of death and will scream out miserably, and those are screams of resentment. If we kill them anyway, we shall come under the sway of this negative karmic affinity. This will start a vicious cycle of killing and revenge, barring us forever from escaping samsara. For this reason, a Buddhist should faithfully keep the precept against killing, cultivating a compassionate mind instead.
 
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Among the six paths of rebirth, our human existence is by no means easy to attain! The idea, though, is that we should grasp this unique opportunity for practice so as to break out the cycle of birth and death and ultimately reach buddhahood. Do not accumulate additional negative karma through our greed, anger, ignorance, and endless pursuits of tasty food, lavish clothing, worldly pleasure, children and grandchildren, etc. If, instead of diligent practice, we remain attached to the six sensual objects and lose this precious opportunity of human existence, we will be forever confined to samsara. Be aware that human beings can easily be reborn as animals like cows, horses, pigs, dogs, etc., hell-beings, or hungry ghosts. Where we end up depends on where we put our minds. We can either utilize this human existence to practice in the hope of attaining buddhahood, or to create more negative karma hence confine ourselves in the six paths of rebirth. Since we all have chosen to leave home for practice, shouldn't we be practicing diligently to find the way to escape the entanglement and torment of samsara forever?
 
------Translated from Analects of Master Kuang-chin£¨±àÒë×Ô¡¶¹ãÇÕÀϺÍÉпªÊ¾Â¼¡·£©
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