Dharma : Analects of Master Kuang Chin : Chapter 4 - On Reciting the Sutras

Chapter 4 – On Reciting the Sutras

1. We Buddhists should make use of all available time to read and recite the sutras, perform prostration, recite the name of the Buddha, or practice sitting meditation. Do not let the time pass in vain and waste our lives.

 

2. The sutras are paths and antidotes we may take for our vexations. If you know how to apply the teachings in the sutras to help switching your perception, vexations may be transformed into bodhi. This is the essence of sutra-recitation. Otherwise, vexations will only lead to delusion.

 

3. Instead of seeking liberation, sticking to your vexations is like taking the wrong medication when you are sick. It will entrench your ailment and make it even more difficult to cure. Prescribe the proper remedy to transform your vexations, then you would have found the direct path to the Pure Land.

 

4. Where can we find the sutras? They are in our minds. But this "heart sutra" immanent in everyone's mind cannot be revealed without the unfolding of wisdom. All sutras expounded by Sakyamuni Buddha recorded buddha-wisdom; but since our own wisdom is yet to unfold, we tend to feel confused when reading the sutras. That is why we all have great difficulty either to comprehend the essence of "emptiness" or to immerse ourselves deeply in Buddhadharma.

 

 

5. All sutras are immanent within our minds, so are sila, samadhi, and prajna (precepts,perfect absorption, and wisdom). Verbal recitation of sila, samadhi, and prajna is of no use, though; you have to put them into practice, begin with disciplining our body of the five skandhas (form, sensation, perception, volition, and consciousness).

 

6. When practice sutra-recitation, merely chanting with your tongue is not enough. You have to comprehend the teachings and put them into practice to the extent that, without deliberation, your mind naturally is in accord with what you recite verbally. Otherwise,your practice will become just an exercise of the tongue. If you keep on clinging to thenotion that "I am reciting the sutra" without comprehending what you are reciting, your mind will never correspond with the teachings of the sutra.

 

7. If you read the sutras and preach the Dharma without putting the teachings into practice, you are merely reciting others' ideas. It would be like counting treasures owned by others - however valuable they may be, they are not yours and won't help you escape the eternal prison of birth and death.

 

8. We should read the sermons, analects, and treatises of great Masters in the past as if they had not passed away and are still preaching and guiding us.

 

9. When people ask us to expound a certain sutra, we should do it sincerely and to the best of our abilities. It will benefit them as well as us. Do not be arrogant and pretend that you don't understand the sutra; otherwise, you will be at fault.

 

10. Try to comprehend the meaning of the sutra you are reading. Only through faith, comprehension, practice, and verification can the sutra help to unfold your immanent wisdom.

 

11. We ought to handle the sutras with great respect and utmost sincerity. In the old days,people used to pay a great deal of attention to such ideas as propriety, justice, honesty,and honor, and they also observed certain rules in their conduct, hence the existence of saints. Nowadays, people tend to ignore such ideas and rules, hence the world in chaos.

Dharma : Analects of Master Kuang Chin : Chapter 3 - On Keeping the Precepts

Chapter 3 – On Reciting the Buddha’s Name

 

1. We all know that everyone suffers from vexations, though not necessary know that, aslong as vexations last, we will remain in the cycle of birth and death. Therefore, we ought to seize the opportunity of this short human rebirth to concentrate on reciting the name of the Buddha and practice diligently to eradicate all vexations. Otherwise, we will remain in samsara and perpetually wander among the six divisions of rebirth.

 

2. Whatever circumstances you encounter, always remember to recite "Amitabha Buddha"; whenever you wish to steer clear of conflict, recite the name as well. In short,recite the Buddha's name whenever you have a moment to yourself, even if you should fall asleep amidst recitation. This practice will help you transcend the three realms of existence (the realms of sensual desire, of form and formlessness) and be reborn in the Pure Land. Therefore, when disturbances arise during practice, pretend not to see or hear them. Do not be distracted by the six sense objects, nor be swayed by circumstances. Just continue reciting "Amitabha Buddha".

 

3. Reciting the name of the Buddha with an undivided mind will lead to the realization of the essence of your own mind.

 

4. Many who do not understand the significance of reciting the name of the Buddha suppose the only attainment possible through this practice is a long life. However, if instead of practicing to escape samsara, you only create more negative karma by killing and other misconduct, what is the use of a long life? You still remain in the cycle of rebirths, wandering among the six divisions of sentient existence! The matter of escaping the cycle of birth and death is so crucial, yet life is so impermanent. If you truly comprehend the rationale of why we should escape the cycle of birth and death, you will,without hesitation, seize the opportunity of this human rebirth to practice reciting the name of Amitabha Buddha so that you can be reborn in the Pure Land.

 

5. Reciting the name of Amitabha Buddha is truly a pure and proper path, a path that will lead to the Pure Land. When we recite "Amitabha Buddha" in unison, all with an undivided mind, we can arrive at the Pure Land. There is no need to purchase tickets, as  the dharmic vehicle to the Pure Land is formless and colorless.

 

6. Life is so impermanent; it can easily end in a breath. Therefore, we should seize every moment to practice diligently. Don't waste more time; keep on reciting the name of the Buddha. This is the most important thing for us here and now!

 

7. Keep on reciting the name of the Buddha, whether we are moving, staying, sitting, or sleeping! If we observe closely, we will find that most of the time, instead of concentrating on the name of Amitabha Buddha, our minds are easily distracted by external environments and wandering all over the places. If we cannot restrain our minds and allow them to be swayed by circumstances, there is no way we can ever escape samsara.

 

8. You can practice Zen in all your daily activities, be it walking, staying, sitting, or sleeping, not just in "sitting" meditation. If you constantly maintain the serenity and impartiality of your mind, you are practicing Zen. To be more specific, Zen means an undivided mind.

 

9. It is by no means easy to practice reciting the name of the Buddha. You have to relinquish all worldly concerns and recite with a pure and undivided mind so as to be in accord with the Buddha. Recite "Namah Amitabha Buddha" clearly and listen attentively without any doubt, all your scattered thoughts will naturally be expelled. You can then practice with an undivided mind free of perplexity.

 

10. If you have faith in my teaching, remember to recite the Buddha's name constantly whether you are walking, staying, sitting, or sleeping. Hold on to it even in your dreams.You can thereby be free of greed and worldly desires and your mind will not be perturbed. When you reach this stage, the Pure Land will naturally come forth before you. Do not take this matter lightly! It pertains to whether you can escape the cycle of birth and death.

 

 

11. The Larva of Chilo simplex (a kind of moth) cannot have offspring. They pick other bugs, put them in the soil, and speak to them incessantly: "Be like me! Be like me!" When the bugs come out of the soil, they grow to be like Chilo simplex. We should follow this example in our practice: shun from myriad temptations, just recite "Amitabha Buddha, Amitabha Buddha" with an undivided mind. After continuous practice, the recitation will become your second nature and you will ultimately attain Buddhahood.

 

12. When you are at home, practice prostration and recite the Buddha's name whenever possible. Don't waste your time gossiping or chattering! Then you can hope to be liberated from samsara and be reborn in the Pure Land.

 

13. Do not be perturbed by erroneous and illusive thoughts; just ignore them when they emerge. If you keep on reciting "Amitabha Buddha", such thoughts will gradually diminish.

 

14. Try to comprehend and experience the essence of the Dharma through each and every move you take so that evil ideas will have no chance to come forth. Otherwise, your life will be wasted. When not guided by right mindfulness, you may be overwhelmed by illusive and erroneous thoughts even though not pronouncing them, and remain clinging to, hence being vexed by, your biased judgments of worldly affairs. Continue living like this and you will have no chance of escaping samsara. The most important thing in your life, therefore, is to foster right mindfulness and practices the supreme Dharma that would set you free of all the trammels of life.

 

15. Smile when things are going well, the same when times are bad, for "good" or "bad"are nothing but arbitrary distinctions made by the mind, no need to differentiate or discriminate. When feeling happy, keep pondering "who is the one that is happy?" and when vexed, asking "who is the one that is full of defilement?" You should know that vexations and illusive ideas are also part of your mind, your "perturbed" mind. Pay no attention, though, when they emerge, just keep on reciting "Amitabha Buddha" clearly and distinctly. Continue this practice long enough, the illusive thoughts will naturally diminish. The instant the mind becomes pure and undivided, it is the Buddha-mind.

 

16. Don't think too much; just work, eat, and recite the name of the Buddha! Live only for today and let tomorrow be tomorrow. Let go of all worries and anxieties. Such is an indication of firm resolution, and such is practice.

 

17. "The nature of Dharma is emptiness. It has no place of origin nor destination." Thus,when you are vexed or angry, do not insist on locating the source of your vexation or anger. If you do, you will neither be happy nor be able to concentrate on practice, let alone making any progress! You have to relinquish all concerns and let go of all fetters.The most important thing is to keep "Amitabha Buddha" in your mind!

 

18. Reciting the name of the Buddha requires uninterrupted long-term practice, like the water of small streams keep running into the sea. No matter how many times you recite per day, you have to do it everyday and with an undivided mind. This is the only way for your recitation to stream into the sea of the great vows of Amitabha Buddha (i.e. be inaccord with the vows) and you can thereby hope to be reborn in the Pure Land.Consequently, anyone who is willing to recite the name of the Buddha is half way toward attaining Buddhahood.

 

19. It is by no means easy to practice reciting the name of the Buddha because the

recitation has to be done with an undivided mind and each word pronounced distinctly.Without the guidance of right mindfulness, your mind may become scattered and all sorts of unruly ideas may spring up. Under such circumstances, your recitation can easily become a mindless utterance that can never be in accord with the great vows of Amitabha Buddha. Indeed, recitation with an undivided mind requires a strong resolve. Otherwise,how can anyone expect to practice well when his/her mind is overwhelmed by illusive and erroneous thoughts?

 

20. There will be immense disturbances and obstacles to our minds while practicing recitation, mostly caused by incessant illusive thoughts. Since our minds are basically unstable and can easily be swayed by our thoughts, it is difficult to recite the name of the Buddha, even just once, with an undivided mind.

 

21. We all have accumulated immeasurable bad seeds in the eons. Without diligent practice, we will only increase our karmic obstructions and live this life in vain. Once losing human rebirth, we might not be able to regain such a good opportunity for practice for eons. In that case, when can we hope to escape the cycle of birth and death? Knowing the consequences, it will be wise for us to forgo all worldly attachments at once and practice diligently. Only when we realize that our physical body is nothing but a temporary and illusive shell case, and that we all have a Buddha-nature that can neither be born nor extinguished, will we be able to attain eternal liberation.

 

22. All of us are born with negative karma accumulated in past lives; that is why we remain in this cycle of rebirths. So, if those who have poor health realize that their illnesses are largely due to their karmic obstructions, they should avoid killing and recite the Buddha's name more often. Such practice will gradually eradicate their karmic obstructions.

 

23. If you find yourself overwhelmed by incessant erroneous and illusive thoughts, you should keep yourself busy so that your ideas will have an anchor. Otherwise, with thoughts running wild, you cannot practice reciting the name of the Buddha. But if youpractice recitation while working, you will gradually forget that you are working hard.Besides, when you concentrate both on your tasks and on recitation, you will stopmaking distinctions about your environment, and your mind will naturally be free of discrimination.

 

24. For your daily practice, you should recite the name of the Buddha, dutifully carry outyour monastic tasks, and constantly think of working for the benefit of others. This is the dual practice toward gaining merit and wisdom that will lead directly to liberation from the cycle of birth and death. On the other hand, if you only think of your own interests and never about others, you are neither kind nor compassionate; your practice won't go very far and you are sure to remain in samsara.

25. Practice reciting the name of the Buddha requires the trinity of faith, will, and action.Follow the recitation closely -- whether pronouncing it or reciting in silence -- you should be able to hear every word distinctly. If you practice to the extent that you hear nothingbut the name of the Buddha, that you neither distinguish nor be distracted by any other sound, you would have attained the stage of "an undivided mind free of perplexity".

 

26. Our tendency to have erroneous and illusive thoughts is rooted deeply. That is why we tend to feel dizzy or are easily distracted by illusive thoughts when we recite the name of the Buddha. Therefore, we have to keep reminding ourselves to restrain our minds while practicing recitation.

 

27. Some people take recitation lightly, thinking it easy to practice. But if you ask them to try it, they might soon be vexed after starting to recite the name of the Buddha, or they might feel oppressed by tons of rocks upon hearing the sound of recitation. Such negative reactions indicate that they did not plant good seeds in their previous lives and that their karmic obstructions are so enormous that they are unable to benefit from recitation. Therefore, do not look down upon the discipline of reciting the name of the Buddha.

 

 

28. Nowadays, many people claim to be Buddhists but in fact do not have rightmindfulness. They make offerings to supernatural local deities praying for blessings and take it to be the practice of Buddhism. Or, they prostrate themselves in front of Buddha statues because they want something in return. They are chasing after wealth and fame,and are deluded by such illusive pursuits day in and day out. Without the guidance of right views, it will not be easy for such people to escape the cycle of birth and death.

 

29. We should make vows as grand as that of Bodhisattva Ksitigarbha, i.e. not to attain Buddhahood until all beings are delivered. While treading the Bodhisattva-path, this grand vow is a vow to attain Buddhahood. If, on the other hand, we think only of ourselves, then we are neither kind nor compassionate; our practice will not go very far and our attachment to the form of "self" will remain. Clinging to the sense of self will only plant evil seeds such as vexation, attachment, discrimination, jealousy, greed, anger, and ignorance, etc., that will keep us in the cycle of birth and death. Hence, practice should always be motivated by altruism. And while working for the benefit of others, we will also benefit ourselves. Help others whenever and wherever possible and lead their minds to dwell on the Dharma. Whatever we do, if we are kind and compassionate to all beings while providing them with expedient guidance for practice, we are treading the Bodhisattva-path.

 

30. Why are we besieged in the endless cycle of rebirths? It is because we are heavily defiled and attached to sensual attractions, and are vexed by incessant cravings for wealth, sex, fame, food, and sleep. Our unremitting pursuit of physical satisfaction,therefore, creates immeasurable negative karma, which keeps us forever in samsara.

 

31. Whatever circumstances we run into, our first thought should always be "reciting the name of the Buddha", nothing else. We will then plant only seeds of recitation in our eighth field of cognition. Therefore, what we should practice daily is to convert all sounds we hear, be it birds singing, vehicles moving, or people talking, into sounds of chanting Buddha, Dharma, and Sangha. That is to say, instead of being distracted, we should integrate all external noises and phenomena into our practice of reciting the name of the Buddha.

 

32. "Becoming an impeccable person equals attaining Buddhahood." The Dharma is in itself complete, adroit, and expedient. A practitioner should be strict in disciplining him/ herself but considerate when dealing with others. Be patient in whatever you do, be kind,compassionate, and tolerant to whomever you meet, and help others when circumstances arise. By doing so, you are fostering good affinity with all beings.

 

33. The essence of "seeking guidance" is to make use of all circumstances to examine our own minds, to see whether they are vexed, deluded, or discriminating. That is, we should observe the incipience of our each and every thought to ensure that our minds remain undiscriminating, undefiled, and unfettered. This is the true meaning of seeking guidance.

 

34. The most important thing for a practitioner is to recite the name of the Buddha with an undivided mind. The second is to practice "forbearance". Shut your ears and eyes,pretend not to see or hear when people say or do disagreeable things; instead, be gentle with them and do not become vexed. "Forbearance" is crucial in practice.

 

35. Practice reciting the name of the Buddha to the extent that "flowers flourish and theBuddha comes into view". We all have a Buddha immanent in our minds. When we practice recitation to the extent that our minds are pure and free of vexations, we will meet Buddha within ourselves. Therefore, only by the extinction of all vexations can we attain the stage where "flowers flourish and the Buddha comes into view". We should practice compassion and forbearance in our daily lives while avoiding impulsiveness and petulance and controlling our temper. Be adroit and harmonious when dealing with people and handle everything with the help of reason. Seek not the faults of others and do not be vexed by the rights or wrongs we perceive. Be gentle and kind to others, though not for the sake of building up connections. Treat everyone, be he/she moral or immoral,with equality and impartiality. Do not turn   away with an icy face. With every move intended for the benefit of others and done with sympathetic compassion, not only will we foster good affinity with others but our minds will be purified and ourselves free of all vexations. We are thereby attaining the stage where "flowers flourish and the Buddha comes into view".

 

36. Unless all emotional attachments are relinquished, merely reciting the Buddha's name with your tongue will not help you escape the cycle of birth and death. Recite with all sincerity and an undivided mind and relinquish myriad attachments, then you will be reborn in the Pure Land.

 

37. "The truth will come forth when you have faith; your prayers will be answered if you pray with sincerity." Recite the Buddha's name with all sincerity, then you will feel the auspiciousness indicating the presence of the Buddha. Have a deep conviction that Buddhas and Bodhisattvas fill the void of the universe. However, they only correspond with minds of utmost sincerity.

 

38. Reciting the name of the Buddha is very powerful in that it helps to eradicate our karmic obstructions and unfold our wisdom. But do not cling to the "form" of recitation; nor should you be attached to the color and form (i.e. physical existence) of this world.Otherwise, your mind cannot be pure or liberated, i.e. you will remain in the confinement of the five skandhas (form, sensation, perception, volition, and consciousness), and your liberation will remain a daydream with no prospect of realization.

 

39. When practice recitation, you should do it with an undivided mind to the extent that "(your) mind is open and flowers (of your mind) flourish." That is to say when your mind is purified through recitation, you will naturally be free of vexations. When your mind is not crowded with destructive ideas generated by your greed, anger, and ignorance, it will not be inverted and, together with your body, will be free and at ease.When you attain that stage, this world is the Pure Land.

 

40. It takes a long time to attain any stage in practice. Therefore, we ought to practice training our minds all the time. For example, while others are chatting, practice recitation within our minds. Always be watchful lest our minds should become slack and scattered.Keep on reciting the Buddha's name; we can do it even while we are walking.

 

41. Right mindfulness is crucial for practicing recitation. Keep reciting "Namah Amitabha Buddha" and you will naturally acquire right mindfulness. Recitation should be done tothe extent that your mind never leaves the Buddha, nor the Buddha your mind, and that your mind is undivided, free of perplexity and inversion.

 

42. For lay practitioners, the best way to practice is to recite the name of the Buddha. Also, better avoid running around lest your mind should become scattered and bewildered. Concentrate on your recitation!

 

43. The purpose of reciting the name of the Buddha is to restrain and stabilize our minds.We may not be aware of it, but the reason we remain in the cycle of rebirths is because our minds are always in a state of fluctuation; they are swayed too easily by everchanging circumstances thereby confine us to this eternal prison of birth and death.Therefore, the purpose of recitation is to calm the mind. Practice begins with the mind;liberation from samsara also depends on the mind.

 

44. We all will run into numerous obstacles in the course of practice. At times, we mayfeel overwhelmed by a problem and are consumed by the ensuing delusion and vexations. But with a change of perception, the seemingly formidable obstacle may be disposed of with ease. The purpose of practice, then, is to train our minds so that this"change of perception" will occur spontaneously. What we should keep in mind is the single notion of recitation. Constantly recite "Amitabha Buddha" in our minds. This will offset the seeds of delusion and vexations we have planted in our previous lives and help us transcend adversities through change of perceptions. When our minds are free of discrimination, feeling neither love nor distaste, we are in the state of samadhi.

 

45. Reciting the name of the Buddha helps us expel our erroneous and illusive thoughts.At the moment when not a single thought of ours is fraught with illusions and inversions,it is wisdom unfolding.

 

46. "Life is so impermanent that it can end within a breath." Instead of relying on othersto recite the name of the Buddha at our deathbed, we should practice recitation all along to prepare ourselves for that crucial moment. Otherwise, there is little hope for us to be reborn in the Pure Land.

 

47. "Myraid Dharma originated from the mind." All circumstances are created by our minds. If our minds are unperturbed, everything will seem stable, and we will have fewerworries. Recitation is a very powerful method. If we keep concentrating on reciting theBuddha's name, our minds will become unperturbed and unfettered. On the other hand, if our minds are under the full sway of our desires and circumstances, we will be confined to the cycle of rebirths forever. We should know that the merit of recitation is tremendous and that it is a great blessing for us to come across this discipline. By simply reciting"Amitabha Buddha", we can expect to escape the prison of birth and death and attain Buddhahood.

 

48. How can our minds prevail over circumstances? One simple method is to keep reciting the name of the Buddha. Always keep in mind the name of "Amitabha Buddha!"This method suits most people. It is the easiest, fastest, and most direct way to practice,and is especially suitable for the contemporary people, whatever their capacity may be.Even an illiterate old lady can practice recitation well. The level you will attain depends solely on the strength of your faith. Never look down upon this simple phrase of "Namah Amitabha Buddha". Recitation is one of the methods of the Mahayana school and is by no means easy to practice. Master Yin-Kuang once remarked that: "If one can recite'Amitabha Buddha' well, it will be more than sufficient for one to attain buddhahood."Never worry that you don't have enough time for practice. Whatever you do, if you keep reciting the name of the Buddha, you are practicing

 

49. There are many techniques for practicing recitation. Before attaining a certain level,we tend to switch among various routines. Sometimes, we feel one technique is particularly effective for restraining the mind. However, we may soon switch to another routine because it seems more beneficial. The "good" or "bad", though, are merely distinctions of our minds. Before attaining a certain level, our minds are bound to be restless; it is a process during the course of practice before our minds finally settle for one routine. In fact, all techniques are equally useful. Whether we give up one routine in favor of another, they are all choices made by the essence of our minds. A diligent practitioner will not cling to any specific routine. "It is the essence of the mind that recites the name of the Buddha and the same that listens." Recitation is only an "idea" that flashes through our minds; what's most important is that through recitation we can make this flash of idea tranquil, stable, and immovable.

 

50. When practice recitation, do not cling to the auspiciousness you experience, or dwellon any kind of sensation, feeling, or form. Whatever you see or feel, it is no more than a phantasm, a magical delusion. To dwell on such sensation or vision is quite dangerous!Do not brag about what you see during practice. All forms are nothing but your own illusions.

 

51. Buddha and mara (the tempter) exist only in our perception. Right mindfulness conceives Buddha while evil thoughts generate mara. If you worry about family affairs and can't concentrate while reciting the Buddha's name, you have yet to attain right mindfulness. To practice means that you should relinquish all worldly concerns. If in the monastery your mind still lingers around your family, you are no different from a lay person, and this attachment is the source of your remaining in the cycle of birth and death. Concentrate on your practice and try to enlighten your family with Buddhadharma so that they can also be liberated. Otherwise, the entanglements between you and your family members will continue for endless lives to come and none of you can hope to escape samsara.

 

52. While practicing recitation, you may reach the state of samadhi where your mind is undivided and free of perplexity. Do not cling to such attainment. Feel no good or bad, love or distaste, indifference or attachment, success or failure, gain or loss. Let all sentiments return to their original quiescent void, in which the brilliance of the essence of your mind will unfold.

 

53. If you wish to unfold your wisdom or to attain any specific stage through recitation,you are still clinging tightly to your sense of "self". All Buddhas and Bodhisattvas gain nothing and desire nothing.

 

54. The best way to counter erroneous and illusive thoughts springing up during your practice is simply to ignore them and continue your recitation. Worrying about "how to do away with the dispersed thoughts" will only add to your vexations. The more yourecite the Buddha's name, the less likely it will be for illusive thoughts to arise. Besides,frequent recitation will also help to reduce your worldly desire and make it easier for your mind to become undivided.

Dharma : Analects of Master Kuang Chin : Chapter 2 - On Keeping the Precepts

Chapter 2 – On Keeping the Precepts

 

1. The purpose of (receiving) the precepts is to remind us to be alert of our own thoughtsand conduct. When we repent over any and every transgression, we are keeping the precepts.

 

2. When I say keeping the precepts, I do not mean that we should cling to the "form" of precepts, i.e. adhere to the precepts word for word. If you take such a literal approach,not only will you put yourself in a straitjacket, but you will also be at odds with the rest of the world. You will become judgmental and are prone to find fault with others thereby increase your own vexations. Therefore, the key is to observe the quintessence of the precepts, i.e., purify your deeds, words, and thoughts through keeping them. Basically,you should "be kind and compassionate to all beings while providing them with expedient guidance for practice." Whatever you do, observing this principle will safeguard you against possible breach of the precepts.

 

 

3. To a large extent, receiving the precepts means practicing forbearance. If you can be free of agitation, vexation, and violent reaction while listening to an insult or accusation against you, you are keeping the precepts.

 

4. The purpose of receiving the precepts is to safeguard our own minds, not to be critical to others. After we receive the precepts, their formless embodiment dwelling in our eight field of cognition will come forth to prevent us from breaching them. Therefore, we should use the precepts as our mentor and solemnly keep them so that our minds can be in accord with prajna (wisdom).

 

5. The purpose of receiving the precepts is to guard our own behavior, rather than using the criteria to find fault with others. Otherwise, we will be creating negative karma through our words, which is a breach of the precepts in itself.

 

6. Receiving the precepts is the beginning of our practice. We should use the precepts as our mentor and practice accordingly.

 

7. If your sense organs are impure, your false or misleading thoughts continue, and your ignorance remains, then you cannot be enlightened. When the Master hits you with the incense board in the meditation hall, he is hitting your ignorance and delusion. Therefore,you should restrain your sense organs and purify your deeds, words, and thoughts. Keep the precepts to the extent that the six sense objects can no longer contaminate your sense organs. This is the first step and the foundation of the practice of Zen.

 

8. There ought to be a difference after receiving the precepts. Afterwards, you should bemore keen to ascetic practice, more eager to get rid of bad habits and evil thoughts, and should learn a great deal from the precepts.

 

9. Be patient and tolerant while receiving the precepts, then you are entering into the path of practice. Daily life ought to be simple - do not make a fuss. Do not complain about trivial things such as the bed is not cozy, or the food taste awful, etc. The purpose of holding a session to receive the precepts is to learn proper conduct and manners, not to build up connections, or to gossip about others thus create more karma of words.

 

10. What do we mean by keeping the precepts? It means watching closely the incipience of each and every one of our thoughts and ideas. All precepts are designed to tame our minds and to eradicate our vexations. The precepts represent the Buddha's conduct and samadhi, the state of the Buddha's mind. If a practitioner faithfully keeps the precepts without going astray in all deeds, words, and thoughts, his mind will be completely purified. He can then attain right samadhi and his immanent buddha-wisdom will unfold. Therefore, "the precepts are the foundation of bodhi (enlightenment)." Only by keeping the precepts can we attain samadhi, wisdom will naturally follow. Hence, "sila (precepts), samadhi (perfect absorption), and prajna (wisdom)" are inseparable. Only with the restraint of the precepts can we avoid transgressions that would confine us in samsara.Therefore, our mind-set is most crucial in keeping the precepts.

 

 

11. Among the five basic precepts, the most commonly violated ones are killing and lying. And we should pay special attention to the precept against lying, either as aslander, false boasting, or deception. What we say can help as well as destroy others.Kind words please people, vicious ones hurt; but most words exchanged are gossip that can only create karma of words. Quarrelling or debating with others will also make our minds scattered and restless. That is why "bodhisattvas are fearful of causes, sentient beings, retributions." We practitioners should also pay particular attention to comprehend this emphasis on "causes". Bodhisattvas can perceive the cause and effect of each and every move hence will never take any action that can lead to harsh retribution. But most people regret only after they have tasted the bitter fruits of their misconduct. That is why it is always too late when they sigh: "Had I known the consequences, I would never have done such and such things!" Therefore, the basic principal Sakyamuni Buddha expounded for our guidance in the precepts and sutras is the law of causality. Only by closely observe this principal will the results of our deeds be satisfactory.

 

12. Laymen often indulge themselves in the pursuit of fame and wealth thereby remaining in the cycle of rebirths. Monastic practitioners, on the other hand, diligently keep the precepts, meditate, and develop their wisdom in the hope of escaping the cycle of birth and death.

 

13. You should practice harder after receiving the precepts. Solemnly keep the precepts and endure all hardships so as to attain samadhi, and prajna. When you reach this stage,your words can naturally deliver other people, even the ghosts and spirits that come to hear you can be freed of their miseries. This is what we called "delivering others while working on your own liberation". At that stage, guardians of the Dharma will also come to assist you.

 

14. We monastic practitioners should use the precepts as our mentor and practice diligently to the extent that, when meeting us, people will feel the bliss of meeting a buddha and will naturally respect and admire us.

Dharma : Analects of Master Kuang Chin : Chapter 1 - On Practice

Master Kuang-ch'in (1892 - 1986) was born in Hui-an County of Fu-chien province in China. He was given up for adoption when he was four and was not educated, hence, illiterate.

He became a monk at the age of twenty-seven, but did not receive the formal bhiksu (monk) precepts until the age of forty-two. Meanwhile, he practiced asceticism and recitation (of the name of Amitabha Buddha).

After receiving the full bhiksu precepts, he dwelled in a cave in the mountains where he practiced meditation alone for thirteen years and attained an elevated level.

He came to Taiwan in 1947 and founded several monasteries, among them the Ch'eng-tien Temple of Taipei and Miao-tung Temple of Kao-hsiung. He had inspired a great many people into the dual practice of Zen and Pure Land doctrines. Those all the description above was taken/copy and paste directy from this source:
http://vajrasword.blogspot.com/p/analects-of-master-kuang-chin.html

In Taiwan Master Guang Qin was known as Sui Guo He Shang( the Master who ate fruits only), for his only diet was eating fruits ( this starting when he was 50 years old if I am not mistaken). Once people asked him why he only ate fruits. Then Master Guang Qin answered in a very humble way: Once he lived for several years in the forest to practice Buddhism, and fruits was the only option for him to eat. After that it become a habbit so he just continued eating fruits.


Chapter 1 - On Practice
Chpater 2 - On Keeping the Precepts
Chapter 3 - On Reciting the Buddha's Name
Chapter 4 - On Reciting the Sutra
Chapter 5 - On the Sense of Self
Chapter 6 - On Calming the Mind
Chapter 7 - On Forbearance
Chapter 8 - On Gossiping
Chapter 9 - On Work Ethics
Chapter 10 - On Habitual Patterns
Chapter 11 - On a Simple Life
Chapter 12 - On the Foul Body
Chapter 13 - On the Pure Land

 

Analects of Master Kuang Chin

Chapter 1 – On Practice

1. The negative karma we have accumulated in the eons has grown as high as a mountain.The

  purpose of practice is to eradicate such karma. If we fail to practice diligently andcontinue to create  

  more negative karma, that mountain of obstruction will grow to evermore formidable height,

  barring us from escaping the cycle of birth and death.

2. Ascetic practice means cleansing our minds, or replacing the bad seeds within us:

washing away the seeds of greed, anger, and ignorance common people cling to,

replacing them by lovingkindness, compassion, sympathetic joy, and equanimity, whichare the seeds of Buddhahood and Bodhisattvahood.

3. Ascetic practice is no easy matter! In our daily lives, we must train our minds to

abstain from calculations and from discrimination. That is the essence of ascetic practice.

 

4. To practice, or be a practitioner, is easier said than done. As we are all subject to thecommon ailments of greed, anger, ignorance, pride, and doubt, let us carry out monasticduties with a purpose to train our minds and untie ourselves from such fetters. Only if wehave attained that can we set out on the path of practice.

 

5. The purpose of practice is to eliminate our greed, anger, and ignorance so that our

deeds, words, and thoughts will be pure and clean.

6. Wisdom will not unfold for those who do not eradicate their greed, anger, and

ignorance.

7. Likewise, those who cling to the pleasure of the six gunas (sense objects, i.e. sight,

sound, smell, taste, touch, and ideas) cannot unfold their wisdom.

8. Most of the karma we are born with are negative, few are virtuous. Therefore, we must practice

 asceticism to eradicate our karmic obstructions.

9. Only after we have expelled evil thoughts can right mindfulness come to the fore and steer us away from klesa (vexations, i.e. attitudes, views, emotional states, or conditions,arising from attachments, that cause suffering or disharmony).

10. Asceticism is a great help in support of practice. Thus the great patriarchs and Bodhisattvas Manjusri, Samantabhadra, Avalokitesvara, and Ksitigarbha all took asceticism as their vow and practice. Now, in our practice, we ought to follow their determination, treading the paths of the bodhisattvas.

 

11. When Master Hsu Yun set out on his pilgrimage, he left bare-footed, took along only a stool and a simple bundle, and passed many a day with scanty food. He would just follow his path, never worrying about the next day. Since his mind was free of clinging,all the dragon kings and devas safeguarding the Dharma protected and maintained him.We simply lack such determination; or else there should be nothing we might not accomplish in our practice.

 

 

12. "Wild cranes seek no fodder: the wide world is theirs." They fly and rest as they

please and are truly "free." Our practice ought to be like that: tranquil wherever we are,free and easy whether at rest or in action. Come what may, our minds should remain still and unmoved. Such is the state of "samadhi (perfect absorption)."

 

13. Expect and embrace obstacles! For without them, we cannot make progress in our practice. Only when we comprehend the true nature of adversity and be free of vexations would our wisdom unfold. For example, when provoked by someone, our minds nevertheless remain tranquil, calm, and free of vexations. That is the essence of practice.

14. Practice means "doing what others won't;" only in this way will we be able to eradicate karma and raise merit. Therefore, we should vow to practice diligently. Let usnot argue with others and refuse to take up tasks because "That matter is no concern of mine," bickering as worldly persons are wont to do. Practitioners do not haggle, do not calculate how much work "they" have done as opposed to "I." Such behavior undermines practice and would not facilitate the advance of merit and wisdom.

15. Practice aims at retrieving our true nature: "that certain state" in which we were before we were born. You fail to understand this now because your wisdom has not yet unfolded. It is like the moon veiled by dark clouds: its true nature, although shining,cannot be seen.

 

16. Practitioners should not quibble over who is right or wrong. When accused of being in the wrong, accept it even though you know you are right. If you are ready to admit mistakes, you will remain untroubled; if not, your mind will be disturbed and vexation will follow.

 

17. Ascetic practice means training yourself to "renounce your body" (i.e. renouncing

physical desires and cravings). You should realize that no matter how well you take care of it, this body is unreal and will eventually decay. What does it mean when we speak of "renouncing the body?" It means to dress unobtrusively, to eat plain fare, and in general to live a moderate life. Stop craving for lavish clothes, meals, and living conditions is the first step into practice.

 

18. The harder the path of practice, the closer to enlightenment you will be. Do not expect people to treat you well, otherwise you shall be no different from a lay person.

19. Learn to take losses or be taken advantage of without resentment. Strive to be tolerant rather than calculating so that you may progress in practice.

 

20. "Keep constant watch over our own transgressions, and we will not stray from the right path." The more we practice, the easier it will become for us to discover our own shortcomings and feel remorse.

 

21. Practice to remain tranquil and unfettered whether in action or at rest. What does this mean? It means that while you are active, your mind should stay calm and unswayed by your concerns; but while you are at rest, you must not cling to the idea, or to the appearance, of "motionlessness."

 

22. "Sweep the dust by reciting the name of (Amitabha) Buddha, and the Lotus will flourish." This stanza means that we practitioners ought to be guided by right mindfulness, purify our minds and turn all evil thoughts into proper ones by incessant recital of the Buddha's name.

 

23. Take everything as it comes; nothing ought to disturb the mind of a practitioner.

Forgo your cravings for worldly goods such as lavish clothes, meals, housing, cars, as well as all your sense of judgment, praise, or blame. Once you have untied yourself from physical and mental distractions, wisdom will unfold. Conduct your daily lives in an unobtrusive fashion -- the path is the wisdom of ordinariness. Also, abstain from both vexation and exultation. Treat others neither overly kind nor too harsh. Foster good karmic affinity with others when occasions arise but do not court their favor. Be forever on the watch over your own thoughts and take note whenever an evil notion arises.

 

24. The only way to grasp the essence of the Dharma is to practice in person. Once you have truly understood the bitter misery of both living in this world and the perpetual wandering through the cycle of rebirths, your wisdom will unfold. Increasing awareness will then lead you on to the path of supreme enlightenment.

 

25. Once you have obtained wisdom through practice, your mind will become clear and keen, and you shall be able to complete all your tasks satisfactorily and without obstacles. Therefore, to deliver other beings, you must first liberate yourself lest you should lead them astray. Then people will more readily accept your teaching.

 

26. Practice requires perseverance; do not aspire to any instant enlightenment. Without reciting the name of the Buddha continuously thereby removing omnipresent illusions, how can you hope for any attainment? But if you exercise faith, dedication, and practice reciting the name of the Buddha continuously, even during your daily round, you will quite naturally arrive at an enlightened mind and at the realization of the buddha-nature immanent in all beings.

 

 

27. Come what may: the mind of a practitioner ought to remain calm, unfettered, and

unobstructed. Indeed, it is at the attainment of such "complete freedom" that our practice aims.

 

28. In order to attain true comprehension of the Dharma, you must practice yourself. Just as they say, "He who drank it knows whether the water was cold or warm." Go ahead and practice yourself; only then may you have genuine attainment.

 

29. Emulate the good (examples given by others), ignore the bad. Keep your sense of right and wrong to yourself. Unpleasant circumstances are propitious for the practice of forbearance. Practice is not about judging who is right or wrong or who has more reason. Rather, the strength of practice lies on whether you can remain undisturbed under challenge.

 

30. It may come to pass that the master blames you for not having swept the floor even after you have indeed done so. If you object, debating right and wrong, you will not yet be in any way different from a lay person. If, however, you accept the reproach, answering, "Fine, I shall sweep it again," you have set out into practice.

 

31. "Forbearance" is fundamental to practice. If you forbear with others, you will be able to reform people wherever you go because forbearance brings forth moral conduct and forestalls resentment. As people enjoy your company, you will quite naturally attract them toward practice.

 

32. Practice forbearance! This is the root and foundation of our practice. If you lack forbearance, you are a monastic practitioner in name only. Therefore, do not presume that you are right in whatever you do. If you don't abstain from seeing everything your "own way," you can never practice forbearance.

 

33. Practice means looking inward and gain awareness of your own mind, not going after matters of the outward world. Instead of tying your happiness solely on agreeable circumstances, your mind should naturally be filled with dharmic joy from practice. Guard yourself against capriciousness and indecision lest your mind should come under the sway of external conditions. If you can abstain from attachment to the form and sense of "self," you are honestly treading the path of practice.

 

34. In your practice, strive to personify lovingkindness and compassion. This must radiate from the expression in your eyes and let people sense that here, indeed, is a kind,compassionate person. Only then will you be able to summon people toward faith in the Buddha, learning and practicing Buddhadharma.

 

35. In group practice, if one attains a certain level, all others benefit. They will be inspired to follow his/her example and practice vigorously. Since all of you wish to practice and karmic affinity has brought you together, you ought to help and encourage each other along the way. If, however, you allow sentiments of judgment, jealousy, and delusion to flourish, it will not only affect your companions' resolution but will also impede your own tranquility in practice.

 

36. Practice aims at unfolding wisdom, but you ought to cultivate merit as well. Be

forever merciful and compassionate, try your best to help those in need and foster good karmic affinity with others. This, then, is the dual practice toward gaining both merit and wisdom.

 

37. Set out with the dual practice toward gaining merit and wisdom. As you get on in life, gradually attaining both, you will quite naturally reach the ultimate goal of practice.

 

38. Be merciful to all beings. Remember that they, like us, were born into this world so as to practice and plant good seeds. Therefore, be merciful and compassionate. Tread the bodhisattva-path and wish that: "May all beings, sentient or otherwise, acquire buddhawisdom."

 

 

39. Worshippers bring offerings to the temple with the intention of seeking merit. You

must not assess these offerings at their material value. Whatever is offered, if only a blade of grass, we should accept with joy. Most important of all: do not distinguish the offerings; for as soon as you do, you would desire the good ones and despise the bad.You might become vexed or even create negative karma through sneering at them hence spoil your practice. Handle the offerings as they come, use your wisdom to make the best out of them. Such will then be in keeping with the dual practice toward attaining merit and wisdom.

40. Those who wish to tread the bodhisattva-path must never think, "As long as I myself am doing fine, what are the others to me?" It is indeed the others whose welfare should always be foremost on your mind -- even at your own expenses. On the other hand, if you only look after your own concerns, endless delusive vexations will follow.

 

41. Monastic practitioners ought to be kind and compassionate to all beings while providing them with expedient guidance for practice. Remember, all bodhi fruits grow out of loving ,kindness and compassion.

 

42. After I am gone, there is no need to worry that no one would guide you in your practice. Just remember what I told you: reciting the name of the Buddha; practice diligently and with firm determination; abstain from the pleasures of the six senses; adapt yourselves to circumstances (rather than insisting on your own way). If you are able to do so, it will be as if I were still among you.

 

43. You might enjoy a great deal listening to your Master's expositions and feel them

quite agreeable. However, such "agreeableness" reflects the stage reached by your

Master. As for your own level of attainment, it depends on how much you put those

teachings into practice. Only through such a process will you be able to fully comprehend and verify their truthfulness and usefulness.

 

 

44. True listening does not rest in how much you have listened to your Master but in

how well you have listened. Even if you have listened well, you would benefit only if

you can apply properly what you have heard to the circumstances you come across.

 

45. 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 in the temple

certainly does not turn us into ascetics. Therefore, you who have left home for practice ought not to be afraid of hardships. Only through overcoming continuous adversities canwe discipline our minds and unfold our wisdom.

 

46. "Without hardships, there can be no attainment in practice." Walking the path of

asceticism requires firm determination. With such willpower, you naturally will not

discriminate against tasks assigned to you. Instead, you will carry them out devotedly without even considering them as menial, for such tasks will wear down your pride and help to reduce your karmic obstructions. Therefore, a practitioner ought not to be afraidof, nor try to escape from, hardships, for without them there is nothing to practice on hence no attainment to speak of.

 

47. There are eight kinds of misery from which we 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 Buddhadharma, we can never be liberated.

 

48. 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 desires of eating meat. This will create very severe karmic obstructions. Listen! As we butcher those creatures, 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.

 

49. Among the six divisions, 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 pleasures, 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., hellbeings, 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 divisions of rebirth.

Since we all have chosen to leave home for practice, wouldn't it be wise for us to follow the Dharma and find a suitable way to escape the entanglement and torment of samsara?

50. When leaving home for practice, both your body and your mind should "leave." In

other words, genuine renunciation means you ought to have as little secular entanglement as possible. In case your parents or relatives come for a visit, discuss with them only Buddhadharma so as to convert and deliver them. Do not indulge in the sentiment of parting from loved ones. Otherwise, you will be a monastic practitioner in name only. And such attachment will surely become a great impediment to your practice and to your attainment of total liberation.

 

51. Relinquish all aspirations to secular gains! Not only must we part with our greed for wealth, but likewise with our hankering after fame. In fact, there is nothing in this world with which we should be reluctant to part. We monastic practitioners should go even further: consuming only plain food and clothing, devoting ourselves to our tasks in the monastery for the benefit of all beings, and keeping our minds solely on practice. Only through such ascetic practice can we eradicate our karmic obstructions and free our minds of illusive ideas as well as other disturbances. If we live our lives, day in day out, in this manner, we are truly treading the path of practice.

 

52. The essence of practice is to train the mind. How, then, shall we proceed? First, train our minds to abstain from discrimination, attachment, and vexations. Most people, not realizing this principle, are prone to distinguish good and evil, right and wrong, love and distaste. Practitioners, on the other hand, ought to abstain from discriminating what we see or hear, not to become attached to, or vexed by, them. Such is the practice of training the mind. If a monastic practitioner carries on the habit of gossiping around and judging people, then he/she is a monastic practitioner in name only. Such behaviors are not in tune with the Dharma; in fact, they only reflect the impurity of our eyes and ears. Such "discrimination," though involuntary, will nevertheless defile our minds, create vexation, and lead us astray from the path of liberation.

 

53. Do not anticipate any specific form through which Bodhisattvas deliver sentient

beings. The process (of deliverance) often occurs quietly and naturally. Whether sentient beings can be delivered depends on the degree of their faith, resolution, and willingness to take refuge in the Bodhisattvas. While the compassion of Bodhisattvas to deliver is the primary cause, deliverance cannot take place without the secondary cause, i.e. the vow and dedication of those who wish to be delivered. In other words, only when the twocauses correspond will deliverance be possible. Take Bodhisattva Avalokitesvara (Kuanyin) for example. Sitting high up on the altar, the Bodhisattva appears to be motionless. However, her compassion and mercifulness have been providing relief to many who prayed for help and, in response to their faith, guiding them through the practice of the Dharma.

 

54. Instead of chattering on worldly matters, we monastic practitioners ought to discuss only about the Dharma. Otherwise, how can there be any "practice" to speak of if we carry on the discriminating, calculating, and competitive demeanor and gossip like lay people do?

 

55. Most parents wish for their children to grow up to have a bright future: college

education, doctoral degree, wealth and success, etc. Unfortunately, many turn their backs on their parents after attaining success. But these parents, failing to realize its futility, continue to place their hope on their children. For many, their concern of, hence attachment to, their children and grandchildren would never cease, not even to the moment of their last breath. They do not realize that such deep affection will confine them to the six divisions of rebirth. Their expectations, attachments, and concerns are the very cause of their lingering in samsara, hence the sources of their perpetual misery.

 

56. Buddhists believe that "Craving for just a blade of grass, and it will guarantee your remaining in samsara." A blade of grass stands for an object of this world, and desire of which will result in your rebirth into it. A blade of grass also represents a thought, and possession of which will prevent you from transcending the three realms of sentient existence. Even if the object you desire or the thought you have is as trivial as a blade of grass, it is nevertheless powerful enough to confine you in the cycle of birth and death.

 

57. Regard everything you come across as a blessed reward and conserve it mindfully. Do not squander anything edible or useful; rather, use your wit and patience in handling things broken or worn. Put your mind into it, then you will set out into the dual practice of gaining both merit and wisdom.

 

58. "Before attaining Buddhahood, be sure to foster good karmic affinity with people." As practitioners, we ought to help others the best we can, be patient and not calculating, joyfully foster good affinity with all beings - even with an evil person or an animal. If, unfortunately, you sense that people don't really like you or feel unpleasant seeing you, it is because you did not foster good affinity with them in previous lives. Therefore, be sure to foster good relations with everyone so that you may later enjoy blessed rewards and favorable affinities. By then, you will have the good karmic conditions necessary to deliver other sentient beings.

 

59. How magnanimous and merciful Maitreya Buddha and Putai Hoshang (Cloth-bag

Monk) are! If we cannot emulate them, i.e. we would take no losses, nor tolerate any

criticism, then we have not attained any level in our practice!

 

 

60. If a practitioner does not practice diligently, does not work for the benefit of others, does not accumulate merits, does not keep his precepts, practice meditation, or foster the growth of wisdom, then the dragon kings and devas safeguarding the Dharma will not watch over him. He will then be under the full sway of his karmic obstructions and all sorts of problem will arise. On the other hand, if he keeps himself well and practices attentively, all devas will come to his protection. With the mind pure and free, he will then be able to practice without distraction.

 

61. What does it mean when we say that someone looks solemn and dignified? When one does not act upon ignorance and delusion, when one constantly purifies one's body and mind, he/she will acquire a natural solemn and dignified manner. When one enacts the ideas of lovingkindness, compassion, sympathetic joy and equanimity, when one conducts him/herself in good manners, he/she will look solemn and dignified.

 

62. We practitioners should dedicate ourselves to "attain Buddhahood and deliver all

sentient beings." However, we must work on our own salvation first so that we may

acquire the ability to deliver others. The first step is to forgo our desire to eat, dress, and live lavishly, and to forsake our secular affections, attachments, and our incessant pursuit of wealth and fame. Only when our mind and bodies become pure and free of hindrance can we begin to talk about preaching Buddhadharma for the benefit of all sentient beings.Otherwise, with our own minds enslaved by secular attachments, how can we help to free others from such bondage?

 

63. As practitioners, we ought to relinquish all cravings for good food, nice clothing,

comfortable housing, wealth and fame, etc. In other words, we can begin our practice by curbing desires stimulated by what we see, hear, smell, taste, touch, and think, thereby shake off the fetters of sensual passions. This is how the strength of our practice may grow. Therefore, we monastic practitioners ought to content ourselves with a simple life and really devote ourselves to practice. Only by so doing can we hope to win the confidence and respect of all beings and become genuine masters who, while liberating ourselves, can guide them out of their misery.

64. We ought to recognize that "Only through endurance can we transcend hardships, and only through forbearance can we gain blessed rewards." The amount of karmic obstructions we can reduce is proportional to the hardships we endure and the efforts we put into practice. Similarly, merits can only be earned through diligent practice, not external pursuits.

 

65. Do understand that sitting meditation does not mean sitting there idly, doing nothing. Most important of all, do not cling to the ideas that "I am meditating," "I am reciting the name of the Buddha," or "I am practicing Zen," otherwise, you will be practicing with the omnipresence of the sense of "self." If you continue to dwell on the idea that "I am doing this and that," you are still clinging to erroneous and illusive thoughts and can never be genuinely free. In this way, even if you meditate for thousands of years, the effect will be the same as cooking rocks or steaming sands - all useless in terms of getting yourself to transcend the cycle of birth and death. Forsake all forms, attach your mind to nothing, and think not of what you are doing. Also, conduct your daily activities (be it moving, staying, sitting, or sleeping) without clinging to any idea of purity, or dwell on any dharma. Only by steering clear of all discrimination and differentiation can you transcend the three realms and break out of the prison of samsara.

 

66. Real life is very much like a soap opera in which everyone plays a role. We all have the experience of following the emotional swings of the characters of soap operas.However, we rarely sense that the ensuing sentiments of joy, anger, sorrow, and happiness are but distinctions made by our own minds. It is much the same in real life.More often than not, we allow our distinction of circumstances or judgments of people to take charge of our emotions without even being conscious about it. Furthermore, it seems that we always find it easier to emulate bad examples than good ones. This is because our delusions accumulated through the eons can easily overwhelm us. Hence, we are often swayed by circumstances befitting our sinister desires. On the other hand, how often have we claimed that "to tolerate the intolerable and practice the impracticable" is the attainment of Buddhas and Bodhisattvas, thereby excusing ourselves for not following their examples but merely praising them with empty words? The most unfortunate result is that we keep on ingraining bad habits while shunning the good. This is what we called the misconception of an ordinary person, and it is due largely to our lack of firm resolve

(to practice).