Chapter 5 - On the Sense
of Self
1. Most people are prone to criticize others and sing their own
praises.Compliments bring them delight; criticism anger and distress. This is
because they make a clear distinction between "self and others". If you enter
practice without relinquishing this kind of distinction, your mind can never be
settled. Because when you cling to the sense of "self", you are bound
to see everything only in "your own way", and value only your own
ideas. The discriminative and calculating mind thus arose would in turn hamper
your practice, increase your vexations, and keep you from eradicating your
karmic obstructions.
2. Most people like to "listen" so as to gather
information and find out whether anyonespeaks ill of them. They also like to
"discern" the mood of others and act upon it. All these are habitual
patterns of common people, i.e. they are easily distracted by events that do
not concern them and they have a strong desire to please others for personal
gains. This type of conduct will have an adverse effect on their practice.
3. Learn not to differentiate or discriminate so as to
relinquish your attachment to the sense of "self", then wisdom will unfold. If you
continue to cling to the sense of "self", you cannot expect to attain any level in your practice.
4. All vexations in this world are caused by constant conflicts
between self and others.We should see whether our practice could obliterate the
distinction between self and others and also eliminate discrimination and
calculation. The first step is to practice"forbearance", which is
also the foundation of our practice. Do not insist that you are always right,
for such assertion only indicates that you haven't acquired right mindfulness
thereby act more like an ordinary person than a practitioner.
5. In order to eliminate attachments to the sense and form of
self, you can begin by lessening your cravings for tasty food and lavish clothing.
After a while, your sensual passions will be greatly reduced. You will then become less
discriminating and will gradually enter the path of liberation that makes no
distinctions among the forms of self,others, sentient beings, and life.
6. Don't always keep your eyes on the faults of others. Instead,
reflect more on whether you yourself have made mistakes or are in the wrong so
that you will not deviate from the path.
7. Most of those who like to show off their talents or want to
gain advantage over others end up in failure. Therefore, don't turn your back
on other people's advice simply because you feel you are better educated,
better informed, or more capable. Otherwise, your education and intelligence
will only foster arrogance, hamper your practice, and make it more difficult
for you to be in accord with Buddhadharma. There is an old saying:"Humility
gains; arrogance losses". The more talented and capable you are, the more
humble you should be. Such is a reflection of true wisdom.
8. Everyday when beating the evening drum, we ought to recite
the following stanza inour minds: "Get public work done, public work be
done. Put public work before privateaffairs". This recitation is to remind
us that we should not let others do public duties while we ourselves
concentrate only on our own practice (whether reciting the Buddha's name or the
sutras, or performing prostration, they are all private affairs). If a
practitioner focuses only on private affairs instead of vowing to work for the
benefit of others, he/she is still clinging tightly to the sense of
"self" and can never attain liberation. On the other hand, if a
practitioner is dedicated to the monastery, is compassionate to all beings
while providing them with expedient guidance for practice, he/she will be
filled with dharmic joy. Thus, in practicing altruism, you can unfold the
wisdom immanent in your mind and accumulate merits along the way. This is
called the dual practice toward gaining both merit and wisdom.
9. Do not keep on clinging to the sense of "self".
Otherwise, you will continue to drift within the five kasaya periods of impurity and among the six
divisions of rebirth, with no hope of escaping.
10. If you succumb to your physical desires and insist on having
good food and lavish clothing, all these attachments are reflections of your
greediness.
11. We practitioners should not plan on being venerated. If we
do, we are greedy and are still attached to the "form of self". Be
humble and courteous so that we can eliminate our attachment to the "form
of self". If we walk the path according to the wisdom of ordinariness, we
are practicing to attain "sila, samadhi, and prajna (precepts, perfect
absorption, and wisdom)".
12. More often than not, we are unaware of our own attachments.
The results of such attachments will naturally surface when conditions are
ripe. These results are our "karmic obstructions". Over the eons, all
of us have accumulated immeasurable and illimitable negative karma. If we do
not gradually reduce them through diligent practice, they will appear at our
deathbed. So, at that crucial moment, whatever you crave for or are attached to
will come forth to distract you. Without adequate self-control, you will be
swayed easily by these distractions and remain fluctuating in the cycle of
birth and death. If you crave for even a blade of grass in this world, you will
be reborn into it and remain in samsara. A blade of grass symbolizes an idea,
and an idea stands for one cycle of birth and death. So you see, the power of
our minds is immeasurable. Without the guidance of right mindfulness, we will
follow the fluctuation of our own karma without even realizing it. Thus, many
that appear to be practicing solemnly are in fact mostly absorbed in their
illusive and erroneous thoughts.
13. The purpose of listening to the sermons is to practice the
methods expounded in order to rectify misconduct and eradicate karma. Don't
continue to follow illusive ideas and clutch on to your own "egotistic
views". Neither should you keep making distinctions between "self and
others", nor hold on to your habitual tendencies of gossiping and making
judgments. Remember to recite the name of the Buddha as often as possible!
14. You can neither deliver sentient beings by words nor preach
the Dharma by offerings. What you should do is to practice
diligently and attain a stage where you can impress and convert others without
deliberate efforts. Only by then will you be able to deliver other beings.
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