Chapter 7 - On
Forbearance
1. Be patient and tolerant when under attack or criticism. Even
when falsely accused, feel grateful for the opportunity to practice
"forbearance". "No attainment in practice is possible without
forbearance". Those who can bear insult without resentment have attained genuine wisdom.
2. Forbearance does not mean that you should keep reminding
yourself "I have to toleratethis", or feel "I am being
patient". If such reminders are necessary, you are still clinging to the
"form" of forbearance. Practice to the extent that external
circumstances will have no bearing on either your emotions or your mind. For
example, when people reprimand you, you do not feel being reproached. This is
"formless", hence genuine, forbearance.
3. You should express your repentance when others insist that
you are wrong, even
though you might be in the right. It is to acquire such
forbearance that we practice.
4. Be tolerant even when others blame us for things they have
messed up. Regard it as a good opportunity to practice "forbearance"
and "selflessness".
5. Do not regard those who attack, criticize, or reprimand us as
evil. From the perspectiveof practice, they are providing us with adverse
conditions that can help our endeavors.Those who know how to transform
circumstances will use these opportunities to exercise forbearance and attain a
higher stage in their practice. They will also feel grateful because these
adversities are assets upon which they can depend to be reborn in the Pure
Land.(Therefore, when facing blame, criticism, or accusation, you should)
accept it and endure it instead of weeping about it. Otherwise, you are just
being foolish!
6. Only by bearing all distresses can you expect to make
progress in practice. Repent to your accuser even though you are in the right.
If you were able to do this, you would have attained a certain level in
practice.
7. If we can tolerate insults, bullying, and being taken
advantage of without seeking
retribution or being vexed, not only will we eradicate our
karmic obstructions but we also will attain instant peace of the mind. And as
we are free of vexations, our merits and wisdom will grow.largest source of merit. Those who can practice forbearance will enjoy the greatest
blessed rewards. Forbearance will also help to strengthen self-control, alleviate karmic obstructions, and unfold wisdom.
9. Most people are unwilling to be taken advantage of or to
acknowledge that they are inthe wrong. Thus, they constantly argue rights from
wrongs, bitterly pointing fingers atothers, even using words sharp as knives
when making their accusations. We monastic practitioners, with our practice
based on forbearance and compassion, should actdifferently. Whatever the nature
of the circumstances we come across, howeverunmistakably unreasonable, we
should invariably handle them with gentleness and compassion. Try to tolerate
everything and practice forbearance against all adverse circumstances. This is
the true virtue of monastic practitioners.
10. In the course of seeking guidance, we should not expect to
be treated well or gain any advantage. Rather, try to learn through adverse
conditions. If you won't tolerate being taken advantage of, you won't learn
anything. Hence, "forbearance" is of utmost importance. We should
endure not only physical hardships but also challenges of all sorts. For
example, when others resent us, not only should we bear no hard feelings but we
also should foster good affinity by reciting "Amitabha Buddha" for
them. Only those who practice forbearance can expect to have their wisdom fully
unfold.
11. The minds of monastic practitioners should be free of anger
and resentment. The
worse people treat us, the more compassionate we should be in
our attempt to deliver them. Do not harbor resentment or take revenge, as any
lay people would.
12. The monastery is a place where people from all different
places come for practice, so everyone here has his/her own unique character. We
have to adapt to this environment, not vise versa. For all we know, it is
impossible to ask even our own parents or siblings,not to mention people from
different places, to accommodate us.
Therefore, learn tolerance and humbleness so that our minds can settle and our
practice can be on the right track.
13. Monastic practice is quite different from lay practice. In
the monastery, instead of
arguing right or wrong with your master, you have to accept all
instructions. If you can be so patient and tolerant, your attachment to the
"form of self" will be expelled gradually.
14. If someone finds faults with us, we should remind ourselves:
"This is a good chance to exercise forbearance and make progress in
practice". So, instead of blaming others, we should reflect upon
ourselves. Remember, no matter how we feel, our sentiments are nothing but
distinctions made by our minds.
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