>> The Second Lesson: Ways To Reform

The Reason to Reform: To Avoid

Misfortunes and Accumulate Good Fortune

A Sign for Good Fortune and Misfortune

The first lesson, which is about cause and effect, concentrates on building up the confidence in an individual’s ability to alter destiny and the ways in which to do so. The second and third lessons emphasize the methods to accomplish this; thus, they are concerned mainly with the ways to refrain from wrongdoings and the ways to accumulate virtues.

During the Spring-Autumn Period, China was divided into several small nations. Many prestigious advisers of these nations were able to accurately predict whether a person’s future would be fortunate or unfortunate based on their observation of that person’s speech and behavior. Many of these are recorded in Spring and Autumn Annals.

Mr. Liaofan told Tianqi that there were many advisers during this period who could accurately predict whether a person’s future would be good or bad, or fortunate or unfortunate based on their observations of the person’s speech and behavior. On an individual basis, they could predict a person’s success or failure. On a much larger scale, they could predict a country’s rise and fall.

These individuals in this period had these exceptional abilities in observing others because they understood the Law of Cause and Effect. When our speech and actions are good, and we are dignified and considerate, it is safe to say that we will possess good fortune and a promising future. On the other hand, if our speech is harsh and our actions frivolous, then our futures will be dismal. Even if we seem to be doing well now, this period of success will be short-lived, like a briefly blooming flower. Since our speech and actions determine our future, we need to be cautious in everything we say and do.

As a rule, there are signs that signal impending danger or the coming of good fortune. These signs rising from within are due to one’s thoughts and feelings being revealed in his or her behavior.

This applies to individuals as well as to countries. Preceding every occurrence is a sign that originates from the initial intention and is seen in thoughts and behavior. This is why calm and logical people are able to observe and then predict future changes. They can see a nation’s rise and fall through its people’s desires and actions. Just by observing what people of all levels of society think and do, we can often foresee a country’s future, whether it is going to prosper or decline. The same applies to families. The manner in which the members think and behave will greatly affect its success or failure. And this is true for individuals as well. There is a sign for everything and it is usually obvious to wise and knowledgeable people.

Usually a person is more fortunate when tending toward kindness but invites trouble when tending toward cruelty. Ordinary people often do not know what is really happening. It is as if their vision were blurred. Since they cannot see the truth, they claim that good fortune and misfortune are unpredictable.

"Kindness" refers to our hearts and behavior. Truly kind people will help others even when they themselves are harmed in the process. Those who are strict with themselves but lenient with others are bound to have an abundance of good fortune later in their lives. On the other hand, a person invites trouble when he or she is cruel. Those who are self-indulgent and disdainful of others are planting the seeds for future misfortune, but they cannot see the signs.

For ordinary people, it would seem that their vision is blurred or their eyes have been blindfolded. It seems that there is no way to foretell destiny when actually, all the signs are right before their eyes. Who seeks advice from fortune-tellers? These ordinary people.

What Mr. Liaofan told his son next is very important and we need to pay close attention and learn from it.

When we are sincere and honest, our hearts will accord with the will of Heaven.

This is the main principle. We must be sincere in all our actions, neither cheating others nor fooling ourselves. The "will of Heaven" is what Buddhism calls the True Nature. It is the state of having no wandering thoughts, but having only virtuous thoughts. When we are absolutely honest and truthful, our hearts will agree with the will of Heaven. Even if we are presently undergoing hardships, they will soon be over and then we will enjoy abundant good fortune. Therefore, everything we think, say, and do needs to arise from sincerity.

"The sincere and honest heart" is the essence of the Eight Guidelines taught by Confucius. We accomplish this by severing our desires and uncovering our True Nature. Failing to do this, we will be unable to accomplish ultimate sincerity. When severing desires, what are we cutting off? The Six Dusts or polluting factors of sight, hearing, smell, taste, touch, and thought and the Five Desires for wealth, lust, fame, food, and sleep. If these desires cannot be reduced, our hearts will be constantly affected by our surroundings. How can such a heart remain sincere?

Even if we cannot completely discard these desires, we can work to gradually lessen them. Most of us are immersed in wandering thoughts that accomplish nothing. It would be best if we can abandon these thoughts and some of the enjoyments that we experience through our six senses, and be more considerate of others. If we welcome others to share in our good fortune, then it will become even greater good fortune. Once we understand this, we need to act on it.

When I began studying and practicing Buddhism, a dedicated Buddhist, Mr. Jingzhou Zhu gave me a copy of Liaofan’s Four Lessons. After reading it, I reflected on my life and realized that I had the same faults and destiny as Mr. Liaofan had. I too was supposed to have a very short life. Many people, who were able to know the future, including Living Buddha Gan Zhu, told me that I would die young. I believed them and was convinced that I was not going to live past the age of forty-five. Therefore, when I became a monk, I based my studying on my presumed early death because that was all the time I had. I did not ask for a longer life. As expected, at forty-five I fell seriously ill.

At that time, Master Lingyuan from Gilong’s Dajue Temple was holding a summer retreat and invited me to lecture on the Surangama Sutra. I had only reached the third scroll when I became ill. I did not go to see a doctor or take any medication because I realized that my time was up. I simply stayed home every day, recited "Amituofo" and quietly waited for my death and subsequent birth into the Pure Land. However, after a month, not only did I not die but I also regained my health! In all these years, as I practiced according to this method and began to see the results, I have felt increasingly confident in the principle of changing destiny. Now, I have let go of everything and I feel even more liberated.

Therefore, in order to gain, we must first let go. If we are reluctant to let go, then we will not be able to gain. In the sutras, we read that to give is to gain. We first give up something in order to gain something in return. Without giving, we will receive nothing. So, this lesson on reforming our destinies is all about letting go. What if we seek something? To seek also helps us to receive. But how do we accomplish this? Just let go and we will receive everything we are seeking.

First, we must let go of all our desires and wandering thoughts. Mr. Liaofan said, "when we are absolutely honest, our hearts will accord with the will of Heaven." We discard from the root: to eradicate our selfishness, we completely extinguish thoughts of benefiting ourselves. Instead, all our thoughts should be of how to benefit all living beings. Once this is achieved, we will gain infinite good fortune.

By observing our goodness, others will be able to foresee the coming of good fortune; and by observing our immorality they will foresee approaching misfortune.

Thus, both good fortune and adversities have signs. Others know that good fortune is about to be ours when they see that our hearts and behavior are good, for we invite others to share in our good fortune. But, if we are unkind and selfish, robbing others of their benefits and never relinquishing our own, then our benefits and good fortune will eventually be used up. Once this happens, we will encounter misfortune. So, as long as we continue with our reckless behavior, others will know that we will soon meet with adversities. This principle of observation is applicable to an individual, a family, a society, a nation, and even to the world. As long as we remain calm and alert, we will be able to see everything clearly. Therefore, it is possible to predict good fortune and misfortune, happiness and suffering, the rise and fall of a country, and the stability or turbulence in the world.

The Ways to Reform:

A Perfect Awakening of Three Hearts

A Shameful Heart:

Knowing Shame Can Give Rise to Great Courage

If we wish to gain good fortune and avoid misfortunes, we first need to reform before we even talk about doing good deeds.

Only those with pure minds and deep concentration can see the signs of good fortune and misfortune. Deep concentration is not limited to Buddhists. The person can be a Taoist, a Confucian, or simply someone with a pure mind. The deeper the concentration, the farther they will see. This is why Buddhist sutras often say that an Arhat can see five hundred past lifetimes and five hundred future lifetimes. Actually, since all living beings possess this innate ability, this is the way it should be. However, this ability has now been lost because our minds are distracted. Various wandering and discriminatory thoughts, attachments, and afflictions have confused the mind and caused it to lose its natural ability. Buddhism teaches us how to eliminate these pollutants and hindrances so we may uncover our original True Nature.

Once we understand the principles, we then decide how to change. There are several effective methods to do this. Most of us would like to attain good fortune, happiness, and wisdom while avoiding adversity. Good behavior is the cause that results in good fortune, the effect. But, if we do not first eliminate our karmic obstacles, good fortune will be difficult to obtain. Thus, our first objective is to eradicate our negative karma.

Ordinary people seek outside of themselves, that is, they seek through the constants, but this will not help them receive what they seek. On the other hand, we are now confident in the knowledge that variables exist. However, the variables do not surface immediately. Then how do we reach our goals? We first need to purify our minds. The mind that is pure and serene is the mind of foremost goodness. But if the mind is impure, all good deeds will be tainted and the amount of good fortune that can be received will be limited. In other words, karmic obstacles have not yet been thoroughly removed. From this we can see that a virtuous and pure mind is of utmost importance. How do we return our mind to its natural state of purity? We first need to know our faults and correct them, following which we need to know the correct methods of doing good deeds.

There are three ways to reform our faults. First, we must be able to feel ashamed.

Many ancient Chinese sages and virtuous people taught us that knowing shame is close to possessing courage. Confucius often spoke of great wisdom, great kindness, and great courage. By knowing what is shame, we will truly reform and improve ourselves. If we do not know what shame is, we will not have good futures. When striving to improve ourselves, we do not use ordinary people as our standards; instead, we use Buddhas and Bodhisattvas. They were people just like us but they became Buddhas and Bodhisattvas. It is a major humiliation that we are still trapped in the Six Realms

Think of all of the ancient sages and virtuous people whose names and teachings have lasted for hundreds of generations. They were people just like us, but why is my name worthless like a broken roof-tile?

If we can often think this way and ask ourselves this question, then the shameful heart will take shape. This is the first step and the motivation in changing our destinies. What is the force behind this motivation? It is an inconceivable primal ability. We can readily identify with what Mr. Liaofan was explaining here. There were several great Chinese sages during ancient times: Confucius, Mencius, Zhou Gong, and Yi Yin. We can think: "They were great men, well I’m great too. They were human. Well, so am I. If they can do it, why can’t I?" This is where and how we begin to reflect.

Transcending our world, others have become Arhats, Bodhisattvas, and Buddhas. They have lived an infinite number of lifetimes. So, have we. Why is it that after countless lifetimes of practicing Buddhism, they have succeeded in becoming Bodhisattvas or Buddhas, whereas, we are still mired in reincarnation? This is the worst shame, unmatched by any other.

In this world or beyond, these sages have all become teachers of heavenly and human beings. One of the ten names for all Buddhas is "Teacher of Heavenly Beings and Humanity." Here, a teacher is essentially a role model. He or she can set a good example and be a good role model for all living beings. We can use this example to examine our behavior. Why have our names and reputations become tarnished or ruined? Such is the price we pay for our offenses.

One of Mr. Liaofan's virtues was that he did not attempt to hide any of his faults. He did not talk about other’s mistakes, only his own. As soon as he realized his faults, he immediately began to correct them. This was his strength and the crucial element that led to his later achievements.

We are clinging to worldly desires.

This is our underlying fault or ailment. We still long for and cling to "worldly desires" because our minds have been seriously polluted. Worldly desires refer to the Five Desires and the Six Dusts of form, sound, scent, taste, texture, and thought The word dust is used here as it carries with it the meaning of pollution.

For example, if we do not wipe the furniture daily, it will be covered with dust. To wipe it everyday is to rid it of dust or pollution. This is similar to our pure minds being polluted by desires and dust. Wealth, lust, fame, food, and sleep are the desires that give rise to the emotions of greed, anger, ignorance, arrogance, and doubt, the elements of pollution. This is why the Buddha called the external environment the Six Sense Objects or Six Dusts. These impurities contaminate our pure minds and are the root of our illnesses.

If we wish to recover the pure mind of our True Nature, we must let go of clinging to these desires and dusts. Letting go is the hardest thing for us to do. But, if we can let go of one degree of desire, our minds will become purer by one degree. If we can let go of two degrees then our minds will become purer by two degrees, etc.

The Buddha taught us that there are fifty-one levels of Bodhisattva practice. Each level is based on the amount of emotions the Bodhisattva has discarded. Once we can let go of all fifty-one dusts and desires, we will become Buddhas. If we still have one degree of desire, we will become Equal-Enlightenment Bodhisattvas. These dusts and desires are actually our karmic obstacles.

The Pure Land School often speaks of carrying our remaining karma with us to the Pure Land. This means that if we have been unable to let go of all of our worldly desires before our deaths, we will carry our remaining karma along with us. In the past, some people believed that the Pure Land method does not allow one to be born into the Pure Land if there is any remaining karma. They felt that the phrase should have been "eliminate all our karma and be born into the Pure Land." This stunned Pure Land practitioners around the world. This interpretation of needing to eliminate all karma is incorrect for it is not what the sutras mean.

Although the phrase "carry our remaining karma with us to the Pure Land" is not in any sutra, the truth of that statement is very clear. If we believe that we can only be born when all of our karma has been eliminated, then upon reading the Infinite Life Sutra, we would wonder why we would even need to be born in the Pure Land if we had eliminated all of our karma. Equal-enlightenment Bodhisattvas still have one degree of remaining ignorance and are not yet totally free of all desires. They still have a tiny fragment of remaining karma. Thus, Bodhisattvas are called enlightened sentient beings.

Actually, there is only one being with a perfectly pure mind - a Buddha. Even Equal-enlightenment Bodhisattvas still possess one degree of remaining karma. They still have some of the Six Dusts. However, they do not cling to these emotions and this is why they are called enlightened sentient beings.

The phrase "carry our remaining karma with us to the Pure Land" was said by the patriarchs and is based on the meaning of the sutras. This is especially so in the Pure Land School. We can still be born into the Western Pure Land even when we have not removed all our karma. We have seen and learned of numerous Pure Land practitioners who passed away only to be born into the Pure Land. Thus, we need to realize the true reality and not be affected by deviated views. We accord with the teachings in the sutras, not with individual people for individuals can misinterpret the sutras.

Secretly, we do many improper things while thinking others will not know about them and then are shamelessly proud of ourselves! One day, we will be born as an animal without realizing it.

"Improper" refers to things that we should not do: something illegal, illogical, or against moral standards or customs. Many people behave improperly and think that others will not know about it. Frankly, some people would not know. Who? Those, whose minds have been clouded by ignorance and who are deluded. On the other hand, those who possess proper thoughts, wisdom, and a serene mind will be able to see. We cannot hide from them or from the beings and spirits of Heaven and Earth who are always present.

Heavenly beings and spirits have five extraordinary abilities that they are born with; these abilities are not achieved through practice. So, if heavenly beings and spirits know, needless to say, Bodhisattvas and Buddhas will as well. They are aware of every thought of every being within the Six Realms. After reading this in sutras and books written by the sages, we would tremble in fear to realize that we cannot hide anything from them. Would it not be better to regret on our own? Since they know everything even without our confession, it would make us feel a little less guilty if we voluntarily feel felt contrition.

Instead, we are shamelessly arrogant. Shameless refers to someone who is without remorse and who ignores his ort her conscience. If we feel guilty after a wrongdoing, we are still alright. Although we hide our bad deeds from others, our conscience is heavy. There is still hope for our turning back. However, if we have no guilty feelings after committing a wrongdoing, then we are hopeless. Only the person who feels ashamed of his or her wrongdoings can be helped.

When we are shameless and arrogant, one day we will be born in the animal realm. Although we are presently in the human realm, we will eventually fall into the Three Bad Realms because of our negative karma. We may not know this, but the Buddhas, Bodhisattvas, and beings and spirits of Heaven and Earth do. At times when we are in a state of bad fortune, evil spirits will start to harass us. They do not arbitrarily harass anyone, but select their targets according to the person's behavior. They dare not bother those who will be born into the Three Good Realms and they are extremely respectful to people with kind hearts and compassionate behavior. But, they torment those who are evil. They will be insolent and sarcastic as they ridicule and bully such people because bad spirits know that these people will eventually fall into the Three Bad Realms.

True Buddhist practitioners understand these principles. Once we also understand, we will naturally be watchful over our thoughts and behavior because not only do we not want to fall into the Three Bad Realms, we want to transcend the cycle of birth and death. There is only one way to accomplish this in the present lifetime: we need to seek birth into the Pure Land. Therefore, we need to have firm and unshakable determination.

How do we attain this birth? Through firm belief, the vow, mindfulness of Buddha Amitabha, and cultivation of purity of mind. We should sever our worldly attachments. We do not need to completely let go of everything for if we did, we would become Buddhas. However, the more we let go the better off we will be. Sever unnecessary clinging. Then, focus our minds on Buddha Amitabha and transform our thoughts from those that only benefit our families and ourselves to those that benefit all others. In so doing, our minds will become pure.

The difference between enlightened beings and sentient beings is that enlightened beings think of all sentient beings instead of themselves, while sentient beings who are ordinary people only think of themselves. Even if we do not deliberately try to sever our self-attachment, by constantly thinking of benefiting all sentient beings, it will gradually diminish by itself. Once we no longer have self-attachment due to our achievements in Buddha recitation, we will attain the level of One Mind Undisturbed in Mindfulness and achieve a higher level of birth into the Land Where Everything is Temporary. In this way, we are assured of being born into the Pure Land.

We need to begin from here and practice earnestly, to set our sights far ahead, and to not only consider our immediate future or even just this lifetime, for they are illusory and impermanent. The Diamond Sutra said it well, "whatever takes form is an illusion." Nothing is permanent or worthy of worry. As for family members and relatives, we can share with them the proper teachings and encourage them to practice accordingly.

One time, an anxious practitioner asked me for help regarding his child who wanted to study abroad. He asked me what to do. I told him to let go of all wandering thoughts and to have the family recite the Infinite Life Sutra and chant "Amituofo" to find the answer. He said, "that won’t help, I need to handle this first before my mind can settle down to reciting and chanting." I replied that if he thought that way, there was no hope for him in this lifetime. He asked why. I explained that he was handling the issue incorrectly, that his method was within the control of his karma and he did not have the strength from the help of the Triple Jewels.

We need to know how to use the strength from the Triple Jewels and to give up relying on just our own because we cannot achieve in this way. We need to use our pure minds to seek help from the Triple Jewels. When we do this, we will attain inconceivable help from them. This is very important. As I said previously, we need to use the variable, not the constant that is destined. The variable can be used to re-create our destinies.

In doing this, we seek from within our mind. This is the true mind, not the illusory one. When our minds are constantly filled with wandering thoughts, we are using our illusory minds that exist because of the constants, not the variables. If we use our true minds, then the variables come into play. We can see this very clearly in the sutras and in Liaofan’s Four Lessons.

How do we seek help from Buddhas and Bodhisattvas? We do not negotiate with them. For example, we do not ask them to help us gain wealth and say that in return, we will offer them half of the money. This is not right! Do we really think that they would agree to this? Ordinary people request help from the Buddhas, Bodhisattvas and the Triple Jewels by trying to strike a deal with them. This is wrong because there are no deals to make.

What is important now is for us to recover our original pure minds. Master Huineng said: "Why bother to seek outside of ourselves when everything already exists within the True Nature. Since everything exists within our True Nature, if we seek inwardly, we can attain everything. When there is a sincere request, a response will follow."

The Triple Jewels just act as a catalytic condition. We seek and attain something our True Nature originally had. If it were not already within the True Nature, even the Triple Jewels could not help us. In Buddhism, it is said that whatever is properly sought can be attained. If we believe that whatever is sought will be attained, including the vow to become a Buddha, then certainly everything else can be achieved. But, as ordinary people, we do not realize this for we use our worldly intelligence in pursuing everything. We mistakenly think we are obtaining fame, wealth, and prestige, but are actually committing bad deeds. Whatever is attained was already destined to be ours. It is not worth the price we will have to pay in the future for we will suffer the consequences from our wrongdoings.

Buddhism teaches us about the Ten Dharma Realms. Within each of these exists another Ten Dharma Realms. Currently, we exist in the human realm. Within this realm, Ten Dharma Realms exist. This moment, if we are singlemindedly mindful of Buddha Amitabha and seek birth into the Pure Land, then for this moment, we are in the Buddha realm. Being mindful of a Buddha is the cause; becoming a Buddha is the consequence.

At this moment, if we are mindful of Bodhisattvas and of cultivating the Six Paramitas, we are in the Bodhisattva realm. Similarly, if we are mindful of virtue, morality, and humanity, we are in the human realm. But, if we are greedy, constantly scheming to make money and to possess materialistic enjoyments, we are in the hungry ghost realm. If our thinking is confused and deluded, and we are drifting along through life, we are in the animal realm. And if we are displeased and angry with everyone and everything, we are in the hell realm.

Although we are currently in the form of a human, we can still be in any of the other nine realms. When Buddhas, Bodhisattvas and spirits see us, they know very well whether we are Buddhas, Bodhisattvas or any other beings. Once we realize that there are Ten Dharma Realms within each Dharma realm, we will know how to choose. The choice rests in our hands.

There is nothing else in the world that calls for more shame and remorse than behavior such as this. Mencius once said, "shame is the most important word in a person’s life." Why? Because one who knows shame will put forth his or her best efforts into correcting faults and will eventually attain sagehood or become a virtuous person. One who does not know shame will be just like an animal: unrestrained and immoral. This is the key to correcting our faults.

It is shameful for us to still be mired in the Six Realms of Reincarnation while others have become Buddhas and Bodhisattvas. Nothing is of greater shame than this. The word shame has a very close connection with humans. Why? By being ashamed, we can become a virtuous person or a sage. By being unashamed, we will doubtlessly fall into the Three Bad Realms. So, we can see how closely connected the word shame is to our future. By knowing shame, we will tirelessly strive to eliminate it and replace it with the inspired enthusiasm to become a sage or a virtuous person.

By not knowing shame, we will be a dishonorable person engaging in immoral activities. Only those without shame still have greed, anger, ignorance, and arrogance. But by knowing shame, we will no longer have these Four Poisons. The mind of greed will lead us into the hungry ghost realm. The mind of anger and hatred will lead us into the hell realm. The mind of ignorance will lead us into the animal realm. What is there for us to be proud of? Compared with Buddhas and Bodhisattvas, we are unimaginably far behind them! By understanding this, these afflictions will naturally diminish and vanish.

Frankly, it is shameful to fall behind others in performing virtuous deeds and attaining good results. If we know shame, we will strive to improve ourselves.

A Fearful Heart:

From Fear Comes Sincerity and Respect

The second way to reform is to know fear. Celestial beings and earthly spirits hover over our heads in observation. There is no way for us to deceive them.

Constantly having this fearful mind will enable us to discipline ourselves so that we will no longer dare to commit wrongdoings. It will help us to be constantly apprehensive. What are we fearful of? Above us, there are celestial beings with extraordinary abilities of clairvoyance who see very clearly our every movement. Below us, there are earthly spirits who also have the five extraordinary abilities. Although their abilities cannot compare with those of the celestial beings, their senses such as hearing and sight are much keener than ours.

It is probably difficult for us to believe that even with these abilities earthly spirits are not cleverer and wiser than us. We know that many animals possess unique senses. For example, a dog's senses of smell and hearing are keener than ours. But, they are less intelligent than we are. Since animals surpass us in various abilities, it should not be surprising that ghosts and spirits do so as well. Nor is it difficult to believe that spirits and ghosts have five kinds of extraordinary abilities. But, why do they still suffer? They are not as wise as us and most do not possess as much good fortune as we do. We need to remember that all around, there are spirits and ghosts that are perfectly aware of our every thought and our every act.

Even when my wrongdoings are done in a concealed place, the beings and spirits of Heaven and Earth are present. They see all my faults. If my bad deeds are serious, then all kinds of adversities will befall me. If my fault is minor, it will still reduce my current good fortune. How can I not feel fear?

Even if we are committing small faults in the most concealed place where nobody can witness them, the beings and spirits who are clairvoyant can clearly see everything. This is terrifying! But the abilities of these beings are still not great, for their abilities are incomparable to those of Buddhas and Bodhisattvas. Fortunately, Buddhas and Bodhisattvas have great compassion, lovingkindness, and purity of mind. When these compassionate beings witness our wrongdoings, they will cause problems for us.

However, Dharma Protectors, spirits, and ghosts are ordinary beings who will cause trouble for those who have committed wrongdoings. Becoming angry upon seeing our improper behavior, they can cause us trouble. They are more prone to punish us for our severe wrongdoings; thus, adversities will befall us. Understanding this, how can we not be afraid?

There are several passages in the Infinite Life Sutra that call for respect and fear. There are an infinite number of beings in the Pure Land. All have the Heavenly Eye and can see everything without any obstruction. All have the Heavenly Ear and can hear every sound throughout the universe, in the past, present, and future. They see what we cannot see. They hear what we cannot hear. When we think about it, we will realize that we cannot hide anything from these utmost virtuous people. If we cannot deceive spirits and other beings, then how could we even think of deceiving Buddha Amitabha, Great Compassion Bodhisattva, and Great Strength Bodhisattva? It is impossible!

Once we understand this and deeply realize that we need to seek birth into the Pure Land, it does not matter how we perform our merit dedications. All the beings there know our aspirations. There is no need for us to verbally say, "we seek birth into the Pure Land." They knew it the instant that we first gave rise to the thought. We need to honestly chant "Amituofo." There is no need for unnecessary words. We just need to seek One Mind Undisturbed and the highest level of birth into the Western Pure Land. In so doing, we will be foremost in wisdom, merits, and virtues.

Even when we are alone in our room, the beings and spirits watch us very carefully and record everything. Even if we try to conceal our improper acts with clever speech, the spirits and celestial beings can see into our hearts as clearly as seeing into our lungs or liver. Ultimately, we cannot deceive ourselves. If others were to see our behavior, we would find ourselves shamed. So, how can we not be constantly cautious of our every action and not be fearful of the consequences they might evoke?

Previously, we read about being with others. Here Mr. Liaofan wrote of being alone in our room and behind closed doors. We become careless, behaving as we wish, not realizing the importance in cultivating alertness even when alone. When with others, we tend to restrain ourselves. When alone, we tend to relax.

My late teacher, Mr. Lee Bingnan, told me of an occurrence that happened almost two thousand years ago. Mr. Zheng Kangcheng and a group of classmates were reflecting on their faults. As each reflected, they found that they had many shortcomings. Only Mr. Zheng could not think of any. After thinking for a long time, he remembered. One time, when he went to the bathroom, he forgot to put on his hat. This was his shortcoming.

It is obvious that in the past, even when alone people were constantly watchful over their thoughts and behavior, and their appearance would be as neat as if they had company. Today, people would say why bother. But this was how people used to behave, for they knew that even when alone, beings and spirits of Heaven and Earth could still see them. It would have been impolite to be careless and behave as they pleased. Even a concealed spot is visible to the beings and spirits. Thus, our demeanor should always be respectful as we refrain from self-indulgence.

Even in our room, it should seem as if innumerable pairs of eyes were watching us and innumerable fingers were pointing at us. We should be as watchful of our behavior as if we were in public, not daring to behave as we please. There is no use in trying to conceal our behavior or cover up our faults with glib talk. It is as if our internal organs were visible to all. This is how clearly the spirits can see us.

We may think that we have secrets, but we are only deceiving ourselves for the spirits of Heaven and Earth can see through everything. Any attempts to hide our faults are useless. Realizing this, how could we not be fearful?

However, as long as we still have one breath left, we have the chance to regret even the worst deeds.

When we are ashamed, our hearts are respectful and fearful. This will enable us to reform and eradicate our bad deeds. Many Buddhists attend repentance ceremonies daily throughout their lives trying to repent and eradicate karmic obstacles. Not only do some fail to eradicate such obstacles, but the more ceremonies they attend the more their karmic obstacles increase. Why? They do not know how to sincerely regret, but instead conceal their bad deeds even more. To truly cultivate is to be able to feel ashamed, to have respect and to know fear. It is essential for us to understand this and to change our improper thinking.

Those who have committed the greatest transgressions such as the Five Deadly Offenses or the Ten Bad Conducts are destined for the hell realms. Can they be helped? Yes, even with only one remaining breath, if they feel remorseful, they can be helped. By being genuinely ashamed, sincerely giving rise to a respectful and apprehensive heart, deeply regretting their ways, vowing to be born into the Pure Land and properly chanting "Amituofo" one to ten times, they are assured of being born in the Pure Land. For example, during the Tang Dynasty, a butcher named Zhang Shanhe chanted "Amituofo" just ten times at the last moment before his death, and was born into the Pure Land.

Also, in the Visualization Sutra we learn that in ancient India, King Ajatasatru killed his father, egregiously mistreated his mother, and caused dissension in the Sangha. He would stop at nothing. We learn further of him in the Ajatasatru Sutra. At the last moment of his life, with just one remaining breath, the king truly regretted and attained singlemindedness of Buddha Amitabha as he sought birth into the Pure Land. He was born into the second highest level of the Pure Land. Inconceivable.

From this, we know that there are two ways to be born into the Pure Land. One way is to cultivate and accumulate merits and virtues daily, and to follow the regular way of practice to seek birth into the Pure Land. The other way is for those who have committed egregious evil deeds to be deeply remorseful at the last moments of their life. Therefore, do not look down on those who have committed wrongdoings. Perhaps at the last moment of their lives, their ability to feel deep remorse will be so strong that they may attain a higher level of birth than we can. This is very possible. It is said that a prodigal who returns home is more precious than gold. Ordinary people cannot be compared with them. Thus, we cannot look down on those who have committed wrongdoings.

Understanding this, we should not even think of counting on our luck as we continue to commit transgressions, thinking that we can always regret at the last moment and still be born into the Pure Land. Such thinking will guarantee our falling into the Three Bad Realms. It is extremely difficult to accomplish this last-minute change of heart. A deluded person who is able to maintain a clear mind during his dying moments is someone who had deeply cultivated the roots of goodness in his previous lifetimes.

Visit a hospital and you will understand. Look around. How many people are still alert in their last moments? Being able to maintain a clear mind is the first criterion. If we are in a coma, unable to feel remorse and to chant, we will fall into the Three Bad Realms. Rarely is one out of thousands of people lucid upon death. Can we guarantee that at the instant of our deaths we will remain fully conscious?

The second criterion is to encounter someone who can remind us to chant "Amituofo." And the third is to be able to turn back immediately at that instant, to deeply regret, to be mindful of Buddha Amitabha, and to seek birth into the Pure Land. Can we guarantee that all these conditions will exist at that precise critical moment? If not, then we need to honestly and sincerely cultivate daily to accumulate merits and virtues. This is the only truly reliable and safe way. If ten thousand people practice the Pure Land method accordingly, ten thousand will be born into the Pure Land. Mr. You said in his commentary that "By laying down the butcher knife, one can become a Buddha right then and there. If we have the heart to regret our wrongdoings, then we can begin again." The earlier we awaken the better, so please, make haste in turning back and do not commit any more wrongdoings.

There are cases in history where people who had committed numerous bad deeds but who later deeply regretted them during their dying moments were able to pass away peacefully.

There are many examples of this, some of whom were Buddhist practitioners. Recently, one that we personally witnessed was that of Mr. Zhou Guangda, a businessman in Washington, D.C. in the United States. Mr. Zhou had been a good person who had not committed bad deeds. He proved to us that one may encounter Buddhism in one’s last moments of life, chant "Amituofo" one to ten times and be born into the Pure Land.

Mr. Zhou did not encounter Buddhism until a friend introduced him to the Pure Land teachings just three days before he passed away. He was elated upon hearing the teachings and accepted them without the slightest doubt. He vowed to be born into the Pure Land and chanted "Amituofo" wholeheartedly. This was the result of his good roots from past lifetimes. Once he had vowed to be born into the Pure Land, he no longer felt the pain from his illness.

This is the reward for good behavior. Once the true mind is developed, the Triple Jewels will help. Although Mr. Zhou was in critical condition, he felt uplifted due to the strength from his vows and the joy of practicing Buddhism. His energy and strength came from within himself and from Buddha Amitabha. Thus, Mr. Zhou was able to chant "Amituofo." After chanting for three days, he was able to see the three sages of the Western Pure Land who had come to escort him to the Pure Land. This happened recently. How can we not believe it?

In our practice, the essence or what is in our heart and mind is important, not formalities. Mr. Zhou had never listened to Buddhist lectures or read the sutras. He had not taken the Three Refuges or the Five Precepts. He just had a kind friend who encouraged him to chant "Amituofo," and Buddha Amitabha and the sages came to escort him to the Pure Land. Thus, what matters in our cultivation is our true hearts and minds.

In Mr. You’s commentary, we read: "It is never too early to begin practicing or too late to regret. To pass away peacefully is an observable fact of transcendence." It is not too late to regret at the time of our death. Every time a person dies well, he or she is assured of going to a good place. Die well, born well. The fifth of the Chinese Five Good Fortunes is to be able to pass away peacefully without suffering, thus assuring rebirth into one of the Three Good Realms.

If a person can have a determined and courageous kind thought at the most important moment, it can cleanse away hundreds of years of accumulated offenses. This is like only needing one lamp to bring light into a valley that has been dark for a thousand years. It does not matter how long one has been committing misdeeds. If one can reform, he or she is exceptional!

Both Buddhists and Confucian scholars have spoken this truth. We need to be courageous and determined in regretting and reforming. Whether the offense is major or long standing, it can be regretted and eradicated. Having an overwhelming and courageous kind thought as we are dying is to genuinely regret and to eradicate karmic obstacles. In this way, it can indeed cleanse away hundreds of years of accumulated misdeeds.

We only need one lamp to light a valley that has been dark for a thousand years. This compares the lamp and the brightness to our bravery and determination in reforming, and in our ability to wash away long-accumulated misdeeds. Thus, regardless of how serious our bad deeds are or how long we have been committing them, what is important is that we reform.

It is often said in Buddhism that true Dharma repositories are rare. If we are not true repositories, we will be unable to maintain the continuance of Buddhism. For example, a cup has to be well cleaned for the water it holds to be drinkable. If it is not clean, but is tainted with just a trace of poison and we drink from it, we will be poisoned. Poison is the negative karma. To become true Dharma repositories, we first need to eliminate our afflictions to receive the Buddha’s teachings so we will be able to benefit not just ourselves but others as well.

To do this, we reform and then cultivate good fortune. Why do we need to reform first to become a Dharma repository? So that we will be able to receive all of the good fortune that Buddhas, Bodhisattvas, and beings and spirits of Heaven and Earth bestow on us. This is true good fortune. If our repository is not clean, but is filled with afflictions and negative karma, then the good fortune given to us by Buddhas and Bodhisattvas will turn into even deadlier poisons.

If we do not reform our erroneous ways, the good fortune we cultivate will lead us to commit even more offenses. Why? Lacking good fortune, we only commit small transgressions since we do not have the opportunity to create greater ones. However, with great good fortune, the wrongs we commit will be even more grave. In the future, this will lead us deeper into the hell realms, to bear even more severe sufferings. Although poor people may have thought of committing transgressions that are more serious, they are generally unable to carry them out. The transgressions that wealthy people create are more serious than those of average people.

We first need to reform to eradicate misfortunes so we can enjoy genuine good fortune. If we do not eradicate our accumulated bad habits before this cultivation, then as our good fortune increases, we are likely to commit worse deeds. In passing on knowledge, will a truly benevolent teacher accept this kind of student? No! Why not? The teacher knows that it will harm the student for he or she is not a Dharma repository.

This is not to say that only a very smart or wise person is suitable to be a Dharma repository. If a person has a pure mind and a kind heart without greed, anger, ignorance, and arrogance, then he or she is a Dharma repository. We read in Master Tanxu’s memoirs about a monk who took moldy candles outside to dry in the sun. He was very slow-witted and without any wisdom. But his mind was pure, he was honest, and he did not harbor ill feelings for anyone. The old Master took a liking to him. He was a Dharma repository so the master taught him to prostrate to the relics of Buddha Shakyamuni at the King A Yu Temple, three thousand times a day. After three years, he was awakened and was even able to compose poetry. Extremely articulate, he eventually lectured on sutras and was widely welcomed. But although he had achieved attainment, he still lived thriftily, remained very humble, and was courteous towards others. This is the way to be a Dharma repository and is true good fortune.

By choosing a successor, a teacher can either harm a person or help him or her to succeed. Since ancient times, good teachers, whether Buddhist or otherwise, have been selective in choosing their successors. The most important criterion for selection is virtuous conduct. Other qualities that can be nurtured are not considered. Thus, we need to begin by reforming if we truly want to achieve attainment, to be born into the Pure Land, and to benefit others and ourselves. As Mr. Liaofan said, "it is of utmost value to be able to change."

We live in a constantly changing and chaotic world. Our bodies, made of flesh and blood, are perishable. If our next breath does not come, then this body will no longer be a part of us. Then, even if we want to reform, it would be too late.

This encourages us to grab hold of the opportunity, to regret and reform while we still can. This is an ever-changing world. The sutras tell us that life is only a breath. If our next breath does not come, this life is over and the next one has begun. Then it will be too late for regrets. Knowing that this is our most crucial concern, we need to treasure this opportunity and not waste any more time. Reflect daily, earnestly regret, and reform. This is true cultivation.

Unfortunately, many people think that cultivation is simply reciting sutras, prostrating to the Buddha, or chanting a Buddha’s name daily. These are merely formalities and have no impact on reducing our negative karma. Cultivation is not simply reciting a sutra. It is to not give rise to wandering thoughts as we focus on the text during recitation. Neither should we attempt to analyze the meanings, because to do so is also to have wandering thoughts. The goal of cultivation is to halt our thoughts and to attain purity of mind. Reciting sutras, chanting mantras, and chanting a Buddha’s name all share this goal. When the mind is pure, the body will be pure.

Over the years, I have truly taken to heart that with purity of mind, the body will become pure and remain healthy. Naturally, we still need to be careful of what we eat and drink, and how we live. Although we are advancing in age, with a pure body and surroundings, and the absence of worries and afflictions, we will not fall ill or become inactive. Mr. Lee Bingnan was an excellent example of this. Even in his nineties, every day was a rush of lectures, appointments, social engagements, etc. From his example, we can see how a person who is advanced in years, can remain perfectly competent while living a healthy, long life. Many younger people cannot accomplish this. It was all due to the purity of his mind and thus, his body.

When we commit a wrongdoing, our retribution in this world is a bad reputation that will last for hundreds, even thousands of years. Even filial and loving descendants cannot restore our honor. In a future life, we might end up in hell suffering from immeasurable pain.

If we do not know to regret and to correct our wrongdoings, then we will be burdening future generations with our bad reputations. Even our filial and virtuous descendants will not be able to clear our names.

We are currently unable to see the hells, but be assured that our negative karma will lead us to them and they are truly terrifying. Sutras talk of the hells and provide us with many explanations of how long we will remain in them. One day in hell is equivalent to twenty seven hundred years on Earth.

The Chinese often proudly tell of their five thousand years of history. But this is only two days in the hell realms. And think how terrifying hell is! The shorter life spans are thousands and millions of years! Please understand the magnitude of this! The suffering is ceaseless. We will not be able to emerge for hundreds and thousands of eons. And in this lifetime, it is very easy for us to create the cause of going to the hells. Once we have fallen into them, it is unimaginably difficult to get out. Therefore, if we believe that the Buddha only tells the truth, how can we continue to act rashly and blindly commit bad deeds!

When even the sages, virtuous people, Buddhas, and Bodhisattvas cannot help us escape from our bad consequences, how can we not be afraid?

Even the Buddhas and Bodhisattvas with their great compassion and lovingkindness, are unable to help us when we fall into the hell realms. Can Earth Treasure Bodhisattva who presides there help us when we fall into hell? Very honestly, he can only help those who possess abundant, solid roots of goodness and good fortune, and who can accept and accord with his teachings. Only they are able to honestly regret and mend their ways to transcend the hell realms.

Moreover, when we are suffering from intense pain, it is virtually impossible to accept good words. The more we suffer, the more malicious thoughts and angry feelings we will have. Then, even when others say something pleasant to us, we may feel that they have insulted us and hate them even more for it. This is true for those who are suffering in this world let alone those in the hell realms! Thus, more often than not, those suffering in the hell realms will commit worse deeds, making the transcendence from the hell realms more difficult and this is why even Buddhas and Bodhisattvas cannot help us.

What kind of people is Earth Treasure Bodhisattva able to help? He can help those who truly possess roots of goodness and good fortune, but who fell into the hell realms because of one wrong thought in their last moments. Earth Treasure Bodhisattva can advise and encourage them. Because they are willing to listen, to regret and be awakened, it is easier for them to transcend from the hell realms. Otherwise, there is no way to help them. Even Buddhas and Bodhisattvas are helpless in this matter. Understanding this, how can we not be afraid?

The second way to reform teaches us to have a fearful heart. We cannot hide even the slightest of our faults from the beings and spirits of Heaven and Earth, much less from all the Buddhas and Bodhisattvas. So, even in a dark room, we would do well not to give rise to deviated thoughts. In this way, we naturally will not commit any bad deeds. This is simply the truth! When we regret and reform, we need to begin from our hearts. When our hearts and minds are virtuous and kind, our speech and behavior will naturally be likewise. When our hearts are immoral and uncaring, regardless of how well we pretend, our speech and behavior will still be false.

A Determined and Courageous Heart:

From Courage Comes Inspiration

The third way to reform is to have a determined and courageous heart.

We need to be courageous in regretting and reforming. The first way to reform, which is to know shame, is close to being courageous. Having a sense of shame is to be awakened; not having a sense of shame is to be deluded. Therefore, a sense of shame is the condition for awakening and courage is the condition for diligent cultivation. Feeling ashamed is awakening from within ourselves. Having a fearful heart is the external force that helps us to refrain from wrongdoing; this also reflects the deep shame in our True Nature.

There are eleven virtuous Dharmas in the Treatise on the Door to Understanding the Hundred Dharmas, one of which includes shame, which is the state of mind of feeling ashamed. Fear is the state of mind of being conscience-stricken. Feeling ashamed and being conscience-stricken are two virtuous states of mind. If we can feel ashamed, then we are bound to achieve. Throughout his life, Patriarch Yin-Guang said that he was "constantly shameful." He constantly had a shameful and fearful heart. Cultivating from this frame of reference, he was able to be diligent and courageous in improving himself. In this way, he attained a determined and courageous heart.

When we hesitate to reform our faults because we do not really want to change, we are content with what we can get away with. For a reform to take place, we must be resolute and resolve to change immediately. We should not hesitate or postpone until tomorrow or the day after.

Most of us drift along day to day, regressing instead of advancing. Without the heart to keep improving in our virtuous conduct, we are not genuinely trying to improve. Today, those who are resolute and diligent in advancing also seek the Five Desires, the Six Dusts, and the Five Poisons, without knowing the fearful consequences caused by their actions. Sages of this world and beyond taught us to concentrate on moral improvement and to gain wisdom, the original wisdom that flows from the True Nature. This wisdom is higher than the academic study and skills of worldly intelligence.

Today, we advance resolutely and diligently, but in the wrong direction! We are going into the Three Bad Realms and remaining mired in reincarnation. Sages of this world and beyond teach us that we need to transcend the Six Realms to free ourselves forever from reincarnation, to catch up with the Buddhas and Bodhisattvas. As Mr. Liaofan said, we must strive to completely eradicate doubt and resolve to change immediately, to lift our spirits, and diligently advance. Do not delay, resolve and begin now.

A minor fault is like a thorn piercing our flesh and should be quickly removed.

Because a thorn piercing our skin is very painful, we will do whatever we can to quickly extract it. But a minor fault in our mind is even more painful. We need to become aware of it as well. Remaining unaware is like having no sense of feeling, not knowing that something is piercing our body and is causing us pain. Now, it is our conscience not our flesh that is numb.

A big fault is like our finger being bitten by a poisonous snake. We must quickly cut off the finger to prevent the poison from spreading and killing us. If we consult I Ching and receive the wind-thunder symbol, it means that our strong determination in reforming assures us of success.

This is just an example to show us how determined we need to be in correcting our shortcomings. When we are listless every day, it is due to our karmic obstacles. When we constantly have wandering thoughts, afflictions, and worries, and find that nothing is going our way, it is also due to our karmic obstacles.

We often speak of these because they are the cause of our nightmares and irregular patterns in our daily living. When this happens, we need to earnestly reflect and be vigilant. If we can correct all of our faults, our karmic obstacles will be eradicated. With fewer obstacles, we will be filled with the Dharma joy and will feel light in body and mind. We will have no burdens. Our afflictions will diminish and our minds will naturally be pure and continuously give rise to wisdom. This will enable us to clearly see and understand everything around us, whether spiritual or physical, worldly or beyond. We need to have the determination and aspiration to examine our motives and feelings, to find our faults and fearlessly correct them.

I Ching contains sixty-four hexagrams, each of which has six explanations or predictions. The wind-thunder symbol represents benefit and is concerned with determination. If we are resolved to correct our erroneous ways and to cultivate kindness, this will enable us to gain true benefit. If we can immediately reform without hesitation, then we will have done what the wind-thunder symbol said we would.

If we can follow the three ways of shame, fear, and determination to reform, then we will surely be transformed.

In reforming, we need to have shame, fear, and courageous determination. To have a shameful heart is to be awakened. To have a respectful and fearful heart is to be conscience-stricken. Only when we have both of these, do we give rise to the courageous and determined heart that enables us to regret and reform. Realizing this, why are we unable to correct our faults? Since we have yet to possess a shameful and fearful heart, we do not have the motivation that gives rise to a courageous and determined heart. If we do not know shame, then we will not be afraid of being laughed at by others so there is little incentive for us to cultivate kindness.

How do we nurture these three qualities of shame, fear, and courageous determination? Why do we choose the Infinite Life Sutra for everyone to practice? It is not that the other sutras are not good, they just do not explain as perfectly as does the Infinite Life Sutra. The Infinite Life Sutra completely explains phenomena and principles, causes and effects. It is not too lengthy so it is easy for modern people to practice, and it is the essence of all sutras!

Our Morning and Evening Ceremony Recitation Book was specially compiled for fellow practitioners at the Amitabha Buddhist Societies. Ancient virtuous people originally edited the older version of the recitation book. It was compiled to cure the problems of practitioners of that time. Thus, the old version was effective for them. However, our problems are different and so, we need to modify the morning and evening recitations. For the morning ceremony, we recite chapter six of the Infinite Life Sutra, in the hope of having the same mind and vow as that of Buddha Amitabha.

For the evening ceremony, we recite chapters thirty-two through thirty-seven. These six chapters explain the Five Deadly Offenses of killing, stealing, sexual misconduct, lying, and consuming intoxicants, and the Ten Bad Conducts. They also describe the Five Sufferings that we bear in this life and the Five Burnings that are the consequences we undergo in the hells in future lives. These sufferings and burnings are retributions.

As we recite these chapters daily, they can help us to reflect, regret, and reform. Reciting them is essentially the same as reciting the repentance verse. After our recitation, we need to be vigilant and awakened, to sincerely mend our ways and follow the chapter’s guidance in understanding and cultivation. In this way, we will benefit from this kind of recitation practice. Therefore, it is important for us to have these three qualities of shame, fear, and courageous determination.

There is no need to worry. It will happen as assuredly as the spring sun will melt a thin layer of ice.

If we have these three qualities, we will immediately amend our faults. It is as natural as the ice in springtime becoming thinner as the weather becomes warmer. As we amend our faults, our wisdom will grow and our karmic obstacles will be eliminated.

Three Methods of Practice in Reforming

Changing Through Behavior

There are also three methods of practice to help us reform. The first is changing through behavior, the second is changing through reasoning, and the third is changing from the heart.

Since the methods are different, the effects will also be different. For example, if I used to kill living beings in the past, I vow never to kill them again. If I used to get angry and yell at others in the past, I vow never to do so again. This is changing through behavior by refraining from repeating a wrongdoing committed in the past and vowing never to do it again.

Previously Mr. Liaofan spoke of principles. Now he provides us with the three general methods of practice. First is "changing through behavior." If we lose our temper and yell at others or use abusive language to attack others, we can change through behavior and refrain from repeating a wrongdoing by vowing never to do it again, finding and then correcting the faults one by one. This was how Mr. Liaofan first began to change. It took him more than ten years to accomplish his first goal of three thousand good deeds. Not good enough. He accomplished the second similar pledge in only four years, when he sought and attained a son. But this was still too long. Through the change of behavior, the result attained was as sought.

In Buddhism, one can change through behavior by keeping the precepts. In China, there are eight schools in Mahayana Buddhism and two in Theravada Buddhism; all ten begin cultivation through precept keeping. This is especially true for the Theravada precepts that emphasize a practitioner’s behavior instead of his or her thoughts.

This is different from the Mahayana precepts like those found in the Brahma Net Sutra. This somewhat lengthy sutra was not completely translated into Chinese. Only the most important chapter, the "Mind Precept Chapter," was brought to China. The first section, which explains the state of mind of a Bodhisattva, describes how to change from the mind. The second section, which explains the Bodhisattva precepts and behavior, describes how to change through behavior. What is important is the state of the mind. To change from the mind as well as through behavior is the best way.

Trying to force ourselves to suppress our faults is extremely difficult because we have not permanently uprooted our faults, merely temporarily curbed them. Therefore, changing through behavior cannot help us to permanently eliminate our faults.

The root of our problems lies in our minds. If we only suppress our faults instead of eliminating them, they will simply reappear at another time. Therefore, changing through behavior is a short-lived solution that only treats the symptoms. This is like treating the head when there is a headache or treating the foot when there is a foot pain. The behavior seems to be correct but the mind is still polluted because the root problem remains.

Changing through Reasoning

Instead, we can try to reform by understanding why we should not do something; for example, killing. To love all living things is a virtue of Heaven. Understanding that all living beings love life and fear death, how can I be at peace with myself by taking another’s life to nurture my own? At times, animals such as fish or crabs have been cooked alive. Such pain and suffering reach down into their very bones. How can we be so cruel?

When we eat, we use many expensive and tasty things to nourish ourselves, enough to fill the whole dining table! But once the meal is done, even the best delicacies will become body waste and be excreted. The result of our killing accomplishes nothing. Consuming vegetarian foods can fill and nourish us just as well. Why let our stomachs become a graveyard and reduce our good fortune through killing?

Here, Mr. Liaofan wrote of changing through reasoning by understanding the true reality and its principles. Achieving this, we will naturally no longer bear to eat the flesh of another sentient being. Before, since we were unclear of why we should not do something, we grudgingly tried to stop. Trying to force ourselves to do something is extremely difficult. Unhappy and unwilling, we will end up painfully struggling with ourselves.

But once we understand the principles and the logic, we can reconcile these problems. We need to constantly bear in mind that loving all living things is a virtue of Heaven. It is natural that we do so. Today, scientists are gradually beginning to understand that having a natural ecological balance is the same as loving all living things. If our naturally balanced ecological system becomes unbalanced, every living being in the world will suffer from the devastation. A wise person would refrain from doing anything that would harm our ecological system.

Actually of all the animals, humans are the worst for we are the most cruel, the most evil. Animals only kill when hungry. After satisfying their hunger, they ignore other animals that walk near them. This shows that they kill from the natural instinct of hunger and thus create little negative karma. On the other hand, humans slaughter at will even though we have no need to kill. The negative karma created by humans is unequaled by animals! When we consider this, we will realize that there is nothing in the Six Realms for us to be proud of.

Although it is of great suffering to fall into the animal realms, those who do so are reducing their negative karma. If we do not practice Buddhism when we obtain our human forms, then what is the good of having them? We commit wrongdoings daily. Animals reduce their negative karma. We create it. After reducing their karma, they will emerge and be born into the Three Good Realms. On the other hand, our negative karma has increased and when it comes into fruition, we will fall into the Three Bad Realms. Animals prepare to emerge from the Three Bad Realms whereas we prepare to go into these realms. What is there for us to be proud of?

We also need to remember that all sentient beings including animals are mortally afraid of death. We are able to kill them because they are unable to fight back. This is the weak being the prey of the strong! Animals are unable to resist, but are they willing to be killed? If not, be assured that they will have resentment and hatred. How are we going to avoid revenge that will in turn breed further revenge?

Once, a fellow practitioner came to me and asked, "is there any use in transcending the spirits of aborted babies?" I said, "No use! You think transcending them will solve things?" The practitioner asked: "But if the child is born deformed or retarded, would he or she not undergo much suffering? Would it not be better to abort?" I replied: "We need to understand that bearing a deformed or retarded baby is bearing one who has come to demand payment of a debt. You owe a debt. By aborting the baby, not only are you stopping the debt from being claimed, you have killed him or her. The debt you owed in the past has now been multiplied. In a future life, it will be even worse. Right now scientists only see what is in front of them, they do not know of the cause and effect of the next lifetime. Cause and effect are linked through the past, present and future. This is a grave offense."

The practitioner persisted: "But the baby has yet to take shape. It is only in the first or second week of gestation." I said: "No, the baby comes at the time it is conceived, it has nothing to do with taking shape or not. Upon conception, it has found you. You have an affinity with it from the past, whether it is repaying gratitude or a grievance, demanding payment of a debt, or repaying a debt. If the baby has come to repay gratitude and is killed by you, you will be returning kindness with ingratitude. He or she will become your enemy in the future. Perhaps, it was a filial child or a virtuous grandchild who had come to repay kindness. By killing it, you have turned the fetus into a mortal enemy. This is terrible! You think you can transcend the baby through the little merit gained from spending some money for a plaque. Nothing is this easy! You are only deceiving yourself."

If everyone could just see the past cause and the resultant effect, we would be terrified! We have to be careful, to understand the principles and know the true reality. It is a grave transgression to kill or harm another sentient being just to nurture ourselves. However, today, people regard this as perfectly normal. Some people even believe that animals are creations of God given to them to eat. If these sentient beings were intended for us to eat, then would we not question whether God truly has the virtue of loving all living things? This wrong thinking leads us to commit many transgressions. And we do not even know how very wrong we are. When killed and slaughtered, all sentient beings cry out from their fear and pain. When we listen to their terrified cries, how could anyone think that they willingly submitted to their deaths?

It is stated in the sutras: "A human dies and becomes a sheep. A sheep dies and becomes a human." Life after life they will kill each other seeking vengeance. Thus, it is said that if we eat one pound of flesh, we will pay back one pound of flesh. A debt of money must be repaid in cash, and a life owed must be repaid in kind. This is the inescapability of the Law of Cause and Effect. Once we truly believe and accept this, we will never again think of harming any being because we do not wish to pay with our lives in the future.

Nor will we seek ill-gotten wealth. Why? Because we know that in the future we will have to repay the debt. By understanding the true reality, we naturally will abide by the law, be contented with what we have, and be honest in all that we do. Be assured that this is neither passive nor regressive. It is doing our best to create a beautiful and bright future for ourselves. It is seeking a good life, not only for this lifetime, but for all of our future lifetimes as well. Without wisdom and knowledge of the true reality, we will be unable to attain what we seek.

In this segment of the text, Mr. Liaofan wrote about eating meat, of seeing sentient beings killed, and of witnessing their pain and suffering that reach down to the bones. How could we bear to take their lives to nurture our own? Once we have finished eating, even the most delicious foods become body waste. People long for delicacies and for food that tastes good; but no matter how we cook it the only thing that will enjoy the taste is our tongue, nothing else. Just for a few seconds of enjoyment we have killed countless sentient beings and committed innumerable transgressions!

Eating vegetarian food can be just as filling and nourishing. Some may say that vegetarian food is not nutritious, but many vegetarians have lived long and healthy lives. Monks and nuns who became vegetarians when they were young are strong and healthy. To say that being a vegetarian is unhealthy is incorrect. When we take the life of another sentient being and eat them to nurture ourselves, we not only make enemies and incur their hatred, but we also reduce our good fortune. A truly intelligent person would never do this.

Think of all the living beings with flesh and blood. Like us, they are self-aware. They and we are one entity. Although our cultivation of virtue has not yet reached the state that will enable these beings to respect us and feel safe around us, we can at least not harm them or make them hate us. If we think about it, we will naturally feel sorrow for these animals and thus be unable to swallow their flesh.

All living beings have self-awareness; they are no different from us. No one other than Buddhas and Bodhisattvas would understand this. From this segment of the text, it is logical to assume that Mr. Liaofan’s family was vegetarian because he understood the reasoning and knew the truth. Today, some people still misunderstand and think that while adults can be vegetarians, children cannot. Parents, afraid that their children will be malnourished, want them to eat more meat. This is incorrect. Actually, it is more like thinking that their children might not have enough karmic obstacles or might have too few enemies, so we should help them incur even more karmic foes. This is what it amounts to! If we try to explain to them, they may doubt what we say or even criticize us, saying that we are out of touch, and are ignorant of science and nutrition.

In fact, they are mistaken, for this is not the case at all. It is best to awaken as early as possible; the younger our children become vegetarians the better off they will be. It will help them to build a solid foundation of good fortune and merits. As was explained in the Infinite Life Sutra and Ananda Asks the Buddha is Practicing Buddhism a Good Deed, the ancestors were ignorant. The ancestors here are the older generations. Lacking wisdom, they have led us to unwittingly commit transgressions, creating much negative karma. This matter of our eating meat is appalling for this is a serious offense.

Another example of changing through reasoning is an easily angered person. He or she can stop and think that we all have our strengths and weaknesses. If I touch on someone’s weakness, I should feel sad about their failing and forgive any shortcomings. If someone offends me for no reason at all, it is that person’s problem and has nothing to do with me. There is no reason for me to become angry.

Instead of losing our tempers and becoming angry, we should sincerely reflect and remind ourselves that we are only human and that each of us has faults. If we cannot forgive their shortcomings, how can we expect them to forgive ours? Thinking in this manner, we will no longer condemn others but feel empathy for them. People only make mistakes due to their ignorance. They lack the ability to distinguish between true and false, proper and deviated, and between harmful and beneficial. Thus, they cannot correct themselves, end their erroneous ways, or cultivate kindness. We should feel sympathy for them and not be reproachful. In so doing, we follow the Buddha’s and Bodhisattva’s way of relating to people and situations.

Mr. Liaofan said that when someone offends us for no reason at all, it is their problem, not ours. If someone attacks us unfairly, it does not concern us. Even if they attack us physically, there is no reason to become angry. This body is not "me." Purity of mind will never be hurt by attacks, as purity of mind by its nature contains nothing. It is a shame that we do not employ purity of mind when we interact with others or circumstances. What we use is the illusory mind that is not the true self. Buddhism teaches us to seek the original self. This true pure mind does not give rise to any wandering thoughts. Our surroundings will not affect the pure mind. If it does not concern us, why should we worry about it? Why should we be so attached to it? Once we sever all wandering discriminatory thoughts and attachments, what is there to concern us? Nothing.

By understanding the logic, our minds will be settled and no longer affected by external conditions and we will achieve perfect peace of mind. Regardless of what happens around us, we can remain calm. When we encounter favorable conditions, we do not give rise to the heart of greed. Encountering unfavorable conditions, we do not give rise to the heart of anger. Regardless of the circumstances, we are able to maintain the mind of purity, equality, and compassion to genuinely reform ourselves.

I also think that no great hero thinks that he or she is always right. Nor do intelligent people blame their faults on others. When things do not go the way we wish, it is because we have not cultivated our virtues and morals, and have not accumulated enough merits to move others!

We should always reflect upon ourselves first. In so doing, criticism can become a training ground to refine our character and to strengthen our abilities. We should be very glad to accept someone else’s criticism and guidance. What is there to be angry and complain about?

This teaches us the best way to change: to reform from the heart. In the Flower Adornment Sutra, the purpose of the fifty-three visits of Sudhana was to practice and learn from experience. Our best way to change is to cultivate and reform from the mind. To do this, we need to earnestly reflect.

In Buddhism, Buddhas and Bodhisattvas are great heroes. They stand out among others and do what others cannot do. They regret and reform. Able to correct all errors, they are great heroes. There are no self-righteous Buddhas or Bodhisattvas. There are no arrogant great sages or virtuous people. They are all humble, patient, and agreeable. This humility and respect are a revelation of their virtuous natures.

An intelligent person never blames others or the heavens. They have true learning, which is wisdom revealed from the True Nature. This learning may be Buddhist or Confucian. The wisdom spoken of in Confucianism also flows from our original nature; thus, it is called the sincere and honest mind. Sincerity is the true mind, for it flows from the sincere mind. It is wisdom; it is true learning. Therefore, learned and wise people never complain about or blame others, nor blame the heavens for their misfortunes.

When we do not succeed in our endeavors, when our speech and behavior are criticized, when others slander us, and things are not going our way, do not blame others. Instead, we need to reflect and understand that it is because we have not yet succeeded in our cultivation of morals and virtues, and this is the reason why we are unable to move them.

We need to first determine if we have mistreated others. When people verbally abuse, criticize, and slander us, we should accept it with a grateful heart rather than a vengeful heart. Why? They have provided us with invaluable assistance that can help us reflect and correct our mistakes immediately if we do have these faults, or guard against them if we do not. If we are not at fault, do not blame these people; instead be encouraged to make further improvements. Sudhana adopted this method when visiting his fifty-three advisors to correct all of his shortcomings and to eventually become a Buddha.

The fifty-three visits are examples of training the mind through experience, through the interactions with circumstances and others in our daily lives. Everything and everyone provides us with the means to contemplate. No matter who the individuals are, we are to regard them as our teachers. We are to regard what they teach us as lessons taught by Buddhas and Bodhisattvas. We want to earnestly reflect, learn, and practice. There is only one student, me. Everyone else is my teacher, my advisor, a Buddha and a Bodhisattva. They do not have faults, only I do. This is how Sudhana became a Buddha.

We learn from the Flower Adornment Sutra, that Sudhana did not need to wait until a future lifetime to become a Buddha. He became one in his current existence. He began as an ordinary person and continued to practice until he reached supreme perfect enlightenment in one lifetime. If we can acquire this ability and method, then we too are assured of becoming a Buddha in this body, in this lifetime. How did Sudhana cultivate? How do we cultivate? First, do not blame anyone or anything. Blame only ourselves. If other people are disagreeable to me, it is because my karmic obstacles have surfaced. All other people are Buddhas and Bodhisattvas without the slightest faults. Whatever I see that incurs my dislike is my karmic obstacle, my fault.

As the Sixth Patriarch of Zen, Master Huineng said, "it is our shortcoming if we see the faults of others, as we will regress also." When we mind the faults of others, our karmic obstacles will surface and we will regress. Master Huineng also said that a true practitioner does not see the faults of others. Sudhana was a true practitioner. He did not see the faults of others, only his own. He was afraid of not having enough time to correct his own, much less having the time to find the faults of others. He saw everyone as a virtuous person, as a Bodhisattva and Buddha. In this way, he himself became a Bodhisattva, a Buddha. If we still see the faults of others, it is our fault, our karmic obstacle materializing. In the eyes of a Buddha, everyone is a Buddha. In the eyes of ordinary beings, even Buddhas and Bodhisattvas are ordinary beings. Thus, the best way to reform is from within.

Criticism can actually be a good thing. It is not easy for us to discover our faults even when we try to. When others find them and tell us about them, it will save us a great deal of trouble. Therefore, we should be very glad to accept someone else’s criticism, as this is our training ground to refine our character and to fulfill our goals. They have come to help us, to be our benevolent advisors. If we can accept things in this way, we will see that there is nothing to be angry or complain about. How can we be angry? How can we not accept criticism? How can we give rise to the heart of revenge? This is a serious offense! They are our benefactors and yet we want to repay them with reprisals!

When the Chinese speak of filial piety, we think of Emperor Shun, who is known as a model of filial piety. His profound filial piety was able to move Heaven and Earth. Who helped him to achieve this? His parents and half-brother. After his mother died, Shun’s father remarried. When his stepmother mistreated him, his father sided with her. Then, years later after his half-brother grew up, he mistreated Shun as well and the three even tried to kill him!

But through it all, he did not change his gentle heart, but constantly questioned why he could not make his parents and brother happy. He regarded their actions as his own fault for he did not see those of others. Everyday he reflected on his shortcomings, on how to regret and correct them. In the end, he finally influenced and reformed his whole family. He did not try to run away from home or think of revenge. When Emperor Yao learned of Shun, he chose him as his successor and married his two daughters to him. For if Shun could influence his family, then surely he could influence the whole country.

In the sutras, we read of Endurance Celestial Being. Who helped him to attain achievement? Kaliraja. Buddha Shakyamuni spoke of this example briefly in the Diamond Sutra and provided further details in the Great Nirvana Sutra. Kaliraja is a Sanskrit word meaning a self-indulgent unprincipled tyrant. The celestial being was cultivating on a mountain when for no reason, Kaliraja lost his temper and put the celestial being to death by dismemberment. Endurance Celestial Being did not have the slightest trace of hatred. Instead, he perfected the Paramita of Patience. He did not view any person or matter as evil. Try to imagine the level of purity of mind that he had attained. What do we learn from practicing Buddhism? The importance of attaining purity of mind through endurance.

People might say that we are insensitive if we do not differentiate good from bad. In fact, it is not that we do not understand what is happening around us. We do. Understanding the Law of Cause and Effect enables our hearts to be pure and without any attachments or discriminatory thoughts. As for Endurance Celestial Being, his mind was pure because he had found the truth. But because sentient beings have afflictions, it is necessary to explain to them the principles in a progression of ideas.

We understand that the four attachments of self, others, phenomena and time are not real; that everything is equal, without the slightest difference. Therefore, in this state, differentiation and non-differentiation are the same because there is no duality - everything is one. When we differentiate, we do not do so for ourselves but as a method to help others.

Since sentient beings have not yet found their True Nature, we teach them to end their erroneous ways and cultivate good deeds. When we have uncovered our True Nature, there will be no erroneous ways to be ended and no good deeds to be cultivated, for our minds will be in a state of purity and equality, the One True Dharma Realm - the state of non-cultivation and non-attainment. Within such states, we still do whatever is needed for cultivation and attainment. But, we do not attach to either extreme of emptiness or existence.

If we uncover our True Nature, or purity and equality, but do not practice, then we will fall into the extreme of emptiness. If we are attached to the appearance of matters and do not thoroughly understand the principle, do not see into our original nature, then we fall into the extreme of existence. We should not attach to emptiness or to existence. As Great Strength Bodhisattva explained, we should concentrate the six senses on uninterrupted pure thoughts. With concentration of the six senses, we will not fall into the extreme of existence. With uninterrupted pure thoughts, we will not fall into the extreme of emptiness. In this way, our minds are pure and nondiscriminatory, with everything in accordance with the True Nature. We chant "Amituofo" continuously, without interruption day and night, and without attaching to either existence or emptiness.

Likewise, in the face of slander, we should maintain the mind of stillness. Although the slanderous rumors and tale bearing spread like a huge fire, like a torch, they will eventually burn themselves out.

This tells us how to behave when others insult and slander us. If we remain calm and unaffected, everything will naturally pass. When others verbally abuse us, we do not need to respond in kind. When they curse us, we need not say anything. After a few hours, they will get tired and stop. This is a very effective method to handle this type of situation.

I learned this from a classmate when I was a teenager studying in school. At that time, I was very caustic like Mr. Liaofan. I loved to ridicule people and play tricks on them. However, that classmate became my good advisor. I was arrogant towards him and even ridiculed him in public. But he never responded in kind. This continued for an entire year and in the end, he got through to me. This person was truly amazing. He did not return one blow or one insult. I learned this skill from him and have used it my entire life.

It can also serve to improve our self-cultivation and help accumulate good fortune, for average people will praise us, saying that we are truly good practitioners! If it was not for those people insulting and slandering us, we will not have the opportunity to practice endurance. They have come to help us to succeed in our practice. Why would we refuse their help? If someone treats us like this at work and we can interact with them with a pure mind, our supervisors will appreciate us, our co-workers will respect us, and our opportunities for promotion will improve. This person has greatly benefited us. How can we refuse such help?

When I was in school, if two students quarreled, the teacher would usually punish both by having them kneel on the ground. We felt that this was so unfair and would think, "I was obviously right, why did the teacher also punish me?" Later on, I realized that in any argument or fight, both parties are at fault and are at the same level. If one is high and the other is low, then the argument would not have taken place. For example, an adult would not fight with a baby. It was very logical. Now, when we are insulted or slandered, we can tell whether the practitioner’s level of cultivation is high or low.

When insulted or slandered, we need to remember that these individuals are benefactors who come to give us a gift. We cannot return this kindness with ingratitude. First, they have come to test our level of cultivation. Second, we will accumulate good fortune and are about to gain the praise and respect of others. Therefore, these benefactors are not bad people, but are actually good friends wh