MASTER KUANG-CH'IN
Analects of Master
Kuang-Ch'in
Before
criticizing others, consult your mind first.
When
somebody tries to harm us, we should think: “It must be because I
have done him harm in previous lives. I should stop this vicious
cycle of bad karmic affinity and try to liberate him as well.”
Everything that happens, no matter how insignificant, has a
cause.
From
the perspective of practice, the major problem of criticizing
others is not “whether he is in fact wrong and I am right,” but the
fact that our ears and eyes are already making judgments and our
minds are closed to everything but our own perceptions. Further, we
are creating negative karma through the incipience of our ideas and
depriving ourselves of merits. Therefore, our six sensual organs
are like six thieves, and the purpose of practice is to prevent
them from wildly pursuing the sense objects so that we can close
the door to vexation. We should train our ears not to crave for
pleasant melodies; eyes, agreeable surroundings; nose, fragrance;
mouth, tasty food; and train our minds to be free of
discrimination. Then we can concentrate on reciting the Buddha’s
name and the sutras, performing prostration, sitting meditation,
and other practices that will liberate us from the cycle of birth
and death. If we keep up these practices, how could we have the
time and the mood to pursue external distractions, or to comment on
how others behave?
If you
criticize others and your mind is disturbed or vexed by it, you
would have no one but yourself to blame. Do not be judgmental of
what others do: be tolerant. Then, not only will you enjoy peace of
mind but will avoid creating negative karma through your words.
This is the first and utmost important principle in practice.
Remember: “Act according to (rather than against) circumstances,
forbear everything, then enjoy peace of mind.” This is the best
antidote for a troubled mind.
Don’t
say that there are good people and evil ones. All judgments are but
distinctions made by our minds. To those who really know how to
practice, all sentient beings are helpful
mentors.
Gossip
Those
who like to gossip are bound to create negative karma through
their words. They are also “troublemakers.”
Avert
words so as to shun misdeeds. When you do speak, make it to the
point and cut all unnecessary remarks.
Do not
gossip. Gossip leads to failure; gossip makes people feel
restless.
Practice
The
path of practice can never be free of obstacles. Where there are
people, there are disputes, annoyances, conflicts and all sorts of
disagreeable circumstances. Rather than expecting a
smooth path, you ought to strengthen your will power when
confronting difficulties. Remember, when your attention does not
focus on adversities, you will neither cling to them nor be vexed
by them. Then, you will be able to practice with an unfettered
mind.
All
methods of practice as taught by the Buddha focus on the mind; when
we practice we are also learning how to discipline our
minds.
A
well-composed mind resembles clear and placid water that truthfully
reflects whatever appears above it. Likewise, when our minds attain
absolute tranquility, we will be able to grasp the essence of
everything.
The
purpose of reciting the name of the Buddha is to help still our
minds so that they may be as pure and tranquil as placid water. A
restless and scattered mind resembles muddy water from which evil
and discriminatory ideas easily arise.
When
our minds are in such a state, we are prone to make distinctions of
what we see, hear, smell, taste, touch, and think, thereby, indulge
in the pursuit of sensual passions. Therefore, we must recite the
name of the Buddha to the extent that our minds become absolutely
clear and pure, neither defiled by nor attached to sense
objects.
When
we reach that stage, naturally we will not cling to the five
skandhas (form,
sensation, perception, volition, and consciousness). With our
six organs untainted by the six causes of impurity, we can truly
realize the emptiness of the five skandhas [and] thus be free of
all vexations.
Then
we can naturally help to relieve all sentient beings from their
misery. And with the essence of our minds enlightened and our
wisdom unfolded, we can easily comprehend even the most
abtruse buddhadharma.
Reciting the Name of
the Buddha
Practice
reciting the name of the Buddha to the extent that "flowers
flourish and the Buddha comes into view."
We all
have a Buddha immanent in our minds. When we practice recitation to
the extent that our minds are pure and free of vexations, we will
meet the buddha within ourselves. Therefore, only by the extinction
of all vexations can we attain the stage where "flowers flourish
and the Buddha comes into view."
We
should practice compassion and forbearance in our daily lives while
avoiding impulsiveness and petulance and controlling our temper. Be
adroit and harmonious when dealing with people and handle
everything with the help of reason.
Seek
not the faults of others and do not be vexed by the rights or
wrongs we perceive. Be gentle and kind to others, though not for
the sake of building up connections. Treat everyone, be he/she
moral or immoral, with equality and impartiality.
Do not
turn others away with an icy face. With every move intended for the
benefit of others and done with sympathetic compassion, not only
will we foster good affinity with others but our minds will be
purified and ourselves free of all vexations.
We are
thereby attaining the stage where "flowers flourish and the Buddha
comes into view."