On Gossiping

• 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.

~ Analects of Master Kuang-ch'in 

Wandering or Proper?

 

Question: I have difficulty telling wandering thoughts from proper thoughts. How do I differentiate between them?

Response: Wandering thoughts are selfish thoughts of benefiting oneself. Proper thoughts are thoughts of solely benefiting others. To determine which we are having, we need to examine our intentions. Am I doing something just to help another or is there some bit of selfishness involved. It takes mindfulness and honest examination to root out our true intention, and lots of practice.

It is like slowly peeling away the layers of an onion. With each layer we think, is this my true intention or is there something more underneath?

Peace and Quiet, Literally

After arriving in Australia last month, I caught a cold or something and after several days lost my voice. I felt a familiar sense of calm relief and remembered a similar occurrence in Singapore.

At that time, I realized that since I couldn't speak, I couldn't say anything wrong! I couldn't say anything I would regret later.  I was saved from committing any negative verbal karma. For once, it was guaranteed that I couldn't get myself into trouble. Amazing. What a relief!

I carried a pad with me to be able to communicate, and soon realized that it would be extremely difficult to have an argument with someone if you couldn't speak. Talking is easy and quickly done. Writing takes much more time! Blurting out angry words is instantaneous. Having to write them down, you will quickly conclude that an argument is just more trouble than it's worth. It would be much easier to smile and get along with the other person.

As another nun pointed out, losing one's voice was an extreme way of not committing verbal karmas and not all that practical as advice. Fortunately, we don't need to lose our voice to achieve the same result. We can just talk less—a lot less.

As I learned that day, most of the talking we think is necessary is, in reality, completely unnecessary.

Truth (Eyes of the Beholder)

"One leisurely evening, a king asked a certain courtier, 'You appear to be a man of integrity. Why is it that you are the target of so much criticism, slander and hatred?'

 

The official replied, 'Your Majesty, when the torrential rains of spring arrive, farmers are elated because their fields are well-irrigated. Pedestrians, on the other hand, are unhappy because the streets are muddy and slippery. When the summer moon is as clear and bright as a mirror, poets and writers rejoice at the opportunity to travel and compose couplets and poems, while thieves and felons are distressed at the brightness of the moonlight! If even the impartial heaven and earth are the object of blame and resentment, love and hate, how can this subject of yours, imperfect and full of blemishes, escape denigration and criticism?

'Thus, I venture to think, we should remain calm in the face of praise or criticism, think it over, and not rush to believe it. If a king believes gossip, his subjects lose their lives; if parents believe gossip, their children are hurt; if brothers and sisters, husbands and wives, believe words of gossip, they experience separation; if relatives, friends and neighbors believe gossip, they sever relations with one another. Fault-finding is really more noxious than snakes and serpents, sharper than swords and knives, killing without spilling a single drop of blood.'

~ Thus Have I Heard, Translated by the Sutra Translation Committee

I'll Pass on that Portion of Blame, Thank You

Causality, action and consequence, can help us to understand why good people have bad things happen to them. With the right conditions causes will mature as consequences. Very often the cause and the consequence do not occur in the same lifetime. So while causality assures us that there was a cause, we usually don’t know what it was. We just see the consequence.

We learn the principle of causality not to be able to blame the person who is suffering from their negative consequences. Blame should never enter our minds. Why? Because we’ve done terrible things ourselves so we’re in no position to throw stones. Second, blaming does nothing to solve the problem or improve the future.

This is especially important when we learn of an abusive situation. Both the abuser and the abused are caught up in an extremely complex karmic chain of events that we—and they—are unaware of.

Seeking to punish, we will not be able to rehabilitate and educate both parties. And without rehabilitation and education, this cycle of violence will continue. And having planted our own negative seeds in angrily wanting punishment, we will have laid the groundwork for our own suffering in the future.