When Spoken Ill Of

If someone slanders us and we try to find a way to refute the slander, we will be asking for trouble. If we think of refuting the slander, we are not according with the Buddha’s teachings. The Buddha did not teach us to refute slander. He taught us to ignore it. Let others do their slandering. We will behave as we usually do.

This is just like someone throwing a punch. If there is no resistance, the fist will fall on emptiness. If someone slanders us and we refute the slander, the situation will develop into a quarrel and then a fight. By remaining silent when being scolded and not striking back when being attacked, we concentrate our minds on cultivation and diligently practice the Buddha’s teachings.

Obviously this is very hard to do. Generally, we cannot tolerate being slandered. But our goal should be to endure what others cannot endure and practice what others cannot practice. In this way, we will progress on our Bodhi path to awakening.

When we reach critical moments in our cultivation, the obstacles we encounter will be grave. We should treat these obstacles as tests: I have progressed this far in my cultivation and need to take this test. With this thinking, we will realize that it is not a bad thing to encounter obstacles.

~ Based on Ven. Master Chin Kung's 2003 lecture series on the Amitabha Sutra

Obstacles in our Path

Along the path of cultivation, there are many obstacles. As in a race, we all start at the same starting line, but some progress ahead of others, some lag behind, and some are eliminated. Why? Because there are many obstacles. The obstacles may be people or situations. They may be our family and friends or those we have hurt in the past and owe karmic debts to.

Who can overcome all these obstacles and progress in their practice? Those who single-mindedly concentrate on cultivation. In our practice, we recite the Buddha’s name or our selected sutra every day. We also study the teachings every day. If we are very busy with work and family responsibilities, we can at least chant and study for a few minutes. The main thing is to practice and study every day.

As Master Chin Kung says, whenever there is an obstacle, ignore it. Carefully review and observe to make sure that one’s mind and behavior accord with the teachings of the Buddha. Do not spend time and energy on trying to find a way to deal with the obstacle, or else the obstacle will become even greater.

~ Based on Ven. Master Chin Kung's 2003 lecture series on the Amitabha Sutra

Like a Buddha

 

Want to make some changes? Find a new way of thinking and acting. Awaken to a new approach. Be like a Buddha. Think like a Buddha. Feel like a Buddha. Pay attention, concentrate, walk, sit, work, smile, be like a Buddha. Let me give you some everyday examples.

When your friend starts to explain what is upsetting her so much, put aside what you yourself are doing, thinking, and feeling at that moment. Simply listen to her. Do not judge, do not criticize her or blame the person who she is upset with. Do not interrupt and talk about your own problems or tell her she should do this or that—just listen.

When you are late driving to work, and the snail pace of rush-hour traffic is becoming very irritating, let go of your frustration. Becoming angry will accomplish nothing and driving unsafely could make matters much worse. Drive like a Buddha, alert to everything that is happening around you while remaining calm within. You may arrive a few minutes later, but with patience you will have started the day much more wisely.

When playing with your children, forget about the football game on television you were planning to watch. This game with your children is much more important. And play like a Buddha: with fairness, joy, and love. Play considerately so your child will learn how to behave correctly with others without even being aware of having been taught.

With every heartbeat, we have a choice as to how to live our lives. Every decision will impact others. Every decision will eventually come back to us. We can let our choice arise from our unaware, erratic monkey mind and then spend a lifetime wondering why unpleasant things keep happening to us.

Or, we can tame that monkey mind with mindfulness and wisdom. We can avoid all that is evil, embrace all that is good, and purify our mind. We can awaken our innate goodness and emulate the enlightened ones.

Eliminated, Not Just Suppressed

A clear distinction should be made between Awakening / Great Awakening and Supreme Enlightenment. To experience a Great Awakening is to achieve (through Zen meditation, Buddha Recitation, etc.) "a level of insight and understanding equal to that of the Buddhas" (Master Yin Kuang).

It is to see one’s Nature, comprehend the True Nature of things, the Truth. Only after becoming a Buddha can one be said to have truly attained Supreme Enlightenment (Attained the Way).

A metaphor appearing in the sutras is that of a glass of water containing sediments. As long as the glass is undisturbed, the sediments remain at the bottom and the water is clear. However, as soon as the glass is shaken, the water becomes turbid.

Likewise, when a practitioner experiences a Great Awakening (Awakens to the Way), his afflictions (greed, anger and delusion) are temporarily suppressed but not yet eliminated. To achieve Supreme Enlightenment (i.e., to be rid of all afflictions, to discard all sediments) is the ultimate goal. Only then can he completely trust his mind and actions.

Before then, he should adhere to the precepts; keep a close watch on his mind and thoughts, like a cat stalking a mouse, ready to pounce on evil thoughts as soon as they arise. To do otherwise is to court certain failure, as stories upon stories of overconfident monks, roshis and gurus demonstrate.

~ Seekers Glossary of Buddhism

A Rose by Any Other Name is an Orange

We hear the terms Buddhist and Buddhism a lot in the West, but in Asia the terminology is a bit different.

 

For example, my teacher, Master Chin Kung, does not use the word Buddhist. He refers to those who follow the teachings as practitioners, a term which is more proactive. An “…ist” can just be, but to be a practitioner implies that the person is doing the work, the practice, not just being.

Another difference in terminology can help explain why some people view Buddhism as a religion. It follows a pattern: Catholicism, Judaism, Buddhism. Perhaps a more helpful term is Buddhadharma, a term we are seeing more often now in the West. Dharma means the teaching of the Buddha, so Buddhadharma is an educational term rather than a religious one.

Fortunately, with so much more material being translated now, we have the opportunity to see Buddhism from a perspective one step closer to its origin.