| 编者按：learning to change yourself,learning to creat destiny |
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In this lesson,Mr.hongkong-Fan related to his son his own experiences and those of others in changing destiny. He wanted his son to put his best efforts into practicing goodness and ending his incorrect behavior. He also wanted his son to form his destiny and not be bound by it.For in forming destiny,we are not controlled by it;rather we control destiny .Therefore,the lesson of Learning to Create Destiny discusses the peinciples behind fate and the knowledge necessary to change it. For example,as pure land practitioners,if we are able to follow this method, we are assures of attaining a happy and ful-filling life.
To Reform Out Faults Thoroughly
"Now that you recognize own shortcomings, you need to put forth your utmost efforts into working to change and reforming your misdeeds, which cause you not to have a cgild or become an imperial offcial."
This is the method that master yun-Gu taught Mr.Liao-Fan in changing his destiny, to take the right steps to correct his bad habits and shortcomings. Since he knew his shortcomings, the master taught him to "Put his utmost efforts into changing his ways". Mr. Yu said in his commentary that,"Each of us has our own faults and weaknesses , but if we are able to calmly analyze our-selves and find them, one after another, then we will have a starting point". So, changing our ways and reforming is true cultivation.It is by no means just a formality of re-citng sutras,prostrating before the Buddha or chanting mantras.
To cultivate our whole life and to still be mired in the six Realms is to have simply gone through the formalities. Their purpose is to remind us of the teachings for others to see and to exemplify these teachings to bring forth awakening in others. For self-cultivation however,importance is not placed on the formalities but rather on discovering our own faults. this is awakening.
To correct our own faults is to achieve in our cultivation. Therefore, the most important point is for us to be perfectly calm,introspective and watchful over our own conduct as we search out our own bad habits and faults.By knowing our faults and bad habits we will know where to start, what to correct and how to proceed. We can then concentrate and use all of our energy to reform.
The following are some examples of this from Mr.Yu's commentary.
"We can change from a miserly and greedy person to become one who generously gives to those in need". For example, if we are miserly,we are not willing to give what we have to others. If we are greedy, we are always trying to gain what we do not have. If we find that we are habitually doing this, we can change ourselves into generous people who give to those in need by using the practice of giving to modify our behaviors. What I have and others do not, I can freely give to them upon request.Or, better yet when I see others who have an urgent need, I can take the initiative and simply give it to them. This is the cultivation of good fortune.
There are three types of giving; that of wealth , teaching and fearlessness. The giving of teaching is practiced when we help others by using our skill or wisdom to teach others.What others are not good at and we are, we can enthusiastically teach them to enable them to have this ability or to awaken their wisdom. This is the giving of teaching. The giving of fearlessness is helping others to be calm and serene in both body and mind.Is to help relieve their uneasiness, their fears. For example, if someone is afraid to walk home alone at night and we are able, we can accompany him or her so they will no longer be apprehensive.
Today, many young people need to serve in the military. this is another form of the giving of fearlessness. why? Soldiers protect a country and its people, and keep the peace by not allowing harm or invasion by foreign offices. We can see that the scope of these three kinds of giving is extensive. The Buddha tells us that with the giving of wealth, we gain wealth; with the giving of teaching, we gain intelligence and wisdom; with the giving of fearlessness, we gain health and longevity.
In many countries, we can see another form of the giving of fearlessness; that offering captured animals. However, we also see many improper practices, which have risen as a result of this giving. Because so many have wanted to free captured animals, some people have gone into the business of capturing more animals. Free-ing animals in this way is not the giving of fearlessness but subjects them to harm. If we do not set them free,these people will not capture them.We would do well to understand so that our kind heart will not inadvertently lead us to commit bad deeds.
The proper way to practice this giving of fearlessness is to free animals that we find in the food market when we go shopping. We do so in the knowledge that they will be able to survive once they are freed. This is compassion and kindness for it is saving those beings that are suffering. However, many pet shops sell animals that were domestically raised and therefore would be unable to survive in the wild. If they were set free, they would die and our good intentions would be turned into trans-gressions.
So, we need to be aware of the consequences to everything that we do. When we do occasionally find animals in a food market and buy them to set them free, the proper way to do so is to chant the Three Rrfuges of the Buddha, the Dharma and the sangha,and the bud-dha's name. In this way, we are saving their lives.
The commentary talks about changing from an angry and agitated person to one who is calm and peaceful. Easily becoming irrtated is a major fault. Mr.Liao-Fan had this fault, so the master encouraged him to transform himself into being serene and tranquil, to being even-tempered. With a calm and peaceful mind, our disposition will naturally be gentie and warm.
Both Buddha shakyamuni and Confucius strssed this important quality of our virtue. The students of Confucius praisrd his five virtues of gentility , Kindness, respectfulness, thriftiness and humility. He was known for being gentle, Kind, respectful, thrifty and discreet towards eve-ryone and everything. Confucius did not live an extrava-gant life but rather one of simolicity. He was courteous and humble. He never argued and always accorded with others. confucins was himsrlf a model of moral excellence.
"To change from a person who exaggerates and is boastful to one who is modest and practical". When we know someone who exaggerates, we automatically doubt whatever he or she says. It is difficult for people like this to win the confidence of others because essentially he or she is dishonest. Therefore, we should never exaggerate or boast, but be modeat and honest in all that we say and do.
"To change from a person who is flighty and impa-tient to one who is settled and stable". we would do well to be composed and concentrated, to be poised and calm. In this way, we will attain purity of mind.
"To change from a person who is arrogant and inso-lent to one who is modest and courteous". There really is nothing to be arrogant about. Why ? If we have accom-plished somehting successfully, it is our duty, something we oughe to do. If we did not accomplish it successfully then we should be criticized, corrected and told how to improve. Buddhas and Bodhisattvas respecteveryone and everything as did Confucius and Mencius. However,we are far behind them in achievement or understanding ！Therefore, we need to treat others with respect, courtesy and humility. These are simply virtues of nature.
"To change from a person who is indolent and idle to one who is diligent and resolute".Being lethargic and lazy are great afflictions. One who has these bad habits will not succeed in anything. Therefore, we would do well to be diligent,purposeful and energetic. one of Buddha shakyamuni's students, Aunruddha was known for his laziness After being reproached by the Buddha, he resolved to go without rest or sleep for seven days and seven nights. Due to his enthusiastic diligence, he damaged his vislon. The Buddha compassionately taught him the "Illuminating the Diamond of Delightful observation samadhi", a form of deep concentration, which enabled him to see far better than before. Consequently, he was able to see to the extent of one Buddhaland, which is comprised of one billion galaxies.
We too need to be inspired with enthusiasm and determination. When we are lazy, we accomplish onthing. Not only are we unable to achieve attainmene in our practice and learning of Buddhism, but we will also fail to accomplish anything in our daily lives. Ancient times or today, in the east or in the west no one has become suc-cessful through laziness. Diligence is the only good root for Mahayana practitioners and Bodhisattves.
"To change form a person who is merciless and cruel to one who is kind and compassionate. To change from a person who is a cowardly and fearful to one who is brave and motivated". To be cowardly and timorous is another serious fault. We would do well to overcome it and to work diligently and resolutely. Mr. Liao-Fan himself ad-mitted to having all these faults. Again, each of us would do well to be like him, to examine and correct every single one of our faults. Next, Master Yun-Gu taught Mr.Liao-Fan several essential points for his cultivation.
"You need to cultivate virtue and tolerance and to treat others with compassion and harmony. Also, to care for your health and conserve your energy and spirit".
First, Master Yun-Gu encouraged Mr. Liao Fan to ac-cumulate merit, b ending his erroneous ways and culti-vating good deeds. This is a foundation for improvement whether in Buddhism or in worldly teachings. If we do not by earnestly accumulate merits and virtues by re-fraining from all evils and practicing all forms of kindness, how can we hope to be, "Those who have thousands of dollars" or "those who have accumulated enough merit and virtue for a hundred generations"? An entire country respected. An entire world respected Buddha shakyamuni. The former accumulated great merits of this world. The latter accumulated areat merits of the universe. |
