LISTEN, CONTEMPLATE AND PRACTISE | 14 NOV 2020

Human being is the fundamental of the Buddhist’s doctrine of salvation. That’s precisely the reason why the Buddha has come to this human realm i.e. to accomplish this mission. If there is no being, how can one attain the fruit of one’s cultivation to be a Buddha? That said, to be a Buddha, one must be in this human realm. (要成佛的人，你必须要在人间)

Let me tell you something, it is rare to attain a human form (人身难得). Hence, you must cherish this body of yours. With it, you should make use of this illusory body for real cultivation (借假修真). If you fail to take charge of this opportunity to be a Buddha, it will be a great pity! This human form is a luxury for those who are born outside this realm.

I believe you have seen stories of a puppy lying on its stomach and worshipping the Buddha with its paws. You may have also seen stories of cows being dragged out to be slaughtered. When they passed by a temple, they refused to leave. Perhaps thinking, “Bodhisattva please! Save me! Don’t let them kill me please!” But one can’t do anything about it.

You may have also seen on the internet, a pig which was about to be slaughtered, it knelt and begged with tears rolling down its cheeks. Hence, if a person is born into an animal, there is no way they can gain liberation (没有办法来解脱). Therefore, it is said, “to assume a human body is rare”(人身难得). 

Master Jun Hong Lu: I hope all of you can remain earnest in learning Buddhism. The Buddhism cultivation process is known as “Learn, Contemplate and Practise” (闻思修).   

Before this, you have neither heard nor learned the Buddha’s teachings. Now that you “learned” about the teachings, you should start to “Contemplate”: “Why is Buddhism so great?

Then, you begin to understand that the teachings of the Buddha are capable of helping you overcome your hardships in life, transform yourself and the course of your destiny. It is like a marvellous discovery that spur you to start “practising” what you learned. This is what the process of “Listen, Contemplate and Practise” (闻思修)“ means. 

< Intro: “Learn, Contemplate and Practise” (闻思修) – Objective = Correct one’s Line of Thought >
Buddhism in Plain Terms Vol. 7 Chapter 42 (An Excerpt)

What does “Learn, Contemplate and Practise” means?

To “Learn” (闻) means you listen to what others have to say. Thereafter, you deliberate over what you just heard and following that, you make a conscious effort to continuously refine your action and speech. (修正自己的行为和语言)

Let me repeat this, upon hearing something, you must first contemplate on the things you heard, then you use the “mind cultivation method” (用修心的方法) to correct your line of thoughts (修正思维). This is what the wisdom of “Learn, Contemplate and Practise” (闻思修) is about. 

APPLY “LISTEN, CONTEMPLATE AND PRACTISE TO ATTAIN “WISDOM OFSPECIAL EFFORT” TO BREAK FREE FROM MORTAL EGO AND IGNORANCE 

Caller: There is a phrase in Buddhism in Plain Terms that says: to apply the wisdom of “Listen, Contemplate and Practise” (闻思修) to attain the Wisdom of Special Effort (加行智) in order to break free from mortal Ego and Ignorance.(断凡夫我性无明) What is the meaning of Wisdom of Special Effort? (加行智)

Master Jun Hong Lu: To  “Listen, Contemplate, Practise and Wisdom” (闻思修慧) is when what you hear, smell, see, etc. become a mode to empower your spiritual cultivation.

For example, someone complimented you,“You have changed into such a helpful person lately”. Upon hearing this, you should strive to cultivate even better and increase your level of wisdom. You should think, “Now that I have reaped the fruit of my cultivation. I must further improve my cultivation.”

On the contrary, if someone reprimanded you, you should think: “I did not do a good job in my cultivation. I must work harder”. With this, don’t you think you have increased your wisdom? You need to transform your thinking. Whatever you hear, through your mental process, you should give rise to wisdom(产生智慧).

Instead, if you react immediately after you hear what others have to say, there is no wisdom. The reason why some people lose their temper is they assume what they hear as true hence they become enraged. 

< LEARN 闻 > 

What is in the Chinese character “闻” (wen)?

LISTEN TO THE BUDDHA-DHARMA WITH YOUR HEART

Question: In Buddhism in Plain Terms, it is mentioned that we must use our ears to listen to our own chanting to help us focus. Doing so will also generate huge meritorious blessings. I would like to ask how does listening to our own chanting generate large blessings? Aren’t we all listening to our own chants, anyway?

Answer: Using our ears to listen to our chanting can be aptly defined by the Chinese word ‘Listen’ (闻). This word consists of two Chinese characters with the word ‘ear’ inside the word ‘door’. This means, once you shut your door, you pay no attention to outside matters. (两耳不闻窗外事)

What does “Listen to the dharma” (闻佛法) mean? There are some people who are capable of totally cutting out external noise because they are listening with their heart  (用心在听).

This is how it should be when you listen to the Buddha-dharma and also when your chanting is sincere (用心念). Through this, you are able totruly feel your chanting. Otherwise, when you merely chant with your mouth but not your heart, you won’t be able to even hear your own voice.

< “Learn” (闻): Benefit of “Learning” Buddhism in Plain Terms >
Shuohua20170915   21:17  (Master Jun Hong Lu’s call-in radio program)
Learning Buddhism in Plain Terms can help Eliminate Karmic Obstacles

Caller: May I know how much karmic obstacles can be eliminated through reading Buddhism in Plain Terms?

Master Jun Hong Lu: It depends on the person who’s reading it. A good person will be able to eliminate more, while a bad person less.

Caller: In that case, may I know how much generally can a good person eliminate?

Master Jun Hong Lu: It is difficult to tell depending on the individual’s discernment (自己的体会). Generally, it has the effect of helping you accomplish something, such as, in helping you gain wisdom to resolve a karmic conflict, or get over your worries. This is how it works.

< “Learn” (闻): In Learning the Buddhism in Plain Terms, one needs to be  ‘Awakened to the Truth’ >
Wenda20200322 31:45 (Master Jun Hong Lu’s call-in radio program)

‘PONDER EARNESTLY WHEN STUDYING THE BUDDHISM IN PLAIN TERMS; PRAYER REQUEST TO BE MADE PRIOR TO TAKING DOWN NOTES

Caller: Master has mentioned before that studying Buddhism in Plain Terms in itself is a meritorious deed and as such it will be recorded by heaven. The same applies to taking down its notes. I would like to ask Master about the best practices of note-taking and would appreciate it if Master could provide some guidance.

Master Jun Hong Lu: It is good to take down notes. In studying the Buddhism in Plain Terms, what’s important is, we must ponder the teachings deeply (要用心).

First and foremost, you must comprehend the essence encapsulated in Buddhism in Plain Terms. For example, when you utter a word, how do you make others able to accept what you say? There is an abundance of Buddhism teachings out there. Why do you think that people are able to comprehend Master’s Buddhism in Plain Terms?

Let me give you an example. Don’t you agree that we are our worst enemy? Think about it, don’t you find it difficult when you have to force yourself to do things that you are not keen to do? On the flip side, it is equally challenging for one to exercise abstinence from the things that one deeply longs for. Regardless, you will be hard pressed in both circumstances.

You know well that you will be happy when you are forgiving towards others, however, there are many people who will think,  “I choose to hate him instead of being forgiving towards him”. 

By adopting this attitude, it is yourself who will have to bear the pain and agony, don’t you agree? Hence, only when you fully comprehend this teaching, you are said to have realised the true essence of Buddhism in Plain Terms.

I have taught you that “Anger is quelled by forbearance (用忍辱度瞋恚)”. When you don’t even feel that you are actually practisingforbearance, how would hatred possibly arise?

For example, you were born in the year of the pig and someone calls out to you, “Hei, the one with the pig zodiac!” You immediately became unhappy and said, “He called me a pig?!”.

What harm does it do even if someone insults you with such a name? After all, you were born in the year of the pig, weren’t you? With this mental attitude, you are set free! Nothing will affect you anymore. If this is the way you comprehend the Buddhism in Plain Terms, you have found yourself a mentor in life (拥有生命的导师)!

Caller: So it is all about ‘experiencing’ (体悟)what we learn in the Buddhism in Plain Terms rather than merely making notes?

Master Jun Hong Lu: The purpose of note-taking is to make records. However, you must have the wisdom to know that your study of Buddhism in Plain Terms is to help you be awakened to the truth (醒悟) without which, how would you expect to gain wisdom? Am I right?

When I teach you, “We must keep resentments at bay. Only then, would we be able to let our innermost tolerance shine through (人必须要远离怨恨，才能真正做到自己本性的宽容)”.

Master Jun Hong Lu: It serves no purpose if you merely jot down the phrase without grasping the underlying meaning. This phrase essentially means that we must make an effortto distance ourselves from resentments and choose not to bear any grudges towards anyone, only then, our inherent virtue of tolerance (本性的宽容) shall exude from within us. Conversely, if you give way to resentments, you have planted an eternal seed of hatred in your heart.

Caller: That’s true. Master, how should we make our prayer requests prior to making notes of Buddhism in Plain Terms? 

Master Jun Hong Lu: You may say, “May Guan Yin Bodhisattva grant me wisdom”.

< CONTEMPLATE 思 >

Keep the Buddha’s Teachings in our Heart

This story should get us thinking, “Did we put to use all the treasured teachings of the Buddha in our daily lives, retained them in our hearts, or is it merely something we regard as ‘material’?” In the case of the latter, it is meaningless even if we managed to hide them away in the best place.

< “Contemplate” (思): To Achieve “Fusion” with the Dharma>
Buddhism in Plain Terms Vol. 1 Chapter 41 (An Excerpt)

The process of “Fusion” “融” determines the success in learning Buddhism. No matter how well-versed a person may be in his Buddhism knowledge, lacking the ability to practise the theory learned (融会贯通), is equivalent to learning nothing.

Some people may appear to be learning Buddhism, but they have never allowed its wisdom to penetrate into their hearts, hence they failed to be enlightened on this path of spiritual cultivation. 

How do we achieve “fusion” with the Dharma (融化佛法)? It is to apply the consciousness of the universe (用宇宙的意识), where our breadth of thought is as vast as the universe.

Our concern is the sufferings of all mankind; our heart must be like the universe; our feelings must be as great as the universe. We feel the suffering of others the same way as if it was our own suffering. 

But how many people are capable of havingsuch a big heart?

As humans, what separates us from the animals is our ability to think (有思维). We need to think like the Buddhas. We need to achieve the fusion of the Buddha’s teachings into our lives. We need to embrace the whole of humanity, even the entire universe (包容全人类甚至整个宇宙). This is the way of thinking of the Buddha.

Our line of thoughts needs to be “fused” with that of the Buddhas and Bodhisattva and the universe (把自己的思维跟佛菩萨的境界融合在一起). It is from this great Truth (大真理) that we find our direction and the path to follow. In this way, we shall never lose our way again.  

< “Contemplate” (思): What should we Contemplate on? >
Buddhism in Plain Terms Vol. 10 Chapter 5 (An Excerpt)

Only through frequent observation of our mind, that we are able to generate wisdom. We need to examine ourselves often for example by asking, “Is my thoughts right” or “I can’t do this”. We need to regularly observe our own shortcomings as that is how wisdom comes about.

We need to minimise the contamination of our mind (减少污染) that is to stay away from all things impure, for example, look down on others, be jealous of others, be suspicious or hate others.

These are all contaminants that make us impure. Only when we keep our mind free from such contaminants that we will experience a gradual increase in wisdom.

Our wisdom should be like a candlelight with an eternal flame that cannot be put out no matter how strong the wind. We remain unperturbed regardless of how others provoke or sow discord.

We must always ask ourselves:

First: “Am I greedy?”

Second: “Do I have hatred in my heart? Did I hate someone lately?” If you still harbour any hatred in your heart, it means that you are someone who lacks wisdom.

Third: “Did I succumb to ignorance recently?” “Did you try to get your hands on the things that were not meant for you?” “Did you even think of having someone else’s beautiful wife?”

Good if the answer is no for all of the above because it shows that you have the Right Thoughts and Right Mindfulness (正知正念). Otherwise, if you see other people’s big mansion and you start to think, “Why not me?”, clearly you have fallen prey to infatuation.

Fourth: “Is my mind scattered?” A person will know if they have a scattered mind, that is when they are not able to stay focused and feel troubled. This is a sign that they lack wisdom. 

I want all of you to be steady in your dealing of matters and talk less. Especially the ladies, if you want others to look up to you, you must learn to talk less. If you blabber on and on, do you think you are behaving like a Buddhist practitioner? Do you think this is how Bodhisattvas behave?

Fifth: “Do I have a magnanimous heart?” Ask yourself this question. Must you get upset when others scold you? With just one single unkind word and when you can’t find a place to vent your rage, gets you choke in anger. 

Sixth: “Have I been Diligent?” Are you putting in your best effort every day? This is very important…

Seventh: “Am I at peace with myself”? (心安)? Do you feel that you have let others down? Are you suffering from a sense of guilt? 

Eighth: “Do I have a balanced state-of-mind?” (心里平衡)? Do you feel content? When you see others are doing well and you do not have the urge to pursue the same, then, indeed you have mastered the skill. Otherwise, if you feel jealous or get upset, it only shows that you have no wisdom.

Ninth: “Am I able to extricate myself from predicaments”?(你的心能解脱吗) What does it mean to be liberated and to be in a state of equilibrium? You must achieve a balanced state-of-mind before you can talk about being totally liberated. To be liberated means nothing matters anymore (无所谓).

You understand that all things are merely natural manifestations and there’s nothing much you can do about it. You are able to see through the reality of things. No matter where others place you, you would still shine and you are still the Bodhisattva you have set forth to become.

You are grateful to Bodhisattva for whatever you own today; at the same time, you do not hanker over those things that you fail to attain. This is the Bodhisattva’s state-of-mind. You do not believe that what you own today is going to last forever, as you understand that change is constant.

Tenth: “Am I able to see through the reality of things (想得通)?”

When you are able to see through the reality of things, wisdom emerges. Failing which, whatever efforts that you have made will come to naught. Do you understand? 

< Practise 修 >

< “Practise” (修): Do not settle for Substandard Practise >
Buddhism in Plain Terms – Episode 52 (An Excerpt)
The relationship between understanding and practising Buddhism

After making a great vow, you need to accomplish it, otherwise, how would expect your merits to be perfect? We have to always aim for the perfection of merits (功德圆满). Have you ever wondered why you miss the mark and why is your view bias and imprecise? This is because you lack realization on this spiritual path (证道) due to your substandard cultivation (修心不到位).

For example, if you observe two precepts out of the five, do you think that’s good enough? Perhaps you abstained from killing and stealing. That’s good. But then you lie, consume intoxicants and you are licentious (邪淫).

In this case, would you consider yourself a good person? How can you achieve perfection (圆满)  if you are not up to mark (不到位)? If you lack wisdom, you will not be able to accomplish your vow and the power of your vow is never going to be perfect (愿力永远不会圆满).  

< “Practise” (修): Do not Overindulge or be Heedless >
Buddhism in Plain Terms Vol. 5 Chapter 23 (An Excerpt)

In order to subdue our unruly thoughts, (散乱) we need to first, bring our basic mind under control. What is “heedlessness” (放逸)?

It is a state where one overindulge (放纵) himself and live his life freely (逍遥自在). Why do we want to subdue our heedless mind? It is because everyone is lazy by nature.

We want to sleep a little bit more whenever we can. Isn’t that the case? For example, you went to bed at 3 o’clock the night before, and you slept till 11 am the next day. Eight hours of sleep should suffice, no?

Instead, you thought, just because you had a late night, so you want to sleep in the next day. This is what being heedless means. You want to indulge yourself, you shun the challenges of discomfort. This is not good.

For example, when it’s time to perform recitation, you go, “Oh, I will do that later”,  this is heedlessness (放逸).

You need to grit your teeth in order to succeed in your spiritual cultivation and be a Buddha. Bodhisattvahood is never attained by being heedless. Do not overthink.

You need to focus your mind (住心一处). You need to bring into focus your Buddhism practice and your aspiration to be a good person.

< “Practise” (修): Cease our Worldly Line of Thoughts >
Master Lu’s Discourse at Guan Yin Hall (An Excerpt)  – 20 Nov 2011
How does one cultivate the mind?

First and foremost, one should learn to differentiate between the good and the evil in this world. To do so, one must use one’s intelligence to reflect (思考) and apply wisdom to determine whether the matters in hand are deemed appropriate from a Buddhism standpoint (如理如法). 

We should check our everyday experiences against the theories taught by the Buddha, go deep into its analysis (分析研究) and decide if what we do is appropriate. This is how you will gain a true understanding of the teaching. Only when one began to analyse and comprehend the Buddhism theories, (分析、理解佛理) he is said to have begun his journey of mind-cultivation (开始修心).

We must cease our worldly mindset (人间的思维). As Buddhist practitioners, we have toeliminate this human’s line of thoughts in us. What is “worldly line of thoughts” (人间的思维)? It is the line of thinking with the tendency to perceive falsehoods as the truth  (把假相认为是真相).

Take what happened to Mr Zhou today as an example:

He has just found out that his cancer cells were not real after all. Just like our body temperature – you can be unwell today, but you are up and about the next day. Hence, what we see could be just false appearances (假相).

In that case, what is considered to be the Truth (真相)?

When you say, “Now that I am getting older, I want to become a vegetarian and adopt clean eating. I need to ensure my physical health is maintained at a certain standing.

In the event that I am stricken with cancer, I know well how to adjust my mental attitude to handle it. I also know that the body cells are affected by a person’s emotions and stress level which can influence the mutation of cancer cells”.

As how the above is being understood, the same goes with Buddhism studies, we need to know that understanding its theories is key. (学佛要懂佛理)

Today, if you believe what is false, thinking that you are reaching the end of your life journey and hence, death is upon you. Aren’t you allowing falsehood to cloud your eyes? Did you know how many cancer survivors there are out there? How did they make it?

What is false can appear to be real (假相可以转为真). It is only through the eyes of “ultimate truth” that you see through its falsity. (你用真相去明白它，你就不认为它是一个“真相”了.) 

< “Practise” (修): Be Persistent in Practice! >
Buddhism in Plain Terms – Episode 58 (An Excerpt)

As a matter of fact, it is not difficult to “See the Way” (见道不难). When you witness how others kowtow and chant and when you are convinced, you are considered to have “seen the Way”.

However, when they tell you “You should start cultivating your mind!” and you go, “Ahh… Does that mean I need to wake up early? But, I need to work, I have so many things to take care of.” And you start to think, to “see The Way” is rather tough.

Gradually, when you start to go into reciting the sutras/mantras and spiritual cultivation, you will even start to think, “Cultivating The Way (修道) is not so difficult, after all”.

Then, as you go along this path, you start to wonder how could you “Attain The Way” (成道), it seems like a far-fetched ambition.

You wonder, “How can I succeed in becoming a Bodhisattva? I have tried so hard, why am I still the same? It seems like I am discovering more and more shortcomings in myself.”

The fact of the matter is, you have brought together with you these shortcomings since the beginningless of time. This is when you start to realize how difficult it is for you to “Attain the Way” (成道). However, after your persistent effort, when you keep on cultivating yourself, you then realize, to be accomplished on this path is also not so difficult after all.

You go, “Hei, I managed to behave like a Bodhisattva for a day, a month and even a year!” But then, after some time you realized “practising the Way” starts to pose as a challenge to you.

Why is that so? It is because you failed to persevere, and you failed to understand the key to practice is persistence.

You may be able to conduct yourself like a Bodhisattva today but after a few days, you are back to being a human again. That is why it is said that to “practise the Way” (修道) is not an easy endeavour. 

< “Practise” (修): Embody the Dharma in Our Action, Speech and Thought >
Master Jun Hong Lu’s Buddhism in Plain Terms Radio Program – 24 November 2018
LET OUR ACTION, SPEECH AND THOUGHT EMBODY THE DHARMA

“We listen to many Buddhist discourses and have learnt a great deal. But if our actions, speech and thoughts do not embody the dharma and if we do not strive to eradicate our bad habits and negative karma, we will not be enlightened about our noumenal minds. Then it will be impossible for us to eliminate our karmic obstacles and change the evil about ourselves. 

Never use our Buddhism knowledge as a weapon to attack and criticise others. If you do, you will be creating negative karma and you may even be worse off than a non-practitioner. 

< “Practise” (修): Put your Heart into Learning the Dharma >
Buddhism in Plain Terms Episode 80

The true understanding of Buddhism is when you are truly living the teachings. No matter how much scriptures you recite, if you do not understand a single thing, you will not benefit from the teachings of the Buddha. You may have recited thousands of Buddhist scriptures, but did you put your heart into doing it? Or did you do it in haste and merely chasing the numbers? You need to put your heart into it and recite in the spirit of protecting the dharma.Only then, you will succeed!  

True Understanding of Buddhism is when you are Truly Living the Teachings

You may have recited thousands of Buddhist scriptures but

Did you put your heart into doing it?

Or did you do it in haste and merely chasing the numbers?

You need to make sincere effort into practising Buddhism

as only then, you can be successful!