Buddhism in Plain Terms

The Key To Boundless Meritorious Blessings (Part 1)

26/10/2021 | 白话佛法共修分享 Buddhism in Plain Terms    
< Buddhism in Plain Terms < 白话佛法共修分享    
 

Time : Saturday 2pm-4pm
Platform : ZOOM Cloud Meeting
Topic of Discussion : THE KEY TO BOUNDLESS MERITORIOUS BLESSINGS (Part 1)

 

Some people do before they talk. Others talk before they do. There are still others who talk but never do, whereas the Saints do without talking. One, who can perform kind deeds, purely driven by his inherent nature and without talking about it or any hidden motives, anything that he does will amass meritorious blessings.

On 23 October 2021, Guan Yin Citta, Singapore held an online English sharing session on the first part of the topic on Meritorious Blessings. Spotlight was given to the importance of merits and virtues, and how to accumulate them.

In an inspiring opening video, Master Lu revealed that the greatest merits are to propagate Buddhism, help others learn the teachings of the Buddha and gain spiritual awakening.

Good deeds can only be transformed into merits if a vow is made and the resolution is witnessed by Bodhisattvas. Virtues, otherwise known as equanimity, is the compassion and mercy we have towards sentient beings.

Some practitioners may have the misconception that Little Houses and Merits are substitutes of each other. In reality, they complement each other. Merits are a guarantee of the power of our Little Houses.

The Quote of the Day:
“Faith is the source of the Way, and the mother of merit and virtue” means faith is the root to attain merit and virtue that is capable of dispelling all arising doubts.

We must also constantly see the Emptiness of the Five Aggregates so that we can make progress in our spiritual cultivation and overcome life challenges.

The session attracted many enthusiastic inputs as it is mentioned that raising a question that aids to the gain of wisdom of others is a form of merit too.

There will be no session next week and we will resume on 6 Nov to delve into the true meaning of perfect merits and ways to prevent tarnishing them.

 

? Let us now look at some comments from participants:

I really liked the example the facilitator shared – A sister is carrying her brother on her back. A stranger pities her because he views the brother as a burden. However, to her, it is her precious brother that she is carrying. This made me realise that what matters most is our heart. It is not about the things we do with our six sense organs, e.g. cleaning the Guan Yin Hall with our hands, articulating good words with our mouth, etc. Without bringing forth our Buddha nature in our heart, all that we do will just be kind deeds. I need to train myself to unleash my inherent nature in everything I do.

 

?Join us in our next session 

Please contact Loh SX (96978356) / Woan Yi SX (82182248) for more information

 

 ⏰ Date and time:
Saturday 23 Oct 2021 (2pm – 4pm)

 

Please click here to download the Summary Slides shared during the Group Study:

   Summary Slides_The Key To Boundless Meritorious Blessings (Part 1) 

 

 

WHAT ARE WE LEARNING TODAY?

  1. What are Meritorious Blessings?

  2. How critical are meritorious blessings to our cultivation?

  3. How do we know if we have accumulated great meritorious blessings?

  4. The right mentality when performing meritorious deeds

 

 

< Convincing Others to Believe in Buddhism is a Great Meritorious Deed >

Master Jun Hong Lu’s Buddhism in Plain Terms, Episode 9 

As Buddhists, it is our mission to propagate Buddhism, as convincing others to believe in Buddhism is a great meritorious deed (令其信佛功德很大) . 

People are always motivated by their desires first, before they visit temples and get to know Buddhism. It is only after they have some knowledge about Buddhism that they come to realise that they need to learn the right way.

Practising Buddhism is about practising and learning – we need to learn the spirit of the Buddha, the compassion of Guan Yin Bodhisattva and the great vows of Ksitigarbha Bodhisattva, then we will be able to have access to the Buddha’s wisdom (令入佛智). 

The process to become spiritually awakened (开悟的过程) starts from praying for ourselves first (“lesser self” 小我), before praying for the welfare of sentient beings (“greater self” 大我).

 

 

< What are Meritorious Blessings / Merits & Virtues (功德)? >

 

Buddhism In Plain Terms Vol.1 Chapter 7
The Difference between Good Deeds, Merit and Virtue
THE DEFINITION OF MERITS AND VIRTUES (An Excerpt)

Merits and virtues are good deeds and thoughts, but they are considered to be meritorious and virtuous only after the making of a vow in front of Bodhisattvas.

In the absence of such a gesture, our good deeds and thoughts – regardless of whether they are from our intention or done under the influence of Buddhism – will remain mere acts of self-expression (停留在自我表现的一个层次上).

Take the following example: if a person has been practising vegetarianism for many years but did not make a vow before the Bodhisattvas, their practice can only be regarded as their personal lifestyle choice.

This explains the importance of making a vow to practise vegetarianism before a Bodhisattva, as the practice would then become a meritorious action in our resolution to refrain from killing.

Therefore, we must make a resolution when performing every benevolent and charitable deed, be it in helping others, showing filial piety towards our parents, or being kind to our siblings. However, there is one exception and this applies to good deeds performed at Buddhist places of worship, such as a temple or Guan Yin Hall.

 

 

Deeds performed at these places are naturally considered meritorious and virtuous, rendering it unnecessary to make a separate resolution. Just as our documents need to bear the signature of a Justice of the Peace (JP) to be valid, good deeds and thoughts can only be transformed into merits and virtues if a resolution has been made and is witnessed by a Bodhisattva. 

 

Buddhism In Plain Terms Vol.1 Chapter 8 
Revisiting the Difference between Good Deeds, Merit and Virtue
SEEING ONE’S INHERENT NATURE IS MERIT, WHILE EQUALITY IS VIRTUE (An Excerpt)

When you have witnessed and verified the Buddha-nature, you have merit and virtue (见证到佛性即功德). Specifically, when you do a good deed, and do it from the bottom of your heart and with your inherent Buddha-nature, that is merit and virtue; you have an experiential understanding of the truth through performing this deed.

In other words, when performing a good deed, if you can sense that it is something that Bodhisattvas do, then that is the Buddha-nature.

What happens here is, you have witnessed your own Buddha-nature. On top of that, you received the reward for carrying that task, in this sense, don’t you think so you have witnessed your Buddha-nature? (这是菩萨做的事情，那就是佛性，你见证到了佛性，你也做了这件事情你得到了回报，你是不是见证了佛性？)

If you acted like a Buddha for one hour in the Human Realm, then everything you did in that period would be considered merit and virtue. If you acted like a Bodhisattva for half an hour in the Human Realm, saving and spiritually awakening others, then everything you did in that period would be considered merit and virtue. 

For example, while sharing the Dharma with others, you felt that you were like Bodhisattvas trying to save others. You felt pity towards them, and genuinely wanted to save them. In this context, everything you said and did was merit and virtue.

On the contrary, if you were motivated by selfishness and self-gain, or you did it because they were your friends and relatives, then even if you have put a lot of effort in, it’s all counted as a good deed – without  any shred of merit and virtue whatsoever!

From the perspective of one’s inherent nature, once you realise your Buddha-nature and apply it to anything you do – anything relating to Buddhas and Bodhisattvas – then it’s merit and virtue.

Note that for  Only with equanimity can a person emanate the light of great compassion and great mercy (一个人有了平等心，他才能散发出大慈大悲的光). Without equanimity, how could you do that?

If Guan Yin Bodhisattva did not have equanimity, why would She come down to this Saha World to help sentient beings become spiritually awakened?

It is precisely because of the compassion and the virtue of equality Guan Yin Bodhisattva possesses that She comes to this world to save sentient beings. That’s why the virtue in “merit and virtue” is so important.

“Seeing one’s inherent nature is merit, while equality is virtue.” (见性是功，平等是德) When you see your inherent nature, that is merit. With equanimity, your virtue emerges.

“Inner humility is merit” (内心谦逊是功) means our minds must be modest and humble. What comes out of your mind must be humble, because humility is meritorious.

On the outside, one must practise politeness. People pay attention to the etiquette and courtesy displayed on the outside. If one can maintain proper courtesy and etiquette, that is their virtue.

These are the principles that Bodhisattvas taught us: that on the inside we must be humble, and on the outside we must be polite. As a practitioner, you must pay attention to your speech and conduct, so as to not cause other people to look down on you.

 

Buddhism In Plain Terms Vol.1 Chapter 21
The Five Powers to Seek One’s Inherent Nature
FAITH IS THE SOURCE OF ‘THE WAY’ AND THE MOTHER OF MERIT AND VIRTUE (An Excerpt)

Now, I will talk about the “Five Powers” (五力). The purpose of learning Buddhism, and practising and cultivating the mind, is to discover our inherent nature. To do this, it requires us to verify by ourselves. What this means is that if you want to find your inherent nature, you must use the “Five Powers”, namely:

The Power of Faith (信力): This is the power of a firm and genuine belief. The Power of Faith is particularly important, because, as the saying goes, “Faith is the source of the Way, and the mother of merit and virtue” (信为道源功德母).

Believing in the Way means to have the Power of Faith.

In other words, you believe that you will succeed at something, and you believe that Guan Yin Bodhisattva will save us. The mother of merit and virtue means it is the source and the root of the Way. Only when you believe, can you grasp at its root and attain merit and virtue.

If someone lacks confidence in what they do, and therefore do not have the Power of Faith, they will not succeed in anything they do at all. The Power of Faith can dispel doubt, so that you will not waver.

 

 

 

< How critical are Meritorious Blessings to our cultivation? >

 

Buddhism In Plain Terms Vol.1 Chapter 7
The Difference between Good Deeds, Merit and Virtue
THE PURPOSE OF MERITS AND VIRTUES (An Excerpt)

What is the purpose of merits and virtues? We all know the damage karmic obstacles and negative karma can cause. They are like viruses in a computer program hiding in a person’s Alaya Consciousness. When the time comes, they will be incited to take effect.

This explains why a perfectly healthy person can suddenly become critically ill, get involved in an accident or encounter a catastrophe.

Some people’s negative karma is so heavy that they face problems constantly throughout their lives, making their faces look gloomy and always blaming everybody and everything except themselves.

If one continues to commit malicious deeds and acts of killing in their present life, and even if they have residual karmic rewards, their malicious deeds will transform into negative karma.

In turn, they will be planted in the Alaya Consciousness. The Alaya Consciousness is the Eighth Consciousness – and the fundamental one. This consciousness stores countless karmic seeds that can trigger a person’s benevolent or malicious behaviour – in particular their mental behaviour.

This is also where the karmic obstacles are stored. To remove karmic obstacles, we can only rely on significant merits and virtues. They can enter the Alaya Consciousness and counteract any karmic obstacles, resulting in purification.

 As the Buddhist verse goes:

“The body is a Bodhi tree (身是菩提树),

The mind a standing mirror bright (心如明镜台).

At all times polish it diligently (时时勤拂拭),

And let no dust alight (勿使惹尘埃).”

We rely on our merits and virtues to remove the defilements from our minds. Therefore, one of the most important functions of merits and virtues is to eliminate and counteract karmic obstacles. In fact, that is the primary goal of any Buddhist practitioner.

Only when karmic obstacles are eliminated can our minds become tranquil and peaceful, thus allowing us to gain wisdom and the possibility of eventual enlightenment.

 

Wenda20160306A 41:10 (Master Jun Hong Lu’s call-in radio program)
HOW DO MERITS AND VIRTUES ELIMINATE NEGATIVE KARMA?

Caller: When we pray to Guan Yin Bodhisattva on using our merits and virtues to eliminate negative karma in the case where spirits are present, are those merits and virtues used directly to repay the foreign spirit? Could they be used as a substitute for Little Houses to reduce the number of Little Houses required to repay the foreign spirit?

Master Jun Hong Lu:

It is difficult for merits and virtues to be used as a substitute for Little Houses. This is because realistically, merits and virtues serve to enhance one’s spiritual energy, which in turn helps boost one’s capacity to recite more powerful Little Houses.

While other people’s Little Houses may have 50% power, the Little Houses recited by those with stronger spiritual energy can have 70%-80% power. The latter will be more effective, of course.

In addition, when you have spiritual energy, you can store it for later use, to fend off  disasters or mishaps. Others may be rendered helpless when stricken by calamities, while you, with enough spiritual energy, can get away unscathed as your prayer gets answered immediately.

For example, when someone causes you trouble, you can pray to Guan Yin Bodhisattva to bless you and eliminate the misfortune. A few days later, that person may stop bugging you.

On the contrary, a person with little merits and virtues, his prayer will be of no use, as trouble will soon come knocking at his door.

 

Wenda20150424  40:50 (Master Jun Hong Lu’s call-in radio program)
AFTER PRACTISING BUDDHISM, WILL A SMOOTH-SAILING LIFE DEPLETE OUR MERITS?

Caller: After practising Buddhism for a period of time, many people may experience an improvement in their livelihood or career. In some cases, certain people manage to secure a better-paying job, and etc.

For this, some fellow Buddhist practitioners are concerned about expending the merits accrued from their Buddhism practice as these merits convert into worldly blessings (怕学佛的功德变成福报用掉了).

Master, how do we ascertain whether our current smooth-sailing life is the upshot of the elimination of our karmic obstacles or the conversion of merits into worldly blessings?

Master Jun Hong Lu: It is very simple. In general, the merits that you engender will primarily be used to eliminate your karmic obstacles. For cases where a person’s worldly blessings are about to come to fruition, things can work out in the following two ways:

Under the first scenario, his Buddhism practice happens at a time when the tide is about to turn in his favour, which means the merits from his recitation will be able to quickly increase his blessings further.

To illustrate my point, assuming a fortune teller tells this person that he will be able to secure a good job at age 23. At that particular age, his blessings will come knocking at his door, which means the moment he starts performing  recitation, he will very quickly land himself the good job. This is how the concept works. Do you understand me?  

Caller: I see.

Master Jun Hong Lu: Does this mean that all merits derived from his recitation will be diminished? That is not possible. This is because you are merely enjoying your rightful blessings and only a portion of your merits being expended. If you have karmic debts, future merits will be used to eliminate them. Do you understand now?

Caller: I do. What about for a Buddhist practitioner who does not pray for any kind of blessings, but every now and then, the Bodhisattva will automatically bless him, is it right to say that under such a scenario, his blessings will not be expended?

Master Jun Hong Lu: That is correct. This means that this person is destined to have these blessings in this lifetime. This also means he has the blessings to enjoy the karmic rewards, which is known as “the blessings to receive the reward” (福报). 

Caller: I see. I understand now.

 

 

< Using Wisdom and Adopting Ingenious Approaches to Helping People >

 

Master Jun Hong Lu’s Public Talk | Hong Kong | 1 July 2016 (An Excerpt)
USING WISDOM AND ADOPTING INGENIOUS APPROACHES TO HELPING PEOPLE

As Buddhist practitioners, we must perform kind deeds.

Being able to help others while ensuring that we are not harmed is deemed an ingenious method; while helping to enlighten others and at the same time allowing ourselves to reach out to more people is wisdom. 

 

 

< THE RIGHT MENTALITY WHEN PERFORMING MERITORIOUS DEEDS >

 

Shuohua20140815  01:00 (Master Jun Hong Lu’s call-in radio program) (An Excerpt)
SIGNS OF HAVING ACCUMULATED GREAT MERITORIOUS BLESSINGS

Master Jun Hong Lu: How do you determine that you have accumulated great meritorious blessings?

  • Firstly, just like a healthy person will hardly catch a cold, the person won’t be down on his luck easily and his life will always be smooth sailing.
  • Secondly, no misfortune will befall his family members.
  • Thirdly, he will always feel that he is physically fit and tends to have good dreams.

This Buddhist practitioner is accruing great merits. In fact, when one performs meritorious deeds faithfully, for example, paying for the postage to send someone a book or something, these are all meritorious deeds. For this, he can recite Gong De Bao Shan Shen Zhou to accumulate his merits. Accumulation is key to gaining merits. Do you get it?

Caller: Yes.

 

 

< How Do We Accumulate Great Meritorious Blessings? >

Master Jun Hong Lu’s Buddhism in Plain Terms, Episode 9 

Bodhisattvas fear ‘causes’ while sentient beings fear ‘consequences’ (菩萨畏因，众生畏果) – Bodhisattvas will never commit any misdeeds however small they may be, and They do not take lightly the little acts of kindness. 

Merits come from the accumulation of good deeds.

Never dare to do anything evil which you consider as trivial. Never fail to do anything good which you deem as petty (不能因小恶而去犯，不能因小善而不去为).

 

Buddhism In Plain Terms Vol.10 Chapter 36 (An Excerpt)
THE ASPIRATION TO PERFORM MERITORIOUS DEEDS IS OF UTMOST IMPORTANCE

You must know how to transform the meritorious blessings that you are cultivating in this mortal world into one that is transcendental (人间功德要转为出世功德).

One example of worldly meritorious blessings is when helping others, you embrace the heart of a Bodhisattva. You appear to be performing a good deed, but the key lies in transforming it into one that is transcendental (出世功德).

What does this mean? It means you must transform the meritorious deeds you perform today into something that can go beyond this mortal world.

Let me give you a simple example: Assuming in the midst of helping others today, you save someone’s life. In the lens of a layman, you are a good person, someone worthy of being looked upon as a hero because you have saved someone.

However, transcendental meritorious blessings are different. Assuming you are a Bodhisattva trying to save sentient beings.
In the quest to propagate Buddhism to others, you may think “I am helping you”, “I managed to persuade you or talk you out of your predicament”. By doing so, you are merely cultivating worldly meritorious blessings.

On the other hand, if you feel like you are Guan Yin Bodhisattva or a major Bodhisattva when helping others, all meritorious deeds you perform will engender merits and virtues that are able to transcend this world. This is how the real meritorious blessings look like.

Hence, one’s aspiration (发心) is of utmost importance. In the absence of any wholesome aspiration, it is not possible for one to perform meritorious deeds.

Let me give you a simple example: Many people have the inclination to pass their negative energy to others. They are eager to vent their inner resentment and dissatisfaction because the notion of ‘self’ still dwells in their heart.

Why do misfortunes befall most people? This is because they are fond of incessantly airing their grievances. They hope the more people they tell, the more sympathy and help they will receive from others – a sign that ego has taken over them (因为“我”字在作怪). Ultimately, they become a person who suffers from egotism.

 

Wenda20170430A 27:18 (Master Jun Hong Lu’s call-in radio program) (An Excerpt)
NEGATIVE KARMA WILL BE ELIMINATED WHEN THE MIND AND BUDDHA CONNECT DURING RECITATION

Caller: In Buddhism in Plain Terms, you mentioned “recitation can eliminate negative karma”.

I’d like to know, in the process of recitations and elimination of negative karma, how do we unite the compassionate vows embodied in the Buddhist scriptures and the state of our action, speech and thought from the recitations, so that they can operate in togetherness to achieve the goal of enlightening sentient beings and eliminating negative karma? Please advise us, Master Lu.

Master Jun Hong Lu: It is through the “unification of our mind with that of Buddha” (心佛合一). When your thoughts are preoccupied with Buddha, Buddha will be in your heart. When your life is guided by the cognitive thoughts of Buddha, it is known as the “unification of mind with that of Buddha”. As long as you are able to unify your heart with Buddha, you will attain the unification.

 

Buddhism in Plain Terms | Episode 11 (An Excerpt)
ILLUMINATING AND SEEING THE EMPTINESS OF THE FIVE AGGREGATES

We have to contemplate and see the emptiness of the Five Aggregates (要照见五蕴皆空). Do not allow your worldly thoughts to hinder your intrinsic Buddha-nature. Instead we should shine the light on the Five Aggregates, to see them and to remove them, to see through them and rise above them.

For instance, you plan to do a good deed today and you think, “But I have no time”. That’s fine, as long as you emulate Guan Yin Bodhisattva in doing good deeds, you will overcome your lack of time.

Today you say, “I will go help my neighbours out”, but someone in your family might dislike this neighbour and they give you a piece of their mind, but you think, “I should still help them, because I am a Buddhist practitioner”. You remove all the distractions around you, including those in your mind.

‘To contemplate and see’ means to shine a light and see through the reality, illuminate the emptiness of the Five Aggregates. By doing so, you are allowing the Buddha’s light and energy in you to be integrated with your conduct. Only through this, you can stay resolute in practising The Way.

People say, “It’s not difficult to do good deeds”, the challenge lies in persisting in doing good their whole life, in addition to abstaining from evil deeds.

In the quest of one’s Dharma propagation, one must know to persevere with diligence because a just cause will receive extensive support from others (一定会得道多助). Others will come along to help. When you practise Buddhism, others will support you, think highly of you and they will respect you. You will have people help you in times of need. Hence, we should increase our virtues and blessings when spreading the Dharma.

 

Buddhism Your Questions Answered | Q&A 22
EFFECTS OF RECITING THE EIGHTY-EIGHT BUDDHAS GREAT REPENTANCE

Q: Master Lu, are the effects of reciting the Eighty-Eight Buddhas Great Repentance for the purpose of accumulating merits and virtues different from the effects of reciting it for the purpose of eliminating karmic obstacles?

A:

  • Sutras and mantras can be seen as medications that Buddhas and Bodhisattvas prescribe to us. However, for them to be effective, we need the ingredients to enhance their efficacy. The overall purpose of reciting the Eighty-Eight Buddhas Great Repentance is clear— to eliminate karmic obstacles. However, the prayers said before reciting this sutra can vary depending on each individual.
  • If you are reciting the Eighty-Eight Buddhas Great Repentance to eliminate karmic obstacles, you can say the following before you recite, “May the Greatly Merciful and Greatly Compassionate Guan Yin Bodhisattva protect and bless me, <your full name>, help me to repent and eliminate karmic obstacles.”
  • If you are reciting the Eighty-Eight Buddhas Great Repentance to accumulate merits and virtues, you can say the following before you recite, “May the Greatly Merciful and Greatly Compassionate Guan Yin Bodhisattva protect and bless me, <your full name>, help me to accumulate merits and virtues.”
  • If you do not have many karmic obstacles, your recitation of the Eighty-Eight Buddhas Great Repentance will automatically be transformed into merits and virtues. In fact, the process of eliminating karmic obstacles increases your merits and virtues.
  • When the black patches of karmic obstacles on your body are greatly reduced, you will become cleaner and purer. This makes it easier for the sutras and mantras that you recite, including the Great Compassion Mantra, the Heart Sutra, and the Eighty-Eight Buddhas Great Repentance, to be gradually stored within you.
  • Why do some people find performing recitations ineffective or not efficacious? It is because they have accumulated far too many karmic obstacles. Therefore, it is very important to recite the Eighty-Eight Buddhas Great Repentance to eliminate our karmic obstacles. If your karmic obstacles are activated and transformed into spirits, then you will need to recite Little Houses and address them to the “Karmic Creditor of <your full name>”.

 

Wenda20200322 31:45 (Master Jun Hong Lu’s call-in radio program)
PONDER EARNESTLY WHEN STUDYING BUDDHISM IN PLAIN TERMS; PRAYER REQUEST 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 notes on it. I would like to ask Master about the best practices for such 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 Buddhism in Plain Terms, what’s important is, we must ponder the teachings deeply (学《白话佛法》要用心). First and foremost, you must understand the true meaning of Buddhism in Plain Terms.

For example, when you utter a word, how do you make others receptive to what you say? There is an abundance of Buddhist 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 practising forbearance, 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 become unhappy and rebuke, “He called me a pig?!”.What harm does it do if someone calls you as such; 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 Buddhism in Plain Terms, you have found yourself a mentor in life (拥有生命的导师)!

Caller: So, is it all about coming to a realisation when we study 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 become enlightened. Otherwise, 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”.

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 effort to distance ourselves from resentment and choose not to bear any grudges towards anyone; only then will our inherent virtue of tolerance shine forth from within us.

Conversely, if you give way to resentment, you have planted an eternal seed of hatred in your heart.

Caller: Correct. Master, how should we make our prayer request prior to making notes of Buddhism in Plain Terms?

Master Jun Hong Lu: No particular prayer request is necessary. However, you may say, “May Guan Yin Bodhisattva grant me wisdom”.

 

Wenda20140223B 01:35 (Master Jun Hong Lu’s call-in radio program)
ONE WILL GAIN MORE MERITS FOR CREATING OPPORTUNITIES FOR OTHERS TO PERFORM MERITORIOUS DEEDS

Caller: Is it true that one who creates opportunities for others to perform meritorious deeds will gain more merits?

Master Jun Hong Lu: That’s for sure. By doing so, he will gain boundless meritorious blessings. For example, you would like to help others to be spiritually awakened and thus, you create an opportunity by gathering everyone here and share the Buddhist teachings with them. Isn’t it how you gain merits?

Caller: Yes.

Master Jun Hong Lu: If you did not provide this place for others, and as a result, they do not have a place to study, how would you be able to gain merits?

Caller: I see.

 

wenda20150719B 32:59 (Master Jun Hong Lu’s call-in radio program)
PASSING ON THE OPPORTUNITY TO PERFORM MERITORIOUS DEEDS TO OTHERS IS A SIGN OF SLACKING IN CULTIVATION

Caller: Is it considered a type of Giving (布施) when one passes on the opportunity to perform meritorious deeds to others out of great mercy? Despite having lesser merits, will the person gain new merits for giving the opportunity to others? Kindly enlighten us, Master.

Master Jun Hong Lu: Such words are pure sophistry (狡辩). For example, many might say, “Come on, I’ll let you do it, so that you can accumulate merits.” Such an attitude is wrong to begin with. Everyone should grab every opportunity to perform meritorious deeds. There is no such thing as “I am giving you a chance to perform meritorious deeds”.

Caller: I see.

Master Jun Hong Lu: You are passing on a task that’s meant for you to others, it’s sheer laziness and it goes to show that you are slacking in your practice. How could you find excuses under the pretext that you wish to offer others the opportunity to accumulate merits? This is ridiculous!

Caller: I understand now.

 

Buddhism in Plain Terms | Vol. 10 Chapter 13 (An Excerpt)
PURE LAND IS THE MIND THAT IS TRANQUIL

Master Jun Hong Lu: Next, let me go a little profound here. A Buddhist practitioner who perceives the notion of form (有相), means he is attached to his perception of form (着相).

What is ‘form’? When you perform a deed but at the back of your mind you perceive yourself as being someone who is cultivating, someone who performs chanting and practises Buddhism and you start to look down on others.

You feel that you are above others in spiritual cultivation, etc. etc. This is how you start to be attached to the perception of form.

Think about it, what is the point of being haughty and arrogant? Even being ‘not attached to the perception of form’ is not considered the Mahayana teaching (无相亦非大乘), let alone if you are attached to the perception of form?

As long as there is clinging, that makes you an ordinary being (取相即为凡夫). But what does ‘clinging to form’ exactly mean?

For example, when you say, “Today I did something virtuous, but all of you are not supposed to talk about it.”

It sounds like a mentality of ‘non-attachment to form’, am I right? But, the truth is, you are still attached to the notion of form. Do you understand? And that makes you an ordinary being, a mortal.

Hence, it is best that with every virtuous or kind deed performed, one should give rise to a pure and tranquil mind (清净心), that is, you don’t feel that you have done anything at all. In this case, of course you won’t go around telling others, “Don’t mention that I did this virtuous act please’.

Because if you do, you are still attached to the perception of form. Instead, you should be thinking, “This is what I am supposed to do, I will just do it”.

Embrace a pure and tranquil mind as it will give rise to pure acts (享有清净心，你就会拥有净土行). The more peaceful your mind, the purer it would be, just like the purity of the Pure Land.

 

 

Buddhism In Plain Terms | Episode 27 (An Excerpt)
BOUNDLESS MERITORIOUS BLESSINGS COME FROM THE BODHI MIND

“Abiding nowhere, the awakened mind arises” (应无所住而生其心). This verse is cited in the Diamond Sutra (金刚经) and it refers to a state of mind that is equivalent to the Bodhi Mind (菩提心).

When you are not concerned about your self-interests in all of your undertakings; when you have neither thoughts nor motives, that’s a kind of compassion ─ the unconditional great compassion towards all sentient beings (无缘大慈的慈悲心)”.

This ‘non-abiding’ state of spirituality coupled with compassion is known as the Bodhi Mind. This Buddhist teaching from the Diamond Sutra serves to enlighten us on cultivating the state of ‘unsurpassed and supreme enlightenment (无上正等正觉)’ which is the Bodhi Mind.

I hope that everyone understands that, in the course of our Buddhism practice, we must always perform wholesome deeds. When we do so, our worldly blessings will naturally proliferate. Therefore, performing kind deeds is of utmost priority, and it’s important to do so with a joyful heart.

Many people are less passionate when it comes to performing kind deeds. They should instead do it joyously, thinking, “I’m so happy to be mopping the floor today. It really feels so great to perform recitation today. I feel the unsurpassed Bodhi Mind in me today when listening to the dharma. This is because I know when I gain more knowledge, I can help more predestined sentient beings.”

The moment you apply this mindset of ‘compassion’ of the Mahayana Buddhism (大乘佛法) and let it unfold as far reaching as possible, you will reach a boundless state and the meritorious blessings you amass will be boundless (那你就是无量无边，就拥有了无量无边的功德).

Many are unaware of the meaning of meritorious blessings. A kind deed can turn into meritorious blessings, similarly a great kind deed can transform into worldly blessings. It all boils down to your state of mind – depending on whether the deed is performed with the mindset that is free of attachments. This highlights the basic fundamentals of the human mind.

I hope everyone’s Bodhi Mind can arise naturally, that is, do not perform a meritorious deed simply for the sake of it.

Instead, we should learn to let go, do not dwell on what has been done, nor should we take the worldly afflictions to heart. Comprehend the state of mind that is detached from the perception of ‘self’, as this will lay the foundation for our practice of Buddhism.

 

 

Summary

 

What are meritorious blessings / merits and virtues?

  • They are good deeds and thoughts after the making of a vow in front of Bodhisattvas, or good deeds performed at Buddhist places of worship, such as a temple or Guan Yin Hall.
  • “Seeing one’s inherent nature is merit, while equality is virtue.” (见性是功，平等是德) – Once we realise our Buddha-nature and apply it to anything we do – anything relating to Buddhas and Bodhisattvas – then it’s merit and virtue.
  • “Faith is the source of the Way, and the mother of merit and virtue” (信为道源功德母) ─ Only when we believe, can we grasp at its root and attain merit and virtue. Those who lack confidence in what they do, do not have the Power of Faith, and hence, will not succeed in anything they do at all.

 

How critical are meritorious blessings to our cultivation?

  • To remove karmic obstacles, we can only rely on significant merits and virtues. They can enter the Alaya Consciousness and counteract any karmic obstacles, resulting in purification.
  • It is difficult for merits and virtues to be used as a substitute for Little Houses because merits and virtues serve to enhance one’s spiritual energy, which in turn helps boost one’s capacity to recite more powerful Little Houses. 
  • Merits and virtues are primarily used to eliminate our karmic obstacles, and they can quickly increase our blessings when the tide is about to turn in our favour.

 

How do we know if we have accumulated great meritorious blessings?

  • We won’t be down on our luck easily and our life will always be smooth sailing. 
  • No misfortune will befall our family members.
  • We will always feel that we are physically fit and tend to have good dreams.

 

The right mentality when performing meritorious deeds

  • We should apply wisdom when choosing the right method – the ingenious method – to perform meritorious deeds.
  • Never dare to do anything evil which we consider as trivial. Never fail to do anything good which we deem as petty.
  • Our aspiration (发心) is of utmost importance, as it helps transform our worldly meritorious blessings (人间功德) into transcendental meritorious blessings (出世功德).
  • Our mind is unified with that of the Buddha (心佛合一) when our life is guided by the cognitive thoughts of Buddha – which will help eliminate negative karma.
  • We have to contemplate and see the emptiness of the Five Aggregates (要照见五蕴皆空). Do not allow our worldly thoughts hinder our intrinsic Buddha-nature. As long as we emulate Guan Yin Bodhisattva when performing meritorious deeds, we will overcome all distractions around us or in our mind. 
  • We must persevere with diligence because a just cause will receive extensive support from others (一定会得道多助).
  • We can recite the Eighty-Eight Buddhas Great Repentance to eliminate karmic obstacles or accumulate merits and virtues, depending on our prayer requests and the amount of karmic obstacles that we have. In fact, the process of eliminating karmic obstacles increases our merits and virtues.
  • Studying Buddhism in Plain Terms in itself is a meritorious deed and it will be recorded by heaven. The same applies to taking down notes on it. Therefore, we must ponder the teachings deeply and grasp the underlying meaning.
  • With every virtuous or kind deed performed, we should give rise to a pure and tranquil mind (清净心), that is, we don’t feel that we have done anything at all. 
  • “Abiding nowhere, the awakened mind arises”(应无所住而生其心) – we should have the unconditional great compassion towards all sentient beings, and apply such mindset and let it unfold as far reaching as possible, so that we can amass boundless meritorious blessings.

 

 

< Always Rely Upon Ourselves to Perform Meritorious Deeds >

Buddhism In Plain Terms | Episode 6 (An Excerpt)
ALWAYS RELY UPON OURSELVES TO PERFORM MERITORIOUS DEEDS

We must use our limited time to create an unlimited future. We must learn to eliminate our negative karma and do no evil. 

Apply the DIY mentality – do it ourselves whenever we can; cherish and show appreciation to those who do things for us.

All kinds of laziness, all kinds of slackness and all kinds of afflictions arise because we lack wisdom. 

Therefore, we must practise Buddhism diligently and strive to attain fruition of our spiritual cultivation in this lifetime (一世修成). 

 

< Buddhism in Plain Terms < 白话佛法共修分享