Time : Saturday 2pm-4pm
Platform : ZOOM Cloud Meeting
Topic of Discussion : The Heart Of True Repentance (Part 3)
Master Lu says, “Once you have created negative karma, you must sincerely repent. If you don’t, negative karma is like being confined to a room so dark that you can’t see anything. When you sincerely repent, it’s like turning on a lamp that purifies all the unwholesome deeds committed in the past. Without repentance, you will never find the right direction”.
On 25 June 2022, Guan Yin Citta, Singapore held an online English sharing session to delve into “The Heart of True Repentance” – the final of a three-part series.
A reasonable amount of time was dedicated to explain the significance of putting the ten great vows of Samantabhadra Bodhisattva into practice if we hope to eradicate our karmic obstacles.
Given that no one can escape the watchful, all-pervading eyes of the universe and our evil deeds will never be tolerated by the universe, all the more important for us to repent.
The participants continued to be inspired by the great vows of Samantabhadra Bodhisattva. In today’s session, the following remaining seven great vows were highlighted:
1. Through ‘repenting our wrongdoings’, we will be able to make progress in our spiritual cultivation, attain the perfection of diligence, and be reminded of our original nature.
2. Through ‘responding with joy in the merits of others’, we will garner meritorious blessings.
3. Through ‘requesting the Buddha to set in motion the wheel of dharma’, we need to do our part in carrying the lamp of dharma from one generation to another.
4. Through ‘beseeching Buddhas to remain in the world’, we need to ensure the purity of our minds at all times because the Buddha only resides in a mind that is pure.
5. Through ‘being a zealous follower of the way of the Buddhas forever’, we should apply the teachings and cultivate the depth of our inner being.
6. Through ‘constantly complying with sentient beings’, we need to cultivate the accommodative spirit of the Bodhisattva so that we can we be successful in helping them.
7. Through ‘transferring merits to all sentient beings’, we must be inspired to perform virtuous deeds for the sake of helping sentient beings.
The session was rounded up with ways that help steer us away from having to repent:
– Uphold the Buddhist precepts,
– Practise patience and forbearance because there is no end to fights and conflicts, and
– Plug all ‘leakages’ caused by our shortcomings.
In the upcoming session, scheduled on 9 July, the guide to cultivating true compassion – the foundation to Buddhism practice – will be shared.
🌿 Join us in our next session
Please contact Loh SX (96978356) / Woan Yi SX (82182248) for more information
⏰ Date and time:
Saturday 9 July 2022 (2pm – 4pm)
Please click here to download the Summary Slides shared during the Group Study:
Summary Slides_The Heart of Repentance (Part 3)
WHAT ARE WE LEARNING TODAY?
2. Why is it important for us to stop resenting other people’s success?
3. Now that we are living in an age without the Buddha, how can we: ‘Request the Buddha to set in motion the dharma wheel’ (请转佛法)?; or ‘Beseech Buddhas to remain in this world’ (请佛住世)?
< REPENT SINCERELY AND MEND YOUR MISTAKEN WAYS >
Buddhism In Plain Terms (Radio Program) | 3 May 2016 (An Excerpt)
AWAKENING COMES TO THOSE WHO SINCERELY REPENT AND MEND THEIR WAYS
Master Jun Hong Lu:
One must learn to sincerely repent to be awakened (要学会真心忏悔，要觉悟自身). No matter what mistake you have committed, you must be able to admit “I was wrong”. This is because only when you are able to admit your mistake will you be awakened and understand the truth about this world. When you are stubborn and insist that what you do is right, you will fail to differentiate the right from the wrong. With this, you have in fact, made a mistake of grasping onto your opinion (犯了执著).
Repentance is as necessary as doing one’s laundry. Just like if you do not wash your clothes, they will become dirty. Similarly, if a person does not repent, he will become impure. Impure thoughts are far worse than stains on one’s clothes. This is because impurities of the mind may provoke intense negative reactions (有一种放射性的物质产生), causing one to make a chain of mistakes, without even realising the need to repent.
Many people go through life thinking that they are right. Even on their deathbeds, feeling wronged, they still hold onto their grievances, bottled up their resentment and cannot bring themselves to forgive others. With an ominous glint in their eyes (眼睛会冒凶光) and compassion clearly lacking, they can never accept others’ advice and will never admit that they are wrong. This is a display of an extremely terrible personal character.
Why does the Bodhisattva say that He has two children? One of them has never committed any wrongdoings, while the other is able to recognise his mistakes and reform. As much as we must be forgiving, we must also have the strength to apologise because others need to undergo a process of understanding us.
For example, when others apologise to you and you forgive them from your heart, this is a process that you undergo. How can you expect others to forgive you if you do not even show remorse for the wrong you have committed? When you forgive others, your heart will feel relieved. Conversely, if you don’t accept their apologies your whole life, your heart will never be at ease.
I hope everyone can adopt a penitent heart, repent sincerely and mend your mistaken ways (洗心革面). This is something you should do frequently. Do not allow the tiniest filth to remain on you nor a single hint of impurity on your mind. Otherwise, you will slowly descend into filth, preventing you from discovering the pure lotus flower within (不能探索到你自己纯洁的莲花).
< A QUICK OVERVIEW OF PAST SESSIONS ON KARMIC OBSTACLES >
SOME FACTS ON KARMIC OBSTACLES (业障):
- The onset of a major karmic eruption can be shown in the small problems we experience in our day-to-day life.
- The root of our karmic obstacles is none other than our own memory. Our every decision is ‘prepared’ unconsciously by the brain, where our memories are stored. If we allow ourselves to continue with our unwholesome actions or behaviour, essentially, we are letting the negative memories take control of us and this is as good as ‘hanging on to our karmic obstacles’.
- ‘Repent before it’s too late’. A very important tip from Master Lu because it can help deter a bad karma from maturing.
- There are many types of repentance but the one we should practise is one that is sincere and with the application of wisdom and magnanimity.
- Because repentance is not an easy ‘sorry’, we must study Buddhism in Plain Terms and use its power to trigger a host of new mental activity to slowly set the way we think and rationalise into motion.
What kind of Repentance am I performing? How sincere is my Repentance?
|
Form Repentance （有相忏悔） |
Formless Repentance （无相忏悔） |
|
This is when we repent with a specific objective. E.g. we say sorry to our superior because we do not wish to lose our job. We make no attempt to mend our ways through such repentance. This is the type of repentance that leads us to become more ignorant, arrogant and idiotic. |
This is essentially “Heart Repentance”. This is the type of repentance where deep down, we know that we have erred and we MUST mend our ways without a single distracting thought. This is when we apply our Buddha-mind to reflect on our conduct, paving the way for a seamless self-transformation. With this type of repentance, we are |
< Samantabhadra Bodhisattva and His Ten Great Vows (普贤菩萨十大行愿) >
Master Jun Hong Lu’s Buddhism In Plain Terms Volume 11 Chapter 14-16
Samantabhadra Bodhisattva, a Bodhisattva known to put His vows into ACTION. If we wish to repent to eradicate our karmic obstacles, we need to put the Ten Great Vows of Samantabhadra Bodhisattva into ACTION.
The first three of these vows that we have covered were:
1. To pay homage to all the Buddhas (礼敬诸佛)
This means we should cultivate a heart of deference, practise the spirit of the Buddha, the compassion of Guan Yin Bodhisattva, and the great vows of Ksitigarbha Bodhisattva, etc. so that we can advance into the Buddha’s wisdom (进入佛的智慧).
To pay homage to all Buddhas means, we need to maintain a respectful heart not only to the Buddhas and Bodhisattvas but also to have due regard to everyone around us. As only when we are respectful to others at all times, we are able to understand our mind and see our true nature (明心见性).
2.To praise the Tathagatas (Thus Come One) (称赞如来)
This means we should praise the Buddha through our body, speech and venerate the Buddha through our thoughts.
We need to ensure that we are always acting according to the dharma and the path of rightness (如理如法) .
3.To make extensive offerings (广修供养)
We need to practise giving all manner of gifts to all Buddhas and Bodhisattvas and to be constantly reminded to practise the ‘Eight Types of Offerings’.
< FOURTH VOW: REPENT ONE’S WRONGDOINGS (忏悔业障) >
Buddhism In Plain Terms | Volume 11 Chapter 13 (An Excerpt)
REPENTANCE IS THE FUNDAMENTAL FOR BUDDHIST PRACTITIONERS
Master Jun Hong Lu:
Samantabhadra Bodhisattva‘s fourth great vow is to repent one’s wrongdoings (忏悔业障). As long as we are in the human realm or in the six realms of rebirth, we will definitely be plagued by karmic obstacles.
The Chinese word (忏悔) (to repent) can be examined separately. ‘忏’ (chàn) in Mandarin means ‘to repent one’s past faults’.
When a person does something wrong, he will feel regretful. It is with this feeling of regret, he will start to ponder, “Where have I erred?” and this is when he will find the root of his mistake.
This is what it means by ‘to repent one’s past faults’ (前愆). After-which, an intense sense of regret over the outcome of his misconduct washes over him (悔其后过).
I have mentioned previously that when a person scolds another to a point that it angers the other party to death and he remorsefully says, “I regret having scolded him”. This is what it means by ‘to repent one’s past faults’.
When he goes, “I am really sorry that he is dead” – this is what it means by ‘to regret the outcome of one’s past misconduct”.
You can clearly see the law of cause and effect taking place in between.
That is why those of you who are often rude and impetuous, heedless of the consequences of your speech and actions (莽撞不考虑后果), you must recite the Eighty-Eight Buddhas Great Repentance.
Be it the Buddha or the Bodhisattvas, all of Them have a common understanding that is, ‘If an evil deed manifests into essence and form, it will not be tolerated by the vast realm of space’ (“若此恶业有体相者，尽虚空界不能容受”).
For example, you scolded a person so viciously that he vomited blood. The effect of your action is revealed, that is your action has been established because the person who is on the receiving end of your verbal lashing has been reduced to such a sorry state.
This is represented by the Chinese word ‘体’ (tǐ), which means the event or occurrence has left an impression on someone and is revealed. The word ‘相’ (xiàng) signifies that your action has brought about its consequences. ‘The vast realm of space’ (尽虚空界) in this context refers to the universe. If what you did has resulted in a consequence that has caused harm to others, the whole universe will know.
Why is there an old saying that goes: ‘Filial piety can move heaven and earth’ (孝感天地)? Being filial to your parents and elderlies can touch heaven and earth. But where is heaven and earth? Aren’t they in the vast emptiness, all over the dharma realm? The dharma realm refers to our human realm.
Vast emptiness refers to the inexhaustible and boundless universe (无尽无边的宇宙空间). To reiterate the above point, even the universe cannot tolerate your horrible deeds, therefore you must repent!
WHY IS REPENTANCE SUCH AN IMPORTANT PRACTICE?
Because when you repent and feel remorseful,WISDOM will arise in you!
Buddhism In Plain Terms | Episode 73 (An Excerpt)
WHEN YOU REPENT AND FEEL REMORSEFUL, WISDOM WILL ARISE
Master Jun Hong Lu:
A Buddhist practitioner should frequently introspect, feel ashamed of his own misconduct and repent. This is because repentance will enable one to gain Prajna wisdom (般若智慧).
The Buddha’s teachings tell us, if you are able to frequently repent and feel ashamed of your wrongdoings, you will definitely be able to make progress on this path of spiritual cultivation. This allows you to attain the perfection of diligence (精进波罗蜜) as you will always remember this noble character, continue to work on its perfection and always be reminded of your original nature (本源).
The purity of one’s heart is the provision for one’s enlightenment. That is why I want all of you to become more and more pure. Only when you rid yourself of all distracting thoughts, can you free yourself from the five desires and their corresponding six sense objects (五欲六尘).
< FIFTH VOW: RESPOND WITH JOY IN THE MERITS OF OTHERS (随喜赞叹) >
Buddhism In Plain Terms | Volume 11 Chapter 14 (An Excerpt)
SAMANTABHADRA BODHISATTVA’S FIFTH GREAT VOW: THE MERIT OF RESPONDING WITH JOY
Master Jun Hong Lu:
If you have the means to help others but you do not do it, you are not a good person. On the contrary, if you have the means and you go ahead and do it, then, you are truly making a difference. That said, if today you do not have the means to help others or do good, what should you do? You should rejoice in seeing the act of kindness of others (随喜赞叹) as this will bring you great perfect merits (很大的圆满功德).
Just like when you see a Buddhist friend pass his driving licence test, you feel happy and praise him for his achievement. On the same note, when you see another Buddhist friend you may say, “Congratulations! You have helped so many people to be spiritually awakened today. You are really capable! I should learn from you”.
You may also comment, “You are doing so well in your cultivation; how long have you been a vegetarian? You have managed to help so many people”. These are examples of being moved by others’ achievements (赞叹).
If you utter nonsense, this will not be tolerated by the heavenly Dharma Protectors. So, why not utter nice words, words of admiration? When you badmouth others, it only proves that you are mentally ill.
I have mentioned before, do not badmouth others, because if you do, you are very far from resembling Bodhisattva. In this case, how can you possibly ascend to heaven? Think about it, is there anything at all in this world that pleases you? Is there a day in your life that you feel content? Tell me, since young, have you ever experienced a sense of contentment? You have to be more broad-minded.
Having no means to help but rejoicing in others’ good deeds is the cultivation of sympathetic joy (无力则赞叹，叫随喜而修). You must never let jealousy and the urge to slander others invade your heart.
Why is ‘the merit of responding with joy’ forms part of Samantabhadra Bodhisattva’s Ten Great Vows? You sing praises of the admirable; you do all that is wholesome and you take every opportunity to help others – this is what it means by Merits of Responding with Joy (这就叫随喜).
And, this is how you garner meritorious blessings (这样你的功德就来了).
Did you know why you should not be jealous of others or slander them? This is because the moment jealousy arises, evil spirits will approach you as jealousy is the character trait of these spirits.
World Buddhist Fellowship Meeting | Jakarta, Indonesia | 10 March 2018 (Q&A Session)
HOW TO PRACTISE REJOICING IN THE KIND DEEDS AND MERITS OF OTHERS FROM THE BOTTOM OF OUR HEARTS?
Question: How should we cultivate in order for us to be able to truly rejoice in others’ good deeds and meritorious blessings, without feeling a tinge of envy, jealousy or spite?
Answer: You feel jealous and spiteful only because you are falling short in your cultivation! Conversely, if you are able to accord with conditions and you feel the joy in others’ merits, it goes to show that you have a heart of compassion and gratitude. This is why when you see others do well, you must feel happy for them and support their good deeds (一定要随喜助缘).
For example, when your child performs a good deed, you cheer him on by saying, “What a good boy! You are mommy’s precious baby!” Are you not encouraging him?
If you regard the good deeds of all sentient beings as those performed by your own family members, aren’t you offering them the supporting conditions through rejoicing (随喜助缘)?
< SIXTH VOW: REQUEST THE BUDDHA TO SET IN MOTION THE WHEEL OF DHARMA (请转佛法) >
How can the Buddha turn the dharma wheel (teach the dharma) now that
He has passed into extinction (灭度)?
Buddhism In Plain Terms | Volume 11 Chapter 14 (An Excerpt)
SAMANTABHADRA BODHISATTVA’S SIXTH GREAT VOW: TO REQUEST THE BUDDHA TO SET IN MOTION THE WHEEL OF DHARMA
Master Jun Hong Lu: Samantabhadra Bodhisattva’s sixth great vow is ‘To request the Buddha to set in motion the wheel of dharma’ (请转佛法).
“The Thus Come One has passed into extinction” (释迦已灭). ‘To enter into extinction’ is how people in the past described the passing of the Buddha from this human realm.
“Maitreya has yet to appear” (弥勒未生). Maitreya Buddha is designated to promote the interests of the Buddhist faith in the future. In the meantime, eminent monks will represent the Buddha to teach the dharma, while lay practitioners like myself will help people strive for goodness (使人向善) and transform their mundane nature to become sages (转凡成圣).
That is why, in this Age of Dharma Decline (末法时期), teaching the dharma on behalf of the Bodhisattvas will generate an unimaginably massive amount of merits, so massive that it is beyond what you can fathom.
When a person shares the Buddha’s teachings and exhorts others to lead a virtuous life (劝化别人), this person gains an unimaginably large amount of meritorious blessings (功德大得不可思议).
< SEVENTH VOW: BESEECH BUDDHAS TO REMAIN IN THE WORLD (请佛住世) >
How can we make the Buddha remain in this world?
Where can the Buddha reside?
Buddhism In Plain Terms | Volume 11 Chapter 14 (An Excerpt)
SAMANTABHADRA BODHISATTVA’S SEVENTH GREAT VOW: TO BESEECH BUDDHAS TO REMAIN IN THE WORLD
Master Jun Hong Lu: Samantabhadra Bodhisattva’s seventh great vow is: “To beseech Buddhas to remain in the world” (请佛住世).
In the era between “the passing of Shakyamuni Buddha and the rise of Maitreya Buddha” (释迦灭后，弥勒未生), how do we beseech the Buddhas and Bodhisattvas to remain in this world? If you don’t even know who the Bodhisattvas are, how would you be able to implore Them to come to this human realm?
When you understand the meaning of “It is the mind that becomes the Buddha (当知是心作佛)”, you should know when your mind is working according to the Buddha’s teachings.
In this era between “the passing of Shakyamuni Buddha and the rise of Maitreya Buddha”, who will become the Buddha? The answer is your mind (是你的心) because “The heart is the Buddha” (即心即佛). If you have the heart of a Budhha, you are in fact, a Buddha.
After all, “When the minds of sentient beings are pure, this is where the Buddha resides” (众生心净，见佛常住). Even sentient beings who have never encountered Buddhism, as long as their hearts are pure and calm, they will be able to see the Buddha in them. This explains why a person tends to be able to come up with solutions whenever he calms down. How does this happen? It is because the Buddha in their heart has emerged.
When a conscientious person is angered, in the heat of the moment, he may feel like fighting the other party to the death.
However, as he calms down, he will ask himself whether this is necessary and he will think, “After all, the other party is just as pitiful. We are all humans, why are we so eager to harm each other (相煎何太急)?”
When this thought arises, don’t you think the Buddha in your heart has emerged?
Therefore, to have “the presence of the Buddha to remain” (见佛常住), you must ensure that the Buddha in your heart is always present in this human realm, that is, the Buddha must be ever-present in your heart (佛常住在自己的心里).
“Sentient beings with a defiled mind sees the Buddha’s Nirvana” (众生心垢，见佛涅槃). All of us, our minds are filled with defilements and contaminants, however, the Buddha has shown us the illuminative way (光明的道路) by demonstrating His attainment of nirvana. What is nirvana? It is a type of awakening that transcends all boundaries to another domain (是完全超脱了境界觉悟地到另一个世界去). So, what about us, humans, what can we do? We need to learn to liberate ourselves from the shackles of the human realm (学会解脱).
< EIGHTH VOW: TO BE ZEALOUS FOLLOWER OF THE WAY OF THE BUDDHAS FOREVER (常随佛学) >
Master Jun Hong Lu says,
You must use the Buddha’s teachings to guide your behaviour and your handling of matters.
Buddhism In Plain Terms | Volume 11 Chapter 15 (An Excerpt)
SAMANTABHADRA BODHISATTVA’S EIGHTH GREAT VOW:TO BE A ZEALOUS FOLLOWER OF THE WAY OF THE BUDDHAS FOREVER
Master Jun Hong Lu:
Samantabhadra Bodhisattva’s eighth great vow is “To be a zealous follower of the way of the Buddhas forever” (常随佛学). This means to have the Buddha as our role model and conduct ourselves according to the teachings. The things I teach you are not my own theories, they are Buddhist ethics (佛法的伦理).
After teaching you these Buddhist principles, you should know how to use them to guide your behaviour and handling of matters (要依照这些佛法来做人做事). I tell you to be compassionate and to beseech the presence of the Buddha in this world (要请佛住世) and to recite the Buddhist scriptures every day. By doing these, aren’t you inviting Bodhisattva into your heart?
I have taught you so much, you should know by now that you must take the Buddha as your role model and conduct yourself according to the Dharma. Those who listen to my teaching but forget soon after will not be able to make it in their Buddhism practice.
< Putting Buddhism teachings into practice in the human realm is a very crucial method of cultivation >
The Buddha’s teaching is something you need to validate through your own personal experience
as only then can you fully understand and gain a deeper insight of the truth.
~ Buddhism In Plain Terms Episode 60 ~
Buddhism In Plain Terms (Radio Program) | Volume 2 Chapter 18
DO NOT FOCUS ON EXTERNAL CULTIVATION; PAY ATTENTION INTERNALLY
Master Jun Hong Lu: Some people only cultivate themselves on the exterior, not on the interior; they neglect the potential for cultivating the depths of their inner-being altogether.
What does this mean? They only know how to put up a pretence of practising the dharma and do not make genuine effort to cultivate themselves (没有去真正地修行). In consequence, they become haughty and arrogant. They are conceited because they fail to understand the mark of a true spiritual cultivator is one who is dedicated to cultivating their inner being (靠内心修为).
It is pointless, if you are only good at talking and theorising the teachings; reciting the scriptures and performing virtuous deeds just to show off to others; and performing kind deeds while thinking of tangible returns. Once these thoughts arise, all your effort, be it on the surface or on the interior will go to waste.
< NINTH VOW: TO CONSTANTLY COMPLY WITH SENTIENT BEINGS (恒顺众生) >
Master Jun Hong Lu:
As long as the matter at handbenefits sentient beings, you must facilitate it.
Buddhism In Plain Terms | Volume 11 Chapter 15
SAMANTABHADRA BODHISATTVA’S NINTH GREAT VOW: CONSTANTLY ACCEDING TO THE NEEDS OF ALL SENTIENT BEINGS
Master Jun Hong Lu: Samantabhadra Bodhisattva‘s ninth great vow is ‘To constantly comply with the needs of sentient beings’ (恒顺众生).
Think about it, there is no alternative means other than complying with sentient beings, be it in our Buddhism practice, conducting ourselves as a righteous person or a Bodhisattva.
Nowadays, people like to set themselves against others, opposing whatever others say or do. They are as if thinking, “Whatever you do, I must go against you, because if I don’t, I will lose my pride”. Is this not a sign of mental illness? That is why, we must strive to “benefit all sentient beings (饶益一切众生)” with a heart of great compassion and equanimity. In other words, as long as the matter at hand benefits sentient beings, you must facilitate it (顺着它).
When a person possesses such an accommodating spirit of the Bodhisattva, would there be family quarrels in his home? Would there be family conflicts? This is what being ‘morally driven’ (修养) is all about. If you are rude to and angry at others, you are deemed to lack moral character. A person’s moral character is nurtured through cultivation (修养是养出来的).
You must use a heart of equanimity to treat every person and matter. In addition, you must ‘make yourself serviceable (承事供养) at all costs. You should think, “When I promise to help you do something, I must be helpful to you”. Do you see how great Samantabhadra Bodhisattva’s vow is? Are you willing to make the same vow?
On the other hand, when you think, “This person is annoying and disgusting. I do not want to see him” and many things seem to irritate you, how can you have such a determination (愿力)? How can you help and provide for others? In this way, can you say that you ‘comply with the needs of sentient beings’?
In addition, the last saying goes, “Respect your parents as you will to the Buddha, and treat them equally with no distinction whatsoever (敬父母乃至如来，等无有异)”. This means you should start from respecting your parents, then everyone in the society and all the way to the Buddha, without bias.
Buddhism In Plain Terms | Volume 2 Chapter 16 (An Excerpt)
CONSTANT COMPLIANCE WITH THE NEEDS OF SENTIENT BEINGS IS AN EXPEDIENT WAY TO ENLIGHTEN THEM
Master Jun Hong Lu: “To be constantly complying with the needs of sentient beings” (恒顺众生) when guiding them to learn Buddhism, means we need to be extremely patient in our effort to enlighten sentient beings; we should help them with loving kindness, compassion, sympathetic joy and equanimity (慈悲喜舍心).
For example, this person is so fond of talking and in order to introduce the dharma to her, I must first learn the art of speaking. Only through ‘according with the conditions’ of others (顺着人家的缘) can we be successful in helping them. Just like me now, I am constantly complying with sentient beings’ needs in my endeavour to help them.
For example, nowadays people are interested in health, career, how to lead a safe and peaceful life, and have successful business ventures. To help them, I will accede to their requests. By the time everything is going smoothly for them, hopefully, their state of mind would have been elevated (境界提升), they will begin to thrive in the wisdom of the Buddhas and Bodhisattvas, take on the cultivation of the mind and behaviour as part of a natural course of events, thus, paving the way for their attainment of the Buddha’s path through the perfection of their cultivation (圆成佛道).
< TENTH VOW: TRANSFER MERITS TO ALL SENTIENT BEINGS (普皆回向) >
Master Jun Hong Lu:
The merit-garnering deeds that Bodhisattvas perform are all for the sake of sentient beings.
Buddhism In Plain Terms | Volume 11 Chapter 15 (An Excerpt)
SAMANTABHADRA BODHISATTVA’S TENTH GREAT VOW: TO TRANSFER MERITS TO ALL SENTIENT BEINGS
Master Jun Hong Lu: Samantabhadra Bodhisattva‘s tenth great vow is ‘To transfer merits to all sentient beings’ (普皆回向). The merit-garnering deeds that Bodhisattvas perform are all for the sake of sentient beings. Similarly, for you, Buddhist practitioners, the virtuous deeds that you perform are for the sake of helping sentient beings. Hence, Bodhisattvas vowed to help sentient beings to achieve peace and and happiness and be free from all illnesses and sufferings (愿令众生常得安乐，无诸病苦).
Imagine yourself being sick and bed-ridden, wanting a glass of water but unable to lift your hands, let alone getting yourself out of bed, and to make matters worse, your lower back was hurting really badly. How pitiful is that! When Bodhisattvas see humans suffer from illnesses, Their hearts will break, but is there such a sense of empathy among humans? No, not even between spouses. This explains the importance of Buddhism practice and to have the compassion of Bodhisattva, otherwise you will not be capable of taking pity on others (悲悯他人的感情).
< ABANDON WRONGDOING AND THERE IS NO MORE A NEED TO REPENT >
Buddhism In Plain Terms | Volume 8 Chapter 9 (An Excerpt)
UPHOLDING THE PRECEPTS
Master Jun Hong Lu: Think about it: How many wrongdoings have you committed in the past? When it comes to observing the five precepts, you need to have self-awareness and willingness (自觉自愿) to change for the better.
When you take what belongs to others, Bodhisattvas in heaven can see and even the demons from the underworld will come after you. Why do you want to take things that don’t belong to you? It is because you are greedy and discontented.
I have said before, if you take the hotel toiletries that you did not finish using, you are still considered greedy, even if you are a guest in a hotel. Do not think, just because you paid for the hotel room, it is normal for you to do so.
Although this is not against the law and you cannot be considered to have broken the precepts, it is surely a sign that you have greed within you.
Taking what is not yours, do you think this is how a Buddhist practitioner should behave? Think about it. Who among you has never broken at least one of the five precepts? Have you never boasted before? Have you not stolen or killed? Hating someone to the point that you so wished to destroy him is also regarded as an act of killing.
What more? There is taking of intoxicants, committing sexual misconduct and lying. You need to understand this, and you must then plead acceptance (求受). What does that mean? You need to plead to Bodhisattva, “Bodhisattva, I must turn over a new leaf; I must make sure that I observe the five precepts!”
Buddhism In Plain Terms | Volume 4 Chapter 20 (An Excerpt)
THERE IS NO END TO FIGHTS AND CONFLICTS
Master Jun Hong Lu: Everyone of you must remember that there is no end to fights and conflicts (争是没有止境的). Today you fight with this person, tomorrow that person, conflicts are endless. You fight and jostle for all those inconsequential things in life, do you think they will lead you to any positive outcome at all?
Once you are involved in a conflict, your level of spirituality drops (境界就掉下来), making yourself an object of insult. Good things are not obtained through fights. Things you forcefully gain are never yours because what is rightfully yours are things that come to you while you accord with conditions (随缘). That is why it is said, one can see no end in fighting.
Many problems can be resolved with the passing of time. For example when a couple has an ugly fight and one of them goes, “I insist that you give me a good explanation now! Otherwise, I won’t let things slide….” Lo and behold, they end in divorce. Had both parties been patient and accommodating for just a moment, the problem would eventually become insignificant as time passes. That said, to get there, one must grit his teeth, understanding that with the passing of time, everything will be over.
That is why it is said, with patience and forbearance you will see the end of the problem. On the contrary, there is no end to fighting. This is because when one party steps back and concedes, the other will stop fighting. Hence, it is best to practise forbearance.
The Buddha said that Buddhism is a religion that doesn’t contend. Why is Buddhism respected by many people? Because there is no rivalry as far as Buddhism is concerned.
In fact, fighting is looked upon as a deviation from the Buddhist principles. A person who is often mired in conflicts with others is definitely not going to be well-liked. All of you must understand this rationale.
Buddhism In Plain Terms | Volume 8 Chapter 27 (An Excerpt)
WE NEED TO PLUG ALL LEAKAGES CAUSED BY OUR SHORTCOMINGS
Master Jun Hong Lu: When a person truly wishes to learn Buddhism and changes his bad habits, he must plug all ‘leakages’ caused by his shortcomings (他必须要堵塞他缺点的漏洞). He is someone who goes, “Today, I have decided to be a good person. Hence, I cannot allow myself to do even the slightest bad deed. Otherwise, I cannot be considered a good person”. While performing good deeds, if you are also doing some bad things, then you cannot be considered an absolute good person (完全的好人).
To illustrate, when a hot air balloon takes off, why does it not fall from the sky? All it takes is a hole to cause it to come crashing down. Similarly, aeroplane windows are sealed tightly. If the door is open or there is a gap, the plane will plummet to the ground. It is the same with humans.
Since you have started on this path of Buddhism practice, there must not be the slightest unwholesomeness in your thoughts or conduct. If this morning you perform good deeds, but at night you badmouth someone, you will not be able to make it in your Buddhism practice, you are not a good Buddhist practitioner and there is definitely going to be ‘leakages’ in your merits (有漏). What’s ironic is, at the initial stages, you may not sense the ‘leakages’, only to realise your merits have completely diminished after some time (你的功德就会漏光).
SUMMARY
1. Today’s session on repentance reminds us nothing and no one can escape being observed by the watchful, all-pervading eyes of the universe. Our evil deeds will not be tolerated by the vast realm of space especially if what we did has caused harm to others.
2. The vows of Samantabhadra Bodhisattva have continued to inspire us this week in practising a ‘True Heart of Repentance’ from now on:
- Through ‘Repenting our wrongdoings’ (忏悔业障)
We are reminded today, if we are able to frequently repent and feel ashamed of our wrongdoings, we will definitely be able to make progress on this path of spiritual cultivation, attain the perfection of diligence as we will always remember this noble character, continue to work on its perfection and always be reminded of our original nature (本源).
- Through ‘Responding with joy in the merits of others’ (随喜赞叹)
Rather than being unhappy or hateful, we should rejoice in the successes of others and regard them as the achievements of our own family members. Doing so will help us garner meritorious blessings.
- Through ‘Requesting the Buddha to set in motion the wheel of dharma’ (请转佛法)
We need to do our part in carrying the lamp of dharma from one generation to another, that is to share the Buddha’s teachings to benefit all.
- Through ‘Beseeching Buddhas to remain in the world’ (请佛住世)
We need to ensure the purity of our minds at all times as, “When the minds of sentient beings are pure, this is where the Buddha resides (众生心净，见佛常住)”.
- Through ‘Being a zealous follower of the way of the Buddhas forever’ (常随佛学)
We should use the Buddhist principles learned to guide our behaviour and handling of matters and cultivate the depth of our inner being.
- Through ‘Constantly complying with sentient beings’ (恒顺众生)
We need to cultivate the accommodative spirit of the Bodhisattva because it is only through according with the conditions of others (顺着人家的缘) can we be successful in helping them. We must also make ourselves serviceable – doing what we are going to do when we say we are going to do it.
- Through ‘Transferring merits to all sentient beings’(普皆回向)
We must be inspired to perform virtuous deeds for the sake of helping sentient beings and lead them in the hope they will always be peaceful, happy and be free from all illnesses.
< PUT YOUR VOW INTO PRACTICE TO GAIN TRUE INSIGHTS >
Only by carrying out your vows will you gain true insights; only then your cultivation will bear fruit.
I hope all Buddhist practitioners will work towards delivering your vows because when you do, you are one step closer to transcending the six realms of existence.
~ Master Jun Hong Lu’s Buddhism In Plain Terms Episode 53 ~
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