Guan Yin Citta Singapore Class date: 19/01/2020. Credit: Ms June Wong.
WHAT ARE WE LEARNING TODAY?
1. When the going gets tough in life, what should be the right mental attitude?
2. THE EIGHT SUFFERINGS in Buddhism (八苦)
3. We recite daily in the Heart Sutra, “no increasing, nor decreasing (不增不减)”. How do we apply it in our daily life?
4. Why do Buddhist always say “Accord with conditions/Go with the Flow?” What does it mean?
5. Why must I forgive?
6. There should be only One Door!
****************************************************************************************************
Q1: In the face of adversities or successes and failures in life, what will be the mental attitude of an enlightened person?
A1: One who is enlightened would not be distressed by adversities in life. He can do that because he:
i. understand that all gains and losses stemmed from one’s pre-determined affinities. Hence, they are UNPERTURBED by it.
ii. he understands the truth that SUFFERINGS are inevitable in life – a predestined phenomenon that he would have to embrace.
iii, he will accept the adversities willingly.
Cross reference 1 <The Eight Sufferings 八苦)>
20170925意大利米兰🇮🇹世界佛友见面会
八苦
佛陀让我们懂得，人生有八苦。“生、老、病、死”，是四个苦吧？
1. 生出来的时候苦不苦？还没生出来就苦了。因为你在妈妈肚子里有感觉的，妈妈喝碗热汤，你在里面烫得不得了；妈妈吃个冰激凌，你在里边冻得难受。生出来难受吗？所以，这是“生”。
2. 老了难受吧？想出去玩，腿走不动了；想吃个东西，牙齿又不好了。老了苦不苦？什么都想做，什么都做不了。
3. 生病我们就不谈了，苦得痛得…….
4. “死”，谁都怕，更苦。不管你多有钱，不管你多有名、多有利，谁离得开这“生老病死”？很公平，所以这叫四苦。
接下来跟你们讲另外四苦。
5. 第五苦就是“爱别离”。很爱一个人，爱得不得了，但是必须要离开他，苦不苦？看看火车站，看看飞机场，“再见，你什么时候再来啊？”
6. 接下来第六个，叫“求不得”苦。我问你们，求一件事情，没有求到，苦不苦？这个最苦了，苦得不得了。求什么求不到，你苦吧？
7. “怨憎会”，在单位里，你不要看的人，你天天在办公室不要看到他，“哎，你好。”“你好。”“讨厌！”你想想看，你难过不难过？怨，就是有冤结；憎，就是“我恨他，我不要看到的人怎么天天被我看见”，在中国传统上讲“冤家路窄”。
8. 接下来叫“五阴炽盛”苦。“五阴”，有五个属阴的。什么叫“阴”的？就是人家看不见的。看不见的是什么呢？思维上的“色受想行识”。有时候脑子里想什么——意识，脑子里的行为人家都看不见，不知道的。“但是我想要，哎呀，我想得不得了，我的意识当中很爱他。”“我很恨他……”当这些在你心中炽盛——像火烧起来一样的时候，苦啊!
20170925 Public Talk - Milan, Italy
THE EIGHT SUFFERINGS
The Buddha teaches that there are eight sufferings in life. Is birth, ageing, sickness and death four of the sufferings?
1. Birth - Isn’t it painful when a child is born? The suffering already begins before birth as one is already able to feel sensations in the womb. When a mother drinks hot soup, the fetus will find it unbearably warm. When a mother eats ice cream, the fetus will find it similarly uncomfortable. Isn’t being born painful? This is the truth of birth.
2. Ageing - isn’t ageing uncomfortable? You might wish to head out, but your legs fail you. You might wish to eat something, but your teeth fail you. Isn’t growing older a form of suffering? You are unable to do anything you want to do.
3. Sickness - It is needless to say that sickness is a form of pain and suffering.
4. Death - is something that everyone is afraid of and involves even more suffering. Regardless of how much wealth, fame and benefits you possess, no one can escape birth, ageing, sickness and death. It is very fair, and that is why they are known as the four sufferings.
Let’s talk more about the other four sufferings.
5. Having to leave the one you love (爱别离Ài biélí). When you love someone immensely, but you are forced to leave the person, isn’t that painful? Train stations and airports are prime examples - places of farewell
6. Unattainable wish (求不得Qiú bùdé)- The sixth suffering is being unable to get what you wish for. If you pray very hard for something in vain, isn’t that painful? This is the most painful of them all. If your prayers are always unanswered, won’t you be suffering?
7. Being with the ones you detest （怨憎会Yuànzēng huì） - The next suffering is hatred and resentment. If you are forced to interact daily with someone you dislike at work, wouldn’t you be upset? Resentment is a form of karmic grievance, while hatred can be understood in context as having to see a person you dislike every day. There is a traditional Chinese idiom that says, “The road of enemies is narrow (冤家路窄)”.
8. Ills of the Five Yin (五阴炽盛Wǔ yīn chìshèng)- Finally, there is the suffering of The Five Yin. There are five things that are Yin in nature. It is an invisible working of the mind involving form, feeling, perception, volition and consciousness (色受想行识). What goes on in the mind is unknown to others, including your desires, love and hate towards others. When these accumulate, they will burn just like a fire, causing you much suffering.
Cross reference 2 <The Eight Sufferings 八苦)>
Wenda20120812B 21:55 用怎样的心态面对人生八苦
女听众：有时候想到早晚有一天父母或者是陪伴我们多年的人就会离开，可能他们会去一个好地方，就挺好的。但是活着的人面对亲人离开还是会非常难过，我们应该用怎样的心态去面对生老病死爱别离等等这人生八大苦呢？
台长答：人生八大苦，是人人必须要受的。只要你一投到人道之后，这些苦是必须要受的，对不对？（嗯）那么我们要用一种诚心，要用一种负罪感——所以为什么很多宗教，像基督教、天主教一开始就说：“人是有罪的。”
很多人就不能接受，我什么有罪呀？我怎么知道我有罪呀？实际上每一个人只要投到人间，基本上都是负罪的，前世一定做错事情。人道是不完美的世界，所以在不完美的这个世界里边，你想找出完美的事情是不可能的
（对）所以到了这个环境，你就必须接受这个环境锻炼和磨练。你到了人间，你离不开这些爱别离苦和生老病死，就必须要接受这些现实呀。你不接受现实，你逃避，实际上还是负罪呀.
（嗯，可能我们就必须得忍受这些痛苦）对了，但是忍受是一些方面，学佛的人可以化解这些痛苦，靠菩萨来帮你想通（我们可能刚开始的时候，还会非常难过，可能就觉得时间慢慢过去）对了，…… 我们要知道这是来受苦的，我们必须来承受这个苦，但是我们求菩萨来解脱我们的苦，让我们心中不要这么多的苦。虽然我们还忘不了，但是我们必须要放。学会放，以后你就能放得下；不学会放，你永远放不下！
Wenda20120812B 21:55
WHAT MENTALITY SHOULD WE ADOPT TOWARDS THE EIGHT SUFFERINGS IN LIFE
Caller: At times, we may develop a sudden realisation that our parents or those that have been with us for many years will depart eventually. Perhaps they will be in a better place, and it is for good. However, those that are left behind will still be very sad. What sort of mentality should we adopt towards birth, ageing, sickness, death and the rest of The Eight Sufferings.
Master Jun Hong Lu: The Eight Sufferings in life are things that everyone must go through as long as they are in the human realm, isn't that right? We must bear this with a sense of sincerity and recompense. This is why many religions, including Christianity, preach that all men are sinners. Many people couldn’t accept this. They say, “Why am I guilty? How do I know I'm guilty?” In fact, as long as we have come to this world, we are basically guilty, and we must have done wrong in previous lives.
This world is an imperfect place. Hence, it is impossible for one to expect perfection in things. Instead, we must learn to accept this environment as a training ground for us. We can’t escape from birth, age, sickness and death in this world. These are realities. Even if we refuse them, we can’t evade them, can we?
Caller: Well, perhaps we have to endure these pains.
Master Jun Hong Lu: Yes, but endurance is one way. As Buddhist practitioners, we can resolve these pains and rely on Bodhisattva to help us see it through. We must understand that these are the sufferings that we must endure. However, we may pray to Bodhisattva to relieve our suffering by blessing us so that we don’t feel so much agony in our hearts. Although we can't forget, we have to learn to let go. Let go NOW, or you will never be able to!
Cross reference 3 <The Eight Sufferings 八苦)>
WORDS OF WISDOM (VOL. 1)
一个人要懂得吃苦是消业， 一个能够接受现实的人， 是一个懂得改变现实的人。我们修行人吃苦是暂时的，而不修行人吃 的苦将是永远的。
Enduring hardship is a process of eliminating karmic obstacles (吃苦是消业).
Those who can accept reality understand how to change reality. For a Buddhist practitioner, suffering is only temporary. For a non-practitioner, suffering will be long-lasting.
Q2: In this chapter Master Lu reminded us not to be swayed by external circumstances (心不要随境界转). Why is this so important?
A2: Master Lu reiterated its importance through this phrase - “Buddha is in Our Heart (即心即佛)”. It means we should maintain an imperturbable equanimity at all times as our state-of-mind will determine whether we are a Buddha or a Devil.
NOTE:
Source: Google
In Buddhism, equanimity(Pali: upekkhā; Sanskrit: upekṣā) is one of the four sublime attitudes and is considered: Neither a thought nor an emotion; it is rather the steady conscious realisation of reality's transience. It is the ground for wisdom and freedom and the protector of compassion and love.
Equanimity (Latin: æquanimitas, having an even mind; aequus even; animus mind/soul) is a state of psychological stability and composure which is undisturbed by experience of or exposure to emotions, pain, or other phenomena that may cause others to lose the balance of their mind. The virtue and value of equanimity are extolled and advocated by a number of major religions and ancient philosophies.
Q3: How do we know that we are “Preserving our EQUANIMITY ((心不增减))” or not?
A3: Master Lu said, “Regardless of the circumstances, we have to preserve our equanimity. When there is inequanimity, we will attached importance certain things (重视了); with equanimity, there will not be any attachment, and we will be able to free ourselves from attachments and anxieties”.
Cross reference 1 <A mind of Equanimity 心无增减 )>
zongshu20170624 22:58
学佛要真学，心不增不减
台长语：学佛人要学会真如佛性，就是真学。不管发生什么情况，心不增不减。什么意思？就是如如不动。什么叫不增不减？不要看了好的，就增加了心，欲望就增了，失去道心了，没有好好修，减掉自己的精进心。你不要去增，哪来减呢？你不去减，也用不着增。这些都是佛法的基本道理，不增不减才能不生不灭。很多人真的很可怜，整天去要这个、要那个，要不到就痛苦了。
Zongshu20170624 22:58 (Master Jun Hong Lu’s call-in radio program)
PRACTICE TRUE CULTIVATION - A MIND THAT IS UNPERTURBED
Master Jun Hong Lu: In practising Buddhism, we must be true to our practice (真学). No matter what happens, our mind should remain unperturbed, “no wax or wane (心不增不减)”. What does this mean? It is a state of “unmoving suchness (如如不动)”.
What does it mean by “no wax, no wane”? When good things come along, let there be no “increase” in our mind or in our desire; whatever comes along, it could never make us lose our morality or diligence in cultivation. When there is no “increase” there shall be no “decrease”. When there is no “decrease”, we don’t have to work on “increasing”. These are the basic principles of the Dharma. Only there is “no wax; no wane” can there be “no birth and no death” (不增不减才能不生不灭). There are many pitiable people around. They always desire this and that, and they suffer when they fail to attain what they wish for.
Cross reference 2 <A mind of Equanimity 心无增减 )>
弟子开示二《9、定力就是随缘》
随缘不变，是一种胸怀。碰到什么事情都不要变化，不要碰到事情就紧张得不得了，有什么了不起的，已经来到了这个世界上就要做好思想准备，生老病死，爱别离苦……人生八苦，实际上有几百种苦。所谓“八苦”不过是个提纲。相爱的人要分开别离，生老病死也是躲不掉的，一个人孤独地生出来，死的时候没人陪你走，也是一个人孤独地离去，想一想这个世界就是这么回事，还有什么可以执著的？…… 所以不要犯傻，这只是人间的一种缘分。今天有就有，没有就没有了。我们要处世不惊，也就是刚刚说的，随缘不变。
随缘不变不但是一种胸怀，还是一种成熟，是对自我内心的自信心的一种把握。如果一个人有信心，能够把握住自己，天大的缘分来了，他也能够随缘。
Disciple Discourse
BEING UNPERTURBED IS THE ABILITY TO LET NATURE TAKES IT COURSE (随缘)
Master Jun Hong Lu: To be unmoved (心无增减) in any given situation is a quality of a broad-minded person (胸怀). We should not change when we encounter something; neither should be overly anxious. What’s the big deal? Since we have come to this world, we have to be mentally prepared. Birth, ageing, sickness, death, having to part with our loved ones….
There are The Eight Sufferings in life - but that’s just an outline, there are 100 kinds of other distresses in this world. There are those who are deeply in love but are forced to be separated; we are born alone, and no one will accompany us when we die, we will have to leave alone. Think about it that is all to this world. What is there for us to grasp? Don't be silly. All phenomena are just mere affinities (一种缘分) in this world. Let it come and let it go. Whatever happened, don’t be frightened, like what I said, “do not change with conditions (随缘不变)” To be able to do so not only requires a state of broadmindedness but also a level of maturity(成熟). It is a quality of a confident person - a person who allows nature to take its course no matter how major the ordeal they are faced with.
Cross reference 3 <A mind of Equanimity 心无增减 )>
白话佛法1-13、心不随境转，灵不随缘转
境界不论怎样转，心一定不能转。境界来了，就是指身上不好的东西来了或环境不好了。怎样消除自己的杂念，不动心？
第一，要慧观。要用智慧观看，要明白一切事物都是暂时的永远不会长久。用智慧看问题得到的就是智慧。
第二，观地狱苦。当你要做什么不好的事情时，就要想到果报来了以后会下地狱，要学会克制自己。譬如：我欺骗人家，对人家不好，接下来就要想到在地狱将受什么样的苦。
第三，观饿鬼苦。饿鬼就是那些在鬼道且嘴很小，肚子很大，非常饥饿都很可怜的灵性。
第四，持咒忏悔。即念经。当脑子乱想心里烦时，要专心念经用心忏悔，烦恼自然就消除了。只有诚心诚意地用心来念经才能离开业障，离开恶魔，离开所有给你带来烦恼的东西。念经时思想要集中，不然就达不到效果。如果在念经时胡思乱想一会这个，一会想那个，念出来的经文就会散乱，心也散乱。所以念经要用心来念。
Buddhism In Plain Terms Vol. 1 Chapter 13 (an excerpt)
STAY TRUE REGARDLESS OF THE CIRCUMSTANCES
Master Jun Hong Lu: We should not be affected no matter what the circumstances we are in. In times of adversity, how do we eliminate unruly thoughts (消除杂念) and remain unmoved (不动心)?
Firstly, contemplate with wisdom (慧观). Understand that all phenomena are transient and it never lasts. When we look at a problem with wisdom, what we gain is wisdom.
Secondly, contemplate the sufferings of hell(观地狱苦). At the verge of doing something bad, we should think about its retribution - we may need to go to hell. Hence, we must practise restraint (克制自己). For example: when we deceive others or mistreat others, think about what kind of suffering we will have to go through in Hell.
Thirdly, contemplate the sufferings of the hungry ghosts (观饿鬼苦). Hungry ghosts are those who are in the ghost path; with small mouths and big belly. They are always in hunger and very pitiable.
Fourthly, repent through reciting scriptures(观饿鬼苦). When we are troubled, we should concentrate on chanting and repent sincerely. With that, our troubles will be eliminated naturally. Only through sincere chanting that we can be free from karmic obstacles, evil phenomena and everything else that trouble us.
Concentration during chanting is very important. Otherwise, it will be ineffective. If our thoughts are scattered during recitation, the verses that we recite will be scattered and so will be our mind. Hence, it is crucial that we recite the Buddhist scriptures attentively.
Cross reference 4 <A mind of Equanimity 心无增减 )>
Master Jun Hong Lu’s
World Buddhist Fellowship Meeting - Brisbane, Australia
7 June 2019
SHOW GRATITUDE TO THOSE WHO HAVE HELPED US; SHOW FORGIVENESS TO THOSE WHO HAVE HURT US
Master Jun Hong Lu: In the hustle and bustle of mundane life, troubles are incessant. A Buddhist practitioner would thus find it wise always to show gratitude towards those who have helped us and show forgiveness towards those who have hurt us. This is because these people make us stronger.
REVISION:
1. What are The Eight Sufferings?
i. How to face it when it comes?
a. Accept it (just like the Christian belief, that we are all sinners)
b. Understand that this world is but a practice ground for us
c. Understand that endurance of hardship is meant to eliminate karmic obstacles
ii. What if it is too painful to bear?
Pray to Bodhisattva to relieve our suffering by blessing us so that we do not feel so much agony.
2. A Mind of Equanimity in Buddhism is a steady conscious realisation of reality transience. It is the ground for wisdom and freedom and protector of compassion and love.
Equanimity is a state of psychological stability and composure, which is undisturbed by experience or exposure to emotions, pain, or other phenomena that may cause others to lose the balance of their mind.
3. When we have a Mind of Inequanimity, we will tend to attached importance to certain things.
When we have a Mind Of Equanimity, there will not be any attachments nor anxieties.
4. What does it mean by “no wax, no wane/no increasing nor decreasing”?
When good/bad things come along, let there be no “increase/decrease” in our mind or our desire/aversion; whatever comes along, it could never make us lose our morality or diligence in cultivation.
5. “Do not change with conditions (随缘不变)” - to be able to do so not only requires a state of broadmindedness but also a level of maturity(成熟). It is a quality of a confident person - a person who allows nature to take its course no matter how major the ordeal they are faced with
Q4: In this chapter, Master Lu mentioned that in order to bring any outcome to perfection we have to practise ______
A4: letting nature takes its course (随缘). Having an unyielding attitude will impair our ability to accord with conditions.
Cross reference 1 <To Accord with conditions 随缘 )>
白话佛法7《32、空性就是随缘》
要随缘不变。什么叫随缘不变？就是不管什么缘分来了，我们不要去改变，随缘不变就是一种胸怀啊。一个有大胸怀的人，什么缘分来了都无所谓。今天恶缘来了，我也坦荡地对待它；如果善缘来了，我高兴地接受它。随缘是一种成熟，是一种对我自心的自信和把握。能够随缘的人，就能在风云变幻当中、在艰难坎坷的生活当中找寻到自己前进的方向。
随缘就是对现实正确清醒的认识。一个事情来了，我很清醒地、正确地理解它，我很正确地认识它，那我就很清醒，那我就叫随缘。随缘不是没有目的地去随，而是清醒地去随着它。实际上，“随缘”这两个字是对人生彻悟之后的精神自由啊。
Buddhism In Plain Terms Vol. 7 Chapter 32 (an excerpt)
EMPTINESS IS TO ACCORD WITH CONDITIONS
Master Jun Hong Lu: No matter what life throws at us, remain firm in our reaction (随缘不变). This is the quality of a broadminded person. When ill fate is served, we face it with magnanimity, and when good affinity knocks on our door, we accept it happily.
To be able to accord with conditions is a kind of maturity and self-confidence. A person who is able to let nature take its course is able to find their way forward in changing circumstances and when things get difficult and rough in life.
To accord with conditions is when we have the correct and clear understanding of reality. When something happens, we are clear-headed, and we have the correct understanding (很清醒地、正确地理解它). This is what it means by ‘to accord with conditions’.
In fact, our ability to let nature takes its course is the spiritual freedom we gained through our thorough understanding of life (对人生彻悟之后的精神自由).
Cross reference 2 <To Accord with conditions 随缘 )>
shuohua20130503 17:00
如何有智慧地随缘
女听众：学佛人经常挂在嘴边的一句话是“随缘”。有时候随缘确实是一种很好的心态，让我们可以放下，不那么执著；但有时随缘几乎又成了懒惰不努力的借口。比如有人工作很忙，他就随缘不念经了，随缘自己的无名习气。请问我们应该怎样有智慧地随缘？怎样界定随缘的范围呢？
台长答：很简单，随缘的范围是“精进随缘”，而不是“倒退随缘”（噢）有些人就是借着这种随缘来倒退，不行的，一定要精进地随缘（还有一种情况，比如有的事情做不到也随缘，这属于“精进随缘”吗？）属于。至少开始的时候你是精进的，做不成了随缘，并不代表倒退随缘，这个随缘还在进步当中。举个例子，你拼命去度人，但度不了随缘了，这个发心是不是好的？好的。你去度他是不是好的？好的。你现在不执着了是不是好的？好的（谢谢师父！）
Shuohua20130503 17:00
(Master Jun Hong Lu’s call-in radio program) (an excerpt)
HOW TO ACCORD WITH CONDITIONS WISELY?
Caller: There is a phrase that is very commonly used by Buddhists, i.e. to accord with conditions/let nature takes its course/to go with the flow (随缘 ). At times, being able to accord with conditions is indeed a very good mental attitude that allows us to let go and learn not to be so attached; but sometimes it can be taken on as an excuse for laziness and not putting in the effort. For example, a person is very busy with work; he will accord with his conditions and do not perform daily recitation; he will also go with the flow with his bad habits. May I know if there is a way to accord with conditions with wisdom. How do we define the scope when it comes to going with the flow?
Master Jun Hong Lu: It's very simple. The notion of ‘going with the flow’ must be progressive and not regressive in nature (精进随缘”，而不是“倒退随缘). There are some people who use the excuse of ‘going to the flow’ to regress. This is not good. One must be making progress instead.
Caller: In the event that we failed in something we do and we took the stand of going with the flow. Is this considered progressive in accordance with conditions (精进随缘)?
Master Jun Hong Lu: Yes, it is because at least at the beginning, you have dedicated yourself to progress. It’s just that it did not turn out to be successful. Hence, it cannot be considered regressive. For example, you did your best to help others, but you failed, and you let nature take its course.
Was your intention good in the first place? Yes.
By you trying to help him, is it a good gesture? Yes.
Now that you don’t cling on to the end result, is it a good sign? Yes.
Caller: Thank you, Master.
Cross reference 3 <Accord with conditions 随缘 )>
shuohua20130215 03:15
对“随缘”和“认命”的理解
女听众：我再请教一个“随缘”和“认命”的问题。没学佛之前，我们很多时候都会认命，想不到随缘，因为没那么高的境界。我理解的“随缘”是了解这个因果之后，站在一个比较高的境界看待这件事情，而“认命”可能就是任自己的命运摆布。学佛之后，即便自己身在其中，可能也搞不清楚到底是认命还是随缘。明明这个缘分是恶的，会把他带到一个特别不好的境地，而且菩萨都给他梦示了，他还要那样想。我不知道这件事情应该怎么劝对方？
台长答：你讲这个问题非常有智慧。“随缘”和“认命”是两个概念。随缘当中还有一个分子结构，改变善缘、去除恶缘；而“认命”是没有改变也没有去除的（应该怎么劝对方呢？）没学佛的人不理解这个事物，不懂得整个来龙去脉和因果关系，就是认命（他已经学佛了，而且讲出来一套一套的）我看他已经走偏了（这样啊？）学佛最终的目的是让我们改变命运，而不是认命。实没改变的人就是学佛不精进，不精进的人是不能进步的。
shuohua20130215 03:15
UNDERSTANDING THE TERMS “GO WITH THE FLOW” AND “RESIGN TO FATE”
Caller: I would like to ask a question about "Go with the Flow (随缘)" and "Resign to Fate (认命)". Before we practise Buddhism, due to our low state of spirituality, we tend to resign to fate, and never thought about going with the flow.
My understanding of: "to go with the flow" is when we understand the law of cause and effect, and with that understanding, from higher ground, we look at the matter in hand. While to “resign to fate” means one is at the mercy of one’s destiny (任自己的命运摆布). Even after studying Buddhism, practically speaking, we may not be able to tell if we are resigning to fate or going with the flow. In this case, we know well that what the person is encountering is a bad affinity; in fact, Bodhisattva had sent this person premonition dreams about it. However, he still insisted on his way. I am not sure what’s the best way to persuade him.
Master Jun Hong Lu: You are very wise in asking this question. ‘To accord with conditions’ and to ‘resign to fate’ are two different concepts. There is a molecular structure that defines our going with the flow, that is: to ‘transform positive affinity and eliminate negative affinity (改变善缘、去除恶缘)’; whereas in the concept of ‘resigning to fate’, there is no transformation nor elimination of this sort.
Caller: How should I advise this Buddhist friend?
Master Jun Hong Lu: Those who do not practise Buddhism will not understand these principles, including the law of causality. Hence, they can only resign to fate.
Caller: He is a Buddhist practitioner, and he is quite good at preaching Buddhism
Master Jun Hong Lu: He must have gone astray in his practice. The ultimate purpose of learning Buddhism is to change our destiny, not to resign to fate (改变命运，而不是认命). Those who fail to transform themselves are those who are not diligent in their practice. Therefore they are not able to make any progress.
Q5: In this chapter, Master Lu mentioned an important phrase “The Buddha is in the Heart” (即心即佛Jí xīn jí fo). What does it mean?
A5: The phrase “The Buddha is in the Heart (即心即佛)” is all-encompassing. It means maintaining an imperturbable equanimity at all times without the influence of the surroundings. Your state of mind will determine whether you are a Buddha or a Devil.
Cross reference 1 <The Buddha is in the Heart 即心即佛)>
WORDS OF WISDOM (VOL. 1)
悟道之人，逢苦不忧， 一切境界，得失从缘， 心无增减，转凡成圣， 心无挂碍，即心即佛。
An enlightened person will not be worried in times of hardship. Whatever circumstances they encounter, they act in accordance with conditions; they are not bothered by gains or losses. Their mind remains steady, neither increasing nor decreasing. They turn themselves from an ordinary person into a sage. The mind is free from obstructions. This very mind is Buddha.
Q6: We often talk about cultivating compassion. Can you remember what is the first step towards it, as preached by Confucius?
A6: The main characteristic of a sage (圣人) is their forgiving nature. In fact, forgiving others is the beginning of cultivating compassion (原谅人家实际上就是慈悲心的开始). How could you be compassionate if you are unable to forgive others? If you are unforgiving towards others, you will eventually develop hatred for them. As a result, cultivating a compassionate heart will be impossible since hatred and compassion do not co-exist (恨人家就不会有慈悲心).
Cross reference 1 <Be Forgiving)>
180211悉尼☘
在家庭相处当中，每个人都会犯错，当你的心中多原谅别人一次的时候，你就是在心中多修福和造福一次。所以，看到别人有福气的时候，就是因为别人气量大，所以叫量大福大，把量放大，你的福气就大。
180211 Public Talk - Sydney, Australia
In any family, everyone makes mistakes. Each time we forgive someone from our heart, we are cultivating and generating blessings (多修福和造福). Those people with great blessings around us, they are the ones who have a high level of forbearance (气量大). Hence, there is a Chinese saying that goes, “Great Forbearance, Great Blessings(量大，福气就大)”!
Q7: In this chapter, Master Lu said, “with limited abilities, in order for an individual to progress in spiritual cultivation what should one do?”
A7: One should follow a Dharma Door single-mindedly in a lifetime. If you attempt to learn from every Dharma Doors, you are bound to fail. In addition, there is a possibility that it may lead to harmful deviation and result in devilish possession.
REVISION
1. A person who is able to let nature take its course is able to find their way forward in changing circumstances and when things get difficult and rough in life.
2. What are the characteristics of a person that allow him to practise the positive mental attitude of being able to accord with conditions?
o clear-headed
o having a correct and thorough understanding of life
3. Being able to accord with conditions is indeed a very good mental attitude that allows us to let go and learn not to be attached;
4. “To go with the flow” is a good mental attitude. However, sometimes be taken on as an excuse for laziness and not putting in the effort. How can we tell the difference?
The notion of ‘going with the flow’ must be progressive and not regressive in nature (精进随缘”，而不是“倒退随缘). There are some people who use the excuse of ‘going to the flow’ to regress. This is not good. One must be making progress instead.
5. We must learn to forgive readily. What has Master Lu got to say about this?:
Great Forbearance, Great Blessings (量大福大)