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Master Guang-Qin (1892-1986) was born in Hui-an Country of Fu-chien province in China. He was given up for adoption when he was four and was not educated, hence, illiterate. He became a monk at the age of twenty-seven, but did not receive the formal bhiksu (monk) precepts until the age of forty-two. Meanwhile, he practiced asceticism and recitation (of the name of Amitabha Buddha). After receiving the full bhiksu precepts, he dwelled in a cave in the mountains where he practiced meditation alone for thirteen years, attained an elevated level. He came to Taiwan in 1947 and founded several monasteries.

 

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The purpose of practice is to eliminate our greed, anger, and ignorance so that our deeds, words, and thoughts will be pure and clean.

 

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Wisdom will not unfold for those who do not eradicate their greed, anger, and ignorance.

 

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Likewise, those who cling to the pleasure of the six gunas (sense objects, i.e. sight, sound, smell, taste, touch, and dharma [ideas]) cannot unfold their wisdom.

 

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Most of the karma we are born with is negative, little is virtuous. Therefore, we must practice asceticism to eradicate our karmic obstructions.

 

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Only after the evil thoughts have been expelled can right mindfulness come to the fore in us and steer us away from Klesa (vexations, i.e. attitudes, views, emotional states, or conditions, arising from attachments that cause suffering or disharmony).

 

 

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"With no designated time and place to feed, wild cranes have the whole wild world for themselves to find food instead." They fly and rest as they please and are truly at ease. Our practice ought to be like that: remain tranquil wherever at rest or in action. With no attachment and hindrance, our mind remains still and unmoved. Such is the state of true "Samadhi" (true Buddhist concentration).

 

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The negative karma we have accumulated in the eons has grown as high as a mountain. The purpose of practice is to eradicate such karma. If we fail to practice diligently and continue to create more negative karma, that mountain of obstruction will grow to even more formidable height, barring us from escaping the cycle of birth and death. 

 

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Practitioners should not quibble over who is right or wrong. When being wronged, we accept it even when we think we are right. If we are ready to admit mistakes and accept the wrong deeds that we are accused of, we will remain untroubled. If not, our mind will be disturbed and vexation will follow.

 

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Ascetic practice means training ourselves to "renounce the body" (i.e. renounce physical desires and cravings). We should realize that no matter how well we take care of it, this body is created and will eventually decay. What does it mean when we speak of "renouncing the body"? It means to wear coarse clothes and to eat simple fare, and in general to live a simple life. To stop craving for lavish clothes, meals, and living conditions is the first step into practice.

 

 

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The harder the path of practice, the closer to enlightenment we will be. 

Do not expect people to treat us well, otherwise we will be no different than a lay person.

 

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Learn to be willing to take losses or be taken advantage of without resentment. Be tolerant rather than calculating so that we may progress in practice.

 

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Keep on practicing until we are capable of remaining tranquil and unfettered whether in action or stillness. What does this mean? It means that while we are active, our mind should stay calm and unswayed by our concerns. While we are in stillness, we must not cling to the thought, or to the appearance, of the stillness.

 

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"Sweep the dust by chanting the name of (Amitabha) Buddha, and the Lotus will blossom and flourish." This stanza means that we practitioners ought to be guided by right mindfulness, purify our minds and turn all evil thoughts into proper ones by incessant mindfulness of the Buddha.


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