Jealousy and Praise: Teachings from Master Shang Xuan Xia Zang

The Universal Buddha-Nature

Every sentient being possesses the Buddha-nature. Whether we look at the six realms of existence, the ten directions, the physical world—wishing to be as free as the wind, mountains & rivers—or even the flowers, trees, insects, and the inanimate objects around us like tables and chairs, all are manifestations of spiritual life. Because all possess the Buddha-nature, we have the ancient stories of the patriarchs and venerable masters who could preach the Dharma to the point where even the stubborn stones would nod in agreement.

This inherent Buddha-nature is our true self. It is the source of our Prajna wisdom, our capacity for Goodness, our compassion, and our vast mind-capacity. However, throughout countless lifetimes of wandering in the six realms of rebirth, this nature has been heavily obscured by pollution. It has been buried, replaced by the "self," personal ego, and selfishness. Consequently, we find ourselves trapped in a cycle of negative traits: selfishness and self-interest, jealousy, resentment, the tendency to reject others, a critical and judgmental attitude, arrogance, and the Five Poisons of greed, anger, delusion, arrogance, and doubt. These habits are contrary to the Truth. They are based on incorrect views and perceptions that permeate this Five Turbidities and Evil World in which we live during this Dharma-ending age.

The Struggle Between Nature and Habit

The purpose of Buddhist education and practice is to understand these truths. We must work to purify and improve these habits, ultimately rediscovering the Buddha-nature that every being inherently possesses. In the tradition of Chinese scholars, it is often said that human nature is originally good; this refers to our Buddha-nature. Conversely, when people speak of human nature being evil, they are referring to the habits accumulated through lifetimes of reincarnation. These habits manifest naturally whenever we encounter specific situations. When they arise, they cause harm to both ourselves and others. This process is a fundamental part of the laws of karma and cause and effect.

If we allow these habits to dictate our actions, our journey through the cycle of rebirth will continue to be governed by these karmic conditions and the causes and effects. In such a state, how can we speak of liberation or leaving suffering behind? Only through Buddhist education can we continuously purify ourselves. We must not allow our habits the opportunity to summon karmic creditors or attached spirits. If we can eliminate these habits, we break the cycle of karmic retribution. Only then will our true, luminous awareness manifest, allowing us to realise our true self.

The Roots of Jealousy

In the human world, children begin to interact with the world around them from a very young age. Beyond their primary bond with their parents, they observe and interact with people and objects. It is within these interactions that their habits begin to surface. If a child perceives that the attention or love they once received is now being shared with others, a sense of jealousy naturally arises. This jealousy stains the child’s originally free and joyful heart.

Jealousy manifests in many ways: in childhood, a child may feel deprived by the birth of a sibling, leading to feelings of resentment, rejection, or even harmful behaviour toward the new arrival. In adulthood, an elderly person might feel jealous when they see another person achieving more than they have. In positions of power, those who are respected may succumb to jealousy. When such individuals act out of jealousy, the resulting harm or retaliation is severe, and the impact is far-reaching. These negative actions generate a powerful reactive force that eventually returns to the source. Ultimately, the person who suffers the most is the one who initiated the harm. This is the reality of karmic retribution. As the saying goes in the Buddha’s gate: "Bodhisattvas fear the cause, while ordinary beings fear the result."

The Antidote of Sincere Praise

The jealousy that children exhibit is not something they are taught; it arises naturally from the habits brought over from past lives. Everyone possesses these tendencies to varying degrees. Great patriarchs and venerable masters and those who return to this world with a vow to save the world may not exhibit these traits. Through rigorous education and cultivation, they have developed a level of virtue and integrity that transcends these habits.

The Buddhas and Bodhisattvas are compassionate. They know that it is difficult for people to overcome these habits through self-power alone. Therefore, Buddhist education provides many methods to help us work from the heart, preventing evil thoughts and habits from manifesting and harming ourselves or others. One of the most effective methods for countering jealousy is the practice of "rejoicing in merit," as taught by Samantabhadra Bodhisattva in his Ten Great Vows. This involves the practice of Generosity and sincere praise.

To practise sincere praise, one must have a vast mind-capacity. When you see the achievements of others, offer them genuine, heartfelt praise. This praise must be free from ulterior motives and devoid of any reluctance. When it is sincere, it becomes a form of encouragement and a manifestation of compassion. If the praise is superficial or calculated, it loses its meaning and becomes tainted. When you see someone who surpasses you, you should feel that it is a rare and precious occurrence. By maintaining a sense of oneness and joyfully accepting their success, you recognise that their achievements contribute to the progress of everyone. When you view their success as your own, jealousy cannot take root.

A Call to Practice

Buddhist education is not something high and unreachable; it is a necessary tool for personal purification. Those who have the karmic affinity to read these words should be grounded and practical. Repent and turn towards goodness. Practise the Pure Land method of chanting Namo Amituofo. Make a firm vow to be reborn in the Western Pure Land. Only by reaching the Western Pure Land can one truly transcend the cycle of birth and death and attain ultimate, perfect achievement.

This message was recorded by the Buddha's disciple, Venerable HaiZe.

Namo Amituofo