Mastering the Mind in Practice

Venerable Chang Ren has resided at the Hsiang Kuang Pure Land Buddhist Centre in Australia for several years. Having observed the daily progress of fellow practitioners, the Venerable offers these reflections on the necessity of internal transformation, the urgency of overcoming spiritual obstacles, and the critical importance of mastering one's own mind to achieve liberation. This interview was recorded on February 19, 2021.

Venerable Chang Ren speaks:

"I have been at the Hsiang Kuang Pure Land Buddhist Centre in Australia for several years now. I have watched everyone practising day after day, observing the transformation from your initial states to the pure and dignified appearances you hold today. Your practice has indeed brought about changes that set you apart from the secular world. However, it seems that the ability to truly master one's own mind is something that still needs to be reclaimed.

The Struggle for Self-Mastery

I have observed several practitioners who often cannot master their own minds. They are frequently controlled by the influence of other beings, finding it difficult to maintain their own clarity. This is a form of abnormality in one's practice, which can also be described as the manifestation of spiritual obstacles. It is something that must be broken through. Yet, from what I see, many of you seem unable to perceive this; you do not know how to break through these barriers. You often feel that your strength is not equal to your will, or you simply drift along with the fate dictated by your own karma. That is the reality of refusing to change one's personality—a reality where you suffer cruel retribution. You must carefully consider what kind of person you truly wish to become.

There is absolutely no benefit to be gained for free; all progress must be cultivated through the understanding of one's own nature. Here at the Hsiang Kuang Pure Land Buddhist Centre, you have all listened to the teachings for many years. You must know that once you have heard these principles, you must act upon them. Practice requires knowing how to change and transcend yourself. You must be diligent and grow at every moment, never drifting along with your old habits. In your practice, you must learn to be focused and single-minded.

The Importance of Every Moment

Every moment of practice is significant! It is something you must manage earnestly and pursue with active diligence. If you do not know how to change yourself, you cannot truly practise, nor can you learn the true state of the Dharma. Practice requires attention to the most subtle details; no process can be allowed to falter. Even if it is just a single incorrect thought, you must be able to grasp it and actively change it.

Practice is about learning to change yourself at the root. You must start from the many subtle issues and, according to the principles you have learned from listening to the sutras every day, transform yourself. Often, you will find that your personality is difficult to change—it is truly not easy! But even if it is hard, you must change it. If you do not, not only will you fail to transform your karma, but you will also have to face the sufferings of birth, aging, sickness, and death. Especially when karma finds you and you are unable to master your own mind, the pain will be unbearable. Therefore, you must take advantage of the time you have now, while you still have the ability to change, and actively transform yourself. If you can turn your karma around, only then will you be able to achieve liberation in this lifetime!

The Illusion of Selflessness

When doing things, you cannot act only for yourself. Many people do not realise that while they are working, they are actually still thinking of themselves. That is 'selfishness'! Yet, you may not even understand this. You might think that what you are doing is serving the public, or you might believe that your intentions are not for your own benefit. So why are you still being called 'selfish'? In the moment you are called 'selfish', your heart finds it difficult to digest these judgments. In truth, that is because you do not yet truly understand; you are merely obstructed by your surface-level feelings. In reality, you are indeed being 'selfish'.

Looking at it from many angles, there are many subtle ways in which you are still acting for yourself. Some might retort, 'Who isn't acting for themselves?' If you still think this way, then you are truly quite selfish, and you are not even aware of it. A person who is not selfish acts without an ulterior motive. Or, to put it another way, those who are free from selfish thoughts act with the genuine hope that 'everything can become better.' They do as much as they can, using their own strength. If they can do a little more today, they do it, so that others can do a little less. Everything they do is for the sake of 'good,' and nothing else. That is not selfishness. What they do is not for others to see; even if they contribute silently, they believe it is simply what they 'should do.' This is a truly selfless person.

The Trap of Attachment

Practice should be like this: selfless, dedicated, serving the masses, without distinguishing between 'you' and 'me.' If you still distinguish, saying 'This is your job' or 'This is his job,' such discrimination is not selfless; it is a selfish heart! It is the fear of being taken advantage of. If you are still thinking about whether a task will take up too much of your time, or if you are calculating whether someone will come to help, or if you will be unable to finish—these are also selfish thoughts. You are not truly working; you are merely going through the motions. You are not a servant of the Dharma. Seeing so many subtle thoughts, can you examine yourself? Is there still selfishness within you?

If you still have selfishness, then start changing from now on! Few people are born selfless. We are selfish mostly because we view this body as too important. It is only because we want to protect ourselves that we have so many self-serving thoughts. I want to tell everyone: let go of the protection you hold for yourself in your heart. Whether you are truly practising or not, do not protect this body anymore. The more you care about this body, the more you cater to its feelings, the more the body will change. You cannot take care of this body forever. Remember, this body is only here to cooperate with us in doing things in this world. Do not view it as too important. While this body should be cherished, it must not become an attachment. Instead, grasp every minute you still possess this body to do more good deeds, so that your possession of this body will not have been in vain.

A Call to Awakening

Incorrect views and behaviours will destroy you! You must remember this: do not let your own self-centredness become the very thing that harms you. Think about how much your body has changed in these past days. Can your body and mind still be mastered by you? If not, then you must reflect deeply and save yourself.

The Buddha is compassionate, giving everyone such a wonderful opportunity. This must be cherished. It is rare to encounter the Dharma in the cycle of rebirth; you must seize this lifetime to achieve liberation and accomplishment. First, you must be able to master your own mind. You must be the master of your own life. Do not let yourself live a life that is neither here nor there. If, after practising, you still cannot escape birth, aging, sickness, and death, then that is truly a tragedy—you will regret it forever!

I have spoken many principles, and there are many examples to learn from. Everyone must awaken. The situation is serious. Do not refuse to change any longer, or you will pay the price with your own life! You must consider this clearly, and you must be fully responsible for your own decisions.

I am grateful for the compassion of the Buddha, and I am grateful to Practitioner Su. This is such a wonderful opportunity for practice; we must seize it. Namo Amituofo."

Venerable Chang Ren

Recorded by the chief writer, disciple Shi Fa Xi.