You are constantly reminded that the essence of your practice is to change your "self," personal ego, and selfishness. However, how much of this guidance have you truly taken to heart? How much have you actually changed? Has your practice truly progressed? These are questions you must ask yourself. To assist you in your journey, we offer the following reflections to help you navigate the path of self-purification.
What are the factors that cause these manifestations of the "self," personal ego, and selfishness? We must look at both the internal and external dimensions of our existence.
The Inner Landscape of the Soul
Within the cells of your body, there resides the memory of everything you have done throughout your accumulated lifetimes. These memories are not merely abstract; they are accompanied by the presence of who reside within different parts of your body and organs. They exert various influences upon you, some benevolent and some not. These influences are active at different times, and when these cellular memories are triggered, your physical state changes. You may find yourself becoming stronger, or conversely, aging and falling ill. These are all manifestations of these deep-seated causes.
Originally, this vast reservoir of memory is stored within your spirit. When your soul reincarnates, these karmic retributions manifest in different ways. When you enter the human world and take on a physical form, these laws of and cause and effect are expressed through . Your spirit and your physical form interact, creating various phenomena in your Body, Speech, and Mind. For instance, when your karmic creditors manifest, they act directly upon your body and internal organs, controlling your physical and emotional reactions. This makes it difficult for you to be the master of your own life, and thus, your "self," personal ego, and selfishness emerge as a result of this lack of control.
The Cycle of Rebirth and
While beings in the animal realm also possess physical bodies, their spirits are often dim and confused. In the ghost realm, the hells, and among celestial beings, there is no physical body; therefore, they experience retribution through the soul alone. Those in the hells suffer from the pain of evil retribution, while celestial beings and asuras experience the fruits of their good deeds. In the ghost realm, retribution is experienced according to one's karma, which may be either good or evil.
When the spirit enters the mother's womb to be reborn, the karmic relationship between the spirit and the parents begins to take shape. The cells of the body begin to grow, receiving the various messages transmitted by the spirit. From birth until death, the changes in your life are the result of the constant interaction between your body, your spirit, and the external world. If your spirit contains the seeds of goodness, when the external conditions mature, your body will experience the fruits of good karma. Conversely, if your spirit contains the seeds of evil, you will experience the fruits of evil karma. These fruits of karma are inextricably woven into your "self," personal ego, and selfishness.
The Mirror of External Conditions
What we call external conditions refers to the people, events, and objects in the environment that you encounter. Your reactions to these encounters are what we identify as your current "self," personal ego, and selfishness. Practitioner Su often reminds everyone: You must change your "self," personal ego, and selfishness until they reach the zero point. The zero point is a state of emptiness—a state where there is no ego. You must strive to reach a point where you have no personal habits, where your heart is filled only with the welfare of all beings. Every word you speak and every action you take should be for the sake of others. Only then can you manifest the wonderful, spontaneous function of the , becoming gentle, honest, and upright. Only then can you fearlessly take on the suffering of others and exert great power for their benefit. This is the true appearance of a practitioner.
Simply put, from the moment a being enters the mother's womb, they begin to manifest their own "self," personal ego, and selfishness. Some are quiet, while others are active; some cry and fuss, while others are calm and wait for their elders. Some are shy and fearful of strangers, becoming anxious the moment they leave familiar faces. These patterns continue to develop as they grow into adulthood.
Refining the Heart and Mind
Currently, many disciples at Hsiang Kuang Buddhist Centre, despite their practice, still possess deep-seated "self," personal ego, and selfishness. Under constant guidance, some are able to accept the counseling of Practitioner Su or their fellow practitioners, refraining from creating further karma. Others, however, remain unchanged. You must constantly remember your own shortcomings, control yourself, listen to the teachings, and change your ways. Do not let your "self," personal ego, and selfishness manifest repeatedly. Only then will you have the space to progress.
What are some of these traits that hinder you?
Arrogance:
When someone points out your mistakes, you become angry, habitually lash out, and offer excuses to justify yourself, believing you are right. This is a failure to change. If you can refrain from explaining, stop the backlash, and remain calm—regardless of whether the other person is right or wrong—you can accept the feedback with respect. If you have a fault, change it; if you do not, use it as a reminder to be vigilant. This is progress.Lack of Decorum:
If you are accustomed to speaking loudly, moving objects with a clatter, or if you become irritable and loud when things do not go your way, you are displaying a lack of respect. Showing anger toward others or being rough with objects is a sign of a rigid, unyielding personality. This lacks the dignity of a practitioner and shows that your ego-attachment is heavy. You must improve this.Lack of Confidence:
If you do not trust others and lack self-confidence, you are easily discouraged. Such a personality is not strong enough to face the realities and tests of life. You should recognise the truth, affirm the capabilities inherent in your true nature, and stop comparing yourself to others. Strengthen your self-affirmation and increase your flexibility in the face of change.Selfishness and Calculation:
If you are always calculating gains and losses, acting out of selfishness, and keeping a mental tally of your generosity, you are hoping for a return. These are the habits of worldly people. In the Buddha’s gate, these are afflictions and spiritual obstacles. You must learn to see through and let go, treating others with sincerity without seeking a reward. This is the mark of a true disciple of the Buddha.Arrogance in Ability:
You may be clever and quick-witted, but if you do not know how to respect your elders, if you speak bluntly, or if you habitually use an authoritative tone, you are displaying arrogance. Even if you are technically correct, you will not win the hearts of others. You should soften your sharp edges. A practitioner should be pleasant, gentle, and polite, constantly increasing their virtue.Emotional Volatility: If you are easily agitated and your emotions fluctuate, this is a sign that you are being influenced and controlled by karmic creditors. Your spiritual obstacles are manifesting. You must raise your awareness, be alert in the present moment, and stop the fluctuations. Repent, change your ways, and calm your heart. Return immediately to a natural state, avoiding the anger and sorrow that harm both yourself and others. Invite a true spiritual friend to help resolve the conflict and perform
These are but a few examples of the traits commonly seen in the temple. When you see them, you must change them. This is diligent practice. The one who benefits most is you. It will allow your heart for the Way to grow, your lotus grade to flourish, and you will soon achieve the purification of karma, reach , and be able to save yourself and others, eventually being reborn in the Western Pure Land of Ultimate Bliss.
This message was recorded by the Buddha's disciple, Venerable HaiZe.
