1.The Three Main Factors Of Reform
In the Annals of Spring and Autumn, there were many records on great scholars who could judge good and bad luck, disasters and blessings just by observing one's speech and behavour. They could give very accurate predictions. In fact, there were many records on such happenings inthe ancient books like the Zuo biography.
The source of good luck or bad oman has its origin in our mind which is revealed on our aooearance. People who are humane, kind, honest and stable will have blessings. Thode who are harsh and unstable are not far from disaster. There is no such reasoning as the inability in predicting good luck or bad omen.
The good or evil state of our mind's nature is closely connected with the Heaven. A blessed man always looks calm and at ease while a man who acts perversely is asking for trouble.
A man who wishes for good luck and hopes to be freed from disaster must first try to refrom all misdeeds. Then, he will surely obtain goodness even though he has not cultivated any good deeds yet.
Talking about reforming, it is very important to be brave in admitting one's faults and remorseful over one's misdeeds. Try to think of this: Ancient sages and Worthies were humans, too. Why do people still respect them even after so many generations? And, take a look at ourselves! Why do no one seems to know us? Instead, what we get are slanderous remarks and disgrace!
"If a man were to attach to the six dusts, fame, selfbenefit and sensual desires, and commit all hidden wvils, he would slowly become a shameless beastly being, without realising it himself. In this world, it is most shamesful to behave like that!
Mencius also said, "A remorseful man can greatly influence others. People who are remorseful are sages and worhies. People who are remorseless just beasts. To reform or not to reform is contained without a change in one's thought. A thought to reform makes us human. Otherwise, we are not much differebt from a beast.
The second factor in reforming is to cultivate a mind of respect and awe. A man had no way to cheat the spirits and ghosts between the Heaven and Earth. Even the slightest mistake is clearly seen by them of those without blessings.
If the offence is great, it will bring upon us a great disaste. And, if it is a minor fault, it will decrease our present blessings.
People ahould mot disregard yhe presence of spirits and ghosts between the Heaven and Earth as they could see us clearly even if we are in a dark room. We may plan and scheme to conceal our evil deeds, but our evil thoughts could easily be detected by them.
Our thought is a kind of wave length while the spirits and ghosts resemble the conductors. They are found everyahere and so, we must bring forth a mind of respect and awe towards them.
As long as a man is alive, he has the chance to repent and reform on his evil deeds. In the past, there were evil men who at their deathbeds, awakened and were remorseful over their past misdeeds. As they could bring forth the repentant mind, they passed away peacefully with a good vow.
According to a common saying, :When a butcher puts down his knife, he can certify to Buddhahood immediately." Hundreds of years of sinful deeds can be washed away when one truly repents and reforms. Just like a bright lantern, it can bring illumination to a adark cave or valley.
"May it be a great or minor offence, it is most important to repent and reform." Life is impermanent, and the body will finally pass away. If on our death bed, we still did not change for the better, our soul would be impossible to reform. That is why the nootorious names of some evil men were kept until today. Their descendants were much burdened by them.
Indeed there are people who have to undergo great tortures in hells forever. Even the Buddhas and Bodhisattvas cannot cross them over. The crossing over of living beings depends on their actions and thoughts. It is not easy to be born as a man, so how could we not be cautious about our conduct?
The third important factor in reforming is to have great courage and determination. A man is unable to repent and reform if he prefers to lead a life of heedlessness.
If he could be firm in his resolve, he should quickly change for the better even over minor faults. Just like a aplinter in our flesh, we should have it removed without hesitation.
If it were a great offence, we should swiftly sever it, just like the cutting of the finger which was bitten by a poisonous snake. We should have it chopped off without losing any moment.
In the Book Of Change, it was stated, "May we be like the wind and thunder which bring much benefits. "The phenomena of the blowing wind and the crash of the thumder are both swift and clear-cut. If we could reform all mistakes as swiftly, we would be successful in overcoming all faults. If a man could follow these three ways of reformation, his offenced would just dissolve by themselves, like ice in springtime.
2.The Three Stages Of Reform
The Three stages of Reform are: 'reforming at the phenomena level', 'reforming at the principle level', and reforming at the mind level'.
For example, we had taken a life the other day, so today, we will abstain from killing. The other day, we were very angry, so today we are calm and reflect on our miscronduct. Thede are the change at the phenomena level. But it only helps to suppress our action and does not provide true reforms.
A better way is no to change at the principle level is by following the reasoning. For example, if we wish to reform the bad habit of killing, we must think of the Heavens who are endowed with the virtues in protecting lives. All living beings value their lives. How could I be so unkind by killing them? How could I torture them with boiling water and heated work? These are indeed acute sufferings!
The health of a man depends on the flow of his primary essence, but not on how much precious food he has partaken. The delicacies from the mountains and oceans may be invaluable, but they do not help to enhance our health.
In fact, we can satisfy our hunger by eating vegetables and fruits. Why should we transform our stomach into a graveyard for decayed carcasses? This will greatly decrease our blessings!
Moreover, the animals with blood and flesh are also endowed with the knowing facultu. We should be remorseful for not cultivating enough virtues in order to gain their repect and griendship. How could we kill them so cruelly and fill their mind with anger and hated for us?
If we were able to cinsider all these, we would surely be kind to them. We would never wish to harm them. The bad habit of killing would thrn be severed.
If we wish tranform our anger, we must think like this:- Every man is different. No one is perfect. Each of them has a mixture of positive and negative personality traits. So, we should try to live together eith patience and forgiveness.
Even thought, they may not do things in accordance with our wishes, and may disturb us times, we are not really harmed by them! So, ehy should we be so angry?
Besides, it is impossible to find a great man who is proud and arrogant. And, also there is no such cultivation which stresses on blaming others. So, how we only seek to better others without improving ourselves?
If we were not satisfied with our living condition, it was because we had not cultivated enough virtuous conduct, that we were still lacking in self-restrain. By reflectiong like that, all the slander that might befail us would be extinguished, just like setting fire to empty space. It would extinguish by itself.
If after hearing the slander, we got angry and tried to argue or defend ourdelves, we would like the silkworm which bonds itself with its silky thread. Such vonduct only brings shame upon ourselves.
On the whole, killing and getting angry are both harmful to us. There are many other faults which we can see for ourselves, If we could investigate and understand the reasons behind them, we would soon be freed from committing further offences.
Genealyy speaking, there are hundred types of offences. But, if we were to look for their orgin, we may see that they are all stemmed from our mind. If, we can cintrol our mind, without being selfish or pursuing self-satisfaction, we do not have to investigate every offence, such as the attachment to fame, benefits, desires, materials and others,
If our mind is working towardss all goodness, it will naturally be enveloped in the upright essence. All defiled thoughts will naturally disappear. Just like the sun which dwells in empty space, all ghosts and evils will not dare to reveal themselves. This is the principle on "Penetrating the orgin and the path is revealed." This is the best method reforming our conduct at the mind level.
Offences arise from our mind. So, we should reform at the mind level. Just like cjopping off a poisonous tree, we must first remove the roots. The branches and leaves would fall down by themselves. It is not necessary to cut down every branch and pluck off the leaves!
To reform at the mind level, is to control the mind. Once a false thought arises, we should be aware of it and subdue it. Then, we will not commit further mistakes. This is the best method. But, of we were unable to reach such a profound state, we have to resort to the principle level. If, we still could not change our faults, then, we have to looj at every misdded and try to control them at the phenomena level.
The best way is to commit no evil with a true understanding of the principles and with the mind in control. A man who does not understand the principle, who does not jnow how to subdue his mind, but only knows how to refrain from committing offences at the pheomena level, is applying himself to a very crude method.
People who wish to reform and practice good deeds must invite a friend or relative to remind them. Or, they may repent before the Buddha and ask Him to be their witness. They should also repent sincerely throughout day and night. After some time, there will be sfficacious response.
At the point, they will feel salm and at ease. Their inherent wisdom will suddenly be opened. They will be very mich at aese even in some confused surroundings. Or, they may be glad to see their enemy instead of getting angry. Or, at times, they may dream of themselves spitting out black things.
Or, they may dream of worties or sages who welcome and encourage them. Or, they may dream of themselves flying in space and other wonderful inconceivable states. These are the revelation of the dissolution of offences and signs of accomplishment. But even so, we should not feel satisfied and retreat from our practice.
We, commoners, are full of faults which are as many as the spines on a porcupine fesh. If, after some introspection, we are still unable to see our mistakes, we must have been the most careless people who are very much deluded.
People with grave offences are mostly dull, forgetful and full of afflictions. When they aee a good man, they become regretful and spiritless. And, they do not care to hear true words or genuine principles.
Sometimes, when they help others, what they receive are hatred and unkind treatment. Or, at times, they may dream of confused bad dreams and grumlbe a lot. These are the symptoms of having committed wvil offence. If, we have often encountered such negetive situations, we must quickly bring forth a firm resolve to repent and reform before it is too late.
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