Those who do not understand, ask “Why?”

Those who do, struggle; but move on.

When faced suddenly with a tragic loss of life, an initial response is often the grief-stricken moan, “Why?” But as heartrending as the loss is, even more terrible is remaining stuck, forever searching for an answer. Never understanding how such a tragedy could happen. Never moving forward. As Buddhist practitioners, such loss still leaves us with a wrenching sorrow, but we have thankfully learned the answer to “Why?” Everyone, even the young and innocent, planted the seeds for what happens to them in this lifetime. Our minds are not yet clear enough for us to know the karmic cause of an unexpected death. But we can at least grasp that the cause existed because the result would not have happened otherwise. The loss is tragic, but not unfair. Such understanding does not magically erase our pain. It does, however, enable us to move on and figure out how to exist with our grim new reality.

When inclined to take the easy way out,

determine whether you can 

live with the consequences.

When confronting an unappealing job, we often resist. Not because we question whether it is appropriate to do, we lack the necessary skills, or it entails some other valid reason. The chore is something we just don’t feel like doing. So, day after day we sense a stirring of discomfort inside us as yet again reminders of the still uncompleted task loom up before us. And, once again, our response is delay. Aversion. Laziness. Resistance. Call it what you will, we’re like little children stamping our feet and yelling, “I don’t want to!” Sounds silly, when we think about it. But our resisting could prove grave. What might happen if we don’t finish our task? An acrimonious relationship? An even more dreaded task? Diminishing good fortune? We need to consider the logical outcomes and ask ourselves, “Will the consequence be more painful to endure than the job itself?”

It is not the quantity of teachings that matters,

but how we practice those we have.

Our goal is not to become a “nightstand Buddhist,” but a focused practitioner. The former consumes teachings: reading one book, moving it to the read pile, and picking up a new one. Those focused in their practice read the book, get to the last page, turn the book over, and begin reading again. And again. And yet again. A book reviewer once complained that a master’s books kept repeating the same thing. A commenter replied it was because we still weren’t doing what the master had instructed in the earlier books. In other words, until we internalize and practice a book’s teachings, we’re not ready for more. So, we do not need a bookshelf full of books. We need to practice what we have. In Pure Land Buddhism, we do not have dozens of books to pile on our nightstand. And that’s okay because the ones we possess provide abundant teachings. We just need to clear away the clutter on our nightstand for our one book. 

As a fissure can split a stone,

doubt cripples one’s confidence.

Fissures, in even the hardest rock, can stress the rock to the point where it cracks and, with time, crumbles away. Similarly, and with equally disastrous results, doubt can eat into and, eventually, decimate our confidence. This is why our belief needs to be as imperishable as a diamond. We need to believe in ourselves, secure in the knowledge that we have the same nature as all Buddhas. Having this same Buddha-nature, we too can awaken and become a Buddha. We also need to believe in the Buddhas and their teachings. We must guard against doubting what the Buddhas and ancient masters have taught, guard against questioning our ability to awaken. Failing to do so, our skepticism will, like a fissure, split and shatter our resolve. With unwavering belief in ourselves and in the Buddhas, we will eliminate doubt and burnish our confidence until it shines as brilliantly as a diamond.

When disagreeable thoughts of others arise,

convert them to those that are amiable.

For our own sake, as well as that of others, we need to replace our offensive mental chatter about others with “Amituofo.” While returning to the Buddha-name, we can seize the opportunity to quickly transform our offensive thoughts into caring ones. The last impressions of the person thus embedded in our store consciousness will be favorable. Accomplishing this, when we next see the individual, the first feelings to bubble up to the surface of our consciousness will hopefully come from those congenial impressions rather than the earlier derogatory ones. Failing to accomplish this, when we next meet, regardless of how the other person acts toward us, our indignation will surge upward and we will resume thinking of—and acting on—those harsh untransformed thoughts. The person may well smile at us, but we will bristle at them. And have spawned yet another enmity.