The sincere mind

has no wandering thoughts.

For we Pure Land practitioners, sincerity means having no doubts, intermingling, or interruptions. Having eliminated doubt, we are confident that Amitabha Buddha created the Western Pure Land for the benefit of all beings and Sakyamuni Buddha taught about that land despite significant obstacles. We remain confident that our true nature is the same as a Buddha’s and by practicing the teachings we too will become a Buddha. Having eliminated intermingling, and knowing our sincere chanting is the cause that will result in our rebirth in the Pure Land, we resist any temptation to chant the Buddha-name today and something else tomorrow.  We practice one method, study one sutra, and learn from one teacher. Having eliminated interruptions, we restrain our wandering thoughts, even the thought, “I am sincerely chanting,” and strive to constantly dwell on the single, pure thought of “Amituofo.”

Do not spend time wondering

about another’s karmic consequences. 

Musing over others’ intentions and resultant karmic results may seem intriguing, even worthwhile. But aside from not being our business, we do not know enough about the other person. For one thing, we would need to know the person’s intentions. But having experienced how difficult unearthing our own intentions has proven, how can we even hope to detect someone else’s? It would all turn into wandering thoughts.

A much wiser use of time would be examining why we act as we do, investigating layer by layer, like peeling an onion.

Do I detect some resentment, which obstructed my helpfulness?

Were my actions half-hearted because I was indifferent?

Were they selfish?

Did I mean to help but negligently made mistakes? Since we will have to live with our karmic results, learning why we act the way we do—and how to change for the better—is what matters to an awakening person.

Forgiveness does not mean we do not care

or that the other person is pardoned. 

Our forgiving others does not mean they will escape their karmic consequences. We can forgive; we cannot pardon. Nor does forgiving mean we do not care about what happened—it means we understand.

Understand that actions will unfailingly have consequences.

Understand the potency of one’s karmic force amassed over uncountable lifetimes.

Understand the futility of embracing our desire for retaliation.

By forgiving, we ease our pain. Also, we spare ourselves having to act as judge and­ executioner. The wrongdoer’s just retribution will occur naturally; we do not have to dispense it. Instead of expending energy on vengeful thoughts, we can release them. Failing to do so, they will pull us down into a spiral of anger, reprisal, and more suffering. As the Buddha cautioned, being angry is like holding a hot coal waiting to throw it at another.

We are the one who gets burned. Now, and for lifetimes to come.

Hatred is like a slippery slope:

easy to descend but arduous to scale. 

Most of us have undergone emotional upheaval as a once loving relationship mutated into an acrimonious one. I would imagine that far fewer of us have managed to transform hatred into appreciation and love.

The slide into hatred can begin with our teetering between excusing the other's behavior and justifying our feelings. Then we start to cast blame and look to absolve ourselves.

The other person acted unreasonably. We behaved admirably.

They are guilty of wrongdoing. We are innocent.

Our smoldering emotions erupt, and we fly into a rage. Hatred hardens in our heart, an uninvited guest who has taken up residence. We need to realize that whether its cause was unjust or valid, we were wrong to succumb to hatred, allowing it to fester and grow. Instead of ending our suffering, we increased it. Rather than helping all beings, we injured them.

Such is the terrible price of descending into hatred.

After seeing, hearing, smelling, tasting, and touching,

discriminatory thoughts arise,

habits solidify, control lessens,

and suffering increases.

Through our senses, we perceive our world. Feelings arise, ideas form. Opinions become set. Liking this, I want more; disliking that, I want it to go away. Such impressions accumulate in our store consciousness. We form habitual ways of responding to our assumptions rather than the facts and act emotionally rather than with understanding.

Reacting from habits, we do not stop to formulate the wisest course of action. We respond automatically, unaware the control we had over our thoughts and behavior is waning. The more we fail to exercise control and the more careless we become, the more mistakes we make. Since we act negligently and harm others, our ensuing sufferings will worsen.

What can we do?

Observe clearly, but do not attach, do not discriminate.

Act compassionately from understanding, not uncontrollably from emotions.