Whatever the situation,

adverse or favorable, remain balanced

in your Buddha-name chanting:

unwavering and determined. 

Lurching first in one direction and then another, our mind, jolted from its clear and natural state, becomes distracted and agitated. This lamentable state is where we spend much, if not all, of our time. The mental state we seek is to remain steadfast and undisturbed.

When praised, we do not become proud or disdainful.

Hearing others criticize us, we do not feel offended or defensive.

Finding things working out as hoped for, we do not attach or feel arrogant.

Encountering situations not planned for, we do not worry or doubt the teachings.

How can we attain such balance? Every time we notice a distraction—good or bad—we return to the Buddha-name. This returning is our practice. The more we practice, the more proficient we become, whether we’re participating in a sport or playing an instrument. Or chanting the Buddha’s name.

Before teaching others,

we should first cultivate ourselves.

Having some success in cultivation,

our behavior will precede our words. 

Having discovered something new and intriguing, we usually can’t wait to tell others about our latest discovery.

Take newly hearing about Buddhism for example. Wanting to share with others what we just learned is understandable. But if we cannot yet do something how can we explain it to others? If we do not yet find a lessening of our anger and a sense of calmness through the practice, how can we teach others to be more patient? If we speak of letting go of worry and fear but are often anxious, how can we convince others Buddhist practice will help them worry less?

When we try to teach something before we can do it, others will resist us. Understandably so. When we have progressed in our cultivation, our behavior will reflect our growth. Others will view us as experienced and trustworthy. And we will be qualified to teach.

We should mind our own business

and not the business of others.

This advice from Great Master Yinguang speaks to us of gossiping, a habit we all indulge in to some degree. Consider what you talk about with others. A project you’re working on, or your co-workers? The book you just read, or what you heard someone did at the party last night?

When we gossip, we indulge in speculation and spread rumors. But even if what we say is true, is it our business? Would we be uncomfortable if the person heard what we said?

We can tell ourselves the other person will never know. But the one we told knows. Perhaps they will think less of us. Most likely, we will have planted negative thoughts in their minds. How? We rarely gossip by saying how wonderful someone is! We talk about their perceived wrongdoings.

Instead of talking about what others have done, we need to focus on our own behavior and correct our faults before others have cause to gossip about us. 

When weeding, we need to pull out the roots,

or the weeds will grow back.

Eradicating bad habits is the same;

remove the root, or the habit will reappear.

A person unskilled at weeding will often begin by just removing what lies above the soil: the stems and leaves. But seemingly overnight, the weeds start growing back. And so the novice gardener learns a valuable lesson: removing just the visible parts of the plant won’t eliminate it. The roots need to uncovered and dug out.

In a like manner, we often try to shed bad habits just by curtailing visible behaviors. But this leaves the underlying causes intact. Not surprisingly, as soon as we relax our guard, the bad habits resume popping up, rampant as those weeds.

To permanently eradicate bad habits, we need to destroy their roots. How?

First, we need to determine the underlying causes of the habits. Maybe selfishness? How about a lack of integrity? Laziness?

Once the causes are determined, we can eliminate them.

Forever.

Bodhisattvas fear causes;

sentient beings fear results.

Understanding that every cause will have a consequence, bodhisattvas strive to avoid creating evil causes while generating those that are good. This two-pronged approach allows these awakened beings to have the right conditions to continue along the path to enlightenment.

Unawakened beings, on the other hand, are like children who having committed a misdeed hope they won’t get caught. When their bad conduct is discovered, they may blame others. Or they may become defensive, not realizing such reactions are yet more causes, causes that will incur yet more painful results leading to further suffering.

To stop fearing results, we need to live wisely in the present instead of figuring out ways to escape the past.

How?

By being continuously alert to what we do, to what causes we are creating. Without a cause, adverse consequences will not occur, and we will have saved ourselves from their associated suffering.