The Benevolent Person Has no Enemies.pdf

The Benevolent Person

Has No Enemies

Excerpt based on the work of

Venerable Master Chin Kung

Translated by

Silent Voices

Permission for reprinting is granted for non-profit use.

Printed 2000

PDF file created by

Amitabha Pureland

http://www.amtbweb.org

The Benevolent Person

Has No Enemies

It is said, “A tall tree attracts the wind.” When we have some de-

gree of recognition, there can be illegal use of our names to cheat

people. There may also be those who gossip about or slander us.

We need to ignore and not respond to any slander and harm done

to us because it is improper to respond. Only those who have done

something wrong will feel guilty. Responding to such verbal attacks

can mean that we feel guilty. As long as I do nothing wrong, I do

not care how others slander me for the Buddhas and Bodhisattvas

know the truth. Those who create slander will not be able to es-

cape the law of causality.

Everything, except the law of causality, is impermanent in na-

ture. We often read in the sutras, of Shakyamuni Buddha having

said that it is unbelievably rare to be born as a human and to en-

counter the teachings of the Buddhas. Very strong roots of good-

ness are needed to accomplish this and therefore, we need to cher-

ish and nurture our roots of goodness.

The Buddha taught us that “Bodhisattvas are constantly mindful

of virtues, never allowing the least improper thought to intrude.”

This principal is invaluable. For example, I do not pay attention to

other people’s business, as it does not concern me. If I am told the

good news of others, I will listen and be happy for them. But, if I

am told bad things about others, I will stop the speaker immedi-

ately and say, “If you want to gossip, tell it to someone else, I don’t

want to hear it.” Why do I need to do that? I do it so I can main-

tain the mind of purity and respect towards all beings and to safe-

guard these virtues of the true nature from becoming polluted.

When others tell me about someone who is slandering me, I tell

them to please stop talking about it. How comfortable our lives will

be if we only remember the good that others have done for us! This

is to help others cultivate virtues and will result in our having no

opponents or enemies. If those who wish us ill exist, the animosity

comes from their side because they have misunderstood us. How-

ever, we understand them and regard them with goodwill. Even if

they do not realize it in this lifetime, they will in future ones. This

is what we learn from the Bodhisattvas.

The ancients said, “A benevolent person has no enemies.” In

Buddhism, a benevolent person is a Bodhisattva, a being who has

no rivals or enemies in his heart. If we feel that others are not good

and that they are finding fault with us, then we have not yet be-

come benevolent. As Buddhists, we need to be diligent in our

learning to be able to understand this.

Many non-Buddhists consider birth and death as one of their

biggest concerns while Buddhists view cause and effect as the cru-

cial issue. Death is not the end of everything; there are future life-

times. If in this life, we interact with others and situations with

true sincerity and respect, but still encounter unfavorable retribu-

tions, then we should feel remorse [for our wrongdoings]. Even if

we have not committed wrongdoings in this life, we must have

done so in our former ones. It is due to these that we have to un-

dergo unpleasant consequences.

By understanding this, we will accept any adversities that come

our way. Our negative karma will be resolved and our karmic debts

repaid. In the future, when we again encounter those who viewed

us unfavorably, we will be good friends. Retaliation is wrong be-

cause this never-ending cycle of vengeance goes back and forth

between those involved.

Why do some unprincipled people cheat others? Cheating

comes from greed—greed for wealth, fame, and self-benefit. When

people inform me of deceptions that were done in my name, I tell

them not to look for me, for I can do nothing. Such cases can oc-

cur anywhere.

Many Buddhist practitioners write to me of their wish to set up

a learning center or Amitabha Village. This is good, but the most

important thing for us students of the Buddha is to keep the pre-

cepts. If we fail to do so, then Buddhism will disappear. Confucius

taught us to abide by accepted codes of behavior. If we fail to do

this, Confucianism will likewise be lost.

I have often said that the true underlying meaning of keeping the

precepts is to abide by the laws. In the Brahma Net Sutra , the Buddha

said, “First, one must not be a traitor to one’s country.” We should

never do anything that will harm society or our country. Society needs

to be harmonious with everyone, to accord with one another.

If we have differences with others, we need to reconcile them.

We must not disrupt a group’s harmony and cause hostility within

it. To do so is to commit the serious offence of gossiping. The ret-

ribution for this will be in the Tongue-Pulling Hell [where the of-

fender’s tongue will be pulled out].

Although these people call themselves Buddhists, they neither

understand Buddhism nor believe in cause and effect. This is why

they dare to commit such offences. Those who truly understand and

believe the inescapability of cause and effect will be cautious in

their every thought and will refrain from doing anything improper.

We ought to properly use our time to cultivate for bright fu-

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