Translated By Tony Qin
The Chan Master Wumen Huikai (1183-1260) once wrote an ode in praise of the concept of “Ordinary Mind” in his work The Gateless Gate:
“Spring has its flowers, autumn its moon;
Summer has its cool breeze, winter its snow.
When the mind is unburdened by idle thoughts,
It is always the finest season in the world.”
Frequently reciting and contemplating this verse does wonders to clear the mind of worries.
In spring, flowers bloom; in autumn, the bright moon shines; in summer, the gentle breeze blows, and in winter, cascades of snowflakes fall. These ever-changing phenomena reflect the continuous cycle of birth, existence, change, and death in all things, as well as the fluctuations of life’s joys and sorrows. The Chan Master uses the changing of the four seasons as a metaphor for all human experiences, while “idle thoughts” refers to worries of every kind. When your mind is unburdened by worries, then you are the happiest person in the world.
But is it truly possible to be without worries? As the saying goes: “If a person has no long-term concerns, then they must have immediate worries.” How could an average person, who strives in this bustling and materialistic society and endures the pressures of family, work, and studies, not have worries? Whereas those who lead a frugal life suffer from the hardships of poverty, those with reputation, status, and wealth also cannot escape the entanglement of troubles.
So how should we face and deal with our worries? Chan Master Wumen Huikai advises us to cultivate an “Ordinary Mind” to subdue them. This Chan Buddhist concept of “Ordinary Mind” consists of two aspects: 1) the worldly aspect, and 2) the transcendental aspect.
1) The Worldly Aspect of the Ordinary Mind
In its worldly aspect, the “Ordinary Mind” is calm, rational, harmonious, yet steadfast.
When faced with adversity, we must first calm ourselves and not allow the demons of our emotions to ensnare us into anxiety or vexation. A calm mind should not be swayed from its true nature by external disturbances, much like:
“A towering mountain peak, unmoved by the passing clouds.”
Those who practice Buddhism must maintain this steadfast composure in the face of adversity.
Buddhism emphasizes self-reflection, which involves rationally analyzing mistakes and finding solutions. It is for this very reason, every year, monastics engage in a period of self-examination during the Varsa retreat to reflect on their conduct. Although lay practitioners with family obligations cannot easily participate in such retreats, they too should cultivate the habit of self-reflection. As the saying goes: “Sitting quietly, often reflect on your mistakes”.
Introspection is far more meaningful than laying blame on others. Be mindful not to blame the world, other people, or even yourself too harshly, lest you lose control of your emotions, causing harm to your health, family, and friends.
In truth, no adversity arises without cause. Once the seeds of adversity have been sown, one must have the courage to bear its outcome. As another saying goes, “Accept the consequences of past karma as they arise, and refrain from creating new misdeeds.”No one can escape the natural law of karmic cause and effect, but the wise will learn from the consequences of past mistakes, reflect on them, and avoid repeating them. Then, they will be well equipped to move steadily towards their goals.
All things are merely phenomena born of Dependent Origination: when conditions converge, they arise, and when conditions disperse, they perish. Everything is in a state of constant flux. In the vast expanse of time and space, life is but a flash of lightning; so why cling to short-lived successes and failures?
(Continued in the next article)
