Chapter 1: The Assembly of Sages Attend the Dharma
Teaching
„h All the teachings given by Buddha Shakyamuni were based upon true reality.
Venerable Ananda learned and memorized all the teachings from Buddha Shakyamuni.
„h Observing that the opportunity is near for a certain number of people
to attain Buddhahood, the Buddha then started this Pure Land teaching.
„h It was in the city of Ragagriha, on the mountain Gridhrakuta, that an
assembly of twelve thousand of the Buddha's great Bhikshus (monks), together
with those great Bodhisattvas, attended this teaching.
„h Buddha Shakyamuni played a leading character while other Buddhas were
supporting characters, with some as his students. When Buddha Shakyamuni appeared
in this world, their roleplaying helped to educate all beings.
„h Venerable Kondanna was the first one to actualize the achievement of
an Arhat from the Buddha's teachings. His presence at this teaching represents
that the Infinite Life Sutra is the foremost teaching for all Buddhas in helping
sentient beings to escape the cycle of birth and death.
„h Venerable Sariputra was the student foremost in wisdom. One who can
believe this sutra and put this teaching into practice will attain foremost
wisdom.
„h Venerable Mahamaudgalyayana was the foremost in spiritual penetrations.
Once one is reborn into the Western Pure Land and later becomes a Buddha, aided
by Amitabha, one recovers this foremost innate power.
„h Maha is a Sanskrit word meaning great.
„h The first Patriarch in the Zen school was Venerable Mahakasyapa who
also attended this meeting.
„h Venerable Ananda did the primary work of compiling the Buddha's teachings
into sutras.
„h For one to become a lefthome person, one must have planted good roots
in past lives. One time Buddha Shakyamuni tested his student's ability to decide
whether to accept an old man who asked to be a monk. An Arhat is capable of
knowing a being's past lifetimes over many lifetimes. All of the Buddha's Arhat
students doomed the old man as a prospect, because they thought that he had
no connection with Buddhism in his past lives. Shakyamuni then announced that
many aeons ago, this old man was a woodchopper. One day when he ran into a tiger
on the mountain, he climbed up a tree to escape, calling out, "Namo Buddha"
(Homage to the Buddha) for help. With only those few words, the old man planted
his good roots. In this life, he became a monk as he had wished and later attained
his Arhatship.
„h The Buddha gave this Pure Land teaching as a special way to help beings
in this Dharma Ending Age.
„h For one to be able to accept the Pure Land teaching, one must have previously
nurtured countless good roots.
„h The attendance of the great Samantabhadra Bodhisattva at this teaching
symbolized the unity of the Pure Land and Esoteric Schools.
„h The presence of the great Manjusri Bodhisattva symbolized the integration
of the Zen and Pure Land Schools.
„h Both of these venerables represent that all the teachings of the Buddha
are contained within this sutra.
„h The name of "Amitabha" is in itself a supreme mantra. By chanting
this name and vowing to go to the Western Pure Land, one can attain the utmost
achievement: to be reborn into the Western Pure Land and become a Buddha within
one lifetime.
„h The great Maitreya Bodhisattva is currently in the Tusita Deva (a level
in heaven). After 5,706,000,000 years, he will appear in the human realm and
become the next Buddha in this world.
„h In our current aeon, one thousand Buddhas will appear in our world.
Buddha Shakyamuni was the fourth; Maitreya Bodhisattva will be the fifth. All
these great sages came to this teaching as well.
Chapter 2: The Virtues of Samantabhadra were Followed
by All
„h It is stated in the Flower Adornment Sutra that if one does not cultivate
Samantabhadra Bodhisattva's virtue, one cannot achieve the perfect awakening
of enlightenment.
„h The Western Pure Land is the ultimate destination for practicing Samantabhadra's
Ten Great Vows.
„h Many great Bodhisattvas, appearing as lay persons, attended this teaching.
The first was "Worthy and Protective" Bodhisattva, the only one from
our Saha (Skrt) world. His name teaches us that the Buddhas and Bodhisattvas
always protect and help those who sincerely generate their Bodhi mind, the great
compassionate mind to help all beings.
„h "Skillful in Contemplation" and "Wise and Eloquent"
Bodhisattvas represent true understanding. In Buddhism, if one does not have
true understanding, one cannot believe this sutra. Every sutra tells us that
the time required for an ordinary being to become a Buddha is three great Asankhya
aeons (an incalculably long amount of time). However, in this Pure Land teaching,
three great Asankhya aeons can be transcended by a single thought of Buddha
Amitabha.
„h "Observation of NonDwelling" Bodhisattva reminds us of the
teaching from the Diamond Sutra, "One's mind should not attach to anything,
then the true mind will arise."
„h "Spiritual Penetration Flower" Bodhisattva teaches us that
many different abilities can be used to help sentient beings as he pledged in
his vows.
„h "Light Emitting" Bodhisattva symbolizes the light of wisdom.
Chanting Buddha's name will help us generate this limitless light.
„h "Precious Pennant" Bodhisattva stands for how precious the
opportunity is to help all beings through the Buddha's teachings. In the past,
people would raise a pennant from a pole in front of a Buddhist teaching center,
which signaled that a lecture would be given that day.
„h "Utmost Wisdom" Bodhisattva illustrates that infinite wisdom
is within this Pure Land teaching.
„h "Stilled Root" Bodhisattva demonstrated purification of the
six sense organs (eye, ear, nose, tongue, mind, and body). Practicing according
to the Buddha's teachings naturally purifies these six sense organs.
„h "Faith and Wisdom" Bodhisattva clarified that, without wisdom,
one cannot believe in this teaching.
„h "Vow and Wisdom" Bodhisattva told us that, after unwavering
belief is developed, it is important to vow to go to the Western Pure Land.
From true wisdom comes the vow.
„h The elephant was the strongest animal to haul vehicles in ancient times.
So the name of "Fragrant Elephant" Bodhisattva is a way to show us
how great the benefit is to chant the Buddha's name.
„h "Treasury Revelation" Bodhisattva taught us that after one
goes to the Western Pure Land, with the help of Buddha Amitabha, the treasury
in one's selfnature will be uncovered.
„h "Dwelling in the Middle" Bodhisattva represents how one's
mind should be set on the practice in the middle path, avoiding the extremes.
„h "Practice of Restraint" Bodhisattva advocated two points in
the Pure Land School; following the precepts and Buddhaname chanting. Following
the precepts disciplines one's thought, speech and behavior.
„h "Liberation" Bodhisattva was the last of the sixteen great
guests of honor. He represented the result one attains from this practice: to
be freed from worry and to attain liberation from the cycle of life and death.
„h The first fourteen Bodhisattvas teach us to recognize this Buddha Name
Chanting method and the Infinite Life Sutra, illustrating their importance in
uncovering our true wisdom.
„h The fifteenth Bodhisattva represents our actual transformation by correcting
erroneous ways in thought, speech and behavior.
„h The sixteenth and the last of the Bodhisattvas symbolized the final
outcome of the entire practice.
„h All of those who attended this teaching followed the "Ten Great
Vows" of Samantabhadra. The characteristics of this Bodhisattva are having
a great compassionate mind and tirelessly fulfilling his vows.
„h The first great vow of Samantabhadra is to "Pay respect to all
the Buddhas." Respect should be paid to both sentient and nonsentient beings,
even to inanimate objects, since all essentially have a Buddhanature.
„h Cultivating respect can help to subdue a person's arrogance and learn
humility.
„h The second vow is to "Praise 'Thus Come One.'" "Thus
Come One" is one's true nature. Things that correspond with one's true
mind can be praised. Those that do not correspond with one's true nature are
to be respected, but not praised.
„h One needs to have true wisdom to praise others. With this wisdom, one
is able to differentiate between proper and deviated, right and wrong, to praise
the good and proper teachings, and not to praise the deviated ones.
„h The third vow is to "Make offerings extensively." In Buddhism,
the distinction between offering and giving is that offering is a form of giving
or contribution with respect whereas, giving is not necessarily done with respect.
When making offerings, one should do so with a compassionate mind, a pure mind
and a mind of equality for all beings, because everyone possesses a Buddha nature.
„h The fourth vow is to "Repent of karmic obstacles." Karma (cause
and effect) results from thought, speech and behavior of aeons past. Karmic
retribution, arising from former wrong thought, speech and behavior, blocks
wisdom, virtue and talent within our selfnature.
„h Repenting of karmic obstacles and the ensuing reduction of karma begins
with an immediate end to wrong thought, speech and behavior.
„h One then should not attach to either good or bad deeds, because good
karma would have one go to the upper three realms (heavens, Asuras, and humans),
and bad karma to the lower three realms (animal, hungry ghosts, and hells).
Whichever way, we are still mired in reincarnation.
„h Accumulating Pure Karma is a goal of a Pure Land practitioner. Rather
than resulting in reincarnation, Pure Karma leads the practitioner to rebirth
into the Pure Land.
„h The fifth vow is to "Be joyful over other's meritorious deeds."
Jealousy and arrogance present serious obstacles for one to overcome, not only
in the pursuit of worldly progress, but even more so for one on the path to
enlightenment. When others accumulate merits, one should be happy and want to
help them, thus, one's jealousy is overcome.
„h The sixth vow is to "Appeal to the Buddha to turn the wheel of
Buddha's teaching." Buddhists should request all Buddhas, Bodhisattvas
and venerable masters to give teachings for the benefit of all beings.
„h The seventh vow is to "Request the Buddha to reside in this world."
Presently there is no Buddha in our world. If there is any venerable master
who has achieved attainment, we should try to have him/her remain with us; so
more beings can benefit from his/her teaching.
„h The eighth vow is to "Constantly be a diligent follower of the
Buddha's teaching." For a Pure Land practitioner, the Infinite Life Sutra
is the Buddha's guideline for one's thought, speech and behavior.
„h The ninth vow is to "Accord with all sentient beings." Filial
piety is the heart of this vow. Wisdom and serenity are required for one to
be patient with others. True conformation derives from one's Bodhi Mind.
„h The tenth vow is to "Dedicate all merits." All merits should
be dedicated to beings and inanimate objects, existing everywhere in the universe
and beyond, which in reality is our Bodhi Mind.
„h Samantabhadra Bodhisattva said that his great vows could be perfectly
accomplished only in the Western Pure Land. Therefore, he wishes all those who
suffer within all the realms in all the worlds of ten directions, to quickly
obtain rebirth into the Pure Land.
„h One should be mindful of the name "Amitabha," for this name
enables one to reflect and intensify the same merits and virtues, thus eventually
achieving a Buddha's perfection.
„h All attending this assembly wanted themselves and all beings to accept
this Pure Land teaching and that all could reach the Buddha's state of perfection.
„h Out of their great compassionate nature of first wanting to help all
sentient beings escape suffering; Bodhisattvas perfect their wisdom and virtues.
„h Today, people might ask, "why should we help others?" They
do not understand the true reality of life and the universe, thinking others
and they are not one, so why should they help? This is similar to one's left
hand being bitten by a mosquito. Would the right hand help to shoo away the
mosquito or would it ask, "why should I help the left hand, it isn't me?"
As worldly people, we have deluded thoughts and behavior, not realizing that
all sentients and we are one being.
„h Wandering thoughts and attachments arise when one strays away from the
truth; thus, deluded beings differentiate themselves from others. Knowing that
others and self are an inseparable entity, the Buddhas and Bodhisattvas also
understand that "helping others is helping oneself."
„h It is said in the Surangama Sutra that, "Buddha or Bodhisattvas
respond specifically to each person's appeal due to the differences in the minds
of all beings." For example, they may appear as Avalokiteshvara Bodhisattva,
if that is the form the individual would most willingly accept.
„h When a Bodhisattva in this world is ready to attain perfect realization,
he goes through the same eight phases to instruct the world. Usually this Bodhisattva
is called a "Next Buddha to Be."
„h If a Bodhisattva is a "Next Buddha to Be" he lives in and
descends from Tusita Deva to the human realm where he will attain Buddhahood.
This is the first phase.
„h The second and the third phases are "Choosing parents" and
"Being born." When a Buddha comes to this world, he is born into a
royal family. This good fortune comes naturally to him due to his great merits
and virtue. In addition, in this position he can best show the world that such
dignity and wealth are not the most important pursuits in one's life.
„h "Leaving home and giving up the throne" is the fourth phase
to show that true happiness comes from being able to let go of worldly possessions
and prestige.
„h Manifestation of a Buddha requires him to take the ascetic path in his
cultivation. This is to be acceptable to this world.
„h Only through the strength developed from concentration and wisdom, can
one overcome the obstacles presented by one's internal afflictions and external
temptations. This is the fifth phase, "Subduing Mara's evil obstacle."
„h Severing one's wandering thoughts and attachments will enable one to
attain the wonderful reality of truth. This representation is within the sixth
phase "Attaining Enlightenment."
„h All beings have been trapped in reincarnation for countless aeons. Although
they have encountered Buddhism before, somehow it has only helped them to plant
or reinforce their good roots. With the Pure Land teaching, if a person can
truly grasp this opportunity and practice sincerely, one will finally take the
last glimpse at reincarnation.
„h The seventh phase is "Turning the Dharma wheel." Once the
Buddha achieved perfect enlightenment, the heavenly beings, recognizing him
for what he was, requested him to give the teachings to this world.
„h Lecturing on Buddhism is turning the Dharma wheel. Turning the wheel
symbolizes making this education available to beings in all directions. The
center of the wheel is stationary while its circumference moves, representing
stillness and movement in one. The center is hollow while its circumference
is solid representing emptiness and existence. The wheel represents Buddhism
as the most complete and perfect education.
„h The Buddha's teaching helps all beings subdue their evil obstacles,
thus uncovering their true mind.
„h The eighth stage is "Entering the state of Nirvana." The person
with good understanding knows that the Buddha actually is never apart from us
at any time. However, those with less understanding believe that the Buddha
left this world.
Chapter 2: The Virtues of Samantabhadra were Followed
by All (continued)
? A sangha is a group of four or more people who practice the Buddha's teachings
together in accordance with the Six Principles of Harmony.
? The Six Principles of Harmony are:
1. To share the same viewpoints or goals.
2. To observe the same precepts.
3. To live and practice together harmoniously.
4. To not quarrel.
5. To experience the inner peace and happiness from practicing together harmoniously.
6. To share benefits equally.
? The purpose of the sangha is to spread the Buddha's teachings in helping all
(Italicized words are explained in the glossary.) beings. Whether those committed
to propagating the teachings or those devoted to supporting them, all are equally
important in achieving this purpose. When one looks at a clock, one only sees
the minute and hour hands and not the intricate parts within that keep it ticking.
However, if one part is missing, the hands cannot move. Only in working together
as one entity does the sangha accumulate infinite merits.
? Buddha Shakyamuni teaches unceasingly, even during moments of silence. Through
simply observing certain movements of the Buddha, beings with high levels of
intelligence and wisdom can reach realization. His teachings not only include
speech, but also languages of the body and mind.
? Not only do beings from the six realms come to learn from the Buddha, but
beings from all the nine realms do as well.
? Delusion, our biggest obstacle, arises from afflictions and wandering thoughts;
therefore, the Buddha teaches us first to sever our afflictions and cease wandering
thoughts.
? The Buddhas and Bodhisattvas help sentient beings see through delusion to
completely understand the truth of life and the universe.
? The goal of our cultivation is to replace the worries surrounding us with
purity of mind. The Pure Land is our destination.
? The Three Learnings are self-discipline, concentration and wisdom. They are
important steps in one's practice.
? Even in the present age, advanced medical science remains unable to surpass
the perfect and thorough teachings of the Buddha to harmonize body and mind,
which contributes to a healthy body. People who truly know how to attune their
body and mind to peace and purity are immune from illnesses.
? Continued practice of the Three Learnings will release worries, abolish longings
and eradicate delusions and attachments. Only thus can we truly understand the
Buddha's teachings.
? The Pure Land School uses the sutra recitation method to help people sever
their afflictions. The goal of this practice is to purify both body and mind,
resulting in rebirth into the Western Pure Land.
? When wandering thoughts cease to arise during sutra recitation, one's body,
mind and speech commit no evil. One is cultivating self-discipline when one
does not commit any evil deeds and practices only good ones.
? One is cultivating concentration when achieving single-minded recitation of
the sutra without giving rise to the analytical mind.
? One is cultivating wisdom when reciting the sutra clearly and without error.
? Losing one's purity of mind to analyze its meanings during sutra recitation
would be the same as reading ordinary books, thus forsaking the purpose of the
Three Learnings.
? The length of a sutra such as The Infinite Life Sutra is perfect for recitation;
they provide us with ample time to cultivate self-discipline, concentration
and wisdom.
? Ridding oneself of the three inner poisons of greed, anger and ignorance within
the mind enables one to obtain a healthy mind and body. Having a healthy mind
is important in helping one practice Buddhism, for without a healthy mind, one
will find difficulty in accepting the true teaching.
? Conditioning one's mind is an essential step towards
learning the Mahayana sutras. A good teacher would have the students concentrate
on their cultivation of virtue before learning the sutras. Just as a dirty bowl
would need to be cleansed before it can be of good use or whatever it holds
will be contaminated.
? Reciting the sutras three hours or more daily for three years will deepen
one's concentration. When one's concentration reaches a certain level, true
wisdom can be revealed.
? What is merit and virtue? It is the pure mind derived from practice of the
Three Learnings of precepts, concentration and wisdom that are obtained from
years of cultivation.
? A pure mind is one without discriminations or attachments.
? Anger is like a fire, being one of the three poisons of the mind. Once a person's
anger flares up, all the merit and virtues accumulated from years of diligent
cultivation completely disintegrate, sending the practitioner back to square
one.
? One accumulates merit and virtue when one is able to end greed in addition
to diligently cultivating giving and following the precepts. The practice of
endurance, diligence and concentration enables one to preserve one's merit and
virtue.
? A person who likes to practice giving and abides by laws and customs will
accumulate good fortune.
? Understanding what one practices is essential to one's success. Pure Land
practitioners can start with the teachings from The Infinite Life Sutra, The
Amitabha Sutra and "The Chapter on Samantabadrah's Vow and Cultivation."
? One needs to cultivate good fortune before wisdom.
? Those who are mindful of Buddha Amitabha can apply the practices of the Three
Conditions in their daily lives. The Three Conditions, which are first of the
Five Guidelines, are the foundation upon which Pure Land practitioners begin
their practice.
? Cultivating the first of the Three Conditions enables one to harvest good
fortune as great as that of heavenly beings. The First Condition includes being
filial and respectful to one's parents and teachers, being compassionate and
not killing any living beings and cultivating according to the ten good conducts
(no killing, stealing, sexual misconduct, lying, abusive language, backbiting,
seductive speech, greed, anger and ignorance).
? The Second Condition consists of abiding by the Three Refuges, following the
precepts, laws and customs, and committing no misconduct. By practicing the
Second Condition, one's good fortune will be as great as that of Pratyekabuddhas
and Arhats.
? One does not accomplish anything just by going through the ceremonial ritual
of taking the Three Refuges. Truly taking the Three Refuges is to return from
delusion, erroneous thoughts and viewpoints, and impurity and to rely on one's
enlightened self-nature, proper viewpoints and thoughts, and purity within the
six senses.
? Practicing the Third Condition enables one to harvest good fortune like that
of Bodhisattvas. One generates the Bodhi mind, deeply believes in the Principles
of Cause and Effect, recites Mahayana sutras and encourages others to advance
on the path to enlightenment.
? The second of the Five Guidelines for practitioners is to follow the Six Principles
of Harmony, which show one how to get along with others. By practicing the Three
Conditions and the Six Principles of Harmony, one will harvest good fortune.
? After reaching a degree of attainment, one vows to practice the Bodhisattva
way, teaching and benefiting all sentient beings, and working on behalf of the
Buddha to publicize and advocate this remarkably ultimate perfect method of
the Pure Land School.
? As one generates a true and sincere heart to learn an unsurpassable method,
one will naturally meet a genuine teacher to guide the way. If one does not
harbor sincerity and respect in one's learning, it is useless even to have the
best teacher in the world.
? "Bodhisattvas unceasingly practice in accordance with limitless cultivation."
(Infinite Life Sutra) To accord with Bodhisattvas' manner of living and cultivation,
one applies the principles such as those within The Five Guidelines which are
the Three Conditions, Six Harmonies, Three Learnings, Six Paramitas and the
Ten Great Vows of Samantabhadra Bodhisattva into his/her daily lives.
? By "maturing boundless Bodhisattva's good roots," (Infinite Life
Sutra) beings will be able to become Buddhas once they have perfected their
merit, which involves helping all beings, until they too become Buddhas.
? "Being the mindful ones of whom all Buddhas were protective." (Infinite
Life Sutra) The kindness the Buddha shows us is like that of parents for their
children, the only difference being that the Buddha remains mindful of us life
after life, until we ourselves become Buddha.
? As we observe all the world's phenomena, birth and death seem to exist. However,
this is not so. In reality, they, what we perceive as birth and death, are just
the coming together and dispersion of causes and conditions. Thus, nothing is
really gained or lost. If we can see through this concept of gain and loss,
appearance and disappearance, we will attain comfort and happiness.
? Our afflictions come from caring too much about gaining and losing. When we
lack something, we search for it everyday. Once we have it, we are afraid to
lose it. However, gaining and losing are only false conceptions of the mind.
Buddhas and Bodhisattvas fully comprehend this truth. Thus, although they have
already helped innumerable beings, their minds do not attach to the notion of
having helped. They have neither attachment nor the thought to accumulate merits.
The minds and hearts of Buddhas and Bodhisattvas are always pure and at peace.
? Those who simply go through daily rituals of prostrating and offering incense
and fruit may not achieve as much benefit as those who practice in accordance
with Buddha's teachings may.
? All the beings in the infinite universe and beyond, including us, are interrelated.
In past lives we may have been born in other worlds and were related to the
beings there. When we become a Buddha or Bodhisattva, we will be able to travel
to any Buddhaland that we have affinities with to help those beings to walk
the path of awakening. "These Bodhisattvas could appear in all the Buddhalands"
(Infinite Life Sutra)
? Everything we see in this world is not real in the sense that it has a separate
self, but are actually accumulations of causes and conditions. Although we may
think it is real, in the Buddha's mind, there is neither existence nor emptiness,
appearing nor disappearing, gaining nor losing. This misconception of reality
results in our delusion. Afflictions come from the inside and not the outside.
They arise from our own deviated thoughts and viewpoints.
? The Buddha's education helps us to break through this delusion and refrain
from wrong actions, thereby avoiding adverse consequences.
? Buddhas appear in this world to educate people so that we may attain enlightenment.
However, they are not attached to the idea that they themselves are Buddhas
or teachers. In addition, they are not attached to their ability to teach or
to the idea that others are students accepting their teachings. Harboring these
ideas would be attaching and discriminating and would block one from obtaining
a pure mind.
? The Buddha does not take credit for any achievements, nor does he linger on
thoughts regarding his activities. Therefore, he does not become weary or overwrought
like ordinary people.
? "Like a flash of lightning, Bodhisattvas can transform into different
forms." (Infinite Life Sutra). Not being attached to any forms, Bodhisattvas
are able to manifest all forms.
? There are four similes within "a flash of lightning." First, its
speed; life is short, most people do not realize how short until stricken with
illness in their old age. Second, its application; a brief flare of lightning
exposing the darkness which represents our ignorance. Buddhas appear in this
world to help us break through this ignorance. Third, non-attachment; there
is none for any Dharma, ability, phenomena, or achievements. Fourth, it is non-discriminatory;
lightning appears anywhere, having no discrimination over what it illuminates.
Demons and ghosts of the world are not as terrifying as demons of the mind.
These demons torment our minds and bodies causing us to suffer and age quickly.
They are simply brought about by our false viewpoints: the worries, miseries,
and our attachments to things that go against ur wishes create the demons that
we inflict upon ourselves.
? Cultivators should refrain from deviated emotions and conditions such as the
absence of embarrassment and shamefulness, and the presence of jealousy, stinginess,
misdeeds, drowsiness, sleep, agitation, greed, anger and ignorance.
? Some people are unconsciously jealous of others who they feel are superior
to them. These thoughts lead them to commit wrongdoings that result in ill consequences.
Not only will they be afflicted by arrogance and jealousy life after life; these
negative characteristics will block their own path to enlightenment
? Lacking a conscience and the ability to feel shame, one would commit any evil.
Moreover, one will suffer the consequences of their actions.
? Stinginess arises from greed when one will not give to help others.
? Misdeeds include all behaviors that are not virtuous and logical, thus blocking
our virtuous nature.
? Sleeping too much clouds our minds and obstructs our practice of the way.
? An agitated mind is one that harbors too many wandering thoughts and is bound
by worries and unrest.
? Drowsiness is feeling tired and spiritless, impeding one's diligence.
? The above eight afflictions, along with greed, anger and ignorance can hopelessly
ensnare one in the cycle of birth and death.
? Chanting the Buddha's name can diminish and eliminate one's accumulated karmic
transgressions from the above eight afflictions. By replacing wandering thoughts
with mindfulness of the Buddha, one can eliminate countless eons of transgressions.
? The essential practice in Buddha name chanting is not quantity but quality,
using every chant to replace wandering thoughts, thus eventually reaching purity
of mind.
? It may be more suitable for beginners to concentrate more on sutra recitation
rather than Buddha name chanting, as one will have awareness of dispersion of
wandering thoughts when one recites incorrectly. Buddha name chanting is easy
to do, but it is not sufficient to help beginners suppress their wandering minds.
However, once a person attains deeper awareness and concentration, Buddha name
chanting becomes more suitable. One should choose the method that will be most
effective in countering wandering thoughts and attachments.
? One day the great master Yuan Ying was meditating in his room, his mind was
very calm and pure. Suddenly he thought of something and immediately went to
take care of it. Getting off his bed, he headed straight out of the room. Only
when after he was outside, did he realize the door was still closed and locked.
How did he get out? In that instant, he had forgotten that there was a door,
and having no attachment, had simply gone through it. But when the thought of
the door arose, he was no longer able to go through it.
? Not knowing the empty nature of all appearances and phenomenon, we delude
ourselves by not realizing their falseness. For example, if we perceive a wall
as real, then we will not be able to go through it. However, perceiving one's
body and the wall as not real allows one to pass through it.
? Having an affinity, a natural bond, with this world, the Buddha will stay.
Once this affinity ends, the Buddha will enter Nirvana.
? The Buddha teaches us that we need to search our true self from within, not
from the outside. To search from the outside would be superstitious and futile.
The need is for one to end one's afflictions, greed, anger, ignorance and arrogance
that block our true self from coming through.
? The great Zen master, the Sixth Patriarch Hui-Neng said in The Platform Sutra,
"not being attached to any outside phenomenon is meditation, no thoughts
arising from within is concentration."
? Meditating is settling the mind, not just the practice of sitting in the lotus
position on a cushion or platform while having wandering thoughts, one after
another.
? Meditation is when one is not tempted by the exterior factors of reputation,
power, prestige, wealth, the five desires (wealth, lust, food/drink, fame and
sleep.), and impurities in the six senses (sight, sound, smell, taste, touch
and idea). Concentration is when no afflictions arise from within.
? He, who regards others as Buddhas, is a Buddha, while an ordinary person would
regard the Buddha as ordinary. In other words, an evil person would regard all
as evil, whereas, a virtuous person would regard all as kind and virtuous. In
reality, there is no good or bad, beautiful or ugly in the world but just reflections
from our mind. The outside environment changes according to one's state of mind.
? When one sees other persons as displeasing, disgusting, etc., this perception
comes from the afflictions arising from within one's own mind and has nothing
to do with exterior factors. "True practitioners do not see the faults
in others." (Platform Sutra)
? When one's self-nature arises from within, it also naturally brings out one's
infinite wisdom and virtuous capabilities. This is true goodness.
? For most people the usual driving force behind their hard work is reputation
and wealth. For enlightened beings, the driving force in the Buddha's teaching
is compassion and wisdom. With wisdom one sees very clearly the true reality
of life and the universe, regarding others as oneself. With compassion one understands
that spreading the Buddha's teaching is one's duty and responsibility. One should
do so, expecting nothing in return.
? There are two kinds of understanding. One is understanding the truth of our
existence and the universe; the other is reaching deeper realization from cultivation.
The first one is understood through the Buddhas and Bodhisattvas' education;
the latter one is relying on our own diligent practice.
? There are many methods within Buddha Shakyamuni's teachings; the Pure Land
School is one method that does not need to overcome so many levels of accomplishment
before becoming a Buddha. Reciting Buddha Amitabha's name with unwavering belief,
vowing to reach the Pure Land and practicing diligently will enable one to be
reborn into the Western Pure Land.
? "Numberless and limitless Bodhisattvas like these came and gathered together.
There were also five hundred Bhikshunis (nuns), seven thousand Upasakas (laymen),
five hundred Upasikas (laywomen), and Brahma Gods from the realms of Sensuality
and Form who attended the assembly." (Infinite Life Sutra)
? Not only these twenty thousand attended this teaching but additional other
uncountable beings from higher realms attended as well. This signifies the great
importance of this teaching.
Chapter 3: The Original Cause of the Great Teaching
? "Witnessing Buddha Shakyamuni radiating light and showing wonderful signs,
Venerable Ananda gave rise to a rare heart and requested an explanation¡K"
(Infinite Life Sutra) In response, the Most Honored One spoke of this convenient,
ultimate, straightforward and yet rare treasure of truth.
? Convenient means the sutra is both easy to understand and to practice.
? Mahayana sutras, such as The Lotus Flower Sutra and The Flower Adornment Sutra,
explain the way of becoming enlightened. Nevertheless, both of them are difficult
to comprehend and even more so to practice.
? The Infinite Life Sutra provides a convenient method while it aims for the
highest goal - to become a Buddha.
? "At that time, the Buddha radiated a glorious and awe-inspiring light
¡Klike that of melting gold. As in a finely polished mirror, the reflection
shone through the Buddha's translucent body." (Infinite Life Sutra) All
these signs indicated the enlightened nature of his body and mind, like that
of a perfectly clear crystal.
? "He reflected great radiance and manifested myriad changes." (Infinite
Life Sutra) All these were causes for giving this teaching of the sutra.
? Why is the Buddha so supremely radiant? Because he is incomparably joyful.
This is the happiest day for Buddha Shakyamuni. At last, the opportunity has
arisen to give this ultimate and convenient teaching.
? While Buddha Shakyamuni was contemplating on Buddha Amitabha, all other Buddhas
in the ten directions were contemplating on Buddha Amitabha and propagating
this sutra as well. Uniting with others, this brilliant power of concentration
was focused through Buddha Shakyamuni, thus making him appear extraordinarily
magnificent.
? Our face is a reflection of our state of mind. If one harbors a kind heart,
it is reflected in a compassionate appearance. If one has a corrupted mind,
it is reflected in a cruel face.
? The Buddha's appearance is a perfect one. As we are mindful of the Buddha,
we will gradually acquire the body and mind of a Buddha; this in turn will be
reflected in our bearing.
? In all the years Venerable Ananda had been with Buddha Shakyamuni, he had
never seen him so magnificent as he was at that time. On the behalf of all sentient
beings, Venerable Ananda requested this teaching.
? "Venerable Ananda rose from his seat, bared his right shoulder, knelt
on one knee and placed his palms together in veneration and addressed the Buddha."
(Infinite Life Sutra)
? When requesting instructions from our teacher, it is appropriate to rise from
our seat.
? In India, when people wished to show the utmost respect for someone, they
would bare their right shoulder and kneel on their right knee. Kneeling on the
right knee enables one to rise at anytime to serve the teacher.
? When palms are placed together as one, they represent concentration and respect.
Separated fingers indicate a scattered mind.
? With concentration, one is ready to accept the Buddha's instructions.
? Venerable Ananda asked, "World Honored One, today you have entered the
great Samadhi¡Kcould you explain to me its significance?" (Infinite
Life Sutra)
? The Buddha was in the Contemplating Buddha Amitabha Samadhi, a perfect
Samadhi.
? On this day, Buddha Shakyamuni was practicing a very special method. He was
about to speak of a way that equally helps all beings to become enlightened.
? In The Diamond Sutra, Venerable Sari-putra had raised two questions. First,
where should our minds dwell? Second, how do we overcome our wandering minds?
The answer is simple. In the Pure Land School, dwelling in mindfulness of Buddha
Amitabha overcomes our wandering thoughts.
? All the Buddhas contemplate Buddha Amitabha and the magnificence of the Western
Pure Land. This is the way they guide all beings together on the path to enlightenment.
? The greatest teacher is one who, without discrimination or bias, teaches all
the ways to attain Buddhahood.
? Contemplating Buddha Amitabha is contemplating his forty-eight vows, in which
every vow is to equally help all sentient beings to become enlightened.
? All the Buddhas of the past, present, and future are mindful of Amitabha.
Likewise, Buddha Amitabha is mindful of them.
Glossary
Affliction. Condition or cause of pain, distress,
and suffering which disturbs the mind and body.
Amitabha (Skrt). A Buddha's name, primarily meaning Infinite Life.
Arhat (Skrt). One who has reached self-realization, a state in which one possesses
no erroneous perceptions, views, speech or behavior.
Attachments. Fixed to certain ideas or objects.
Bodhi mind (Skrt). The great compassionate and sincere mind, with every thought
to help others.
Bodhisattva (Skrt). One who helps others to reach realization after achieving
their own.
Buddha (Skrt). One who has reached perfection in both self-realization and helping
others to reach realization.
Delusion. False beliefs, wrong views.
Dharma (Skrt). 1) The teachings of the Buddha (generally capitalized in English);
2) Things, events, phenomena, everything; 3) Duty, law, doctrine.
Dharma-ending Age. The Dharma Perfect Age began with Buddha Shakyamuni's demise
and lasted five hundred years, during which Enlightenment was often attained.
The Dharma Semblance Age began after that and lasted one thousand years, during
which Enlightenment was seldom attained. The Dharma Ending Age that we are now
in began after that and will last for ten thousand years during which Enlightenment
will rarely be attained.
Eight Afflictions. Absence of embarrassment and shamefulness, and the presence
of jealously, stinginess, misdeeds, drowsiness, sleep and agitation.
Five Desires. Wealth, lust, food-drink, fame and sleep.
Five Guidelines. Following: 1) The Three Conditions 2) The Six Principles of
Harmony 3) The Three Learnings 4) The Six Paramitas or Principles and 5) Samantabhadra's
Ten Great Vows.
Good Fortune. Happiness, intelligence, wellbeing, prosperity etc.
Karma (Skrt). Laws of Cause and Effect, results from thought, speech and behavior.
Mahayana (Skrt). One of the two major branches of Buddhism. Bodhisattva path
of helping all sentient beings to attain universal liberation.
Mindfulness of Buddha. Initially the mind remembers Buddha and does not forget.
After further cultivation, one constantly contemplates Buddha.
Nine Realms. All ten realms minus the Buddha realm.
Pratyekabuddha (Skrt). One who attains his enlightenment alone, independent
of a teacher, with the object of attaining Nirvana for himself rather than that
of others.
Pure Land. See Western Pure Land.
Pure Mind or Purity of Mind. One without discrimination or attachments.
Saha world (Skrt). Refers to our solar system, filled with suffering and afflictions,
yet gladly endured by its inhabitants.
Samadhi (Skrt). Meditative absorption. Usually denotes the particular final
stage of pure concentration and contemplation. There are many degrees and types
of Samadhi.
Sangha (Skrt). Group of four or more peoples who properly practice the Buddha's
teaching together.
Sentient being. A living being that is aware of itself, one that can experience
feeling or sensation.
Six Paramitas or Principles. Giving, precept observation, patience, diligence,
concentration and wisdom.
Six Principles of Harmony. 1) Share the same viewpoints or goals. 2) Observe
the same precepts. 3) Live and practice together harmoniously. 4) Not quarrel.
5) Experience the inner peace and happiness from practicing together harmoniously.
6) To share benefits equally.
Six Realms. Three upper realms are heavens, asuras and humans. Three lower realms
are animals, hungry ghosts and hells.
Six Senses. Sight, sound, smell, taste, touch and idea.
Sutra (Skrt). Teaching by the Buddha, initially given verbally, later compiled
and written down by the Buddha's students.
Ten Directions. North, Northeast, East, Southeast, South, Southwest, West, Northwest,
Above and Below.
Ten Good Conducts. No killing, stealing, sexual misconduct, lying, abusive language,
backbiting, seductive words, greed, anger or ignorance.
Ten Great Vows of Samantabhadra. 1) Pay respect to all Buddhas 2) Praise 'Thus
Come One" 3) Make offerings extensively 4) Repent of Karmic obstacles 5)
Be joyful over others meritorious deeds 6) Appeal to the Buddha to turn the
wheel of Buddha's teachings 7) Request the Buddha to reside in this world 8)
Constantly be a diligent follower of Buddha's teaching 9) Accord with all sentient
beings 10) Dedicate all merits.
Ten Realms. Six realms plus those of Sound-hearers, Pratyekabuddhas, Bodhisattva,
Buddhas.
Three Conditions. The first includes being filial and respectful to one's parents
and teachers, being compassionate and not killing any living beings and the
Ten Good Conducts. The second is following the Three Refuges, precepts, laws
and customs, and committing no misdeeds. Third is to generate the Bodhi mind,
deeply believe in the Principles of Cause and Effect, recite Mahayana sutras
and encourage others to advance on the path to Enlightenment.
Three Learnings. Self-discipline, concentration and wisdom.
Three Poisons. Greed, anger and ignorance.
Western Pure Land. World created by Buddha Amitabha. An ideal place of cultivation,
those who are born there are no longer subject to reincarnation.