Essence of the Infinite Life Sutra, Excerpt Thirty-eight

Words and behavior should be faithful and trustworthy. Within and without should match.

This is the basic attitude we need when we start our practice. The ancient people talked about ending wrongdoing and practicing virtuous conduct. Where does one start? One starts with no lying. Confucius said, “If a person cannot be trusted, there is no standing[1] for that person.” If a person is not trustworthy, there is no place in society for that person. In ancient society in China, “trustworthiness” was considered of foremost importance. It is so today as well. One must be dutiful and trustworthy. Our hearts and behavior should be in accordance.

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[1] “No standing” means the person is not respected in society and he will not be able to establish himself.—Trans.

~ Essence of the Infinite Life Sutra by Venerable Master Chin Kung 

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Essence of the Infinite Life Sutra, Excerpt Thirty-seven

You should uproot all attachments and desires, and put an end to all sources of evil. Then you will be able to travel freely among the Three Realms without any obstruction.

“You should uproot all attachments and desires.” “Attachments and desires” are karmic obstacles. One may be diligent in learning Buddhism but if one does not eliminate even a small amount of karmic obstacles, at the end of one’s life, one’s obstacles will obstruct one from attaining rebirth in the Western Pure Land. Therefore, if one truly wants to succeed in cultivation, one should “uproot all attachments and desires.” If one’s attachment to wealth, sex, fame, food, and sleep is reduced, the karmic obstacles will also decrease.

“Put an end to all sources of evil.” The sources of all evils are greed, anger, ignorance, arrogance, doubt, and wrong views. These six are the primary afflictions.

How do we “uproot all attachments and desires, and put an end to all sources of evil”? By mindfully chanting “Amituofo,” having deep belief and a sincere vow, and constantly thinking of attaining rebirth in the Western Pure Land. In all these, we must not be lax. Attachments, desires, and sources of evil will naturally diminish and will gradually stop arising.

Although we cannot completely eradicate them, as long as they do not arise and our Buddha-name chanting practice is effective, we will be able to attain rebirth in the Western Pure Land, carrying along our residual karmas.

The Diamond Sutra says: “How does one subdue one’s mind?” The mind here refers to wandering and distracting thoughts. We mindfully chant the Buddha-name to subdue and control our wandering and distracting thoughts. This method is extremely amazing!

“Then you will be able to travel freely among the Three Realms without any obstruction.” This is saying that the bodhisattvas appear in the Six Paths to universally help all beings without being obstructed. We should learn this ability. When we come into contact with people to help them, our minds should be on Amituofo.

When we achieve in Buddha-name chanting practice and no wandering thoughts, discriminations, or attachments arise, we will be able to “travel freely among the Three Realms.” When we come into contact with people, we will not be hindered or affected by them. In the Six Paths, we use the profound and supreme Pure Land method to help all beings—urging them to learn and practice together so that they can attain rebirth in the Western Pure Land and, without retrogression, attain Buddhahood.

~ Essence of the Infinite Life Sutra by Venerable Master Chin Kung 

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Essence of the Infinite Life Sutra, Excerpt Thirty-six

 

All of you should consider carefully. Stay far away from all evils. Choose what is virtuous to diligently practice. Love, desire, prestige, and splendor cannot be had forever. . . . There is no happiness at all.

“All of you should consider carefully.” We should seriously contemplate everything. Understanding the truth, we will be diligent in our cultivation.

Simply put, “stay far away from all evils” refers to [staying away from] all those things that are harmful to others and that are beneficial solely to oneself.

For ourselves, “choose what is virtuous” refers to having belief and vow, mindfully chanting the Buddha-name, and seeking rebirth in the Western Pure Land. From all the sutras that Sakyamuni Buddha taught in the forty-nine years,[1] we choose only the three Pure Land sutras. Putting aside all others, in this lifetime we learn and practice according to the teachings in the three Pure Land sutras. This way, we will achieve our goal.

In daily life, we must do things that benefit society. When we do our best and accord with conditions, the merit accrued will be perfect and complete. In addition, we should be able to tell good from bad and right from wrong, and should make the right choices.

“Diligently practice” means that we should put in our best efforts to do things diligently. [In doing so,] both ourselves and others will benefit.

“Love, desire, prestige, and splendor” refers to fame, prestige, gain, wealth, the Five Desires, and the Six Dusts. The Five Desires are wealth, sex, fame, food, and sleep.

Love, desire, prestige, and splendor “cannot be had forever” because they are transient, like fleeting clouds. At the end of one’s life, if one is still attached to this world, this will obstruct one from attaining rebirth in the Western Pure Land. Therefore, one must give up fame, prestige, gain, wealth, the Five Desires, and the Six Dusts, and stay far away from all evils.

When we truly understand the truth, we will be highly cautious in all situations and remain constantly vigilant.

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[1] The Buddha taught for forty-nine years after he attained enlightenment.—Trans.

~ Essence of the Infinite Life Sutra by Venerable Master Chin Kung