Essence of the Infinite Life Sutra, Excerpt Seventeen

Always using the practice of the Six Paramitas of giving, precept observation, patience, diligence, meditative concentration, and wisdom, he taught and transformed beings to help them steadfastly establish a bodhi mind.

“Always” means forever and never changing. One should follow these six principles at all times.

The first paramita is giving. For us, this means letting go and helping others. There are three kinds of giving: the giving of wealth, the giving of teachings, and the giving of fearlessness. Giving is a karmic cause. If we want to have wealth, we should practice the giving of wealth. If we want to be intelligent and wise, we should practice the giving of teachings. If we wish to have good health and a long life, we should practice the giving of fearlessness. In the giving of fearlessness, the most important thing is not to harm any being. In addition to not killing beings, we should not even cause them to have afflictions. A vegetarian diet is a form of the giving of fearlessness: We do not eat the flesh of animals or cause them to have afflictions. To be more proactive, we should free captured animals.

I was supposed to be a person with little good fortune and a short life span. But I have lived to this age and my good fortune seems to increase year by year. Both are the rewards from my learning the Buddha’s teaching and practicing it accordingly in this lifetime.

One should not enjoy the good fortune oneself because one will use it up very quickly. When one has good fortune, one should share it with others. This way, one’s good fortune will never be used up. This is the truth.

As I gained more wisdom, I saw the ins and outs of everything more clearly than before. Thus, I was able to do things that benefited others in a more appropriate and perfect way. Moreover, I did not ask to have my life extended but it was. This is true freedom!

In the bodhisattva practice, giving is listed first. My rewards from the three kinds of giving can be clearly seen by everyone.

The second paramita is precept observation. We should observe the precepts and codes of behavior that the Buddha laid out. The teachings in the sutras that the Buddha earnestly and patiently taught us should be followed too. We should also abide by the laws and customs of our countries. If we abandon the precepts, then the practice and upholding of the Buddha’s teachings will disappear. So even if we lecture on the Dharma, and study and discuss it every day, it will be futile. Why? Because our lives are disconnected from the teachings, we are not applying what we are learning. No matter how profoundly or how well we can lecture on Buddhism, nothing will be achieved. That is why Buddhism has always emphasized practice.

The Buddha taught “three cumulative pure precepts.” “Three cumulative” means three main categories.

The first category is “uphold precepts and codes of behavior.” This encompasses all the teachings that the Buddha taught in the sutras. We should practice all that the Buddha wants us to do and not otherwise.

The second category is “uphold precepts by practicing virtuous dharmas.” A deed that is good should be done. A deed that is bad should not be done. We should know that the spirit of the precepts is to prevent wrongdoing or stop evil conduct; it helps us to end wrongdoings and to practice virtuous conduct.

Even though the Buddha did not list everything we should or should not do, we need to adhere to the spirit of his teachings. For example, the Buddha did not tell us not to smoke, but we know that smoking is not good for us or for others. Therefore, we should not smoke. Things of this nature fall under “uphold precepts by practicing virtuous dharmas.”

The third category is “uphold precepts by bringing lasting benefits to all sentient beings.” When a deed benefits beings, we should do it. There are three kinds of beneficial deeds. The first kind is the deed that will bring immediate benefit but will have a harmful effect in the future. This kind of deed should not be done. The second kind is the deed that will bring benefit not only now but also in the future. This kind of deed is truly beneficial. The third kind is the deed that will not bring immediate benefit but will bring great benefit in the future. This kind of deed is also beneficial.

This shows that Buddhas and bodhisattvas look far ahead, not only at the immediate future.

The third paramita is patience.[1] To accomplish any undertaking, one needs to bear any hardship that one encounters. In the process of cultivation, one will surely encounter frustration. The more diligent one is, the greater the amount of frustration one faces. Why is there so much frustration? Because of the evil karmas that one has committed over countless kalpas, obstacles from karmic forces are unavoidable. The only solution is to tolerate any hardship. This will decrease karmas. If one has meditative concentration, it can eliminate karmas. One should face obstacles with wisdom, resolve them with forbearance, acquiesce, and make diligent progress. Only with the paramita of patience will one be able to improve. If one is not patient, one will encounter obstacles.

The fourth paramita is diligence.[2] The Chinese term for “diligence” is jingjin. Jing means “pure and unadulterated” and jin means “making progress.” For bodhisattvas, diligence is their only good root.[3]

Nowadays, many Buddhist practitioners make the mistake of learning too many different things, resulting in a mixture. Although they make progress every day, their progress is adulterated. They spend a lot of time and effort but their accomplishment is very limited.

The little achievement I have in this lifetime is due to having a good teacher. He forbade me to proceed in an unfocused and random way. I learned from Mr. Li Bingnan in Taichung for ten years. His teaching method was that even if a student was very smart and had an exceptional capability, he or she could simultaneously learn only two sutras at most. If the student wanted to learn three sutras [at one time], he would not teach this student. Students who did not have a good capability learned only one sutra. Only when Mr. Li considered that a student had learned a sutra well enough would he teach the student a new one. Otherwise, he would not allow the student to learn a new sutra. During my ten years with Mr. Li, I learned five sutras, whereas in a Buddhist college, the students study more than five sutras in one semester.

The first sutra I learned was the Sutra on Ananda Asking about the Good Fortune and Misfortune of Learning the Buddha’s Teachings; the second was the Amitabha Sutra; the third was the “Chapter of the Vows and Practices of Samantabhadra”; the fourth was the Diamond Sutra; and the fifth was the Surangama Sutra. I spent ten years learning only these sutras. Mr. Li’s criterion was that only when one learned one sutra well enough could one learn a new one. “Well enough” meant that the student could explain the sutra thoroughly on stage to an audience. When the student lectured on stage, Mr. Li would sit in the last row. Without using a microphone, the student had to talk loud enough for Mr. Li to hear. Heading toward one direction and one goal, his students were thus laying a good foundation and would naturally understand the other sutras.

“When one masters one sutra, one naturally masters all sutras.” The question is whether one has truly learned and understood the sutra and entered into the states described in the sutra.

The fifth paramita is meditative concentration. It means being in control of one’s mind. Within, the mind is unmoved; without, the mind is not attached to phenomena. One should not be easily tempted by any external phenomena. For example, when one learns a sutra, one concentrates on this sutra. This way, one would be in control of one’s mind.

The sixth paramita is wisdom. Simply put, when one interacts with people and engages in tasks, one should do so based on reason, not on emotions.

This excerpt teaches us the six principles for interacting with people and engaging in tasks in daily life. These are also the guidelines that bodhisattvas use in teaching and transforming beings to help them be steadfastly established [in the bodhi mind].

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[1] The cultivation of this virtue involves two aspects: to be patient without anger in the face of harm done by others and to endure various afflictions and suffering and to be unafraid of the implications of such Mahayana teachings as emptiness.— Damien Keown, Dictionary of Buddhism (Oxford University Press, Oxford, 2003), 148.

[2] Diligence means to courageously cultivate good dharmas and end evil dharmas. It is to focus and to progress tirelessly.—Trans.

[3] Diligence is the only good root of the bodhisattvas because they are already replete with worldly good roots of no greed, no anger, and no ignorance. This good root of diligence allows the bodhisattvas to advance in cultivation without regression until they attain enlightenment.—Trans.    

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

Affinity Has No Boundaries, Love No Discrimination

We have lived uncountable lifetimes since time without beginning.

We have loved uncountable beings. We have cared for them when they were ill, protected them when they were in danger, thrilled at their smallest accomplishment, given up our own comfort so they would be happy.

And we have taken for granted those we love, thinking there will always be a tomorrow. Always another opportunity to care for them. Always another opportunity to protect them. Always another opportunity to smile at their accomplishments. 

Always another opportunity to say "I love you." 

Imagine losing someone.

And then finding them again.

The utter contentment.

The sheer joy.

The love.

Essence of the Infinite Life Sutra, Excerpt Sixteen

He planted numerous roots of virtue and did not mind [his] varied sufferings. He had few desires and was content. He pursued only white dharmas[1] and brought benefits to all beings. He was tireless in pursuing his aspirations and vows, achieving results through the power of patience. He constantly harbored compassion and patience for all sentient beings. With a kind expression and caring words, he advised, taught, urged, and encouraged them. He was respectful to the Three Jewels and attended to his teachers without any insincerity or flattery in his heart. All of his conduct was magnificent, and he was a role model in every way. He regarded all dharmas as illusory and remained in the samadhi that is eternally quiescent. He guarded well his verbal karmas and did not ridicule others’ faults. He guarded well his bodily karmas and did not transgress any precept or codes of behavior. He guarded well his mental karmas and kept himself pure and uncontaminated.

The words “planted numerous roots of virtue” mean to accumulate merits and virtues. “Roots” are the foundation; they can give rise to myriad virtues. That which can give rise to something is the root. The root of virtue for the Pure Land school is this phrase: Homage to Amitabha Buddha. When one focuses on and practices only the Pure Land method, one continuously and mindfully chants the Buddha-name. This method will help us to keep our minds in an unperturbed and tranquil state from within (where no affliction arises) and not be attached to any phenomena from without. Actually, all of the eighty-four thousand Dharma doors aim to achieve this state.

Of all the methods, the Buddha-name chanting method is the most convenient and the easiest in which to succeed. When one mindfully chants the Buddha-name, one’s cultivation will be enhanced by the supportive powers of Amitabha Buddha and all other Buddhas in the ten directions. This is why all the other methods cannot compare with this one.

The words “did not mind [his] varied sufferings” mean that Dharmakara did not mind any of the sufferings he underwent: he accepted them peacefully. Sufferings are brought about by the evil deeds committed in the present and past lifetimes. When we understand the causes of the sufferings, we will willingly undergo them and not blame others.

How should we live our lives? We should let go of any situation or condition, whether favorable or adverse, and just concentrate on chanting the Buddha-name.

Dharmakara “had few desires and was content.” When one has few desires and is content, one’s afflictions will be reduced. Every day, it is enough for one to have a full stomach, adequate clothing, and a place to shield one from wind and rain. A content person is often happy. When one is content, one will want few things. The less one wants, the more at ease and the happier one is. If one truly does not compete with others or crave anything, one will be happier than a celestial being.

When one has meditative concentration, one will keep the mind in an unperturbed and tranquil state from within and not be attached to any phenomena from without.

Every aspect in one’s life should be simple. Simplicity leads to a long life. The ancient Chinese often said, “Illness enters through the mouth.” Nowadays, many people contract strange illnesses, which come mostly from the food consumed. In the past in China, there were people in the countryside who maintained a simple diet, but they were healthy and lived a long life. This proves that the simpler the food, the healthier one is.

A pure mind with no wandering thoughts, a regular routine, a simple diet, few desires, and contentment—these are the essentials for good health.

“He pursued only white dharmas.” Black signifies bad, and white signifies good. Ancient Indians used black and white, and the Chinese used bad and good. Pursuing only white dharmas means pursuing only wholesome dharmas; that is, single-mindedly seeking goodness.

What are wholesome dharmas? And what are unwholesome dharmas? The Buddha said that anything that benefits oneself is unwholesome and that anything that benefits all beings is wholesome. Why is benefiting oneself bad?

One transmigrates within the Three Realms and the Six Paths because of ego-attachment. In other words, when one’s every thought is of oneself and for oneself, then one will transmigrate within the Six Paths. Arhats transcend the Six Paths by eradicating ego-attachment. When ego-attachment is eradicated, there is no more transmigration.

When dharmas-attachment is eradicated, the Ten Dharma Realms no longer exist. At this point, one has enlightened the mind and seen the true nature. Dharmas-attachment is hindrance arising from the attachment to our knowledge. Ego-attachment is hindrance arising from our afflictions. When one has ego-attachment, one has affliction. When one has dharmas-attachment, one has ignorance. Therefore, when one eradicates ego-attachment, one transcends the cycle of birth and death.

If our every thought is of ourselves, ego-attachment will worsen day by day. How then can we transcend the Three Realms? This is why the Buddha taught us to always think of benefiting all beings. This way, the thoughts of benefiting ourselves will gradually diminish and go away. Our every thought and every deed should be for all beings, not for ourselves. When all beings have good fortune, we too have good fortune, because we are also one of the beings. Similarly, we cannot avoid misfortune if all beings have misfortune.

Having all beings in one’s every thought and wholeheartedly helping them is “pursuing only white dharmas.” It is also “bringing benefits to all beings.” “Bringing” means giving. Benefiting living beings is sacrificing oneself to benefit others.

“He was tireless in pursuing his aspirations and vows.” We seek wholesome dharmas, sacrifice ourselves to benefit others, and serve them tirelessly and diligently. If we are healthy and have a long life, then this is good fortune for all beings.[1] If we have a short life, then this is misfortune for all beings. Our physical body has no relevance to our self. It also has no relevance in any of our gains or losses, our benefit or harm. Our body is only a tool used to benefit all beings. This is the attainment of great freedom! When we complete a meritorious deed, the merit is not ours. When we fail, it is not our fault. With no merit or fault and with the benefit belonging to all beings, we will be tireless in accomplishing our aspirations and vows.

The words “achieving results through the power of patience” mean accomplishing the paramita of patience, one of the Six Paramitas that bodhisattvas practice. One can be patient even when it is difficult to do so. Of course, one also needs to have true wisdom. When one has true wisdom, one will know how to benefit all beings. Although accomplishing a meritorious deed requires certain opportunities and conditions, procedures, and sequential order, one still must have patience to accomplish it. As the Diamond Sutra says: “All accomplishments are attributed to patience.” Of the Six Paramitas, which are practiced by bodhisattvas, the paramita of patience is crucial to one’s success or failure.

“He constantly harbored compassion and patience for all sentient beings.” “All sentient beings” refers to all beings, in particular those beings who are suffering, who have committed evil karmas, and who are deluded. We should always treat them with empathy. This sentence teaches us that when interacting with people and engaging in tasks, we should do so with the mindset of compassion and tolerance.

“With a kind expression and caring words” describes the demeanor in which one presents oneself: with a pleasant expression and gentle manner. “Caring words” does not refer to pleasant words but to words that come from love and the wish to protect. These words can benefit people and help them break through delusion and attain awakening.

In the sutras, all the words spoken by the Buddha are caring words. Even a scolding or a reprimand are caring words if the words truly benefit someone. Why bother to reproach or discipline someone, if we don’t truly care about that person?

“He advised, taught, urged, and encouraged them.” This is using expedient means to encourage people and help them make progress.

The following examples are all wholesome dharmas, the true source of all happiness.

“He was respectful to the Three Jewels and attended to his teachers.” The mention of the Three Jewels here is not just a reference to the Three Jewels of the Three Refuges: it means we need to dwell in and uphold the Three Jewels. The emphasis of the Three Refuges is the Three Jewels of True Nature—awakening, correct understanding, and purity, which are our true refuges.

The Three Jewels in our true nature are awakening, correct understanding, and purity. The Buddha signifies the awakening of our true nature, the Dharma signifies the correct understanding of our true nature, and the Sangha signifies the purity of our true nature. We should be respectful to them. Every day, in our every thought we should ask ourselves if we are awakened? Do we have correct understanding? Are our thoughts and views correct? Are our minds pure? The purpose of dwelling in and upholding the Three Jewels is to constantly remind us of the Three Jewels of True Nature.

We receive the Buddha’s teaching and take him as our teacher. There are two meanings in our making offerings to a Buddha image. The first is to remember and appreciate where we come from, and to never forget. The second is to remind us of the awakening of the true nature. What does the Buddha signify? To be awakened, not deluded. From morning till night, are we awakened or not when interacting with people, engaging in tasks, and handling objects? A Buddha image constantly reminds us to be awakened, not deluded; to maintain a pure mind, one beyond pollution; and to have correct thoughts and views at all times, in all places, and in all situations, whether favorable or adverse. This is being “respectful to the Three Jewels.”

“Attended to his teachers” is respecting one’s teachers and their teachings. Like Confucianism, Buddhism is also founded on filial piety to one’s parents and respect for one’s teachers. Confucian teaching flourished because of this foundation, as did the Buddha’s teaching. Filial piety is thus very important, for only when one is filial will one respect teachers. If one truly respects one’s teachers, one will receive the Way taught by the teachers. If one does not respect one’s teachers, they will not be able to teach one anything no matter how good they are. Why? Because one will not believe them nor be willing to learn from them. When one respects one’s teachers, one will listen to their teaching and diligently practice accordingly, thus receiving merits and benefits. Respecting one’s teachers is respecting the Way and receiving it.

The words “without any insincerity or flattery in his heart” teaches us to not only treat the Three Jewels and teachers with sincerity, but also all beings. We should cultivate this habit in daily life.

“All of his conduct was magnificent and he was a role model in every way.” The word “magnificent” conveys the “truth, goodness, and beauty” that ordinary people often speak of. But such “truth, goodness, and beauty” exists as a concept, not a reality. On the other hand, truth, goodness, beauty, and wisdom truly exist in the Western Pure Land.

When we abide by the Buddha’s teachings, and interact with people and handle matters with a sincere, respectful, pure and great compassionate heart, our minds and conduct will be “magnificent.” So, when we mindfully chant “Amituofo,” we must take Amitabha Buddha’s causal vows as our causal vows.

Dharmakara “was a role model in every way.” He was a role model not only for practitioners but also for the general public. The meaning of these words is infinitely profound and broad.

Whatever our occupation or status in society, we should set a good example for everyone, especially our peers. In the chapter “Sudhana’s Visits to Fifty-three Wise Teachers” in the Avatamsaka Sutra, of the fifty-three bodhisattvas, five appeared as monastics and the others as men and women of all ages and all walks of life. Their behavior set good examples for society.

Bodhisattvas not only teach by words. Their every action is also a good example for others. This shows the bodhisattvas’ great compassion. Only by doing so can they change prevailing habits and customs for the better, and encourage and reform people. To encourage and reform people, one teaches not only by words: one’s every action and thought should also be for the benefit of them. If a lay practitioner, regardless of his or her occupation, works for the benefit of society and all beings, he or she is a bodhisattva, a role model.

“He regarded all dharmas as illusory and remained in the samadhi that is eternally quiescent.” This sentence describes Dharmakara’s inner state. All phenomena, whether mundane or supramundane, are illusory. As the Diamond Sutra says: “All conditioned existences are like a dream, an illusion, a bubble, or a shadow.” Why take them seriously?

“Samadhi” is a Sanskrit word. The Chinese translation is “proper enjoyment.” The “proper enjoyment” of bodhisattvas is purity, quiescence, and Nirvana. Purity, quiescence, and Nirvana are the enjoyment of Buddhas and Mahasattvas. Lay bodhisattvas can also enjoy them.

Some practitioners have built up large businesses. They tell me, “Master, I am in great suffering. Employees do not follow my orders and it is hard to do business. I have a lot to worry about every day.” Actually, what is there to worry about? The Buddha taught us to “regard all dharmas as illusory and remain in the samadhi that is eternally quiescent.” If we truly practice this, we will lead a very happy and very free life! How then can there be suffering?

There are many entrepreneurs who learn Buddhism. But their learning is not thorough enough. They do not thoroughly understand the principles taught by the Buddha. If they truly understood, their situations would be different.

In Chinese history, the prosperity in the early years of the Qing dynasty was unprecedented. The flourishing age during the rule of Emperors Kangxi, Yongzheng, and Qianglong lasted for more than one hundred and fifty years. During these years, each emperor would lead all the government officials and military officers in chanting the Infinite Life Sutra every day at the imperial court. They abided by the Buddha’s teachings and practiced accordingly.

If the owner and the employees of a company know the wondrous benefit of doing this, and they chant a sutra for fifteen to twenty minutes every morning, then they are abiding by the Buddha’s teachings. They are the Buddha’s students, and they are practicing accordingly. So how can the company not flourish? Doing this is establishing consensus based on the Buddha’s teaching.

It requires wisdom to “regard all dharmas as illusory.” When one understands the truth of everything, it will be easy to handle matters without making any mistake. Because one does not understand the truth, wrong steps are taken and one ends up making mistakes.

“He guarded well his verbal karmas and did not ridicule other’s faults.” This describes Dharmakara’s external behavior. The sentence “He regarded all dharmas as illusory and remained in the samadhi that is eternally quiescent” describes his attainment and wisdom. “Regarding all dharmas as illusory” is wisdom. “Remaining in the samadhi that is eternally quiescent” is meditative concentration.

When one truly has meditative concentration and wisdom, one’s external behavior will reflect that—“he guarded well his verbal karmas and did not ridicule other’s faults.” When seeing the faults of others, one does not talk about them.

The Platform Sutra says: “If one is a true practitioner, one will not see the faults of others.” Why will one not see the faults of others? Because one regards all dharmas as illusory! There is no fault. There is no merit. There is no good and no evil. One’s mind is impartial: without discrimination or attachment, there is neither good nor evil, neither right nor wrong, and neither true nor false. One will naturally not speak of the faults of others. Therefore, good or evil, right or wrong, and true or false—these are unfounded discriminations formed by people in this world.

“He guarded well his bodily karmas and did not transgress any precept or codes of behavior.” Simply put, one’s demeanor and behavior naturally conform with proper customs: there will be no lack of courtesy; there will be no wrongdoing.

“He guarded well his mental karmas and kept himself pure and uncontaminated.” Of the three kinds of karmas, the hardest to guard is one’s mental karmas, and the easiest bad karmas to commit are verbal karmas. This is why verbal karma is listed first.

In the title of this sutra are the words “purity, impartiality, and enlightenment.” Purity, impartiality, and enlightenment are one in three and three in one. When the mind is pure, it is also impartial. Since it is pure, it must also be enlightened. When the pure mind is functioning, that is enlightenment. An enlightened mind is definitely pure and impartial.

In learning Buddhism, one needs only to cultivate a pure mind. When one has a pure mind, one will naturally be impartial and enlightened. At all times, in all places, and in all situations, whether favorable or adverse, one needs to maintain a pure and uncontaminated mind.

The mind will naturally be pure when (1) internally, greed, anger, ignorance, and arrogance do not arise in one, and (2) externally, one is not attached to any environment, good or bad. A pure mind is the true mind and is true wisdom. When handling any situation, one will do it correctly and completely, without any mistakes. All mistakes arise from desire and thoughts of gain and loss.

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[1] By having a longer life we have more time to help more beings. With a shorter life, we have less time to help beings.—Trans.

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

Joe's all-American Pure Land temple, reiki studio, juice bar and veggie burger emporium

Question: Recently, I had an interesting opportunity presented to me. A cultivator from a local monastery wished me to join him in presenting a series of Pure Land seminars for the general public. I didn't feel equal to the task, but agreed initially. It didn't work. After several conversations, our different approaches proved an insurmountable obstacle. I am from the reliable "don't fix it if it ain't broken" school of thought; preferring an established, proven expression of Dharma practice, such as you and Master Chin Kung present, instead of unnecessary innovation. The other party wanted to extract "pure" Pure Land from the various expressions-Chinese, Japanese, etc.- and use the pith to synthesize a "uniquely American" Pure Land.

While this sentiment seems to resonate with the upaya, or skillful means concept, I was not comfortable with it. Mostly because, historically speaking, Dharma must be present for many generations, even hundreds of years, in a country before authentic cultural assimilation may take place enough to call it a new cultural expression of timeless Dharma principle. I was under the impression that guiding such innovative effort was the province of more experienced, enlightened masters; beings more in touch with profound wisdom than the average practitioner. Is this not so?

I'm content to rely on the fund of knowledge provided by Master Chin Kung and you. As I said, it's tried-and-true. But there is a distinct pressure on cultivators in America these days to re-package Dharma; slapping their own name-brand label on it. I don't oppose the legitimate assimilation of Pure land into American culture slowly and carefully over time in keeping with the Upaya principle. But I do take issue with what seems to be arrogance and unnecessary innovation in place of real Dharma.

 I guess, at the root of it, I just want you to tell me that sticking with Master Chin Kung's Chinese Pure land is ok. That it is sufficient to achieve the goal of rebirth in Sukhavati. And that it's also ok to ignore the pressure I feel from folks who market "Joe's all-American Pure Land temple, reiki studio, juice bar and veggie burger emporium". Thanks for your kind attention and assistance.

Response: Thank you for raising this important issue.

Going first to your root question—Yes!

Sticking to the time-tested methods as taught by Venerable Master Chin Kung and other acknowledged masters of the Pure Land school will show the way to attain rebirth in the Western Pure Land.

And yes again, when Buddhism was introduced to new cultures, it was done so gradually. It literally took centuries before it truly incorporated the local flavor. Those who brought the teachings to new cultures were usually monastics because they knew the teachings, having dedicated their lives to learning them. 

Take China for example. The emperor invited accomplished monks to live in China. This occurred in the year 67. Although the translation effort began fairly soon after this, it took several centuries before two of the major translation teams translated many of the sutras that are read today. Master Kumarajiva (344-413) led a team of over 400 accomplished translators. The team of Master Xuanzang (602–664) had more than 600 translators. So two of the most well-known translation teams took three to six hundred years to translate the teachings. 

The Buddha cautioned that the time we are now living in would be the "Dharma-ending Age." This is a long period of decline with some flourishing of Buddhism. And he spoke of many “deviated teachers.” Deviated does not mean the teachers are without scruples or have bad intentions. Although, unfortunately there will be a certain number of these. “Deviated teachers” means that the teachers will have deviated from the proper teachings. Actually, it is easy to do so.

Today we can read many books. Those looking into Buddhism usually do read a lot as they look around to find the teaching that is right for them. But when they find the right teaching, they don’t let go of what they previously read. They jumble it all together. So they don’t do what the masters of the past suggested—forget everything you have learned and start anew.

When these teachers, who may very well have the best of intentions, teach others, the teachings are jumbled. Or worse, they are the personal opinions of the teachers. But as the ancient masters cautioned, until we attain the level of Arhat we cannot trust our judgment.

So how do we know what is right? 

We look in the sutras, the recorded teachings of the Buddha.

If the Buddha said it, we can rely on that teaching. But for us to know what the Buddha said, (1) the sutras need to be correctly translated and (2) we need to understand what the sutras mean.

So first we need qualified translation teams, i.e. we need accomplished masters and a good number of them to make sure no one is mistranslating what the Buddha said. The masters who translated sutras had attained great accomplishment in virtues, knowledge, and cultivation. They were conversant in all three parts of the Buddhist Canon: Sutra-pitaka, Vinaya-pitaka, and Abhidharma-pitaka. These three parts were called the Tripitaka. 

In the past, translation teams were led by Tripitaka Masters. The title "Tripitaka Master" denoted the translator’s academic background and cultivation. This background was important because the director in charge of the translation of a sutra must have mastered the Tripitaka. Therefore, the translators of the sutras were Tripitaka masters.

Second, we need accomplished masters who can understand and explain the profound meanings in the sutras. Over the centuries, many great masters have written commentaries on the sutras to explain their meaning to practitioners who had not yet mastered the teachings or achieved in their own personal cultivation. Monastics have the time to spend years studying the sutras and their commentaries.

Why is this so important?

Because newcomers and practitioners want to understand and thus ask many questions!

If the person answering the questions has not studied extensively, he or she runs the very serious risk of unintentionally giving a wrong answer. The karmic consequence for this is very serious. Understanding the seriousness of misleading people, monastics and those who have access to their teacher and fellow students can find the answer to questions they are not sure of.

As an example, I wanted to verify something I was writing in this entry so checked with a senior monastic. My understanding was correct, but if it had been wrong I would have had the opportunity to be corrected before passing on the information to you. This safety feature of being able to verify information is vitally important. This is especially so when bringing Buddhism into a new culture where there are few established standard ways to verify the accuracy of what a "teacher" is saying. And this situation is compounded by the avalanche of material we have accessible to us due to the internet, books, etc. How are we to determine what is correct and weed out what is wrong?

Also, it is traditional for masters to give permission for their students to teach others. This provided an important safeguard for the public that is not as common today when we have people trying to speed up the acculturation process.

So we can see that it's not easy to find qualified translators and teachers today.  

Unfortunately, today is the age of the quick fix. We want our dinner, and we want it NOW. We want a pill to make us feel better NOW. We want to have all the trappings of a successful life (new car, fancy house, TV big enough to cover a small wall) and we want them all NOW. We want an important, well-paying job, and we want it NOW. 

We want our own culture's Buddhism, and we want it NOW.

I can certainly understand the latter. I live in a Chinese community, which practices Chinese Buddhism. In Chinese. In other words, I practice in a language, which I understand very little of. I wear clothes the design of which dates back to the Han dynasty in China. I eat in a dining room that serves Chinese food for breakfast, lunch, and dinner. I'd love to see American Buddhism! Or European Buddhism. (Or Canadian, Polish, or Venezuelan Buddhism.)

But it has to take time. It certainly won't happen in my lifetime. Good things cannot be rushed. Good things take time. After all, it took the Buddha a number of eons to become enlightened. (The number of years is a larger number than we even have a word for.)

I know monastics who took their vows and have been dedicating themselves to practice and learning for decades. The more they practice and learn, the more humble they are. And the more they try to practice and learn what the Buddha taught.

I'm not saying there isn't a good temple out there that has a reiki studio, juice bar, and veggie-burger emporium because I don't know everything out there. But personally, I have chosen an established school of practice, which was taught by the Buddha; follow a wise and compassionate master who has been a monk now for over fifty years; and adhere to a time-tested method of practice as taught by the patriarchs and accomplished masters for well over a thousand years.

I'm not saying everyone needs to follow Venerable Master Chin Kung.

He wouldn't say so either.

I am saying that with good fortune, we will each find the method taught by the Buddha that best suits our capabilities and conditions, as well as a qualified, well-practiced teacher. He or she may not look like us, come from the same country, or even speak the same language.

But all things considered, that's okay.

Because when it comes to my spiritual well-being and my karmic footprint, I don't want to be anywhere but on a tried and true path. 

Essence of the Infinite Life Sutra, Excerpt Fifteen

He accumulated and nurtured moral conduct.

He gave no rise to any thoughts of greed, anger, ignorance, or desire.

He was not attached to form, sound, smell, taste, texture, or mind object.

Accumulating merits and virtues should start with “giving no rise to any thoughts of greed, anger, ignorance, or desire” as well as “not being attached to form, sound, smell, taste, texture, or mind object.” When there is no greed, anger, ignorance, desire, or wandering thoughts, and when one does not yield to external temptations—this is merit. If one cultivates this way, one will attain a pure mind, from which wisdom will arise.

When one has meditative concentration and wisdom, one has great benefit. Meditative concentration and wisdom come forth when the true mind is active. As a result, one is able to control one’s destiny anywhere in the universe. When one does not have meditative concentration and wisdom, one is controlled by affliction and temptation. This is pitiable.

Therefore, cultivation is nothing but this: internally, ridding oneself of greed, anger, and ignorance; and externally, cutting off all temptations.

This excerpt teaches us a principle of learning and practice. When we have “thoughts of greed, anger, ignorance, or desire,” our behavior will not be proper and will need reforming. This excerpt is the standard for [differentiating between] proper and deviated.

Master Huineng said, “Originally, there was nothing at all.” He was talking about the true mind because there is nothing in the true mind. Greed, anger, ignorance, and arrogance are the false mind. Because these illusory things are there, even though we have the true mind, it is unable to function. When we eradicate greed, anger, ignorance, and arrogance, our minds will become pure. Even when forms, sounds, smells, tastes, textures, and mind objects from the external environment try to tempt us, we will not have any thoughts of greed, anger, ignorance, and arrogance.

The major sutras say “All beings are Buddhas in nature.” So why have we become the way we are? The Avatamsaka Sutra puts it aptly: it is because of wandering thoughts and attachments. Wandering thoughts are ignorance. Attachments turn into greed and anger. These are the root problems of sentient beings.

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