Essence of the Infinite Life Sutra, Excerpt Four

[They] . . . cleansed dirt and pollution,

and revealed cleanliness.

This excerpt is a metaphor. The purpose of our chanting the sutras and the Buddha-name is to cleanse the contamination in our character, thoughts, and views so as to “reveal cleanliness”—to restore a pure mind.

The full title of the Infinite Life Sutra is Buddha Speaks the Mahayana, Infinite Life, Adornment, Purity, Impartiality, and Enlightenment Sutra.

Purity, impartiality, and enlightenment are the guidelines for learning and practicing. What are we learning? We are learning to (1) cultivate a pure mind, (2) cultivate an impartial mind, and (3) be awakened and not deluded. Purity, impartiality, and enlightenment are one in three and three in one. The Pure Land school focuses on the cultivation of a pure mind. When the mind is pure, the land will be pure. The connection between us and Amitabha Buddha of the Western Pure Land lies in a pure mind.

In the present age, pollution is an extremely serious problem. The whole world is urgently calling for protection of the environment. Scientists also warn that if the pollution on earth is not abated, then in fifty years it will not be a fit place for the human race to live. From this we can see how serious pollution is.

Although many people try to reduce pollution, their efforts produce very little results. Why? Because they only know the phenomena—they do not realize the noumenon [the underlying root cause of pollution]. All the efforts for environmental protection provide only superficial solutions: they do not get to the root cause. What is the root cause? It is the polluted human nature—a polluted mind, polluted thoughts, polluted views, and polluted feelings. This kind of pollution is much more harmful than environmental pollution!

Twenty years ago, when I was at Mr. Fang Dongmei’s home one day, two officials from the Department of Education happened to be there on a visit. At that time, the Taiwan government was promoting the revival of Chinese culture. An official asked Mr. Fang, “Is there a method that can revive Chinese culture?” Mr. Fang looked very serious and was silent for several minutes. Then he said, “Yes, there is.” The officials happily asked him what the method was. He said, “The publication of all the newspapers and magazines in Taiwan must stop. All the television and radio stations must also shut down.” Upon hearing this, they shook their heads. “Impossible!” they said. Mr. Fang explained, “Newspapers, magazines, and television and radio programs are polluting the human nature and destroying traditional Chinese culture every day. As long as these things exist, efforts to revive Chinese culture will be ineffective.”

This is why I often urge Buddha-name chanting practitioners not to read newspapers and magazines or to watch television, in order to shield their pure mind.

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

Essence of the Infinite Life Sutra, Excerpt Three

Constantly, they used the Dharma sound

to awaken all the worlds.

“Dharma” refers to methods and principles.

“Dharma” refers to methods and principles.

The teaching in the previous two excerpts is for self-cultivation and self-benefit. The teaching in this excerpt is for benefiting others. When we benefit from our learning and practice, we should use the experience, through words and our examples, to help others achieve the same results we have.

“All the worlds” refers to the beings in the Nine Dharma Realms.

~ Essence of the Infinite Life Sutra by Venerable Master Chin Kunghe teaching in the previous two excerpts is for self-cultivation and self-benefit. The teaching in this excerpt is for benefiting others. When we benefit from our learning and practice, we should use the experience, through words and our examples, to help others achieve the same results we have.

“All the worlds” refers to the beings in the Nine Dharma Realms.

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

Essence of the Infinite Life Sutra, Excerpt Two

With the power of meditative concentration and wisdom,

they subdued Mara’s enmity.

“Mara” does not refer to demons but to various afflictions that torture and torment us. The sufferings in this world are so painful that they are even more terrifying than encountering demons.

“Enmities” refers to enemy. The sutras talk about “ten evils the enemy.” The ten evils are the physical activities of killing, stealing, and sexual misconduct; the verbal activities of using false speech, divisive speech, harsh speech, and enticing speech; and the mental activities of greed, anger, and ignorance. These are the ten kinds of enemies within us. All beings are unwilling to do away with these “Mara’s enmities,” so the beings’ every thought and every deed strengthen and increase the ties to them. The knot of enmity becomes very hard to unravel and evil karmas continue to be committed. Consequently, the beings suffer in this lifetime and will suffer even more in the next lifetime.

This is why when one transmigrates within the Six Paths, one’s future lifetimes will get worse and worse, and one will sink into a lower and lower path. This is the truth. If we observe calmly, it will not be hard to see this.

“Subduing Mara’s enmities” is to teach us how to elevate our states and how not to retrogress any more. The Diamond Sutra talks about subduing one’s mind. This mind [in the Diamond Sutra] is “Mara’s enmities” mentioned above. What is this mind? The mind of the ten evils. The mind of wandering thoughts. The mind of afflictions. The mind of delusion. How do we subdue it? With meditative concentration and wisdom.

Therefore, we must cultivate meditative concentration. Only when we have meditative concentration will wisdom arise. When the Buddha taught all beings, his aim was for people to achieve the Three Learnings of precept observation, meditative concentration, and wisdom. Observation of the precepts leads to the achievement of meditative concentration. And from meditative concentration, wisdom arises.

Meditative concentration is pivotal to one’s learning and cultivation of Buddhism. Observation of the precepts is the means to achieve meditative concentration. Meditative concentration is the means to uncover wisdom. Uncovering wisdom is the true objective because only wisdom can help us solve all problems. Meditative concentration helps us suppress, subdue, and control Mara’s enmities; wisdom helps us eliminate them. Therefore, when our wisdom comes forth, the Ten Evil Karmas will become the Ten Virtuous Karmas and one’s enemies will become one’s great teachers and great supporters. This way, one is transformed from an ordinary person into a sage; suffering is transformed into happiness; and the Ten Dharma Realms are transformed into the One True Dharma Realm.

For every Buddhist school and Dharma door, wisdom is the objective of cultivation and meditative concentration is the key.

The Buddha-name chanting method is the most wondrous method of the eighty-four thousand methods. But after chanting the Buddha-name for a long time, why haven’t we achieved meditative concentration? The reason is that we do not have the foundation of precept observation. So, how can we attain the Buddha-name Chanting Samadhi when we have not even achieved Constant Mindfulness of Amitabha Buddha? From this we can see that observation of the precepts is immensely important. The precepts, however, are not limited to the Five Precepts, the Ten Precepts, the bodhisattva precepts, or the monastic precepts.

Some people think that they are abiding strictly by the precepts and thus feel great about themselves. They often criticize others for breaking the precepts. If this is how they “observe” the precepts, then they will never achieve meditative concentration. Why? Because when they see others transgressing the precepts, afflictions arise, and their minds become disturbed and are no longer pure.

Master Huineng put it aptly, “If one is a true practitioner, one will not see the faults of others.” We should strictly adhere to the precepts with a pure mind. We should not be concerned whether others are pure or not, we should just keep our own mind pure.

If we think that we are observing the precepts and yet daily sees the faults of others, such cultivation will bring, at the most, only a little good fortune for us in the next lifetime. In addition, the good fortune may not be enjoyed in the human or heavenly paths because we may not be reborn as a human or heavenly being.

Even animals, such as the pets kept by wealthy families, can have good fortune. In the path of hungry ghosts, there are also those with good fortune. For example, city gods, village gods, and mountain gods all enjoy offerings from people every day. [Good fortune notwithstanding,] when one’s cultivation leads one to such a plight, all of one’s efforts will be wasted!

Since ancient times in China, there were practitioners, both lay and monastic, who succeeded in their cultivation after three to five years of practice. Why is it that we don’t have any success today, even after twenty or thirty years of effort? If we say that it is because our intelligence or wisdom cannot compare with theirs, I don’t believe it. If we say that our good fortune cannot compare with theirs, I believe it even less.

What is the reason? It is that the practitioners in the past listened to their teachers, but nowadays we do not. They inherited their teachers’ lineage; today, people forsake their teachers.

When one’s teacher indicates a path for one, a path that will lead to success, [and if one follows that path accordingly,] one then “inherits the teacher’s lineage.” The teacher would help one lay a foundation for learning and practice. This is the teacher’s duty. If one does not have the foundation, one must not leave the teacher, just like a child must not leave its parents. When the child grows up and becomes independent, then he or she will be allowed to leave home.

In the past, one could leave one’s teacher only when one had attained fundamental wisdom. Fundamental wisdom is meditative concentration. When one attains meditative concentration, wisdom will arise. When empowered with meditative concentration and wisdom, one will then be allowed to leave one’s teacher and travel all over to learn from others.

Take Sudhana’s visits to fifty-three teachers, for example. Under the guidance of Manjusri Bodhisattva, he attained fundamental wisdom, which is “with the power of meditative concentration and wisdom.” With this ability, he was then allowed to visit fifty-three teachers. His visiting all fifty-three teachers is “subduing Mara’s enmities.”

The fifty-three teachers represent the fifty-three categories under which all walks of life are subsumed. In other words, we can interact with anyone, whether male or female, young or old, and from any occupation. By doing this, we are perfecting our acquired wisdom.

Remaining unaffected and giving no rise to greed in a favorable situation, and remaining unmoved and not tempted in an adverse situation—this is attaining meditative concentration. In any situation, when one understands and is clear about everything—this is attaining wisdom. Thus, the “power of meditative concentration and wisdom” is the true basis of one’s learning and practice.

Nowadays the teacher’s lineage is broken. The only remedy is to take an ancient accomplished practitioner as our teacher.

In my life, my greatest good fortune was coming into contact with the tradition of a teacher’s lineage. When I was studying Buddhism in Taichung, Mr. Li Bingnan said modestly, “With my knowledge and virtue, I am not qualified to be your teacher.” He advised me to take Great Master Yinguang, who was his teacher, as my teacher.

Great Master Yinguang had already passed away, but his writings were still available. Single-mindedly learning and practicing the Collection of Great Master Yinguang’s Writings is becoming his student. Reading the great master’s books, following his teaching, and practicing accordingly is inheriting the teacher’s lineage.

As Pure Land practitioners, we take Amitabha Buddha as our teacher. Where is Amitabha Buddha? He is in the Infinite Life Sutra, the Amitabha Sutra, and the Visualization Sutra. When we single-mindedly and earnestly study these three sutras, we are taking him as our teacher and are his good students.

Chanting the sutras is cultivating the precepts, cultivating meditative concentration, and cultivating wisdom. When chanting a sutra we simply read the words, without thinking of their meaning. Chanting sincerely this way is cultivating the precepts, meditative concentration, and wisdom.

The spirit of the precepts is “do nothing that is bad and do everything that is good.” “Do nothing that is bad” is the essence of the Theravada precepts. “Do everything that is good” is the essence of the bodhisattva precepts. In all the precepts, nothing falls outside of “do nothing that is bad and do everything that is good.”

When we respectfully and single-mindedly chant a sutra without wandering thoughts, discrimination, and attachments, then nothing bad is being done. The Theravada precepts are fulfilled. The sutras are words of truth flowing from the Buddha’s true nature. Nothing surpasses these words in virtuousness. Therefore, chanting a sutra is “doing everything that is good.” All the precepts are thus fulfilled.

Single-mindedly chanting a sutra without wandering thoughts, distractions, or doubt—this is cultivating meditative concentration. From start to finish, enunciating clearly every word without mistake or omission—this is cultivating wisdom: fundamental wisdom. Thus, chanting a sutra is cultivating simultaneously the precepts, meditative concentration, and wisdom.

If we think about the meaning of the sutra while chanting it, it will ruin the cultivation of precept observation, meditative concentration, and wisdom. This is treating the sutra as a worldly book.

Chanting a sutra is cultivating the precepts, meditative concentration, and wisdom, as is sitting in meditation in the Zen school and reciting mantras in Tibetan Buddhism. The methods are different, but the results to be attained are the same. As it is said, “All Dharma doors are equal, and no one Dharma door is superior or inferior to another.”

When chanting a sutra, one should focus on chanting. If one wants to study it, one should find another time to do so and should not mix chanting with studying. Otherwise, one will fail completely in both.

When one attains meditative concentration and wisdom, the daily interaction with people and handling of matters and affairs will go smoothly. Obstacles will decrease naturally. One will be able to turn the ten evil thoughts into the ten virtuous thoughts and truly subdue Mara’s enmities. Buddhism often talks about “breaking through delusion and attaining enlightenment, and leaving suffering behind and attaining happiness.” These effects will truly manifest.

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

Too Small to Matter?

As Buddhists we understand that intention is very important, as is doing what is right regardless of what others think of or say to us. Nothing is too small to matter.

It's all important. We cannot fall into the habit of thinking that a small action doesn't count. That we can do what we please and only try to do the right thing when it's something major. That our small action won't really change anything so there's no point in trying to do what is right. That we're too tired or there's not enough time or it's too difficult or people will think we're a goody-goody or make fun of us.

If we're really honest with ourselves, we'll see these are just excuses.

And it's easier to give ourselves excuses than it is to make an effort when the immediate return seems so small.

So it's back to remembering that nothing is too small to matter. Even if our actions result in such a small goodness that it is unperceivable, it’s still worth doing. 

Because it’s the right thing to do.

Bodhisattvas Fear Causes, Sentient Beings Fear Effects

(The following is from a lecture series I have started giving at the Pure Land Learning College in Toowoomba, Australia. It is based on a talk by my teacher, Ven. Master Chin Kung, who based it on the writing of his teacher's teacher, Great Master Yin Guang, the thirteenth patriarch of the Pure Land Buddhism.)

It has been said that bodhisattvas fear causes while sentient beings fear effects. Consequently, bodhisattvas fear committing ill effects and take steps to avoid creating all negative causes. In so doing, they eradicate the debts; the karmic obstacles generated from their previous wrongdoings as well as accumulate perfect merits and virtues until they reach the state of Buddhahood. Whether worldly phenomena or the teachings of the Buddhas, nothing is exempt from the Law of Cause and Effect. It is said that everything is empty and unreal, an eternally impermanent element. But the Law of Cause of Effect is unchangeable and real, an eternally permanent element.

Both cause and effect are closely related as they continuous and cyclic. A cause becomes an effect, which in turn gives rise to another cause. From this endless cycle, we can see that a particular cause is not fixed. Neither is a single effect the only effect. The combination of cause and effect forms a vicious cycle, the cycle of rebirth.

A bodhisattva is an awakened, understanding being and is therefore well aware that every single cause produces an effect. Because of this, they are very cautious in their every thought, word and action, understanding that a negative cause will bear a negative karmic effect in the future. They understand they will have to personally bear their consequences.

But unlike bodhisattvas, we sentient beings do not understand the principles and the realities of life. The little knowledge we may have is limited and vague, far from complete. Consequently, we carelessly commit causal actions and do not understand, when the effects occur later, why they happened. By then it is too late for regret. Cause and effect are constantly being played out all around us. If we are unable to connect the occurrences, it is because we are not mindful. Rather we are impulsive and careless, not yet truly understanding. So for our own sake, we do not want to create any more bad deeds or causes, to only cultivate good deeds, which is what ancient masters, sages, and the patriarchs tried so hard to encourage us to do.

Regardless of the method we practice, the method of practicing Buddha-name Chanting while seeking rebirth in the Western Pure Land adheres to the Law of Cause and Effect. The Pure Land method allows us to carry our existing karma to the Western Pure Land. But it is crucial that we understand that existing karma refers to the “old” and not the “new.” This “new” existing karma, which is created in the present, cannot be brought to the Pure Land. Actually, this new karma will be one of the impediments obstructing us from reaching the Pure Land. Carrying over our “old” existing karma means carrying over the negative karma that was created before we began to learn and practice Buddhism. 

With this understanding, we must resolve not to create any more negative karma. Only if we do so can we be totally liberated. It would be wrong to think that we can still be born in the Pure Land even if we continue to do bad deeds, that chanting alone will be enough. One of Venerable Master Chin Kung's teachers, Mr. Li Bingnan, said that out of ten thousand people, who practice the Buddha-name Chanting Method, only a handful are able to obtain birth into the Pure Land. The remaining 9995 could not obtain birth into the Pure Land. Why? They did not stop creating negative karma in the present lifetime. In the end, regardless of all their chanting they were unable to obtain birth in the Pure Land. They still bore their consequences in the Six Paths of rebirth. It is crucial that we understand this.

To practice Buddhism, we need to bring forth the Bodhi mind. What is the Bodhi mind?  The awakened mind. The mind that clearly understands the principles and true reality of life and the universe. The mind with perfect determination to cease committing all wrongdoings, to cultivate only good deeds, to practice only virtuous ways. Practicing with this Bodhi mind, our karmic debts can be eradicated.

The Buddha has explained it in this manner so that we are able to understand. In truth, our karmic debts cannot be eradicated; they can only be transformed into good fortune. Unfortunately, since good fortune is the great benefit of the human and heavenly realms, it is both temporary and still subject to birth and death. But transformation is equivalent to elimination to transform our afflictions into the Bodhi mind. It is to transform the cycle of birth and death into the state of Nirvana. In the process of transformation, our merits and virtues become flawless and reach completion as we attain Buddhahood, the ultimate perfection.

In The Flower Adornment Sutra, the Buddha told us that all sentient beings inherently possess the virtuous abilities and innate wisdom of the Buddhas. To uncover this original nature is to attain Buddhahood—to attain the state of perfect wisdom. Our virtues, talents, abilities, and good fortune are also perfect. Thus, when our every aspect is perfect, we become Buddhas.

Why then are we presently leading such difficult lives? Because of wandering thoughts, discriminations, and attachments. In other words, because of afflictions. The Buddhas taught us that the universe is generated from our wandering thoughts and discriminations, is created from our attachments. These obstacles represent false beliefs and erroneous viewpoints and have created the forty-one Dharma Body Bodhisattva stages of enlightenment Ten Abodes, Ten Conducts, Ten Transferences, Ten Grounds, and Equal-Enlightenment. Why are there different levels? They manifest from our different degrees of ignorance and wandering thoughts. 

Where do the Ten Dharma Realms come from? They appear due to the lack of equality, from our discriminatory thoughts. When we harbor one single differentiating thought toward other beings and situations, the Ten Dharma Realms will appear. The highest of these are the Four Sage Realms of Sound-hearer, Pratyekabuddha, Bodhisattva, and Buddha. 

When we cling to attachments, the Six Realms of Rebirth will appear. And, as our attachments increase, the Three Bad Paths, being the lower of the realms will appear.  Finally, when our attachments are the most serious and tenacious, the hell realms will appear. Why are we unable to transcend the cycle of birth and death? Unable to sever our karmic obstacles? Not only do we not yet want to correct our faults, we are constantly increasing them!

How then do we rid ourselves of these deluded and illusory thoughts to uncover the original capabilities and virtues of our true nature? The only way is by letting go of our wandering thoughts, discriminations, and attachments. When we have eliminated all of these, we will not only overcome the cycle of birth and death in the Six Paths but will surpass the Ten Dharma Realms as well. And when this happens, we will dwell in the One True Dharma Realm, the state of the Buddhas. And it is within this reality that the Law of Cause and Effect lies.

Wandering thoughts, discriminations, and attachments are causes. Greed, anger and ignorance are causes.  The Ten Dharma Realms, comprised of the Four Sage Realms and the Six Paths of Rebirth, are effects. Since wandering thoughts, discriminations, and attachments generate negative karma, they ought to be eliminated so that our merits and virtues can then be perfect and complete. The accumulation of merits depends on our cultivation. What is this cultivation? The ability to let go of wandering thoughts and discriminations, to let go of attachments, to correct our erroneous thoughts and behavior. What are virtues? Virtues arise from having accomplished deep concentration, wisdom, and the One True Dharma Realm. The attainment of these beneficial merits and virtues is the perfect attainment of Buddhahood.