Bodhisattvas Fear Causes, Sentient Beings Fear Effects
May 18, 2010 (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.
Essence of the Infinite Life Sutra, Excerpt One
(Venerable Master Chin Kung has now begun lecturing on the Infinite Life Sutra for the eleventh time. He has also asked our translation team to begin translating a book based on an earlier talk that he gave on the same sutra. Rather than wait to have the complete book of sixty excerpts translated before publishing it, I will be releasing it online as each quote and its commentary is translated. The following is the first excerpt)
All followed and cultivated the virtues of Samantabhadra Bodhisattva,
were replete with infinite vows and practices,
and steadfastly dwelt in the virtues and merits of all dharmas.
This first excerpt points out the objective of the Pure Land school.
A well-accomplished practitioner added “The Chapter of the Vows and Practices of Samantabhadra Bodhisattva” to the three Pure Land sutras and named them the four Pure Land sutras. He did so based on the above excerpt. These words tell us that the beings in the Western Pure Land—in the four lands and from the lowest to the highest of the nine rebirth grades—all cultivate the virtues of Samantabhadra. It is not surprising then that in the Lotus Treasury assembly, all forty-one levels of Dharma-body Mahasattvas follow the example of Samantabhadra Bodhisattva—they mindfully chant the Buddha-name and seek rebirth in the Land of Ultimate Bliss.
It is also stated in the Mahayana sutras that if a bodhisattva does not cultivate the practice of Samantabhadra, he will not be able to perfectly attain Buddhahood. “Perfect” refers to the attainment of perfect Buddhahood, which is the Buddhahood of the Perfect Teaching mentioned in the Tiantai school.
“Vows” in “infinite vows and practices” means aspiration. “Practices” means implementation, to carry out. When we condense “infinite vows and practices,” we have the Four Great Vows. When expanded, the Four Great Vows become infinite vows and practices.
Samantabhadra Bodhisattva uses the Ten Great Vows as the key guiding principle for infinite vows and practices. The practice of Samantabhadra differs from other methods, for the mind of Samantabhadra Bodhisattva is truly pure and impartial: there is no discrimination or attachment. He treats everyone in the entire Dharma Realm equally.
The first of the Ten Great Vows is “to respect all Buddhas.” “All Buddhas” encompasses all beings. The Avatamsaka Sutra and the Sutra of Perfect Enlightenment both say: “All beings are Buddhas in nature.” Therefore, “to respect all Buddhas” is to equally respect the past Buddhas, the present Buddhas, and the future Buddhas (all beings).
It is stated in the sutras that all sentient beings have Buddha-nature. It is called Dharma-nature in non-sentient beings. Buddha-nature and Dharma-nature refer to the same nature. This is why the Avatamsaka Sutra says: “Sentient and non-sentient beings all have the same Buddha-wisdom.”
We should be as respectful to non-sentient beings as to Buddhas. For example, tables and chairs are non-sentient beings. Our respect to them should be the same as that to Buddhas, without any difference. This is the practice of Samantabhadra. When we see tables and chairs, we put them in their proper places and keep them clean. This is showing our respect to them. The respect in our hearts is exactly the same, though how we express the respect differs. Practicing respect for all Buddhas starts from this point [the impartial respect for all beings].
Respect—everything should start with it, not just when we are learning the supreme Buddha-dharma. “Single-minded respect”—we often read these words in the repentance section that appears in the Buddhist practice book. Single-mindedness is the practice of Samantabhadra. It signifies impartiality. Single-mindedness is maintaining the same mind whether we encounter Buddhas, people, animals, or tables and chairs. With two minds, differences and discrimination arise. Therefore, with two minds or three minds, we are not quite respectful and not following the practice of Samantabhadra. We must clearly understand this before we know how to learn.
The second vow is “to praise Tathagata.”[1] What is the difference between “Tathagata” and “Buddha”? From the aspect of form, we say “Buddha.” We should single-mindedly and equally respect all [Buddhas, all beings]. From the aspect of nature, we say “Tathagata.” If something accords with the true nature, then it is good and we should praise it. If it does not accord with the true nature, then it is bad. We should be respectful to all but we should not praise bad things or wrongdoers. We should keep our distance [i.e., not learn from them] and continue to be respectful. In our respect, there should be no difference.
Sudhana’s visiting fifty-three wise teachers[2] is a very good example of this. Normally, when he visited a wise teacher, he would first pay respect and then praise the teacher. But among the fifty-three wise teachers, all of whom he showed respect to, there were three he did not praise. The first of the three teachers was a Brahman named Jayosmaya, who symbolized ignorance. The second was a king named Anala, who symbolized anger. The third was a woman named Vasumitra, who symbolized greed. To these three teachers who symbolized greed, anger, and ignorance, Sudhana showed respect but did not praise them.
From this we understand that when we praise, we praise the good, not the bad. But when we pay respect, we do not differentiate between good and bad. There is a significant difference between praising and paying respect. We must realize this.
I will not go into detail about the Ten Great Vows, as I have done so elsewhere.
The ten vows of Samantabhadra Bodhisattva sum up infinite practices and vows. But the forty-eight vows of Amitabha Buddha are more detailed than the Ten Great Vows. However, the most important of all is to be “replete.” Are we “replete”? If we have belief and practice but no vows,[3] then we will not be able to attain rebirth in the Western Pure Land. If we truly want to attain rebirth in the Western Pure Land in this lifetime, we must chant the forty-eight vows in the Infinite Life Sutra as our morning cultivation every day. By chanting them every day and constantly learning them, we make the forty-eight vows our causal vows.[4] Then we are “replete” with the vows. Amitabha Buddha’s forty-eight vows are infinite practices and vows, and include the Ten Great Vows of Samantabhadra Bodhisattva and the Four Great Vows.
“All . . . steadfastly dwelt in the virtues and merits of all dharmas.” “The virtues and merits of all dharmas” is “Namo Amituofo.” During the Sui and Tang dynasties, eminent monks compared the sutras from the Buddha’s forty-nine years of teaching to determine which was number one. They agreed that the Avatamsaka Sutra was number one. It was the king of the sutras and the fundamental Dharma-wheel. Next, they made a comparison between the Avatamsaka Sutra and the Infinite Life Sutra and concluded that the Infinite Life Sutra was number one. Why? At the end of the Avatamsaka Sutra, Samantabhadra taught the Ten Great Vows and guided all beings to the Western Pure Land, and with this the sutra was perfectly completed. On the other hand, the Infinite Life Sutra, from the beginning to the end, describes the Western Pure Land. Hence, the Infinite Life Sutra sums up and fulfills the final goal of the Avatamsaka Sutra. The Infinite Life Sutra is thus number one of all number ones.
Mr. Xia Lianju divided the Infinite Life Sutra into forty-eight chapters. Which chapter is number one? The chapter with the forty-eight vows. The forty-eight vows were spoken by Amitabha Buddha himself and are the most important part of the entire sutra.
Of the forty-eight vows, which vow is number one? The eminent monks said that the eighteenth vow is number one. Why did they say so? The eighteenth vow says that through mindful chanting of “Amituofo” ten times at the end of one’s life one can attain rebirth in the Western Pure Land. This illustrates the inconceivability of the merit of the name of Amitabha Buddha. This is why the name of Amitabha Buddha is “the virtues and merits of all dharmas.”
When the name of Amitabha Buddha is elaborated on, we have the forty-eight vows. When the forty-eight vows are elaborated on, we have the Infinite Life Sutra. When the Infinite Life Sutra is elaborated on, we have the Avatamsaka Sutra. When the Avatamsaka Sutra is elaborated on, we have all the sutras from Sakyamuni Buddha’s forty-nine years of teaching.
Therefore, the name Amitabha Buddha is the key guiding principle. When we master this guiding principle, we will thoroughly understand the entire Dharma, all the sutras, and all the Dharma doors.
“Steadfastly dwelt in” means focusing one’s mind on Amituofo. For a true practitioner who wants to have a fast, assured success in his or her practice in this lifetime, the Buddha-name is all he or she needs. One chants and reads the sutras to understand the truth. Once confidence is established upon one’s understanding of the principles and the truth, one will naturally let go of everything else.
Not only did Sakyamuni Buddha use this method as the foremost method to teach all beings, but all Buddhas do the same also. The Pure Land method is hard to believe but easy to practice. Only when one has great good fortune and great wisdom will one be able to believe this method. In the Theravada tradition for example, Sariputra[5] is foremost in wisdom. In the Mahayana tradition, Manjusri is foremost in wisdom. Therefore, if one is not superior in wisdom, one cannot believe this method.
Let’s think about this. Not only can our wisdom not compare with that of Manjusri Bodhisattva, it cannot even compare with that of Elder Sariputra of the Theravada tradition. But when we hear the Pure Land method, we are immediately delighted, believe and accept it, and are willing to learn and practice it. From this viewpoint, we are not inferior to Manjusri Bodhisattva. He chose this method, so have we. His choice was a wise one, so is ours.
“Steadfastly dwelt” means our minds will no longer waver once we understand the principles and the phenomena of the truth, after which our minds will truly settle in “Namo Amituofo.” This [Namo Amituofo] is “the virtues and merits of all dharmas.”[6]
[1] One of the ten titles of the Buddha.—Trans.
[2] The accounts of Sudhana’s visits to the fifty-three wise teachers are from a chapter in the Avatamsaka Sutra—Trans.
[3] Belief, vow, and practice are the three requisites for being reborn in the Pure Land.—Trans.
[4] Causal vows are vows made before one becomes a Buddha—Trans.
[5] Both the Elder Sariputra and Manjusri Bodhisattva are listed in the assemblies listening to the Amitabha Sutra and the Infinite Life Sutra.—Trans.
[6] These are the virtues and merits of Buddhahood.—Trans.
~ Essence of the Infinite Life Sutra by Venerable Master Chin Kung