I will constantly practice the Six Paramitas of giving, precept observation, patience, diligence, meditative concentration, and wisdom. For those sentient beings who are not yet awakened, I will help them attain awakening. For those who are awakened, I will help them attain Buddhahood. Rather than making offerings to sages as countless as the Ganges sands, I would perseveringly and courageously seek proper enlightenment.
The statement “I will constantly practice the Six Paramitas of giving, precept observation, patience, diligence, meditative concentration, and wisdom” describes the conduct of bodhisattvas in this world. In other words, it is the standard for their mindset and practice. We should learn this.
“Giving” is letting go—letting go of everything in this world. All the afflictions, even illnesses, birth and death, and the root cause of transmigration come about because one is unwilling to let go of wandering thoughts and attachments. One truly reaps the fruit of one’s actions. The purpose of giving is to help one let go of one’s concerns, worries, afflictions, wandering thoughts, discriminations, and attachments.
Many people think that they are walking the bodhisattva path, practicing giving and making offerings everywhere. But their intent is to gain a lot through giving a little. They give some money because they want to have wealth and give teachings because they want to have intelligence and wisdom.
If one practices giving with such thinking, one is not a bodhisattva. Such thinking comes from an ordinary being’s wandering thoughts of greed, anger, ignorance, and arrogance.
The purpose of bodhisattvas practicing giving is to let go of their wandering thoughts. When they let go of all the wandering thoughts, boundless wisdom, capabilities, and wealth innate in the true nature will naturally manifest. [Once we let go,] there is no longer a need to seek or to cultivate.
When Master Huineng attained enlightenment, he said, “Who would have expected that inherent nature is originally complete in itself? . . . Who would have expected that inherent nature can produce myriad things?”[1] All enjoyment is as one wishes and manifests from one’s thoughts.
When the Buddha taught giving, he was teaching us to let go of wandering thoughts and to uncover innate virtues. This is a true benefit.
A big problem with ordinary beings is that we cannot let go. Therefore, we trouble the Buddhas and bodhisattvas to use various expedient means to indirectly and tactfully help us gradually let go. Bodhisattvas set examples with their behavior to teach us to practice giving and to let go of fame, prestige, gain, wealth, the Five Desires, the Six Dusts, affliction, worry, and birth and death. When we let go of everything, we will attain great freedom.
The Diamond Sutra says: “Even the Dharma has to be laid aside, let alone worldly teachings.” “Dharma” refers to the Buddha-dharma. One should not be attached to the Buddha-dharma either. Any attachment is a mistake. The Buddha-dharma is like a boat, something we use for crossing a river. Upon reaching our destination, we should let go of the tool that got us there. The Buddha-dharma is to help us overcome difficulties. When we have done so, we should not be attached to the Buddha-dharma and should let go of it too.
“Precept observation” means abiding by laws. When one abides by laws, one will naturally have peace of mind and be free of all fears. Etiquette taught in Confucianism and the precepts taught in Buddhism are the norms for our daily behavior. The most important fundamental precepts set by the Buddha are these four: no killing, no stealing, no sexual misconduct, and no lying. These four offenses are intrinsically wrong. Regardless of whether we have received the precepts, we commit an offense when we do any of these four acts.
The precept of not taking intoxicants is a preventive measure. When we carefully look at people who committed grave offenses, we will see that a lot of them were alcohol related—one loses reason when drunk. This was why the Buddha included not taking intoxicants as a major precept.
In addition, we should also abide by the country’s laws and customs. This way, we will get along harmoniously with others. This is the true meaning of precept observation.
“Patience” is forbearance. The Prajna Sutra says: “All accomplishments are attributed to patience.” Therefore, patience requires resolute endurance. Considerable patience is needed for any accomplishment in worldly undertakings, let alone in learning Buddhism. One must be able to exercise patience. When one is patient, one will be able to maintain a tranquil mind and advance in one’s cultivation. If one is not patient, one will not have any progress in one’s cultivation no matter how diligently one cultivates. Patience requires true effort. It is a prerequisite for meditative concentration.
The Chinese term for “diligence” is jingjin. Jing means “unadulterated” and jin means “making progress.” Many practitioners resolve to exert themselves but their efforts are unfocused. They learn many things, but they get all mixed up. This is adulterated progress, so they cannot achieve in their practice.
When one concentrates on one Dharma door, one’s progress will be rapid. For example, if a person learns only one sutra, after one year this person will achieve in his or her learning. On the other hand, if another person simultaneously learns ten sutras, his or her achievement in learning cannot compare with that of the person who concentrates on one sutra.
After one learns a sutra, for example the Amitabha Sutra, and studies it for ten years, wherever one goes in the world, people will say “Amitabha Buddha is here” or “You are Amitabha Buddha manifested.” If one learns the Ksitigarbha Sutra for ten years, one will become Ksitigarbha Bodhisattva. If one learns the “Universal Door Chapter” for ten years, one will become Avalokitesvara Bodhisattva. The question is whether one is able to focus on one sutra.
People today like to learn extensively; that is, to learn many things. This concept is wrong, and such thinking will lead to failure—definitely not success.
I had a little exposure to my teacher’s lineage. I followed the teaching of my teacher Mr. Li Bingnan but not completely. Had I completely followed his teaching, I would have achieved more than I have today. I am regretful now.
In ten years I learned five sutras under Mr. Li’s guidance. He set a rule that a student had to learn one sutra well, before starting the second sutra. What was the criterion for “learning well”? Mr. Li’s acknowledgement. If he did not think that the student had learned it well, the student had to continue learning it. As a Chinese saying goes, “If one does not listen to the advice of an elder person, one will soon suffer disadvantages.” Young people have little experience and act rashly. They do not believe the experience of older people and thus suffer disadvantages.
“Meditative concentration” means being in control and not being disturbed by the environment. In the Buddha-name chanting method, it is One Mind Undisturbed, which is a pure mind. “Wisdom” is rational and not the same as mundane intelligence. When one has wisdom, one will not make any mistake when interacting with people and engaging in tasks.
The statement “I will constantly practice the Six Paramitas of giving, precept observation, patience, diligence, meditative concentration, and wisdom” talks about the Six Perfections. The first five are about cultivation. When one cultivates according to the methods and principles, wisdom will naturally be uncovered. How does one know when one’s wisdom is uncovered? It can be seen in one’s daily life. These six are the norms for the daily behavior of a bodhisattva. When wisdom is present in giving, one will practice giving without being attached to the act of giving—“the Three Wheels[2] are essentially empty.” This is wisdom. In observing the precepts without attachment to form, one naturally conforms to the standards of the precepts. When wisdom is present in one’s activities—in patience, in diligence, and in meditative concentration—the same applies. This way, one will truly be able to leave suffering behind and attain happiness.
“For those sentient beings who are not yet awakened, I will help them attain awakening.” For those who have not been in contact with Buddhism, we should find ways and opportunities to introduce Buddhism to them; for those who do not understand Buddhism, we should find ways and opportunities to help them understand Buddhism.
“For those who are awakened, I will help them attain Buddhahood.” For those who have learned Buddhism and aspire to quickly achieve in their practice, we should teach them the Buddha-name chanting method to help them achieve in one lifetime.
“Rather than making offerings to sages as countless as the Ganges sands, I would perseveringly and courageously seek proper enlightenment.” This sentence is very important. Many people in this world seek good fortune. They make offerings every day in order to get good fortune, longevity, and wealth. The Buddha said that it is better to have firm aspiration and confidence, and courageously and diligently seek rebirth in the Western Pure Land. When one is reborn in the Western Pure Land, one will attain Buddhahood in one lifetime.
The good fortune from making offerings to Buddhas and bodhisattvas is tremendous. But not only can we not make offerings to a Buddha or a bodhisattva today, we cannot even meet an arhat or a stream-enterer. The offerings we can make are only to the images of Buddhas or bodhisattvas. Is it possible to accrue any good fortune by making offerings to these images? It depends on how we go about making offerings.
The offerings are symbolic. The flowers offered to a Buddha image symbolize cause. Just as a plant blooms first and then bears fruit, fruit symbolizes effect. The flowers offered serve to remind us to have belief, vow, and mindfully chant the Buddha-name. This is cultivating the cause. Attaining rebirth in the Western Pure Land in the future and being close to Amitabha Buddha is the effect. Making offerings in this way will bring good fortune.
The simplest offering is a glass of water. Water serves to remind us to maintain a mind as pure, as impartial, and as tranquil as water—without the slightest dust, pollution, or ripple.
Lamps offered symbolize light. Our minds should be as just and as honorable. We should help others, even at our expense. The lamps offered should be oil lamps. The burning of oil represents sacrificing oneself to illuminate others. This is great compassion. Today, light bulbs are used and this symbolic representation [of the oil lamps] is hardly seen.
Therefore, these things seen in a Buddhist cultivation center are educational in nature and serve to remind the practitioners [of the Buddha’s teachings] at all times. But today many people forget the true meaning of the offerings. They use the offerings as a way to fawn on or to ingratiate themselves with Buddhas and bodhisattvas. A true gentleman in this mundane world would not accept any flattery, let alone Buddhas and bodhisattvas. Hence, we must understand the true meaning of making offerings.
[1] The Sutra of Hui-neng, trans. Thomas Cleary (Shambhala, Boston and London, 1998), 11.
[2] The Three wheels refers to the person who gives, the person who receives the giving, and that which is given.—Trans.
~ Essence of the Infinite Life Sutra by Venerable Master Chin Kung
September 13, 2010
Essence of the Infinite Life Sutra, Excerpt Twelve
If one wholeheartedly seeks the Way and ceaselessly makes focused and diligent progress, one will surely attain Buddhahood. There is no wish that one cannot fulfill.
It is difficult to attain the Way. When one can attain what is difficult, one can surely attain everything else. But one must first know the principles and methods of seeking. The principles lie in the word “wholeheartedly.” “Wholeheartedly” means having a true sincere mind, that is, one with the utmost sincerity. Mr. Zeng Guofan[1] once said, “Not having a single thought arise is called sincerity.” Master Huineng said, “Originally, there was nothing at all.” This describes the true mind. If one seeks the Way with this mind, one will attain what one seeks because everything in the world is generated by the true mind.
Buddhas and bodhisattvas have extraordinary powers and can make boundless treasures appear. Why is it that they can do so but we cannot? Because their minds are the true mind and ours are the false mind. The true mind can create [everything]. Everything in the Ten Dharma Realms is created by the true mind. The Mahayana sutras say, “All phenomena are created by the true mind and altered by the consciousness.”
The beings in the Western Pure Land make food and clothing appear at will. This is because their minds are pure. A pure mind is the true mind. Today, we have numerous wandering thoughts, afflictions, worries, and concerns—we do not have the true mind. The “wholeheartedly” is important.
Learning and practicing Buddhism is nothing other than letting go of wandering thoughts, discriminations, and attachments. When one does so, the true mind will manifest. It is true that “in Buddhism, every wish can be fulfilled.”
“Ceaselessly make focused and diligent progress”—this is how one should seek. When one makes progress, one will not go backward. “Focused” means heading in one direction and towards one goal. Be it Buddhism or worldly pursuits, one will surely succeed in one’s seeking. There are many Buddhist practitioners who seek progress in their cultivation but have little success. What is the reason? They learn too many things, and the things they learn are too varied. They are not making focused and diligent progress; instead, the progress they make is unfocused. This is why their efforts are to no avail.
There are many sutras. From the aspect of principle, every method is number one. All methods are equal, and no one method is superior or inferior to another. But from the aspect of phenomena, every person’s capacity, intelligence, and living environment differ. They find some methods easier to learn and practice, and others harder. Hence, the question of easiness or difficulty does not lie in the methods. It lies in a person’s capacity and living environment.
The Buddha-name chanting method is suitable for everyone to learn and practice regardless of one’s capacity. Other methods such as Zen meditation and Tibetan Buddhism are not as easy for one to learn and practice. The Buddha-name chanting method is simple and convenient. It does not matter whether one has a Buddha image at home or if one has flowers to offer. Everyone can learn and practice. This method does not emphasize appearances or learning environment. It is the most convenient method.
Everyone has a different capacity. If one forces oneself to learn an unsuitable method, one will have a difficult time. But if one learns a method that one is interested in, then the learning will be easier. Will one be able to attain rebirth in the Western Pure Land if one practices another method? Yes, one will. It is clearly stated in the Infinite Life Sutra that if a practitioner of another method dedicates merits to be reborn in the Western Pure Land, he or she will attain rebirth there. From this we can see that Amitabha Buddha did not say that one has to learn the Infinite Life Sutra and mindfully chant “Amituofo” to achieve rebirth in the Western Pure Land.
Regardless of which method one learns and practices, one must be able to suppress one’s afflictions and vow to seek rebirth in the Land of Ultimate Bliss where one will be close to Amitabha Buddha. If one cannot suppress one’s afflictions, one will not be able to attain rebirth there. This is the true requirement.
As long as we grasp the principle of “focused and diligent progress,” we will surely achieve in our practice. Ancient accomplished practitioners said that mastering one is more important than studying many. It is also said, “When one masters one sutra, one naturally masters all sutras.” If we want to have a deep understanding of the Buddhist Canon, what should we do? Should we learn many or delve deeply into one method?
Historically, many of those who delved deeply into one method achieved in their learning and practice. Of those who learned many methods, very few succeeded in their cultivation. Those who learned a variety of methods and succeeded were exceptionally talented. People who have a medium or low capacity do not have the ability to learn many methods and succeed.
Therefore, we should delve deeply into one method.
If one “ceaselessly makes focused and diligent progress, one will surely attain Buddhahood. There is no wish that one cannot fulfill.” If we understand the principles and methods, we will be able to fulfill any wish. Be it academics, one’s work, or a Buddhist practitioner’s cultivation, applying this principle and method will lead to complete success.
It will not be hard to accomplish any undertaking in this world or beyond if we have a sincere mind. What makes it difficult is our deviated thoughts. Obstacles are created by us. Indeed, “no phenomena exist outside the mind; the mind does not exist outside any phenomena.” We must understand this.
[1] 1811-1872. An eminent government official, military general, and Confucian scholar of the Qing dynasty.—Trans.
~ Essence of the Infinite Life Sutra by Venerable Master Chin Kung