Fleeting Pleasures

As human beings, we chase after fleeting pleasures like

a child licking honey off a

sharp knife or

a person carrying a torch

against the wind.

~ Buddha

A Perfect Tapestry

Periodically I receive an email or letter saying the writer has read or been told that the Buddha did not teach the Pure Land sutras and that they were written later by others.

If there were only a handful of sutras that mentioned the Pure Land or Amitabha Buddha, this might be viewed as a possibility. But in fact, there are references to Amitabha Buddha and/or the Pure Land, in about 200 sutras. These range from the eight-page Amitabha Sutra to Thomas Cleary’s 1643 page translation of the Flower Ornament Sutra.

These frequent Pure Land teachings are like threads in a sutra tapestry woven by Sakyamuni over his forty-nine years of teaching. Not only are the Pure Land teachings consistent with his other teaching threads, they are a crucial part of his teachings. Remove the sutras that refer to Amitabha and/or the Pure Land, and you begin to unravel the whole tapestry.

If you still have doubts about the validity of the Pure Land teachings, please ask yourself the following:

1. Believing in causality and understanding the teachings, how could any student of the Buddha write a sutra and claim it to be by the Buddha? This would be an outrageous breaking of the precept against lying and a betrayal of him. The effects of such an act would terrify anyone with a basic understanding of the teachings.

2. Conversely, not believing in causality and lacking understanding of the teachings, how could any student of the Buddha, or anyone else, have written so many perfect teachings? How could any person without understanding have woven so perfectly all the threads of the Pure Land teachings into the Buddha’s tapestry of teachings?

2. Accomplishing the unaccomplishable—ghostwriting a sutra. One simply does not sit down and write a sutra. How could anyone have managed to so flawlessly include the Pure Land teachings in so many sutras?

As Buddhists, each of has our chosen path to follow. For some, that path is the Theravada teachings. For others it is the Mahayana teachings with the different schools. Actually, we read in the sutras that the Buddha taught 84,000 methods! The number 84,000 is a symbolic number meaning the Buddha taught innumerable methods.

The Buddha taught so many methods because the beings he wanted to help had such a wide range of abilities and levels of understanding. But the Buddha wanted us to respect each other’s choice, not speak ill of what others have chosen or cause others to lose their confidence in the teachings. Every method taught by the Buddha leads eventually to enlightenment. And the Pure Land teachings, now said to be the most widely practiced Buddhist teachings in Asia, is one such path taught by Sakyamuni Buddha.

For centuries in countries such as China, Vietnam, Tibet, and Japan, wise and accomplished masters and laypeople have immersed themselves in Pure Land study and practice. In China, those with good fortune studied and practiced as many as sixteen hours a day, year after year. They studied and chanted the sutras. They chanted the name of Amitabha Buddha. And thus they were reborn in the Pure Land. The Pure Land accounts of such events have been scrupulously investigated before being reported. Accounts of such rebirths have continued to our times, including the one of Master Dixian’s student.

The reality is that what is suitable for one person may not be suitable for another. And what one can believe, another cannot. At the end of the Amitabha Sutra, Sakyamuni Buddha himself said that this sutra was very hard for people to believe.

Personally, I trust that ancient and modern patriarchs and masters who came from various schools including the Pure Land, Zen, and Tibetan schools, knew what they were practicing. But I do not expect everyone to share my views or level of trust. But I would hope that others would respect my views and chosen method of practice just as I respect theirs.

In my lifetime, I have been unbelievably fortunate to have my good roots, which extend over many lifetimes, and conditions bring about my encounter with Pure Land Buddhism and Amitabha Buddha. When I am chanting, I experience what for me is a sense of correctness and joy that I find at no other time in my life. There is an unshakeable sense of confidence that when I am chanting, I am doing the most important thing in my life. In those moments, I am doing what I am meant to do.

For me, my Pure Land practice is perfect. It teaches me to live morally, to serve others and put their best interests ahead of my personal interests, to not harm any living being, and to seek rebirth so that I may return to help all the beings I have vowed to help over my uncountable lifetimes. For me, as for many, this is a perfect teaching.

Do I expect others to practice Pure Land as I do? 

No.

Do I hope everyone will respect others’ decision as to what to practice? 

Yes.

This is Selflessness

Recently in a discussion about selflessness and helping others, someone said that for the vast majority of her time, there just aren't that many opportunities to help others. I can see how easy it is to feel that way, even for such a thoughtful person. After all, most of us are ordinary people without much influence over others. With ordinary jobs and ordinary lives, how much can most of us do? How many opportunities do we really have to practice selflessness?

Then one gentleman said to think of what happens when we go to the supermarket. All the products we buy help support countless others. So in that way she was helping others. I suggested another way of filling that supermarket cart. By not buying meat or fish, even for one day a week, we were not supporting an industry that is based on killing and suffering. By buying locally-grown foods, we are supporting local farmers instead of a system that relies on monoculture and the heavy use of petroleum, and which further damages our environment and uses up what would have gone to future generations.

This is selflessness.

The gentleman responded with examples of how we can be more considerate in driving to and from the supermarket. By driving less aggressively, we can allow others to pull in ahead of us or simply drive in a more polite manner that doesn't contribute to road rage.

This is selflessness.

When we get home from shopping and prepare that night’s dinner, we can be more aware of not wasting any food. Instead of fixing a bunch of food, we can fix just what we or our family can eat, or plan on saving the leftovers for another meal. And then remember to eat it before it goes bad. As to what is served that night, unless we are ill, we should be responsible for eating everything on our plate. In the “developed” countries as much as twenty-five percent of the food we bring home is thrown out. Our planet does not have enough resources to allow such waste to continue any longer. What we waste today would have gone to our children and grandchildren tomorrow. Instead of mindlessly wasting food, we can value all the work and resources that went into producing it and use everything we bring home.

This is selflessness.

As the day winds down in the evening, we can check on others in the household to see if they are okay or if perhaps they are concerned about something that happened during the day or not feeling well.

This is selflessness.

Every single one of us can practice selflessness. It is the sincerity behind the action that matters. Think of the story of the woman and her offering of an oil lamp to the Buddha:

King Ajatasatru invited the Buddha to preach and offered as a token of his piety several tens of thousands of lamps. At the time, an old woman (named Nanda) who had been begging, and had only managed to collect two coins, bought some oil with them and offered it all in a small lamp to the Buddha. [With this offering she vowed to eliminate the darkness of the sufferings of all people.] Old and hungry, she later collapsed and died.

By the next morning the many lamps offered by the king had already burned themselves out, but the lamp of the poor old woman was still burning with increasing brilliance. When it proved impossible to extinguish it, the Buddha explained that it was so because of the donor’s extremely fervent faith and transcendental vow. ‘The light of a Buddha can never be extinguished’ said the [Buddha] who then predicted that she would attain Buddhahood.

Nanda did not think that her small offering was unworthy. She probably didn't think of waiting till she could afford more oil for the lamp. She simply gave.

This is selflessness.

Making the Choice Every Day

Preya is what is pleasant now, though in the long run it leads to insecurity and distress. Shreya is what is permanently beneficial, though it sometimes seems unpleasant at first. We are so poorly educated in the art of living that we prefer temporary satisfaction, even though it may lead to permanent loss, to the adventure of bearing a temporary displeasure that leads to permanent fulfillment.

We have to make this choice between preya and shreya every day.

~ Like a Thousand Suns by Eknath Easwaran

What's the Urgency?

The reality of life in Samsara (the cycle of rebirth) is that as humans our lives are incredibly short, an average of some seventy odd years. Of those years, roughly one-third is spent sleeping, years are spent in growing up, a good portion of our adult life is involved in work, and so on. After all these activities, how much time do we really have to spend on our practice?

We can spend our lifetime reading about Buddhism and this can certainly feel like an admirable use of our time. But while learning about our chosen method of practice is vital, reading about other schools and traditions runs the risk of becoming a distraction.

We need to remember that our lifetimes are short and we do not know when we will breathe our last breath. The Buddha advised people who would be living in other times to learn and practice other methods. But for those in our time he recommended the Pure Land method so we could transcend the cycle of rebirth by being reborn in the Western Pure Land.

Once there, we will be in the presence of Amitabha Buddha and uncountable bodhisattvas. No longer hampered by a short lifetime or a need to work or sleep or do all the other things we humans do, we will have all the time we need to learn from these beings who have progressed farther than we have. Finally, the time will be right for us to learn all the different methods and practices we will need to help an incredible range of beings end their suffering and attain happiness, and break through delusion and attain enlightenment. Until those of us who are drawn to this path attain that rebirth, we need to remember this is our primary goal.

What’s the urgency?

Sakyamuni Buddha compared the odds of our being reborn as a human to the likelihood that a blind sea turtle, surfacing from the depths of the ocean only once every century, would encounter a tree trunk with a hole suitable for nesting. That’s how unbelievably rare our opportunity to have been born as a human is. And there’s more. Next, we needed to be reborn during the period of time after the appearance of a Buddha so we could hear the Dharma. Then we needed to have the right conditions to hear those teaching, then to find the specific teaching that is right for us, then to find a teacher we can learn from and Dharma friends to practice with. And when we have finally managed to accomplish all this, we have to realize that all we can count on is our next breath!

We need to use this rarest of opportunities to focus on and achieve in our practice. If we fail to do this, we will carry the seeds from our practice with us, but as the Buddha cautioned, it will be a long time for we ordinary people to encounter these wonderful conditions again. We cannot afford to waste time.

I know that on the surface seeking our own release from suffering can sound selfish. And the urgency stressed above can seem a tad over the top. When I first heard that our primary goal is to seek rebirth, the conversation in my head would come up with things like “But I need to help those who can’t understand Chinese” and “People want to learn now. What about them?” and “I still have time.”

Well, after taking the three refuges and five precepts under Ven. Master Chin Kung almost fifteen year ago and having been involved in learning and working with the teachings for much of that time, in the past twelve years virtually on a daily basis, I have learned a few things. :-)

One of the things I have learned is that my ability to help people in this lifetime, even as a nun who spends a great part of her time in different aspects of propagating the Dharma, is limited. I don’t know very much. My level of achievement is extremely modest, my abilities inadequate. I make mistakes all the time and am not nearly as skillful in helping others as I should be. In short, there isn’t a lot I can do to truly help people. I just don’t have enough time. Life can and does end in a moment. And as someone shared with me recently, “If we don’t attain rebirth in this lifetime—what a waste.”

So, we need to focus. Now, not next year, not after we learn everything. We need to remember the first vow of Buddhas and bodhisattvas: “Sentient beings are innumerable; I vow to help them all.”

How do we focus, and then how do we maintain that focus? Perhaps we can ask ourselves some questions:

What is the ultimate goal in my life?

What is the ultimate goal in my practice?

How much time will I devote to my practice and learning?

Is it enough to accomplish my goal?

Am I honestly doing everything I can to progress in my practice?

What is my strongest motivation to practice?

What inspires me to practice or learn when I’d rather do something else?

What is the one book or recorded talk that I can really get into by reading or listening to it on a regular (daily is ideal) basis?

And the final question:

How much time do I have left in this lifetime?