What are Discriminatory Thoughts?

Discriminatory thoughts and attachments are the root cause of why we are still mired in samsara, the cycle of rebirth. Discrimination occurs when we see others and ourselves as two, when we still have ideas of favor­ing and disfavoring, and self and other. With such thoughts, we will help people we like but not those we dislike. This differ­entiation, which arises from our ignorance, results in our automati­cally reacting in a judgmental manner.

When we use discriminatory thoughts, our speech and deeds will be limited. However, when we speak and act from minds and hearts that no longer differenti­ate between others and ourselves, the deeds can be infinite because we will no longer be attached.

Our discriminatory minds are limited. But our true nature is infinite because everything in the universe is one. As we learn in the Flower Adornment Sutra, “One is all, all is one.” When we speak and act from this non-discriminatory mind, the mind of the Buddhas, we are in harmony with the true nature and are one with the uni­verse.

The key to suppressing and eradicat­ing our discrimi­natory thoughts is to chant “Amituofo.” This single-minded chanting is speaking and acting from the non-discriminatory mind. One instant of chanting “Amituofo” puts one in harmony with the true nature and for that instant, we will be one with the Buddhas.

Truly Mindful in Chanting

 

To be truly mindful of Buddha Amitabha
and give up attachments to the body,
the false mind, and worldly affairs
is great giving.

To be truly mindful of Buddha Amitabha
and not have any greed, anger, and ignorance
is truly upholding precepts.

To be truly mindful of Buddha Amitabha
and not be bothered by who is right or who is wrong
is great tolerance to insult.

To be truly mindful of Buddha Amitabha
and not be distracted by other thoughts
is great focus and diligence.

To be truly mindful of Buddha Amitabha
and not have wandering thoughts
is great dhyana.

To be truly mindful of Buddha Amitabha
and not be enticed by any temptation
is great prajna.

Try reflecting on the following: If I still have not given up the attachments to body, false mind, and worldly affairs; if greed, anger, and ignorance still arise in my mind; if I am still bothered by who is right and who is wrong; if I have not eradicated distractions from other thoughts; if I still have not ceased my wandering thoughts; and if I am still enticed by temptations; then, I am not truly mindful of Buddha Amitabha.

~ Patriarch Yin Guang

What are Wandering Thoughts?

Wandering thoughts are afflictions that cloud our true nature. To have no wandering thoughts means to have absolute proper and virtuous thoughts. It does not mean that our minds are empty of all thoughts! As ordinary beings, we use an illu­sory mind, a mind that arises and ceases, and one which has wandering thoughts. Enlightened beings use the true mind, which constantly dwells on truth. They have deep concentra­tion, the state without wandering thoughts or attachments.

Not to have wan­dering thoughts does not mean that we are supposed to be idle. We continue to do every­thing, but we do so with a pure and completely aware mind. When the external environment no longer hinders or affects us, we will have attained deep concentra­tion.

Afflictions

 

Afflictions are conditions or causes of pain and suffering that af­fect. Common afflictions are thoughts of gain or loss, of controlling others, criticism, worries, regrets, resentments, etc. Afflic­tions feel perfectly normal to us because we have had them for innumerable lifetimes.

Our major afflic­tions are greed, anger, igno­rance, arrogance, and doubt. Afflictions arise because of our selfishness. As Pure Land practitioners, we chant “Amituofo” to re­strain afflic­tions so we can eradicate our unwholesome karmic consequences, give rise to merits and virtues, and uncover our innate wisdom.

Lamp of a 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."

~ Thus Have I Heard, Translated by the Sutra Translation Committee