My Resolve is Firmly Fixed

Periodically, I receive a letter or an email recounting something that has happened and the individual's reaction to that event. Like the following, such correspondence often shows remarkable clarity and dedication in spite of much personal pain.

In painful times, we realize again that the wish to alleviate the suffering of all beings is the underlying source of strength for our practice. 

Dear Venerable,

Amituofo. My father was rushed to the hospital today. He has contracted a virulent, drug-resistant staph infection. I fear for his life. Life has conspired, along with sundry books, to teach me living, breathing lessons about karma, impermanence and no-self, attachment and aversion. Death is our constant companion from birth; patiently walking beside us, watching and waiting. Lord Yama cares not for our plans, our schedules, our level of preparedness.

Events of late have prompted a thorough inner inventory-taking. I've observed my faults, frailties and failures; witnessed the lack of compassion and wisdom, the surplus of selfishness, self-absorption and lack of empathy, of charity, of genuine concern for the well-being of others. The result of this insight is a strengthening of my commitment to strive for, not simply rebirth in the Pure Land, but the manifestation of enlightenment, of mind-only Pure Land, here and now.

Toward that end, the number of morning and evening recitations (liturgy) will be increased to 1,008 (10 malas) per sitting, with additional chanting, sans mala, throughout the day when possible. I will continue my study of sutras and AMTB [Amitabha Buddhist Societies] center books regularly, hoping and praying that my resolve remains firmly fixed. With Amituofo's irresistible power, my Faith, Vows and Practice must flourish; growing from a small seed into a magnificent Bodhi tree, for my sake and the welfare of all sentient beings. By Amituofo's 48 vows we are liberated, through 9 lotus stages we reach the other shore.

Not Different from One Another

The sutras teach that ordinary people, sages and saints are all equal. There is no difference [in their intrinsic nature]. Only the defilement or purity of mind is different. For this reason, it is said that “Mind, Buddhas and sentient beings are no different from one another.” A Pure Mind is Buddha, a defiled mind is sentient being. Buddhas and sentient beings differ only in the extinction or non-extinction of defilements of the mind.

The mind is inherently clean and pure, but it is obstructed by greed, hatred, stupidity, arrogance, the five desires and many kinds of delusions. Therefore, those with such minds are called sentient beings. If defilements are discarded and the mind becomes pure, that is Buddhahood. It is not necessary to depend on others.

However, all sentient beings bear heavy karma and stubborn afflictions from time immemorial, and these are very difficult to purify. To do so requires cultivation, such as [serene, reflective] meditation, working on a hua-t’ou [koan] or Buddha Recitation. So you see, there are many expedient ways to practice, but all are medicines to treat the diseases of the mind. For example, a mirror, intrinsically bright, cannot reflect anything if it is covered with dust. To restore its brightness, a cleaning agent (remedy) is required. Yet the cleanser itself is also dust, though it can rid other things of dust. Once the mirror is bright, there is no further need for the cleanser. This is like gold in its ore, covered with the dirt and dust of sand and stone. After it is smelted and pure gold appears, there is no need to smelt it again.

It is difficult to rid oneself of the defiled mind characteristic of sentient beings. However, it can be done through diligent practice. When this is accomplished, the bright and undefiled mind appears. It is in this sense that all sentient beings are said to be inherently Buddhas.

~ Master Han-Shan’s Dream Roamings, Trans. by Master Lok To

Mindfulness of the Buddha

If the body does not engage in killing, does not engage in stealing and does not engage in sexual misconduct, then the karma of the body becomes pure. If one does not lie, does not engage in frivolous speech, duplicitous speech, or in harsh speech, then the karma of the mouth becomes pure. If the mind does not engage in greed, hatred or stupidity then the karma of the intellectual mind becomes pure.

When in this manner the ten evil actions have become eternally cut off and the three karmic vehicles have become as pure as ice this brings about the essential [prerequisite] of the purified mind. Within this pure mind one develops an aversion for the suffering of the Saha world, brings forth the vow to go forth to rebirth, and peacefully nourishes one's establishment of the correct practice of mindfulness-of-the-buddha. Having done this, then the absolute essential requirement in mindfulness-of-the-buddha becomes the urgency of one's mind in relation to birth-and-death.

One first cuts off external conditions. One exclusively brings up the one thought. One takes the one phrase, “Amitabha” as the very root of one's life. It is not forgotten for even a single moment. It is not cut off for even the space of a single thought. During both the day and night, whether walking, standing, sitting or lying down, whether picking up a spoon or raising the chopsticks, whether twisting or turning around, whether bending down or raising up, whether moving or still, and whether at leisure or busy—in every single moment one refrains from any stupidity or mental darkness. One does not allow the intrusion of any other conditions.

If one uses the mind in this manner then after a time it becomes so pure and completely developed that one does not forget [one's mindfulness] even in one's dreams. Wakefulness and sleep become of a single suchness. When this becomes the case then one's skill becomes subtle and integrated and then becomes fused into a single, [continuous] entity. It is at this time that one gains realization of the power [of this practice].

If one's mindfulness reaches the state where one is single-minded and [one's thoughts are] not scattered, then when one approaches the end of one's life, the realm of the Pure Land will manifest before one. Then, one will naturally not be detained by birth and death. This being the case, one will then achieve as a response [the manifestation of] Amitabha who will emit light and lead one forth. This demonstrates the efficacy [of this practice's ability] to definitely bring about [the desired] rebirth. Thus this single-minded exclusive mindfulness assuredly is a correct mode of practice.

Dhyana Master Shrama.na Han-shan De-ching, The Record of Dream Wanderings

Hard for All Beings to Believe

In recent discussions in Canada these past few weeks, a line from the Amitabha Sutra kept surfacing in my mind: "so hard for all beings to believe." We read in the sutra, that Shakyamuni Buddha—and all Buddhas—say this about the Pure Land teachings.

There are several reasons for this, but one in particular kept occurring in my conversations with people. It concerns the reason we go to the Pure Land. The reason is addressed in the first great vow of Bodhisattvas: "Sentient beings are innumerable; I vow to aid them all."

In our practice we develop bodhicitta, or the Bodhi mind. This is the mind to seek enlightenment for us and for all beings. "Us" is first not because we are more important, but because until we save ourselves from drowning in the sea of suffering, we cannot help others who are drowning. Once we help ourselves, we immediately turn outward to help all others.

So we seek rebirth in the Pure Land first for “me.” But more importantly, we seek to help all beings. Simply put, there's only one of us, but an innumerable number of others to be liberated from suffering.

What does this have to do with my recent conversations?

People were saying they like one or another form or meditation because it made them feel calm and happy. So they do their Zen practice and also chant “Amituofo.” Then I come along and say that to reach our goal, we need to follow one path. All paths to enlightenment are equally good, but we need to follow just one. For example, if we’re traveling from Halifax to Vancouver, we need to follow one route.

The problem?

They like their practice. One woman said chanting “Amituofo” made her happy and Zen practice made her calm. Feeling a good affinity and that she sincerely wanted to understand, I replied that in both statements she was talking about benefiting just herself. She immediately understood. 

Another practitioner insightfully said that he had met many people who meditate for themselves but few who have that wish to help all beings.

So the problem is that for many people, bodhicitta, the foundation for Mahayana practice, is yet undeveloped. Bodhicitta is the force that enables bodhisattvas to overcome seemingly insurmountable difficulties in their practice. The awareness that we are practicing not just for “me,” but for all beings will help us realize that when in the Pure Land, we will have all the time we need for learning and practicing the other methods.

But for now, we need to gently put aside these other practices and focus on “Amituofo.”

Is the Pure Land real

Question: Is the Pure Land real? Why do you chant?

Response: The Pure Land exists on two levels. On one level, the Pure Land is a very real land that is far to the west of us. But on the ultimate level of understanding, the Pure Land is already within us. We ordinary beings see everything in terms of duality: pleasant or unpleasant, like or dislike, gain or loss. Buddhas no longer see duality.

They understand that we are all one and that everything outside of us is already within us. “Me” doesn’t exist for “I” am part of everything that is. When my mind focuses solely on Amitabha, I am Amitabha. When it focuses solely on the Pure Land, I am one with the Pure Land. It is already within me.