Master Dixian's Student

In the beginning of the twentieth century, the well-known Master Dixian, was visited by a childhood friend who wished to become a monk. The master initially de­nied the request because of the rigorous training and study at the temple. But as his friend persisted, the mas­ter agreed saying, “I will find you a deserted temple in the countryside.”

The Master then arranged for some practitioners to provide meals for the new monk and then taught his old friend to chant “Amituofo.” The master said, “When tired, rest; when rested, resume chanting. I am sure that you will greatly benefit from this.” And so, the new monk isolated him­self in the small temple and as instructed, concentrated solely on his chanting.

Three years later, he told the woman who had been doing his cooking that there was no need to pre­pare the next day’s food. The following day, she went to the tem­ple and found him standing in the temple with his recitation beads in his hand. She called out his name but re­ceived no response. Upon moving closer to him, she realized that he was dead!

Not knowing what to do, she rushed off to tell the others, and they sent the master a message. Due to difficulties in traveling, it took Master Dixian three days to arrive at the temple. He immedi­ately understood that his old friend had been reborn into the Pure Land.

He said admiringly, “You have proved that your deci­sion three years ago to become a monk was a fruit­ful one. Not one of the Dharma masters or abbots at all the famous temples can match your achieve­ment.” For three years, the uneducated monk had done nothing but recite “Amituofo.” His singleminded, ceaseless recitation had resulted in his being freed from the cycle of birth and death and of being reborn into the Pure Land.

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

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.

Going Forward in Difficult Times

 

In the Western Pure Land, there are uncountable bodhisattvas, beings who are dedicated to helping all others end suffering. Widely known in this world and often depicted standing to Amitabha’s left is Avalokitesvara, or Guanyin Bodhisattva. Avalokitesvara is often translated as “Great Compassion Bodhisattva” or “She who hears the cries of the world.”

A very long time ago, Avalokitesvara vowed that if she ever became disheartened in saving sentient beings, may her body shatter into a thousand pieces. Once, after liberating countless beings from the hell realms by teaching them the Dharma, she looked back down into the hell realms. To her horror, she saw that the hell realms were quickly filling up again!

In a fleeting moment of despair, she felt profound grief. And in that moment, in accordance with her vow, her body shattered into a thousand pieces. She beseeched the Buddhas to help and many did. Like a fall of snowflakes they came. One of those Buddhas was Amitabha. He and the other Buddhas helped to re-form her body into one that had a thousand arms and hands, with an eye of wisdom in each hand. In this way, she could better help all sentient beings.

Whether you view this as a true account or a legend, there is a very important lesson here that can help us in our practice of compassion. When we first develop the bodhi mind—the mind set on helping all beings attain enlightenment, ourselves included—we will experience times when we are disheartened. At this point, we have two choices: go forward or give up. To go forward we need to reestablish our confidence. We may do this under the guidance of a good teacher, through the support of a good spiritual friend, or through other means. If we do not go forward, we will fall back into ignorance and delusion.

It will help us at these difficult times to remember that we do not grow spiritually in good times, when everything is going our way. We grow spiritually and progress on the path of awakening in times of adversity. Just as steel is tempered by fire, our resolve is strengthened by hardship.

Avalokitesvara was shattered in a fleeting moment of despair. But through the strength of her aspiration to help all beings, she touched the hearts of those who had gone before her on the path. Due to her great vow and profound sincerity, she had created the causes for many Buddhas to help her when she was momentarily overwhelmed by the enormity of her chosen task. We too will encounter obstacles. When we do, our aspiration to help all beings will enable us to receive the help we need to move back onto the path.