We Need Permission???

Question: I'd love the idea to go to Pure Land after living here on Earth. But I am having a hard time to believe that this is possible only to chant the name of Buddha Amithaba. Could you help me, please? I also would like to know more about the Dharma ending-age, please. Do you think what happened on Tibet was because of this Dharma ending-age that we are living? I also read on the internet that Buddha Amitabha has to give permission to people here on Earth to believe in him. Thank you so much!

Response: Thank you for the questions!

First, for almost two millennia, Chinese Buddhist patriarchs and masters have stressed the importance of adhering to a code of morality. The Buddha spoke of the importance of moral behavior in the Visualization Sutra (one of the Pure Land sutras) explaining that the Three Conditions were “the true causes of pure activities of all Buddhas of the three time periods.” In other words, all Buddhas of the three time periods of the past, the present, and the future, rely on the Three Conditions as the foundation for their cultivation and attainment of Buddhahood.

The First Condition is be filial to and care for one’s parents; be respectful to and serve teachers; be compassionate and not kill any living beings, and cultivate the Ten Virtuous Karmas, which are as follows. Physically, we are to refrain from killing, stealing, and sexual misconduct. Verbally, we are to refrain from false speech, harsh speech, divisive speech, and enticing speech. Mentally, we are to refrain from giving rise to greed, anger, and ignorance.

The Second Condition is take the Three Refuges; abide by the precepts; and behave in a dignified, appropriate manner.

The Third Condition is generate the Bodhi mind; believe deeply in causality; study and chant the Mahayana sutras; and encourage others to advance on the path to enlightenment.

As we learn from the Pure Land sutras, to attain rebirth in the Western Pure Land, we need belief, vow and practice. “Practice” comprises mindfully chanting the name of Amitabha Buddha and living morally. “Living morally” includes adhering to the Five Precepts and the Three Conditions. Living morally is vitally important because without doing so, we will not have the conditions to encounter Pure Land Buddhism, practice it, and attain rebirth in the Pure Land.

Second, regarding your next question, as I am not awakened, I do not know the causes of “what happened on Tibet.” Not knowing the causes, I do not speculate.

The Dharma-ending Age is a time when people do not understand the teachings and when misinformation abounds. The Internet can be a source of valuable information. It is also a fount of misinformation where anyone can post all manner of silliness and much, much worse.

To address your third question, why would Buddhas—awakened beings who have made the vow to help all beings end suffering and attain enlightenment—say we needed “permission” to practice? What sutra does this come from? We do not need “permission” to believe in Amitabha Buddha; we need to have planted the right causes and conditions! The Buddhas teach selflessly and tirelessly. They have done and continue to do everything they can to teach us. We have to do the hard work to live morally and practice so we will have those right causes and conditions. Believing in Amitabha is up to us!

I strongly encourage all readers to do the good deeds in the Three Conditions so you will have the right cause and conditions to learn the correct teachings. Find a qualified teacher to learn from, and read the sutras to learn what the Buddha taught. 

Do You Pray to a Deity Like Theists Do?

Question: If I may pose to the Venerable on the topic of 'Theism and Pure Land.' How would the Venerable respond to the statement--Pure Landers practice similarly to theists: where both 'pray' to a 'deity' and hope for a post mortem 'good abode.'

Response: The Buddha said he was not a god and explained he was "awake."Buddhism is not a religion but a teaching of how to become awakened through one's own personal cultivation and hard work.

For our practice, Pure Land Buddhists who follow Chinese teachings (I can only speak for the school I am familiar with) strive to live a moral life that adheres to the Five Precepts and Ten Virtuous Conducts in everything we think, say and do, and chant (a form of meditation) the name of Amitabha Buddha. Our goal is to attain rebirth in the Western Pure Land where we will be one lifetime away from becoming a Buddha. We seek to become enlightened not just for ourselves but so that we may fulfill our vow to help all beings alleviate their suffering.

Regardless of whether people are Pure Land Buddhists or something else, one's final thoughts lead one to his or her next lifetime. To create the right conditions, Pure Land Buddhists who follow the Chinese teachings work very hard to live morally and to sincerely chant "Amituofo" to be reborn in the Western Pure Land. They do not "pray" to a "god." They meditate to form a connection with Amitabha Buddha (an ordinary being who awakened) to be reborn in his Pure Land. They do not "hope" for "a post mortem good abode," they actively seek rebirth in the Western Pure Land as they are dying. .

For more on the above, please read the entry titled Is Buddhism a Religion? and search the blog for "religion."

Essence of the Infinite Life Sutra, Excerpt Twenty-four

What they have said is sincere and true. They delve deeply into the meanings and flavor. They enlighten all sentient beings. They show by example and teach the proper Dharma.

“What they have said is sincere and true.” “Sincere” means that what they [the bodhisattvas of the Western Pure Land] say is the truth; it is absolutely not a lie. This excerpt sentence is praising the teachings in the Buddhist sutras—where every word and every sentence are words of truth.

The word “meanings” in “they delve deeply into the meanings and flavor” means principle. “Flavor” refers to the flavor of the Dharma. When we truly delve deeply into the meanings and flavor, we will find that the meanings and flavor in the sutras are boundless. Not only that, but we will also find the name of Amitabha Buddha to have boundless meanings and flavor.

How do we get to taste the flavor? By single-mindedly chanting the Buddha-name, we will taste boundless meanings and flavor. After we taste the flavor of the Dharma, there will be no stopping us. During our learning, we will truly feel joy and will definitely be making courageous and diligent progress.

Now, when we chant the Buddha-name we do not taste any flavor of the Dharma because when we chant “Amituofo” we are thinking of other things. This is the reason that our cultivation has not gone anywhere. We should diligently continue with our chanting. Anything that obstructs us from single-mindedly chanting should be discarded. In addition, we should chant with a sincere, pure, and respectful mind. After chanting in this way for half a year, we will taste the flavor of the Dharma. When we do, we will have confidence in attaining rebirth in the Western Pure Land. The more we chant, the firmer our confidence. We will be able to know in advance the time of our rebirth.

Those who are very advanced in their cultivation can attain rebirth at their own will. They can go anytime they want. If they want to go now, they can. If they want to go at a later time, they can. They have truly attained freedom in life and death.

Frankly, every one of us can achieve this. The question is whether we are willing to concentrate on chanting. Jueming Miaoxing Bodhisattva clearly said in Pointing Clearly to the West that our chanting should not be intermingled with anything. Intermingling is not concentrating.

“They enlighten all sentient beings. They show by example and teach the proper Dharma.” “Enlighten” means to help. They help their students; they show by example and lecture on the true Dharma.

How does one show by example? By practicing according to the teachings. If we teach people to act one way but we ourselves act another way and do not practice what we teach, then those who listen to us may not believe our words. For example, if I tell you to mindfully chant the Buddha-name and I do not do so myself, would you believe my words? You would not.

One must practice what one teaches. This is “show by example.” One is not putting on a show; one understands the teachings and principles in the sutras and actually practices them fully. One does what the Buddha teaches one to do and does not do what the Buddha teaches not to do.

All the methods that the Buddhas and bodhisattvas use to teach the beings are expedient teachings, which serve as guides [to the ultimate teachings]; they are not the latter. The ultimate teaching is the teaching of mindfully chanting the Buddha-name and seeking rebirth in the Western Pure Land. The Avatamsaka Sutra, in its conclusion, teaches practitioners to mindfully chant the Buddha-name and seek rebirth in the Western Pure Land. But most ordinary beings do not believe or accept this Buddha-name chanting method. It is a method that is hard to believe. To make people believe and accept this method—this is the difficulty.

Buddhas and bodhisattvas are compassionate. They earnestly and patiently urge us, and skillfully use various means to lead us to achieve the state of attainment. When we achieve this state, we will truly feel grateful to the Buddhas and bodhisattvas for their kindness. Only by practicing the Buddha-name chanting method can we succeed[1] in one lifetime. If we do not practice this method, we will only plant a few good roots in this lifetime and will continue to transmigrate within the Six Paths.

---

[1] Success in one lifetime refers to transcending the Ten Realms and attaining Buddhahood in one lifetime. The Ten Realms consists of the Six Paths and the Four Sage Dharma Realms.—Trans.

~ Essence of the Infinite Life Sutra by Venerable Master Chin Kung 

Can I Read Other Sutras to Compliment My Study of the Pure Land Sutras?

Question: I have been a Pure Land cultivator for a year now and I enjoy reading the blog, the Amitabha Sutra and the Infinite Life Sutra. I have never read the Avatamsaka Sutra, but I have been thinking of reading and studying it to compliment my Pure Land cultivation. What do you think?

Response: The Avatamsaka Sutra is an extraordinarily profound and lengthy sutra. Furthermore, it is the sutra of the Avatamsaka school, not the Pure Land school. Shakyamuni Buddha explained that for people of our time, we needed to learn the Pure Land teachings. Our two core sutras are the Amitabha Sutra and the Infinite Life Sutra.  

Fortunately, we have commentaries on the Amitabha Sutra and excerpts from one of Venerable Master Chin Kung's lectures on the Infinite Life Sutra. Trying to understand a sutra on our own is just too difficult, unless one is of a very high level of achievement so commentaries are vitally important. I know of no commentary on the Avatamsaka Sutra in English. 

As I (and more importantly, those far more accomplished than I) have often said, we need to focus on one practice, one sutra. So it's mindfully chanting "Amituofo" and reciting either the Amitabha Sutra or the Infinite Life Sutra. We do both of these to purify our minds and form a connection with Amitabha Buddha. We also learn the profound teachings in our chosen sutra to better understand what and why we are chanting and reciting. 

Studying other sutras is not complimenting our practice, it is taking time away from our practice and our goal of transcending the cycle of rebirth and ending suffering. When we get to the Pure Land, we will have all the time we need to learn other teachings and practices. Until then, we need to focus on getting there.

As soon as possible.

Essentially, it comes down to one "simple" question: do we want to spend our time reading or do we want to end our suffering?

Essence of the Infinite Life Sutra, Excerpt Twenty-three

They completely understand all the Buddhas’ profound teachings. They tame all their faculties. Their bodies are supple and their minds are gentle. They delve deeply into true wisdom and no longer have residual habits.

The word “profound” conveys depth, not secrecy. Secrecy means that there is something that cannot be revealed to others, and so this something must not be a good thing. Buddhism has no secrets. “Profound” in Buddhism means that—with the capacities of the beings being low, and with the Buddha’s teachings being tremendously profound in noumenon and broad in meaning—careless people cannot understand the teachings. This is why Buddhism is “profound.”

What is “all the Buddhas’ profound teachings”? It is “Namo Amituofo”—this is the profound teaching of all the Buddhas in the ten directions and three time periods. This is why the merit of the name of Amitabha Buddha is inconceivable.

The Buddha’s great wisdom, virtues, and capabilities, and his skillful use of expedient teaching in helping all beings are very profound. We cannot understand any of these but the bodhisattvas born in the Western Pure Land all “completely understand.” If we can completely understand, we will be no different from the bodhisattvas of the Western Pure Land.

If one truly and thoroughly understands, one will dedicate oneself to mindfully chanting the Buddha-name and have absolutely no doubts. Then one is a bodhisattva of the Land of Ultimate Bliss. Although one is currently not there yet, one will definitely be reborn there.

There are very few who understand all the Buddha’s profound teachings. Great Master Shandao said that many bodhisattvas are not even aware that this method is the fastest, most reliable, and perfect method for attaining Buddhahood. In Chinese history, many patriarchs and eminent masters of other schools turned to the Pure Land teachings after they truly understood the Pure Land method in their old age. All of them concentrated on mindfully chanting the Buddha-name and sought rebirth in the Western Pure Land.

Anyone who clearly understands this method will practice it.

The Western Pure Land is an ultimate, perfect state. If a person wants to learn a particular method, this person, whatever his capacity, will hear the method that accords with his or her capacity. For example, if one has the capacity for Theravada teachings, one will hear Buddhas and bodhisattvas lecturing on Theravada teachings. If one has the capacity for Mahayana teachings, one will hear nothing but Mahayana teachings. A being will immediately hear what he or she wants to hear, and immediately see what he or she wants to see—all at the level of the being’s capacity. This is great perfection and truly ultimate.

Therefore, in the Western Pure Land, everything that one’s faculties [that is, six sense organs] come into contact with is (1) the state of the Buddha-dharma and (2) revealed from the innate virtues of Amitabha Buddha. In such a wondrous environment, how could one be deluded? How could afflictions arise? Therefore, all of one’s faculties are naturally tamed.

“They tame all their faculties.” “Faculties” refers to the body, a strong body without any problems. We all want a strong body. How do we get it? If we learn to tame all our faculties, our bodies will naturally become strong.

There are many ways to tame our faculties. Zen meditation is a major method. There are also other methods such as (1) samatha and vipasyana, (2) observing and illuminating, (3) chanting mantras, and (4) chanting a Buddha’s name. But no method surpasses the Buddha-name chanting method. Why? Because when one mindfully chants the Buddha-name, one will receive help from the Buddhas.

Some people may say that when one chants mantras, one will also get help from Buddhas and bodhisattvas. Indeed, when chanting mantras as practiced by the Esoteric school, the Buddhas and bodhisattvas will also be there to help, but it is not as good as chanting the name of Amitabha Buddha. When one chants mantras, one will have the help of one or two Buddhas or bodhisattvas. To have the help of three to five Buddhas and bodhisattvas is incredible. But when one mindfully chants the name of Amitabha Buddha, one will have the help of all the Buddhas in the ten directions and in the three time periods. This is why the merit of the name of Amitabha Buddha is inconceivable!

At all times, when one single-mindedly chants the Buddha-name, the mind will be free of all wandering thoughts, afflictions, worries, and concerns. Mindfully chanting the Buddha-name will thus tame all of one’s faculties. One’s body will be supple and one’s mind will be gentle. One will be able to achieve physical and mental well-being.

We may want to ask, “What is the method that the bodhisattvas of the Western Pure Land practice to achieve taming all their faculties and having a supple body and gentle mind?” It is mindfully chanting “Amituofo.” As Mahasthamaprapta Bodhisattva said, “I and fifty-two fellow practitioners. . . .” “Fifty-two” refers to the ten stages of faith, ten stages of abiding, ten stages of practice, ten stages of dedication, ten stages of ground, the stage of equal enlightenment, and the stage of wondrous enlightenment. “Fellow practitioners” refers to practitioners who shared the same aspiration and focused on practicing the Pure Land method. This tells us that from Mahasthamaprapta Bodhisattva’s initial generation of the bodhi mind until attainment of Buddhahood, he practiced the chanting of “Amituofo,” without any changes. This is truly inconceivable! Chanting “Amituofo” enables us ordinary beings to attain Buddhahood.

After attaining Buddhahood, what method is used to universally help all beings? It is still mindfully chanting “Amituofo.” This is the Mahasthamaprapta Dharma door.

Mr. Xia Lianju wrote in Essentials for Practice of the Pure Land School that Mahasthamaprapta Bodhisattva is the first patriarch of the Pure Land school. When I first read it, I felt great admiration. That Mr. Xia could make such a statement is not an easy thing!

Mahasthamaprapta Bodhisattva is the first one in the entire Dharma Realm to advocate practicing only the Pure Land method. Therefore, he is the first Pure Land patriarch in the Dharma Realms.

In the Avatamsaka Sutra, Samantabhadra Bodhisattva taught the Ten Great Vows and guided all beings to rebirth in the Western Pure Land. Thus, Samantabhadra Bodhisattva is the first Pure Land patriarch in the Saha world.

During the Eastern Jin dynasty, Great Master Huiyuan built a cultivation hall on Mt. Lu and brought together one hundred and twenty-three fellow practitioners to practice solely the Buddha-name chanting method. He is the first Pure Land patriarch in China.

All these patriarchs advocated the practice and propagation of only the Pure Land teachings.

When we are clear about all these, we will be able to dissolve doubt and develop belief. We need nothing but the Amitabha Sutra (or the Infinite Life Sutra) and the chanting of “Amituofo.” Our doubts will truly be dissolved.

If we diligently learn and practice this way, after three to five years we will be sure of attaining rebirth in the Western Pure Land and will not waste this lifetime. As stated in the sutras, once one has done what needs to be done, one will no longer be in samsara. One can truly achieve this.

But if we learn in an unfocused way, our rebirth into the Pure Land is not guaranteed, and we will have to depend on the conditions at the end of our lives. We must know this.

“They delve deeply into true wisdom.” When the mind is pure, wisdom will manifest. When the pure mind is at work, it is true wisdom. Not only have the bodhisattvas of the Western Pure Land perfectly attained it, but if we learn and practice according to this method, we will also enjoy physical and mental well-being and be free of any illness.

The cause of all illnesses in this world is an impure mind. When the mind is pure, how can one become ill! When the mind is pure, the body will be tamed. When the body is tamed, one’s physiology will be normal and will completely accord with the natural law. When everything is normal, there will be no obstruction.

When one has afflictions or worries, there will be changes in one’s physiology, which will cause abnormalities. One thus becomes ill.

When we understand this principle and truth, we will be able to cultivate a healthy body. Furthermore, we will be able to attain freedom from life and death. When we are about to pass away, we will know the time in advance. We will not suffer from any illness. We can choose when to leave. This shows true achievement in cultivation.

“No longer have residual habits” means that one has completely eliminated all residual habits. It is not easy to achieve this in our practice here in this world. Residual habits are truly difficult to eliminate. But when we are reborn in the Western Pure Land, we will be able to achieve this.

~ Essence of the Infinite Life Sutra by Venerable Master Chin Kung