Essence of the Infinite Life Sutra, Excerpt Fifty-one

 

Rectify your mind. Rectify your behavior. Rectify your ears, eyes, mouth, and nose. Behavior and mind should be pure and clean, and accord with virtuousness. Do not let your leisure pursuits or desires take control. Do not commit any evil deed. Speech and facial expressions should be gentle. Cultivation should be focused. Body and eye movements should be calm and composed. Doing things in haste will result in failure and regret.

This excerpt teaches us how to correct our wrong actions in daily life. There are many kinds of actions. Generally, they are grouped into three categories: physical, verbal, and mental. This passage teaches us that through body, speech, and mind, we correct our thoughts and behaviors.

“Rectify your mind.” “Your” shows that in the matter of cultivation, no one can do it for us—we need to make the effort to restrain ourselves in order to have any result.

“Mind” refers to mental karma, thoughts, and thinking. They are the sources of all evils. The Buddha taught us to cultivate from the root. The root is the mind. “Rectify” means to correct. When the mind is not proper, we should immediately correct it—be honorable and open. This is how we begin learning Buddhism.

From the aspect of phenomena, a true Buddhist practitioner should have a mind of the utmost virtuousness. There is nothing that this person does in this lifetime which he or she cannot tell others. Sima Guang[1] in ancient China is a very good example. He was honest from childhood. Throughout his life, he did not do anything that he could not tell others. This was because his mind was proper, honorable, and open. He had nothing to hide.

But “rectify your mind” that the Buddha teaches here refers to a higher level state of mind. It refers to a pure mind. Evil pollutes the mind, but so does good. Both evil and good pollute the mind. Therefore, the good karmas lead to rebirth in the Three Good Paths and the evil karmas lead to rebirth in the Three Evil Paths. In other words, one cannot transcend the Six Paths. Only with a pure mind will one be able to transcend the Three Realms [Desire Realm, Form Realm, and Formless Realm. This also refers to the Six Paths.] With a pure mind in control, one’s thoughts, words and deeds will all be pure. When the mind is proper, the six sense organs will naturally be proper.

“Rectify your behavior. Rectify your ears, eyes, mouth, and nose.” This talks about bodily behavior, about someone’s demeanor. The mind of a beginning practitioner is easily affected by the external environment. This is why the Buddha taught beginners to start with observing the precepts and etiquette, and to gradually nurture a pure, sincere mind. When the mind is truly pure, the ears, eyes, mouth, and tongue, and body will naturally be set right.

“Behavior and mind should be pure and clean, and accord with virtuousness.” “Pure” describes the mind. “Clean” describes the body. The mind should be pure and the body should be clean. This is the key guiding principle. This sentence tells us the standard for cultivating one’s moral character. It teaches us to constantly examine ourselves when a thought arises and to ensure that the body and mind are clean and pure.

What kind of mind is a pure mind? When a mind has no wandering thoughts, it is pure. The standard for cultivating one’s moral character is purity, which means no filth or pollution.

“Virtuousness” here is not the good in good and bad. In our original nature, there is neither good nor bad. In a pure mind, there is also neither good nor bad. This is true virtuousness.

Confucianism says “Attain utmost virtuousness. Utmost virtuousness is the original nature. When the body and mind move away from relativity, one will attain great freedom—true purity and uprightness.

“Do not let your leisure pursuits or desires take control.” If we cannot let go of our outside interests and greed, no matter how well we clean the body, we are not considered pure.

“Do not commit any evil deed.” Simply put, evil deeds are the Ten Evil Karmas: the physical karmas of killing, stealing, and sexual misconduct; the verbal karmas of harsh speech, divisive speech, false speech, and enticing speech; and the mental karmas of greed, anger, and ignorance. Not committing evil deeds, cultivating the Ten Virtuous Karmas, and observing the Five Precepts—these accord with the Ten Virtuous Karmas.

“Speech and facial expressions should be gentle.” When we interact with others, our facial expressions and words should have a sense of conviviality. Analects says: “In practicing etiquette, harmony is paramount.” A Chinese proverb says, “When there is harmony in a family, all undertakings will be successful.” When there is harmony in a family, the family will definitely prosper. When there is harmony in a cultivation center, the proper teachings will be in this world. When there is harmony between the government and populace of a nation, the country will prosper. When all the people in the world get along harmoniously, the world will be at peace, in Great Harmony. Harmony is very important! Where do we start? We start with ourselves. Our speech should be gentle, so should our facial expressions.

“Cultivation should be focused.” This is particularly important. If we want to have any success, whether in worldly pursuits or in Buddhism, we should stay focused. When we learn many different things, our energy, strength, and time will be dispersed. This is why the six major guidelines of bodhisattvas’ practice tell us to be diligent [that is, making focused and diligent progress.] “Focused and diligent” means unadulterated. “Progress” means moving forward. Only when the learning is focused and unadulterated will we succeed.

“Body and eye movements should be calm and composed.” This is talking about one’s demeanor. “Calm” refers to one’s mind; one’s mind should be serene. “Composed” means steady. It also means being unhurried and not rash. We should learn this.

“Doing things in haste will result in failure and regret.” People today are in a hurry and are impatient. In the past, one would feel regret when one did not succeed in one’s studies, career, or cultivation. People today do not have regrets. They think that they have no faults. With no faults, they naturally will have no regrets.

We should calmly think about the Buddha’s teaching. From morning till night, from the first day till the last day of the year, is there a day we do not make mistakes? We are just not aware of them. Being aware of our mistakes and faults is awakening. Correcting our mistakes and faults is cultivation.

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[1] 1019-1086. A scholar, historian, and politician of the Song dynasty.—Trans. 

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

Essence of the Infinite Life Sutra, Excerpt Fifty

Honor the sages and respect the virtuous. Have compassion and loving-kindness.

“Honor the sages and respect the virtuous.” We should honor, admire, and emulate the sages of this world and beyond. We need to respect the people of virtue and good deeds in this world. We need to do our best to help others accomplish good deeds. “Respect” refers to innate virtues coming forth. This is true virtuous behavior.

The Avatamsaka Sutra teaches us to rejoice at the meritorious deeds of others. The effect is to end our afflictions of jealousy, anger, and hatred from infinite kalpas. If we become jealous when we see a virtuous person or when we see a good deed, we are committing an offense. The Buddha taught us to be happy when we encounter good people and good acts. In addition, we should do our best to help a person accomplish his virtuous actions. Helping others achieve goodness is the same as achieving our own goodness. Self and others are not two. When we rejoice at those who cultivate virtues and goodness, we will have the same karmic results.

“Have compassion and loving-kindness.” There are different types of compassion. In this world, people’s compassion is based on love and is emotional. To those they like, they show compassion. To those they dislike, they do not show compassion. This kind of compassion is called love-affinity compassion. It is based on worldly love.

The compassion of bodhisattvas is called dharma-affinity compassion. The bodhisattvas know that all dharmas are equal. The compassion that one has for sentient beings should be the same that one has for oneself. This compassion is based on a profound and true principle.

The compassion of Buddhas is called great compassion. It arises entirely from a pure mind, an impartial mind, and a mind that knows everything is one entity. This is true compassion and loving-kindness.

We must broaden our minds: everything in the entire Dharma Realm is ourselves.

We should nurture a mind of compassion and loving-kindness. This is the source of true happiness. If we want happiness, the root is compassion and loving-kindness. We should put ourselves in the position of others. When we think of ourselves, we should also think of others and of all the beings in the universe.

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

Essence of the Infinite Life Sutra, Excerpt Forty-nine

Trivial matters can develop into matters of great angst and extreme severity. This is all due to a desire for wealth, lust, and an unwillingness to give. Each one thinks of nothing but one’s own enjoyment and disregards what is right or wrong. Compelled by ignorant desires, people want to benefit themselves and compete for gains. During the time of enjoying rank and riches, they cannot endure insults and do not cultivate virtuous deeds. Power and influence will not last long and will soon disappear. The law of nature will prevail and will eventually set things right.

“Trivial matters can develop into matters of great angst and extreme severity.” This sentence is a general statement. “Trivial matters” refers to minor delusions. These will gradually become great evils if we do not awaken in time. Hatred very often starts as a very tiny, trivial grudge. In “great angst and extreme severity,” “angst” refers to tribulation and “severity” refers to harsh vengeance.

We should see through this and not take things to heart. If in our interaction with others we suffer minor unjustified treatment, we should not take it too seriously, get attached to it, or mind it. We should absolutely not harbor any thought of vengeance.

“This is all due to a desire for wealth, lust, and an unwillingness to give.” This points out the root cause of the predicament of the beings in the Six Paths. In many of our past lifetimes, we learned Buddhism, chanted the Buddha-name, and made offerings to and served infinite Buddhas. Why have we not been able to attain rebirth in the Western Pure Land? Because we cannot let go! After infinite kalpas of cultivation, we are unable to succeed, done in by wealth and lust. If we still cannot completely let go of them in this lifetime, we will continue to stay in the cycle of birth and death.

“Each one thinks of nothing but one’s own enjoyment.” One craves wealth. One is lustful. One does not practice giving. One fusses over one’s enjoyment.

One “disregards what is right or wrong.” One cannot tell proper from improper, right from wrong, and good from bad.

“People want to benefit themselves and compete for gains.” They are selfish. They scramble for fame and gain.

“The time of enjoying rank and riches” cannot last forever. Moreover, when one depletes one’s wealth and prestige, evil karmas will come forth.

“They cannot endure insults.” If the rich and prestigious are moderate in their enjoyments and are frugal, their endurance will enable them to maintain their wealth. If they live thriftily and practice giving, their good fortune will last for a long time. Cultivating good fortune and accumulating merits while enjoying one’s wealth—this is the right thing to do. If they cannot restrain themselves and quickly deplete their wealth, their good fortune will soon be used up.

They “do not cultivate virtuous deeds.” When people are in an environment where they are enjoying a good life, it is very easy for them to be deluded and thereby lose their true nature. They cannot restrain themselves and are unwilling to do good deeds. They commit offenses.

“Power and influence will not last long.” The time during which they can dominate others is very short. It “will soon disappear.”

“The law of nature will prevail and will eventually set things right.” “The law of nature” refers to principles of morality. “Will eventually set things right” refers to the ways of the world. “Set things right” is commonly known as feeling the prick of conscience. In Buddhism, this is called consciousness.

Those who often do good deeds have minds and behavior that are virtuous. Those who often commit evil deeds have minds and behavior that are evil. Good deeds will bring about good retributions; bad deeds will bring about bad retributions. Retributions will occur naturally. They are not controlled by spirits, deities, God, Buddhas, or bodhisattvas. Karmic results take place naturally.

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

Essence of the Infinite Life Sutra, Excerpt Forty-eight

If in that environment, one can single-mindedly suppress one’s thoughts, correct one’s behavior and mind, have one’s deeds match one’s words, have one’s actions be of the utmost sincerity, do only good deeds, and commit no evils, then one will be liberated and obtain virtues and good fortune from these.

“If in that environment, one can single-mindedly suppress one’s thoughts.” “In that environment” refers to today’s evil world of the Five Corruptions, which is full of complications and vileness. The most important thing is to “single-mindedly suppress one’s thoughts.” All the evil thoughts must be subdued. This is where we start concentrating our efforts in our cultivation. What should we do when an evil thought arises?

The wondrous thing about the Pure Land method is the inconceivability of the merit of the Buddha-name. When an evil thought arises, we chant “Amituofo” to transform the evil thought into a thought of Buddha. We can also think about the wondrous merits of Amitabha Buddha or the various deeds of Amitabha Buddha, such as how he cultivated at the causal stage to establish the Western Pure Land to help all beings in the ten directions leave suffering forever behind and perfectly attain Buddhahood.

If we study the sutras well and concentrate on thinking about the magnificent direct and circumstantial rewards in the Western Pure Land, all wandering thoughts will cease. When we truly seek rebirth in the Western Pure Land and truly achieve in cultivation—when we are in this state—our every thought will be of Amitabha Buddha and the Western Pure Land. We will undoubtedly attain rebirth there. This is the best way to “single-mindedly suppress one’s thoughts.”

One should “correct one’s behavior and mind.” “Correct” means being upright, and following etiquette and laws. We need to follow all the teachings of the Buddha and practice accordingly. “Correct one’s mind” means that at all times, in all places, and in all situations, our every thought never deviates from “Namo Amituofo.” This is having proper thought.

If we do not have proper thoughts, we have evil thoughts. When there is improperness, there is evil. When there is neither proper nor improper thought, we fall into undefinable delusion. Delusion is ignorance. The retribution is rebirth in the animal path. We will not be able to transcend the Three Evil Paths. Therefore, it is very important to correct one’s behavior and mind.

One should “have one’s deeds match one’s words.” One should not say one thing and mean another.

“Have one’s actions be of the utmost sincerity.” One should be sincere when interacting with beings, engaging in tasks, and handling objects. One should not be afraid of being deceived or being taken advantage of. If one is not willing to be taken advantage of or to be deceived now, one will continue to transmigrate endlessly in the Six Paths, life after life, to repay or collect debts.

One should only use the true mind. One should have the same regard towards all beings, situations, and objects as one has towards the Buddhas and bodhisattvas. This way, one is truly generating the bodhi mind. The bodhi mind is a sincere mind. Whether chanting the Buddha-name or contemplating the magnificent direct and circumstantial rewards and merits of Amitabha Buddha, one should maintain a sincere mind. Even in daily life, one should also use a sincere mind. This is “generating the bodhi mind and single-mindedly focusing on chanting.”

“Do only good deeds, and commit no evils.” Learning Buddhism is learning to be awakened and wise, and not to do foolish things. When we see others make mistakes, we should try to skillfully and expediently remind them, alert them, or advise them. When we do good deeds, we must do so earnestly and not fear that others will laugh at us or obstruct us. Good deeds are beneficial to society.

As to “commit no evils,” not only do we not do any evil deed, we should not even give rise to any evil thought.

“One will be liberated and obtain virtues and good fortune from these.” Who liberates whom? One liberates oneself. It is truly as stated: “The Buddha did not liberate the beings.” The Buddha only explained the truth to us. When we understand, we have to walk the path ourselves.

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

Essence of the Infinite Life Sutra, Excerpt Forty-seven

 

Between heaven and earth, the Five Paths are separate and distinct. Good retribution, bad retribution, good fortune, and misfortune intermingle continually with one another. One has to bear them alone. No one else can take one’s place.

“Between heaven and earth, the Five Paths are separate and distinct.” “Between heaven and earth” refers to the universe. In the universe, there are infinite planets where human beings and advanced living beings live. The entire Dharma Realm is a place of our activity.

“The Five Paths” refers to the Six Paths. Asuras are found in four paths—the heavenly path, the human path, the animal path, and the path of hungry ghosts—but not in the hells path. So, these paths are called the Five Paths as the asura path is not counted as an additional path. When we talk about the Six Paths, we are referring to these paths: heavenly, human, asura (this refers specifically to the heavenly asuras), animal, hungry ghosts, and hells. The Surangama Sutra talks about the Seven Paths, which are the Six Paths plus the path of immortals.

The heavenly path, the human path, the animal path, the path of hungry ghosts, and the hell path are the Five Paths that are separate and distinct.

“Good retribution, bad retribution.” This talks about the origin and the phenomena of the Five Paths. A virtuous mind and conduct will bring about rebirth into the heavenly or the human path. These are the good paths. An evil mind and conduct will bring about rebirth into the Three Evil Paths. Although people are in the human path, they are all different: there are those who are rich and those who are poor, those of high position and those of low position. This is because people have different individual karmas.

People born in the human path have the same shared karma. But in past lifetimes, they cultivated different goodness and good fortune. Those who cultivated great good fortune enjoy a good life in this lifetime. Those who cultivated little good fortune suffer many hardships and difficulties.

Causes and their resultant effects are very complex. Transmigration in the Six Paths is entirely the result of one’s good and bad deeds. If one’s physical, verbal, and mental karmas are virtuous, one will be reborn in the Three Good Paths. If the three karmas are bad, one will fall into the Three Evil Paths.

“Good fortune, and misfortune intermingle continually with each other.” There is good fortune in misfortune and misfortune in good fortune. Only a person with wisdom can clearly see this and adeptly make use of this.

An example of good fortune in misfortune is one who lives in poverty and is not sure when the next meal will be. As a result, this person feels that life is filled with suffering and wants to get out of this world—he or she lets go of all worldly concerns, sincerely chants the Buddha-name, attains rebirth in the Western Pure Land, and eventually attains Buddhahood. Thus, this person has good fortune.

[The Buddha said:] “Discipline oneself with a hard life.” As a result, one will have no attachment to this world and will be even more earnest in seeking rebirth in the Western Pure Land and meeting Amitabha Buddha. Oftentimes, one obtains good fortune because of misfortune.

One who enjoys wealth and prestige in this world may chant the Buddha-name but this person’s every thought is still attached to the Saha world—thus causing the opportunity of attaining Buddhahood in this lifetime to slip by.

“One has to bear them alone. No one else can take one’s place.” No one can do these matters for us. Everyone must cultivate for themselves. We must understand this and practice diligently.

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