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 

Great Master Yinguang on Taking the Three Refuges

One must be aware that Taking the Three Refuges is to return to and rely on the three jewels: the Buddha, the Dharma, and the Sangha. It is not to return to and rely on an individual. For example, all of you are Taking the Three Refuges today; I am simply here to represent the three jewels to certify that you take the Three Refuges. You are not returning to and relying on me.

Many monastic and laypersons misunderstand the meaning of Taking the Three Refuges. A layperson often says that I return to and rely on so and so venerable; a monastic often says that so and so is my student through Taking the Three Refuges. They miss the big picture and take the narrower view, damaging the meaning of Taking the Three Refuges and mistaking it for a private engagement. It is a pity.

I take this opportunity to explain and clarify it so that there is no confusion in the future. I hope everyone pays attention to this.

Essence of the Infinite Life Sutra, Excerpt Forty-six

 

People in this world are indecisive and indolent. They are unwilling to do good deeds, be disciplined in their behavior, or cultivate [proper] karmas. They disobey their parents and rebel against their teachings. They are like foes to their parents, who may as well not have them as children. They are ungrateful, go against ethics, and do not repay kindness shown to them. They are dissolute, fool around, and indulge excessively in alcohol and good food. They are rash, overbearing, and contradictory, ignorant of the ways of the world. They have no sense of righteousness or propriety, and cannot take advice or guidance.

“People in this world are indecisive and indolent.” “Indecisive” means that the mind does not have a stand and has no direction. “Indolent” means laziness and the seeking of momentary comfort and pleasure.

If one wants to accomplish an undertaking, whether mundane or supramundane, the first requirement is to have an aspiration. This serves as the direction and goal for one’s lifelong effort. Some people seek fame and become famous. Some people seek gains and they acquire them. Why? Because they concentrate on one goal. It is the same with cultivation. There are many Buddhist schools and methods but one can delve deeply into only one.

Great Master Shandao said that if one wants to seek understanding, one can use teachings from various schools as reference, but for cultivation, one must choose only one Dharma door. One can know various paths but can walk only one. One cannot walk two paths at the same time. Therefore, to reach one’s goal there must be only one method of cultivation. This is the principle.

All Buddhas urge people to mindfully chant the Buddha-name and seek rebirth in the Western Pure Land. Why? Although there are many Buddhist schools and Dharma doors, they are all different in degree of difficulty. For example, the goal of Zen meditation is to enlighten the mind and see the true nature. But it is hard to see the true nature. Why can’t one see the true nature? Because there are obstacles. What obstacles? Affliction of Views and Thoughts, Affliction of Dust and Sand, and Affliction of Ignorance. One must completely eradicate Affliction of Views and Thoughts as well as Affliction of Dust and Sand, and eliminate at least a part of ignorance before one can enlighten the mind and see the true nature.

When one mindfully chants the Buddha-name and seeks rebirth in the Western Pure Land, one will carry along one’s residual karmas. It does not matter if one has not eliminated a part of Affliction of Views and Thoughts. This is why the Pure Land method is wondrous and why all Buddhas extol it greatly.

But being indecisive and indolent is a grave obstacle, regardless of which Dharma door one learns and practices. Even when one chants the Buddha-name, one will not be able to attain rebirth in the Western Pure Land.

“They are unwilling to do good deeds.” Being able to practice virtuous conduct is good fortune. People in this world all seek wealth, wisdom, good health, and longevity. Can they get them? “In Buddhism, every wish can be fulfilled.” If one knows the right principle and method and seeks accordingly, one’s every wish will be fulfilled.

Wealth is a karmic result. Where there is a result, there must have been a cause. When one cultivates a cause, one will surely get the result. The cause of having wealth is giving. The more one gives, the more one will get. When one gives, one is planting a cause. When one gives naturally, one will get the result quickly, and in abundance.

Wisdom is a karmic result. Its cause is the giving of teachings. When one willingly and gladly teaches what one knows, whether worldly knowledge or Buddhism, and does not hold back anything, one will have more and more wisdom.

Good health and longevity are karmic results. The causes are the giving of fearlessness. When others have fear or difficulty, we help them or protect them so that they feel secure and are free of all fears. These actions are the giving of fearlessness. The most thorough and ultimate giving of fearlessness is nothing other than having a vegetarian diet. One does not eat the flesh of any being. One should not upset or harm any being. The karmic results are good health and longevity.

They are unwilling to “be disciplined in their behavior, or cultivate [proper] karmas.” “Be disciplined in their behavior” means cultivating one’s body and mind. “Cultivate [proper] karmas” means cultivating one’s wholesome karmas.

“They disobey their parents and rebel against their teachings. They are like foes to their parents, who may as well not have them as children.” The children defy their parents. They are like enemies to their parents, who feel that they would rather not have them as children. Such is the disappointment the parents have with their children.

“They are ungrateful, go against ethics, and do not repay kindness shown to them. They are dissolute, fool around, and indulge excessively in alcohol and good food.” The children fail to show gratitude to their parents for their kindness in raising them. They do not provide for their parents. In addition, they “indulge excessively in alcohol and good food.” This means that they are particular about their food. Being dissolute means that they do whatever they like. Fooling around means that they hate to do proper work; they like to eat and loaf about.

“They are rash, overbearing, and contradictory, ignorant of the ways of the world.” “Contradictory” means that they lose their temper and have conflicts with others. They do not know the ways of the world. They are obstinate, boorish, domineering, and unreasonable.

“They have no sense of righteousness or propriety, and cannot take advice or guidance.” They do not want to hear advice or accept good suggestions.

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

Essence of the Infinite Life Sutra, Excerpt Forty-five

People in this world do not think of practicing goodness. They use divisive speech, harsh speech, false speech, and enticing speech. They detest and are jealous of virtuous people. They discredit the worthy and the wise. They are not filial to their parents, and they are not respectful to their teachers and elders. They are not trustworthy to their friends, and it is difficult for them to be sincere and honest. They are conceited and claim that they have attained the Way. They are wild and bully others. They encroach on the rights of others. They want others to fear and respect them, while they themselves feel neither fear nor shame. These people are stubborn and hard to transform. They constantly harbor arrogance and haughtiness. They rely on the protection of the good fortune from past lifetimes. They commit evil deeds in this lifetime and use up their good fortune. At the end of their lives, all their evil deeds will come back to overwhelm them.

This excerpt talks about the evils of false speech. False speech is dishonesty. If one is not honest, one will absolutely not succeed in one’s cultivation. Why? Because cultivation requires a sincere mind. When one is not sincere in one’s words, one’s mind is false. How can one with a false mind succeed in cultivation? Even in this world, a person who is not trustworthy cannot have a place in society. One can deceive others for a short time but not forever.

“Divisive speech” is the sowing of discord. “Harsh speech” is speaking harshly and hurting others. “False speech” is telling lies to deceive people. “Enticing speech” is sweet words meant to deceive others. For example, songs, dance, movies, and dramas today lead people to have evil thoughts. All these are “enticing speech.”

The arts in ancient China were all based on the standard of “no evil thoughts.” For example, plays and novels taught people to understand the law of cause and effect—good deeds will bring about good retributions; bad deeds will bring about bad retributions. They promoted loyalty, filial piety, moral integrity, and justice. This is one way of teaching the general public.

Those who engage in entertainment and art should guide society in a positive direction, by teaching that which is virtuous or good. This way, they will have boundless good fortune. Otherwise, they will create evil karmas.

“They detest and are jealous of virtuous people.” When they see virtuous people or good deeds being done, jealousy and anger arise in them.

They “discredit the worthy and the wise.” A worthy person is a person of virtue. A person of virtue and wisdom can influence the people in an area, improve the social customs, and set a good example for the local people. His or her merit will be very great. If one is jealous of or dislikes this person and obstructs this person from doing his or her good deeds—sabotaging this person instead of helping or rejoicing at the good deeds—then the offense is grave, as it has affected all the people in the area.

“They are not filial to their parents, and they are not respectful to their teachers and elders.” This shows extreme arrogance! This applies not only to the general public but also to Buddhist practitioners. The Visualization Sutra teaches us the Three Conditions. The first includes being filial and providing and caring for parents, being respectful to and serving teachers, being compassionate and not killing, and cultivating the Ten Virtuous Karmas.

Filial piety and respect for one’s teachers are the absolute foundations. If one is not filial to one’s parents or does not respect one’s teachers, then there is no need to talk about other things. To show gratitude for the love and care given by one’s parents, one should be respectful and filial to them. Both mundane and supramundane teachings are based on filial piety. Buddhism—a teaching where the teacher as well as the teachings are highly revered—is founded on filial piety. If the public ignores filial piety, then there is no foundation for Buddhism. Like building a house, if there is no foundation, how can the house stand firm?

“They are not trustworthy to their friends, and it is difficult for them to be sincere and honest.” Due to the guidance of our teachers, we have wisdom and skills. This is a great kindness to us. If one thinks nothing of the kindness of one’s parents and teachers, how can one be a friend?

In present society, it is indeed as described here. The relationships between people and between countries are based entirely on gains or losses, not on moral obligations and justice.

“They are conceited.” Because they are arrogant, they look down on their parents and teachers, thinking that their parents and teachers cannot compare with them and are not as capable as they. Therefore, they are arrogant to their elders.

They “claim that they have attained the Way.” If one claims that one has attained the Way but has not done so, it is a great lie. This lie deceives people and damages Buddhism, and the retribution is falling into the Avici hell.

“They are wild and bully others. They encroach on the rights of others.” This is tyrannizing others.

“They want others to fear and respect them, while they themselves feel neither fear nor shame.” Shame—being pricked by one’s conscience and caring about public opinion—is a good mental quality. “Feeling neither fear nor shame” means that one has no conscience and does not care about criticism from the public, ignoring it completely. This is why one dares to act unlawfully—one is full of oneself.

“These people are stubborn and hard to transform.” It is hard to change and reform these people.

“They constantly harbor arrogance and haughtiness.” They are proud and arrogant.

“They rely on the protection of the good fortune from past lifetimes.” Why does a bad person who rides roughshod over others enjoy high status, wealth, and power in society while not suffering any punishment? Because the good fortune he or she cultivated in past lifetimes is abundant—the conditions for the evil deeds done in this lifetime have not yet matured, so the retributions have not materialized.

It is stated in the sutras: “If you want to know the causes planted in past lifetimes, look at what you are experiencing in this lifetime. If you want to know your karmic effects in future lifetimes, look at what you are doing in this lifetime.” What we do in this lifetime will bring about retributions in future lifetimes. A good cause will bring about a good retribution. A bad cause will bring about a bad retribution. If a retribution has not happened, it is because the time has not yet come.

“They commit evil deeds in this lifetime and use up their good fortune.” One cultivated great good fortune in past lifetimes and could have enjoyed it for one hundred years. But because one commits evil deeds, one’s good fortune is used up in fifty years. This is the diminishing of good fortune. This is definitely not the gods and deities controlling this to punish one. It is due to one’s karmic forces. The karmic force of the evil deeds gets stronger and the karmic force of the virtuous deeds gradually becomes weaker. As the good karmas cannot counteract the evil karmas, the karmic force of the evil karmas will become stronger and stronger. Retributions from the stronger karma will be meted out first, pulling one to suffer them. This is the principle.

“At the end of their lives, all their evil deeds will come back to overwhelm them.” At the end of one’s life, the evil karmas will manifest, and one will have to suffer retributions. “All their evil deeds” refers to the evil paths. The karmic foes and creditors from this and past lifetimes will come to take one’s life if one owes them life or to collect debt if one owes them money. This is why Buddha-name chanting practitioners should dedicate merits from their learning, practicing, and giving—“repaying the Four Kinds of Kindness above, and relieving the suffering of those in the Three Paths below.

“Repaying the Four Kinds of Kindness above” means that the merits are dedicated to those who have shown us kindness. “Relieving the suffering of those in the Three Paths below” means that the merits are dedicated to the karmic foes and creditors from numerous kalpas. Throughout my entire life, I have been repaying debts with my cultivation. We make offerings to those who have shown us kindness, and we repay debts to our karmic creditors. This way, we will eliminate many obstacles to our cultivation. This is the truth. When we truly understand, we will courageously and diligently learn and practice.

We should generate the bodhi mind, single-mindedly chant “Amituofo,” and seek rebirth in the Western Pure Land. This is an assured path. As an ancient eminent master said, “If ten thousand people practice [the Pure Land method], all ten thousand will attain rebirth.” So, we will surely succeed. Only when we attain rebirth in the Western Pure Land will we be able to truly repay those who have shown us kindness in past lifetimes and help those we have enmities with attain Buddhahood.

Therefore, only when we attain rebirth in the Western Pure Land can we resolve enmities with all beings.

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