Lundeeria : Chapter Two

Chapter 2: Dream Seekers

When at last everyone was settled and quiet, the council members came to the center of the crater. They took their places and the meeting began.

Being the oldest member of the council, Tortoise spoke first. He walked in a dignified manner to the spot reserved for the speaker. In a deep, strong voice, he began.

“My dear fellow Lundeerians, some of you may already know why this meeting has been called. For a while now, we have been hearing reports of dreams. These are not ordinary dreams. They are not dreams of what happened during the day or of friends and family. Apparently, these are not even dreams of life here on Lundeeria! These are dreams of another land. A land called Earth.”

“Needless to say, this is all very strange. How can so many of our fellow citizens be dreaming of the same things? We have heard that in the dreams there are creatures like us: animals, fish, birds, reptiles, and insects.”

As Tortoise spoke, the listeners nodded their heads in agreement. Soft murmurs and the rustling of many creatures being together were the only sounds coming from the audience.

“There does seem to be one difference, however. In the dreams, there is an animal who appears to be causing problems. Very serious problems. But very honestly my friends, it’s confusing. How can these animals, which we have heard being called “humans,” cause so much trouble? It’s hard to understand because we know nothing of this animal. It does not exist here.”

“Many of you are having the same dreams. How can that be happening? And why is it happening? It must mean something, but what? And what, if anything, can we do about the dreams?”

“We members of the council have given this matter much serious thought. We have decided that there is only one way open to us. We will try to find the answers to these questions using an ancient practice. My fellow Lundeerians, the problem is dreams. So we will seek the answers through dreams.”

“We will engage in Dream Seeking.”

The Lundeerians looked at one another in disbelief.

Tortoise continued, “My friends, Dream Seeking, as you all know, has been done only once in all of Lundeeria’s long history. It was done at the time of great danger and much fear. It was a time of uncertainty, the time before peace between all animals—all Lundeerians—became our way of life.”

“My friends, a sense of unease is again entering our lives. We all feel it. We need to quickly find out what is happening. Then, hopefully, we will know what we can do about it.”

With this, Tortoise returned to his place among the other council members. He nodded to Gazelle, who walked gracefully forward to stand before the assembly.

In a warm, lilting voice, she began. “Dearest friends, once we saw that we had to do Dream Seeking, we realized we would need someone to guide us. We would need a creature who is of the night, a creature used to calling out when most others dreamt. Someone skilled at catching and holding our thoughts with her songs.”

“We need Nightingale.”

As Gazelle looked up, Nightingale flew down, passed over Gazelle’s head, and perched on a nearby tree branch. She sang one long beautiful note, her voice clear and pure. It was heard by every Lundeerian.

“With Nightingale singing to us, everyone will fall asleep. Everyone, that is, but Nightingale and myself. She will place moss in my ears so I that cannot hear her singing. This way, I will be able to stay awake to see what happens. When the time is right for all of you to wake up, Nightingale will stop singing.”

“But my friends, I must first ask, is there anyone who does not wish to join in the Dream Seeking? No one is required to do so. But please understand that for this to work, we need as many Dream Seekers as possible.”

“Frankly, we are worried that something is very wrong. We do not know what it is. We do not know what we will learn in our dream seeking. But everyone on the council feels we must find out. We fear that some being desperately needs our help. And even worse, we fear that many beings may be in need of our help.”

Gazelle stopped talking, looked out over the assembly, and waited patiently for their answers. The crater was filled with the murmuring of all the creatures of Lundeeria. Gradually, the sounds faded away until all was perfectly silent.

“Dearest friends, are there any among you who do not wish to join in the Dreaming?” Gazelle asked.

No one said no. No one shook their head. Not one Lundeerian left the assembly. Gazelle turned and looked at Nightingale, as did everyone else.

First, Nightingale carefully placed some moss in Gazelle’s ears so she would stay awake. Then, Nightingale closed her eyes, took a deep breath, and began to sing.

She sang of the beauty of the night. She sang of the courage and concern of all her friends. She sang of the peace of Lundeeria and the happiness of all who lived there.

Then Nightingale began to sing of sleeping, and of dreaming. Finally, she sang of Earth and those who lived there. Soon, with the sole exception of Gazelle and Nightingale, every living creature on Lundeeria was dreaming. Through the night, they all slept and, as one, they dreamed of Earth.

And throughout that long night, Nightingale sang and guided them in their dreaming.

(To be continued...)

Lundeeria : Chapter One

Lundeeria:

The Tale of a Journey to Another Land,

Courage, and the Way to Love All Beings

Told by Justin and Emma to Venerable Wuling

Chapter 1: The Dreams

No one was sure exactly when the dreams began. At first no one paid much attention to them. After all, they were just dreams. But gradually, as more animals had them, they began to talk about their dreams—and how similar they were.

The animals seemed to be dreaming of another land. No one knew for sure because they didn’t recognize it. But in the dreams the name of the land was always the same. 

The land was called “Earth.”  

In many ways, Earth was like the animals’ own beloved Lundeeria. There were birds and fish and insects and many other kinds of animals. There were trees and flowers and mountains and seas. In fact, there was really only one difference—an animal that was not found on Lundeeria.

Earth had an animal called “humans.”

Unlike on Lundeeria, where all the animals shared equal status, humans were the sole rulers on Earth. And on Earth, because of the humans, something was wrong. Those Lundeerians who had the dreams could feel it. But they couldn’t put a finger on what the problem was.

As more and more animals dreamed of Earth, the Lundeerian Council began to hear about it. But even the wise council members didn’t know why Lundeerians were dreaming of a land called Earth and its creatures called humans. So the council decided to hold a meeting to discuss what was happening. After all, they had always solved their problems by talking and working together.

And so news of the meeting was sent throughout the land. The swifts and the eagles cried out word of it as they flew through the sky. The cheetahs and the antelopes announced it as they ran through the forests, valleys, and mountains. The whales and salmon sang of the meeting as they swam in the seas and rivers. Even the badgers and groundhogs rumbled out the message deep underground. All the creatures of Lundeeria were asked to come to a meeting of the utmost importance.

As usual, no one was to be left out. Used to helping one another, all the animals of Lundeeria began the journey. They travelled, as if one, to the ancient volcano crater that served as Lundeeria’s assembly place. The birds flew and the land animals walked, hopped, and ran. The reptiles crawled and the fish swam. The insects came as well. Those who were younger and stronger carried those who were older and weaker. Larger or faster Lundeerians helped those who were smaller or slower.

 By land, air, and water, they all came. Land animals sat on the ground and the rocks. The birds perched in the trees, butterflies on the bushes, and insects in the grass. The creatures of the water swam into the crater’s lake from the great sea that was fed by all the rivers in Lundeeria. As they all settled down in the volcano crater waiting for the meeting to start, they talked of little else but the dreams.

Was this what the meeting was about?

(To be continued...)

Essence of the Infinite Life Sutra, Excerpt Seventeen

Always using the practice of the Six Paramitas of giving, precept observation, patience, diligence, meditative concentration, and wisdom, he taught and transformed beings to help them steadfastly establish a bodhi mind.

“Always” means forever and never changing. One should follow these six principles at all times.

The first paramita is giving. For us, this means letting go and helping others. There are three kinds of giving: the giving of wealth, the giving of teachings, and the giving of fearlessness. Giving is a karmic cause. If we want to have wealth, we should practice the giving of wealth. If we want to be intelligent and wise, we should practice the giving of teachings. If we wish to have good health and a long life, we should practice the giving of fearlessness. In the giving of fearlessness, the most important thing is not to harm any being. In addition to not killing beings, we should not even cause them to have afflictions. A vegetarian diet is a form of the giving of fearlessness: We do not eat the flesh of animals or cause them to have afflictions. To be more proactive, we should free captured animals.

I was supposed to be a person with little good fortune and a short life span. But I have lived to this age and my good fortune seems to increase year by year. Both are the rewards from my learning the Buddha’s teaching and practicing it accordingly in this lifetime.

One should not enjoy the good fortune oneself because one will use it up very quickly. When one has good fortune, one should share it with others. This way, one’s good fortune will never be used up. This is the truth.

As I gained more wisdom, I saw the ins and outs of everything more clearly than before. Thus, I was able to do things that benefited others in a more appropriate and perfect way. Moreover, I did not ask to have my life extended but it was. This is true freedom!

In the bodhisattva practice, giving is listed first. My rewards from the three kinds of giving can be clearly seen by everyone.

The second paramita is precept observation. We should observe the precepts and codes of behavior that the Buddha laid out. The teachings in the sutras that the Buddha earnestly and patiently taught us should be followed too. We should also abide by the laws and customs of our countries. If we abandon the precepts, then the practice and upholding of the Buddha’s teachings will disappear. So even if we lecture on the Dharma, and study and discuss it every day, it will be futile. Why? Because our lives are disconnected from the teachings, we are not applying what we are learning. No matter how profoundly or how well we can lecture on Buddhism, nothing will be achieved. That is why Buddhism has always emphasized practice.

The Buddha taught “three cumulative pure precepts.” “Three cumulative” means three main categories.

The first category is “uphold precepts and codes of behavior.” This encompasses all the teachings that the Buddha taught in the sutras. We should practice all that the Buddha wants us to do and not otherwise.

The second category is “uphold precepts by practicing virtuous dharmas.” A deed that is good should be done. A deed that is bad should not be done. We should know that the spirit of the precepts is to prevent wrongdoing or stop evil conduct; it helps us to end wrongdoings and to practice virtuous conduct.

Even though the Buddha did not list everything we should or should not do, we need to adhere to the spirit of his teachings. For example, the Buddha did not tell us not to smoke, but we know that smoking is not good for us or for others. Therefore, we should not smoke. Things of this nature fall under “uphold precepts by practicing virtuous dharmas.”

The third category is “uphold precepts by bringing lasting benefits to all sentient beings.” When a deed benefits beings, we should do it. There are three kinds of beneficial deeds. The first kind is the deed that will bring immediate benefit but will have a harmful effect in the future. This kind of deed should not be done. The second kind is the deed that will bring benefit not only now but also in the future. This kind of deed is truly beneficial. The third kind is the deed that will not bring immediate benefit but will bring great benefit in the future. This kind of deed is also beneficial.

This shows that Buddhas and bodhisattvas look far ahead, not only at the immediate future.

The third paramita is patience.[1] To accomplish any undertaking, one needs to bear any hardship that one encounters. In the process of cultivation, one will surely encounter frustration. The more diligent one is, the greater the amount of frustration one faces. Why is there so much frustration? Because of the evil karmas that one has committed over countless kalpas, obstacles from karmic forces are unavoidable. The only solution is to tolerate any hardship. This will decrease karmas. If one has meditative concentration, it can eliminate karmas. One should face obstacles with wisdom, resolve them with forbearance, acquiesce, and make diligent progress. Only with the paramita of patience will one be able to improve. If one is not patient, one will encounter obstacles.

The fourth paramita is diligence.[2] The Chinese term for “diligence” is jingjin. Jing means “pure and unadulterated” and jin means “making progress.” For bodhisattvas, diligence is their only good root.[3]

Nowadays, many Buddhist practitioners make the mistake of learning too many different things, resulting in a mixture. Although they make progress every day, their progress is adulterated. They spend a lot of time and effort but their accomplishment is very limited.

The little achievement I have in this lifetime is due to having a good teacher. He forbade me to proceed in an unfocused and random way. I learned from Mr. Li Bingnan in Taichung for ten years. His teaching method was that even if a student was very smart and had an exceptional capability, he or she could simultaneously learn only two sutras at most. If the student wanted to learn three sutras [at one time], he would not teach this student. Students who did not have a good capability learned only one sutra. Only when Mr. Li considered that a student had learned a sutra well enough would he teach the student a new one. Otherwise, he would not allow the student to learn a new sutra. During my ten years with Mr. Li, I learned five sutras, whereas in a Buddhist college, the students study more than five sutras in one semester.

The first sutra I learned was the Sutra on Ananda Asking about the Good Fortune and Misfortune of Learning the Buddha’s Teachings; the second was the Amitabha Sutra; the third was the “Chapter of the Vows and Practices of Samantabhadra”; the fourth was the Diamond Sutra; and the fifth was the Surangama Sutra. I spent ten years learning only these sutras. Mr. Li’s criterion was that only when one learned one sutra well enough could one learn a new one. “Well enough” meant that the student could explain the sutra thoroughly on stage to an audience. When the student lectured on stage, Mr. Li would sit in the last row. Without using a microphone, the student had to talk loud enough for Mr. Li to hear. Heading toward one direction and one goal, his students were thus laying a good foundation and would naturally understand the other sutras.

“When one masters one sutra, one naturally masters all sutras.” The question is whether one has truly learned and understood the sutra and entered into the states described in the sutra.

The fifth paramita is meditative concentration. It means being in control of one’s mind. Within, the mind is unmoved; without, the mind is not attached to phenomena. One should not be easily tempted by any external phenomena. For example, when one learns a sutra, one concentrates on this sutra. This way, one would be in control of one’s mind.

The sixth paramita is wisdom. Simply put, when one interacts with people and engages in tasks, one should do so based on reason, not on emotions.

This excerpt teaches us the six principles for interacting with people and engaging in tasks in daily life. These are also the guidelines that bodhisattvas use in teaching and transforming beings to help them be steadfastly established [in the bodhi mind].

---

[1] The cultivation of this virtue involves two aspects: to be patient without anger in the face of harm done by others and to endure various afflictions and suffering and to be unafraid of the implications of such Mahayana teachings as emptiness.— Damien Keown, Dictionary of Buddhism (Oxford University Press, Oxford, 2003), 148.

[2] Diligence means to courageously cultivate good dharmas and end evil dharmas. It is to focus and to progress tirelessly.—Trans.

[3] Diligence is the only good root of the bodhisattvas because they are already replete with worldly good roots of no greed, no anger, and no ignorance. This good root of diligence allows the bodhisattvas to advance in cultivation without regression until they attain enlightenment.—Trans.    

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

Affinity Has No Boundaries, Love No Discrimination

We have lived uncountable lifetimes since time without beginning.

We have loved uncountable beings. We have cared for them when they were ill, protected them when they were in danger, thrilled at their smallest accomplishment, given up our own comfort so they would be happy.

And we have taken for granted those we love, thinking there will always be a tomorrow. Always another opportunity to care for them. Always another opportunity to protect them. Always another opportunity to smile at their accomplishments. 

Always another opportunity to say "I love you." 

Imagine losing someone.

And then finding them again.

The utter contentment.

The sheer joy.

The love.

Essence of the Infinite Life Sutra, Excerpt Sixteen

He planted numerous roots of virtue and did not mind [his] varied sufferings. He had few desires and was content. He pursued only white dharmas[1] and brought benefits to all beings. He was tireless in pursuing his aspirations and vows, achieving results through the power of patience. He constantly harbored compassion and patience for all sentient beings. With a kind expression and caring words, he advised, taught, urged, and encouraged them. He was respectful to the Three Jewels and attended to his teachers without any insincerity or flattery in his heart. All of his conduct was magnificent, and he was a role model in every way. He regarded all dharmas as illusory and remained in the samadhi that is eternally quiescent. He guarded well his verbal karmas and did not ridicule others’ faults. He guarded well his bodily karmas and did not transgress any precept or codes of behavior. He guarded well his mental karmas and kept himself pure and uncontaminated.

The words “planted numerous roots of virtue” mean to accumulate merits and virtues. “Roots” are the foundation; they can give rise to myriad virtues. That which can give rise to something is the root. The root of virtue for the Pure Land school is this phrase: Homage to Amitabha Buddha. When one focuses on and practices only the Pure Land method, one continuously and mindfully chants the Buddha-name. This method will help us to keep our minds in an unperturbed and tranquil state from within (where no affliction arises) and not be attached to any phenomena from without. Actually, all of the eighty-four thousand Dharma doors aim to achieve this state.

Of all the methods, the Buddha-name chanting method is the most convenient and the easiest in which to succeed. When one mindfully chants the Buddha-name, one’s cultivation will be enhanced by the supportive powers of Amitabha Buddha and all other Buddhas in the ten directions. This is why all the other methods cannot compare with this one.

The words “did not mind [his] varied sufferings” mean that Dharmakara did not mind any of the sufferings he underwent: he accepted them peacefully. Sufferings are brought about by the evil deeds committed in the present and past lifetimes. When we understand the causes of the sufferings, we will willingly undergo them and not blame others.

How should we live our lives? We should let go of any situation or condition, whether favorable or adverse, and just concentrate on chanting the Buddha-name.

Dharmakara “had few desires and was content.” When one has few desires and is content, one’s afflictions will be reduced. Every day, it is enough for one to have a full stomach, adequate clothing, and a place to shield one from wind and rain. A content person is often happy. When one is content, one will want few things. The less one wants, the more at ease and the happier one is. If one truly does not compete with others or crave anything, one will be happier than a celestial being.

When one has meditative concentration, one will keep the mind in an unperturbed and tranquil state from within and not be attached to any phenomena from without.

Every aspect in one’s life should be simple. Simplicity leads to a long life. The ancient Chinese often said, “Illness enters through the mouth.” Nowadays, many people contract strange illnesses, which come mostly from the food consumed. In the past in China, there were people in the countryside who maintained a simple diet, but they were healthy and lived a long life. This proves that the simpler the food, the healthier one is.

A pure mind with no wandering thoughts, a regular routine, a simple diet, few desires, and contentment—these are the essentials for good health.

“He pursued only white dharmas.” Black signifies bad, and white signifies good. Ancient Indians used black and white, and the Chinese used bad and good. Pursuing only white dharmas means pursuing only wholesome dharmas; that is, single-mindedly seeking goodness.

What are wholesome dharmas? And what are unwholesome dharmas? The Buddha said that anything that benefits oneself is unwholesome and that anything that benefits all beings is wholesome. Why is benefiting oneself bad?

One transmigrates within the Three Realms and the Six Paths because of ego-attachment. In other words, when one’s every thought is of oneself and for oneself, then one will transmigrate within the Six Paths. Arhats transcend the Six Paths by eradicating ego-attachment. When ego-attachment is eradicated, there is no more transmigration.

When dharmas-attachment is eradicated, the Ten Dharma Realms no longer exist. At this point, one has enlightened the mind and seen the true nature. Dharmas-attachment is hindrance arising from the attachment to our knowledge. Ego-attachment is hindrance arising from our afflictions. When one has ego-attachment, one has affliction. When one has dharmas-attachment, one has ignorance. Therefore, when one eradicates ego-attachment, one transcends the cycle of birth and death.

If our every thought is of ourselves, ego-attachment will worsen day by day. How then can we transcend the Three Realms? This is why the Buddha taught us to always think of benefiting all beings. This way, the thoughts of benefiting ourselves will gradually diminish and go away. Our every thought and every deed should be for all beings, not for ourselves. When all beings have good fortune, we too have good fortune, because we are also one of the beings. Similarly, we cannot avoid misfortune if all beings have misfortune.

Having all beings in one’s every thought and wholeheartedly helping them is “pursuing only white dharmas.” It is also “bringing benefits to all beings.” “Bringing” means giving. Benefiting living beings is sacrificing oneself to benefit others.

“He was tireless in pursuing his aspirations and vows.” We seek wholesome dharmas, sacrifice ourselves to benefit others, and serve them tirelessly and diligently. If we are healthy and have a long life, then this is good fortune for all beings.[1] If we have a short life, then this is misfortune for all beings. Our physical body has no relevance to our self. It also has no relevance in any of our gains or losses, our benefit or harm. Our body is only a tool used to benefit all beings. This is the attainment of great freedom! When we complete a meritorious deed, the merit is not ours. When we fail, it is not our fault. With no merit or fault and with the benefit belonging to all beings, we will be tireless in accomplishing our aspirations and vows.

The words “achieving results through the power of patience” mean accomplishing the paramita of patience, one of the Six Paramitas that bodhisattvas practice. One can be patient even when it is difficult to do so. Of course, one also needs to have true wisdom. When one has true wisdom, one will know how to benefit all beings. Although accomplishing a meritorious deed requires certain opportunities and conditions, procedures, and sequential order, one still must have patience to accomplish it. As the Diamond Sutra says: “All accomplishments are attributed to patience.” Of the Six Paramitas, which are practiced by bodhisattvas, the paramita of patience is crucial to one’s success or failure.

“He constantly harbored compassion and patience for all sentient beings.” “All sentient beings” refers to all beings, in particular those beings who are suffering, who have committed evil karmas, and who are deluded. We should always treat them with empathy. This sentence teaches us that when interacting with people and engaging in tasks, we should do so with the mindset of compassion and tolerance.

“With a kind expression and caring words” describes the demeanor in which one presents oneself: with a pleasant expression and gentle manner. “Caring words” does not refer to pleasant words but to words that come from love and the wish to protect. These words can benefit people and help them break through delusion and attain awakening.

In the sutras, all the words spoken by the Buddha are caring words. Even a scolding or a reprimand are caring words if the words truly benefit someone. Why bother to reproach or discipline someone, if we don’t truly care about that person?

“He advised, taught, urged, and encouraged them.” This is using expedient means to encourage people and help them make progress.

The following examples are all wholesome dharmas, the true source of all happiness.

“He was respectful to the Three Jewels and attended to his teachers.” The mention of the Three Jewels here is not just a reference to the Three Jewels of the Three Refuges: it means we need to dwell in and uphold the Three Jewels. The emphasis of the Three Refuges is the Three Jewels of True Nature—awakening, correct understanding, and purity, which are our true refuges.

The Three Jewels in our true nature are awakening, correct understanding, and purity. The Buddha signifies the awakening of our true nature, the Dharma signifies the correct understanding of our true nature, and the Sangha signifies the purity of our true nature. We should be respectful to them. Every day, in our every thought we should ask ourselves if we are awakened? Do we have correct understanding? Are our thoughts and views correct? Are our minds pure? The purpose of dwelling in and upholding the Three Jewels is to constantly remind us of the Three Jewels of True Nature.

We receive the Buddha’s teaching and take him as our teacher. There are two meanings in our making offerings to a Buddha image. The first is to remember and appreciate where we come from, and to never forget. The second is to remind us of the awakening of the true nature. What does the Buddha signify? To be awakened, not deluded. From morning till night, are we awakened or not when interacting with people, engaging in tasks, and handling objects? A Buddha image constantly reminds us to be awakened, not deluded; to maintain a pure mind, one beyond pollution; and to have correct thoughts and views at all times, in all places, and in all situations, whether favorable or adverse. This is being “respectful to the Three Jewels.”

“Attended to his teachers” is respecting one’s teachers and their teachings. Like Confucianism, Buddhism is also founded on filial piety to one’s parents and respect for one’s teachers. Confucian teaching flourished because of this foundation, as did the Buddha’s teaching. Filial piety is thus very important, for only when one is filial will one respect teachers. If one truly respects one’s teachers, one will receive the Way taught by the teachers. If one does not respect one’s teachers, they will not be able to teach one anything no matter how good they are. Why? Because one will not believe them nor be willing to learn from them. When one respects one’s teachers, one will listen to their teaching and diligently practice accordingly, thus receiving merits and benefits. Respecting one’s teachers is respecting the Way and receiving it.

The words “without any insincerity or flattery in his heart” teaches us to not only treat the Three Jewels and teachers with sincerity, but also all beings. We should cultivate this habit in daily life.

“All of his conduct was magnificent and he was a role model in every way.” The word “magnificent” conveys the “truth, goodness, and beauty” that ordinary people often speak of. But such “truth, goodness, and beauty” exists as a concept, not a reality. On the other hand, truth, goodness, beauty, and wisdom truly exist in the Western Pure Land.

When we abide by the Buddha’s teachings, and interact with people and handle matters with a sincere, respectful, pure and great compassionate heart, our minds and conduct will be “magnificent.” So, when we mindfully chant “Amituofo,” we must take Amitabha Buddha’s causal vows as our causal vows.

Dharmakara “was a role model in every way.” He was a role model not only for practitioners but also for the general public. The meaning of these words is infinitely profound and broad.

Whatever our occupation or status in society, we should set a good example for everyone, especially our peers. In the chapter “Sudhana’s Visits to Fifty-three Wise Teachers” in the Avatamsaka Sutra, of the fifty-three bodhisattvas, five appeared as monastics and the others as men and women of all ages and all walks of life. Their behavior set good examples for society.

Bodhisattvas not only teach by words. Their every action is also a good example for others. This shows the bodhisattvas’ great compassion. Only by doing so can they change prevailing habits and customs for the better, and encourage and reform people. To encourage and reform people, one teaches not only by words: one’s every action and thought should also be for the benefit of them. If a lay practitioner, regardless of his or her occupation, works for the benefit of society and all beings, he or she is a bodhisattva, a role model.

“He regarded all dharmas as illusory and remained in the samadhi that is eternally quiescent.” This sentence describes Dharmakara’s inner state. All phenomena, whether mundane or supramundane, are illusory. As the Diamond Sutra says: “All conditioned existences are like a dream, an illusion, a bubble, or a shadow.” Why take them seriously?

“Samadhi” is a Sanskrit word. The Chinese translation is “proper enjoyment.” The “proper enjoyment” of bodhisattvas is purity, quiescence, and Nirvana. Purity, quiescence, and Nirvana are the enjoyment of Buddhas and Mahasattvas. Lay bodhisattvas can also enjoy them.

Some practitioners have built up large businesses. They tell me, “Master, I am in great suffering. Employees do not follow my orders and it is hard to do business. I have a lot to worry about every day.” Actually, what is there to worry about? The Buddha taught us to “regard all dharmas as illusory and remain in the samadhi that is eternally quiescent.” If we truly practice this, we will lead a very happy and very free life! How then can there be suffering?

There are many entrepreneurs who learn Buddhism. But their learning is not thorough enough. They do not thoroughly understand the principles taught by the Buddha. If they truly understood, their situations would be different.

In Chinese history, the prosperity in the early years of the Qing dynasty was unprecedented. The flourishing age during the rule of Emperors Kangxi, Yongzheng, and Qianglong lasted for more than one hundred and fifty years. During these years, each emperor would lead all the government officials and military officers in chanting the Infinite Life Sutra every day at the imperial court. They abided by the Buddha’s teachings and practiced accordingly.

If the owner and the employees of a company know the wondrous benefit of doing this, and they chant a sutra for fifteen to twenty minutes every morning, then they are abiding by the Buddha’s teachings. They are the Buddha’s students, and they are practicing accordingly. So how can the company not flourish? Doing this is establishing consensus based on the Buddha’s teaching.

It requires wisdom to “regard all dharmas as illusory.” When one understands the truth of everything, it will be easy to handle matters without making any mistake. Because one does not understand the truth, wrong steps are taken and one ends up making mistakes.

“He guarded well his verbal karmas and did not ridicule other’s faults.” This describes Dharmakara’s external behavior. The sentence “He regarded all dharmas as illusory and remained in the samadhi that is eternally quiescent” describes his attainment and wisdom. “Regarding all dharmas as illusory” is wisdom. “Remaining in the samadhi that is eternally quiescent” is meditative concentration.

When one truly has meditative concentration and wisdom, one’s external behavior will reflect that—“he guarded well his verbal karmas and did not ridicule other’s faults.” When seeing the faults of others, one does not talk about them.

The Platform Sutra says: “If one is a true practitioner, one will not see the faults of others.” Why will one not see the faults of others? Because one regards all dharmas as illusory! There is no fault. There is no merit. There is no good and no evil. One’s mind is impartial: without discrimination or attachment, there is neither good nor evil, neither right nor wrong, and neither true nor false. One will naturally not speak of the faults of others. Therefore, good or evil, right or wrong, and true or false—these are unfounded discriminations formed by people in this world.

“He guarded well his bodily karmas and did not transgress any precept or codes of behavior.” Simply put, one’s demeanor and behavior naturally conform with proper customs: there will be no lack of courtesy; there will be no wrongdoing.

“He guarded well his mental karmas and kept himself pure and uncontaminated.” Of the three kinds of karmas, the hardest to guard is one’s mental karmas, and the easiest bad karmas to commit are verbal karmas. This is why verbal karma is listed first.

In the title of this sutra are the words “purity, impartiality, and enlightenment.” Purity, impartiality, and enlightenment are one in three and three in one. When the mind is pure, it is also impartial. Since it is pure, it must also be enlightened. When the pure mind is functioning, that is enlightenment. An enlightened mind is definitely pure and impartial.

In learning Buddhism, one needs only to cultivate a pure mind. When one has a pure mind, one will naturally be impartial and enlightened. At all times, in all places, and in all situations, whether favorable or adverse, one needs to maintain a pure and uncontaminated mind.

The mind will naturally be pure when (1) internally, greed, anger, ignorance, and arrogance do not arise in one, and (2) externally, one is not attached to any environment, good or bad. A pure mind is the true mind and is true wisdom. When handling any situation, one will do it correctly and completely, without any mistakes. All mistakes arise from desire and thoughts of gain and loss.

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[1] By having a longer life we have more time to help more beings. With a shorter life, we have less time to help beings.—Trans.

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