a buddhist perspective

The sutras teach that ordinary people, sages and saints are all equal. There is no difference [in their intrinsic nature]. Only the defilement or purity of mind is different. For this reason, it is said that “Mind, Buddhas and sentient beings are no different from one another.” A Pure Mind is Buddha, a defiled mind is sentient being. Buddhas and sentient beings differ only in the extinction or non-extinction of defilements of the mind.

The mind is inherently clean and pure, but it is obstructed by greed, hatred, stupidity, arrogance, the five desires and many kinds of delusions. Therefore, those with such minds are called sentient beings. If defilements are discarded and the mind becomes pure, that is Buddhahood. It is not necessary to depend on others.

However, all sentient beings bear heavy karma and stubborn afflictions from time immemorial, and these are very difficult to purify. To do so requires cultivation, such as [serene, reflective] meditation, working on a hua-t’ou [koan] or Buddha Recitation. So you see, there are many expedient ways to practice, but all are medicines to treat the diseases of the mind. For example, a mirror, intrinsically bright, cannot reflect anything if it is covered with dust. To restore its brightness, a cleaning agent (remedy) is required. Yet the cleanser itself is also dust, though it can rid other things of dust. Once the mirror is bright, there is no further need for the cleanser. This is like gold in its ore, covered with the dirt and dust of sand and stone. After it is smelted and pure gold appears, there is no need to smelt it again.

It is difficult to rid oneself of the defiled mind characteristic of sentient beings. However, it can be done through diligent practice. When this is accomplished, the bright and undefiled mind appears. It is in this sense that all sentient beings are said to be inherently Buddhas.

~ Master Han-Shan’s Dream Roamings, Trans. by Master Lok To

In the Pure Land, we will be born inside our lotus flower, a pure conception. This is different from a fetus spending nine months in the womb. When one enters the womb, one is not pure. One’s thoughts are not pure. Neither is the living environment. The womb is surrounded by the large and small intestines, by feces and urine. Therefore, the environment is not pure.

It is different when one is born in the Land of Ultimate Bliss. The lotus flower is pure. In addition, one is born through transformation. As soon as one is born, the body is tall and the appearance is magnificent. There are no young or old people there. Everybody has the same appearance. It is a world of equality. Therefore, the mind is at peace.

People in this world have different appearances and do not have an impartial mind. One who has good fortune or good looks can easily become arrogant. One who has no good fortune or is unattractive often suffers from a sense of inferiority. These are common social phenomena.

In the Western Pure Land, everyone has the same appearance, the same physical conditions, the same living environment, and the same learning. Everyone is equal in everything there. Therefore, one will not have afflictions such as arrogance or a sense of inferiority.

Although one still has the seeds of afflictions and residual habits, there are no conditions that will cause these afflictions and residual habits to arise. This is why the Western Pure Land is incomparably wondrous and why it is praised by all Buddhas. These inconceivable conditions are because of the powers of the original vows and the merit of innumerable kalpas of cultivation of Amitabha Buddha.

~ Based on Ven. Master Chin Kung's 2003 lecture series on the Amitabha Sutra

It is most important that, in our cultivation, we correct our wrong mindset. If we are not happy with a person or a situation, this will obstruct our rebirth in the Pure Land, because our minds are not pure. This is why it is hard to attain rebirth in the Land of Ultimate Bliss and why Mr. Li Bingnan (one of Ven. Master Chin Kung's three teachers) said that only one or two out of 10,000 Pure Land practitioners succeed in attaining rebirth there.

Most practitioners only manage to suppress, not uproot, their afflictions. It entirely depends on their luck on their deathbed. If they cannot suppress their afflictions, which arise at the moment of their last breath, they will fall into the Three Evil Paths.

Therefore, we have to work hard to dissolve our dislike or hatred in daily life. We should not hold grudge any more. Instead, we should become more compassionate.

If someone holds a grudge against us, we should treat that person with compassion and gratitude.

Why gratitude? Because he or she helps us achieve the Paramita of Precept Observation and the Paramita of Patience. When we do not harbor the thought of taking revenge, this is keeping the precept of no killing. When we do not harbor anger, this is patience. He or she helps us achieve the Six Paramitas. Isn’t this kindness?

Our afflictions and residual habits from uncountable kalpas are dissolved here and now. In this way, there will be no obstruction to our practice of nianfo and attainment of rebirth in the Land of Ultimate Bliss, and we will be able to move Amitabha Buddha to come and guide us on our deathbed.

If there is anything in this world that we cannot let go, it will become an obstacle to us.

~ Based on Ven. Master Chin Kung's 2003 lecture series on the Amitabha Sutra

We can view difficult times and situations as troubles and ask "Why me?" Or we can use them as opportunities to help us grow and advance on the path. Afflictions and difficulties will always be with us in the cycle of rebirth because everything is created by the mind.

Consider the anger and greed in the minds of people around the world. Consider how often our thoughts are purely of benefiting all beings—impartially and unconditionally. For most of us, our self-serving thoughts far outweigh our unselfish ones. These are the thoughts that create our world: a world of afflictions.

We can turn these afflictions into Bodhi, into the mind of awakening by learning from misfortune. Instead of feeling sorry for and indulging ourselves, and excusing our wrong behavior, we can understand that others go through difficulties as well. Understand that others suffer and wish for happiness. And understand that only when all beings are free of suffering will we be free as well.

How do we practice? Where do we start? We start with us. In our time of democracy, freedom, and openness, individual rights are very important. Therefore, we cannot interfere with or criticize others. We can only examine ourselves to see if we have these faults.

It is very important to start with examining ourselves. We should be modest and praise others, even when they praise themselves and disparage everyone else. If someone has ninety-nine faults and only one merit, we praise the merit and do not mention or keep thinking of the ninety-nine faults. This way our thoughts are positive and we reduce our afflictions.

So to practice, we praise the goodness of others and forget their faults. In so doing, we focus on cultivating our purity and goodness.