Excerpt Twenty-Six
[Those Bodhisattvas] have a mind of great compassion and of bringing benefits to all beings. They discard all attachments and accomplish infinite merits and virtues.
“Great” refers to a pure and impartial mind — such a mind is free of discrimination and attachment. Great compassion is compassion from a pure mind and an impartial mind.
This excerpt tells us that the bodhisattvas of the Western Pure Land have the ability to travel to all the Buddha Lands and to any place in the entire Dharma Realm. The sutras teach that the past has no beginning and the future has no end. From this, we know that space (in Buddhism it is called Dharma Realm) is immensely vast. This is the area the bodhisattvas cover in their travels — the vastness of the Dharma Realm. If they have an affinity with a place, they will manifest themselves there to benefit the beings.
The conditions are mature for some beings but are not for others. If a being does not have the conditions, one should help the being develop the conditions. If the conditions of a being are not yet mature, one should help them mature. If the conditions of a being have matured, one should guide that being to attain rebirth in the Western Pure Land.
The standard for mature conditions in the Pure Land school is different from those in other schools. In other schools, a practitioner needs to completely eradicate all afflictions and attain great awakening. In the Pure Land school, a practitioner needs to have true belief, be willing to make the vow, and sincerely chant the Buddha-name. Such a practitioner is a being whose conditions have matured. This cultivation is easier than in other schools.
Throughout the boundless worlds in the ten directions, the bodhisattvas of the Land of Ultimate Bliss (1) seek the Buddha-dharma and (2) help all beings. When they seek the Buddha-dharma, they are not attached to the act of seeking. When they help beings, they are not attached to the act of helping. They discard all attachments and teach all beings. This way, they are able to attain infinite merits and virtues.
In “merits and virtues,” “merits” refers to effort, and “virtues” refers to result. “Merits” is the cause; “virtues” is the result. How does one cultivate merits? The Buddha taught us these three principles — which are the Three Learnings to preserve [our merits and virtues]: precepts, meditative concentration, and wisdom.
One practices according to the precepts, meditative concentration, and wisdom. For example, if one observes the precepts and attains meditative concentration, precept observation is “merits” [effort], and meditative concentration is “virtues” [result]. If one cultivates meditative concentration and attains awakening, the cultivation of meditative concentration is “merits,” and awakening is “virtues.”
If one observes the precepts but does not have meditative concentration, then this is not considered as “merits and virtues.” There is “merits” [effort] but no “virtues” [result]. Here, precept observation will turn into good fortune — one will have good fortune in the human or heavenly path in the next lifetime.
If one cultivates meditative concentration but does not attain awakening, one will have the karmic result of being reborn in the heavens, in the Form Realm or the Formless Realm — one will not transcend the Three Realms. This good fortune [of being reborn into the heavens] is minuscule. If one attains enlightenment and uncovers one’s true nature, one will transcend the Three Realms.
“Infinite merits and virtues” signifies the attainment of Buddhahood. Only when one is a Buddha will one be replete with “infinite merits and virtues.” This is our ultimate goal in learning Buddhism.
How do we accomplish infinite merits and virtues? By discarding all attachments. From this we can see that the reason why we cannot succeed in our practice is due to our not being able to let go of our attachments. Therefore, we should not be attached to either worldly phenomena or supramundane teachings. If we can discard all wandering thoughts and attachments, we will attain infinite merits and virtues.
If there is even one thing that we cannot discard or let go of, we will not have any achievement. But to let go is truly hard. Because of this, infinite great compassion arose in Amitabha Buddha, and he established a special cultivation place in the Dharma Realm for learning and practice — for beings like us who cannot let go to also have achievement. This is inconceivable!
With the cultivation places of all the other Buddhas in the ten directions, one must let go of both worldly phenomena and supramundane teachings before one can be reborn there. But, only in the land of Amitabha Buddha, [while letting go is ideal,] not letting go is also alright. This way, everyone will be truly helped and awakened.
When we get to the Western Pure Land, Amitabha Buddha and the beings of superior goodness (in other words, the great bodhisattvas) will help us discard all our attachments so that we can attain supreme enlightenment.
Excerpt Twenty-Seven
They know that all phenomena are empty and quiescent. Retribution body and afflictions — both remnants are completely eradicated.
“They know that all phenomena are empty and quiescent”— this sentence conveys exactly the same meaning as “the four basic elements are all empty” and “the five aggregates are without self-identity.” The four basic elements refer to the four qualities of a physical substance: earth, water, fire, and air.
Earth refers to substance. In Buddhism, the tiniest substance is called a speck of dust; in science, it is the atom, electron, or particle. Earth signifies that substance does exist and can be detected by scientific instruments. Water indicates moisture. Fire indicates temperature. The scientific terms are electropositive and electronegative. Fire is electropositive and water is electronegative. Air indicates motion: it is not still. In addition, it moves at great speed.
The four basic elements are the four fundamental features of a substance. All phenomena in the universe are made up of this basic substance. The Diamond Sutra says: “a composite is not a composite. It is called a composite.” This basic substance makes up all phenomena, from something as large as a planet or a galaxy to something as small as a speck of dust.
Where does the basic substance come from? It is manifestation of the mind. A commentary of the Consciousness-only school says that from ignorance and non-enlightenment the Three Subtle Marks arise, and with the external environment as conditions the Six Coarse Marks grow. Within the Three Subtle Marks are the subjective aspect [28] and the objective aspect: the mark of the subjective perceiver and the mark of the objective world.[29]
The basic substance is the mark of the objective world, which is the objective aspect. The objective aspect is generated by the subjective aspect. Existence arises from non-existence and returns to non-existence —“ all phenomena are empty and quiescent.” When we understand this, we will know the truth that all phenomena are empty.
Do what we see, hear, and touch presently exist? Or do they not exist? From the perspective of principles, they do not exist; from the perspective of phenomena, they do exist. This existence is nominal: it is not real. But the non-existence is real. What is real never changes. That which changes is not real. Non-existence never changes and is thus called true emptiness.
With regards to existence, all phenomena change. It is obvious that a person goes through birth, aging, illness, and death. Any person can perceive these changes. In actuality, there are subtler changes, such as the metabolism of the cells of a body. Such changes occur every instant. Plants go through arising, abiding, changing, and extinction. Minerals or planets go through formation, existence, annihilation, and voidness. We realize all this.
Therefore, all phenomena are constantly changing. Since they change, they are not real. This is why existence is called nominal existence, illusory existence, or marvelous existence. Thus this Buddhist term: true emptiness and marvelous existence.
But we should know that existence and non-existence in Buddhism are one. Where is true emptiness? It is in marvelous existence. Where is marvelous existence? It is in true emptiness. True emptiness refers to noumenon, and marvelous existence refers to phenomena. This way, we will be able to see the mark of the objective world clearly. What is the benefit of seeing it clearly? It will help us discard all attachments.
From where do attachments arise? From us not understanding the truth and from thinking that we can own things. Not only can we not own worldly possessions, we cannot even own our body, so is there any point in being attached to anything? Naturally, we will let go! When we truly let go we will attain eternal life.
True emptiness refers to the true nature. Why is true nature true emptiness? Because there is no sign of it: it shows no form and thus cannot be perceived by the eyes. True nature emits no sound and thus cannot be heard by the ears. It cannot be perceived or imagined. Our Six Sense Organs absolutely cannot detect anything here. But true nature truly exists. It is the noumenon of all phenomena in the universe. All phenomena arise from it.
When one sees the true nature, one is in the state of neither arising nor ceasing. One will have the freedom to manifest as any form. One will be able to manifest in any form one wishes.
We are now deluded, so we cannot manifest as anything no matter how hard we think. After we see the true nature, we will be able to manifest as anything. Throughout the entire Dharma Realm, we will be in control — we will be our own master; we will attain great freedom!
Therefore, we must know the truth: “All phenomena are empty and quiescent.” This is stated from principles, from noumenon.
“Retribution body and afflictions — both remnants are completely eradicated.” “Both” refers to the retribution body and afflictions. “Remnants” refers to habits, and they are the hardest to eliminate. “Retribution body” signifies birth and death — when we transmigrate within the Six Paths, we continually get a body and discard it.
Transmigration is a phenomenon. Why is there this phenomenon? Because we have afflictions. The phenomenon of transmigration within the Six Paths is generated by afflictions. When we end afflictions, there will be no transmigration. For example, arhats — having eradicated the Affliction of Views and Thoughts — have transcended the Six Paths.
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28 Yogacara Buddhism speaks of four aspects of the functioning mind, two of which are the subjective aspect (that which sees) and the objective aspect (what is seen).— Trans.
29 The third subtle mark is the mark of karma from ignorance.— Trans.
Excerpt Twenty-Eight
Their minds are clean like snow mountains. Their patience is like the earth: with impartiality, it bears everything. Their purity is like water: it cleanses all dirt.
“Their minds are clean like snow mountains.” “Snow mountains” refers to the Himalaya Mountains, which are blanketed with snow all year round.
Sakyamuni Buddha was born in today’s Nepal, south of the Himalaya Mountains. Therefore, when the Buddha lectured on the Dharma, he often used “snow mountains” as a metaphor for cleanliness and purity — a pure mind without any pollution.
“Earth” stores boundless treasures. Grain that grows on the earth nourishes us, and gold, silver, and precious minerals that are stored in the earth are for our benefit. But we need to cultivate land to be able to harvest from it. We also need smelting know-how to extract the underground treasures for our benefit.
This is why Mahayana Buddhism teaches us to start our learning with Ksitigarbha Bodhisattva. “Earth” is a metaphor for the mind. Our minds contain infinite wisdom and capabilities. We need to use the teaching of “filial piety and respect for teachers” in the Ksitigarbha Sutra to plough and plant, and to extract and refine, so that we can obtain benefits.
“Their patience is like the earth: with impartiality, it bears everything.” Should we pour perfume onto the earth, it will not be delighted. Nor will it be disgusted should we pour excrements on it. The earth bears everything impartially. This teaches us to practice the paramita of patience.
The mind should be like the earth, which bears everything impartially. No matter who or what we encounter, our minds should always be impartial. Patience is very important in both worldly and supramundane undertakings. If we do not have patience, we will not be able to accomplish anything. Accomplishing a great undertaking requires great patience; even a small undertaking requires a little patience. Therefore, the Diamond Sutra says: “All accomplishments are attributed to patience.”
It is stated in the sutras that it takes three asamkhyeya kalpas of cultivation for an ordinary being to attain Buddhahood. This is truly an extremely long time. How can one do this without patience? We Pure Land practitioners know that, according to the sutras, when ordinary beings attain rebirth in the Western Pure Land they bring along their karmas and achieve [Buddhahood] in one lifetime. This is how precious the Western Pure Land is!
Of course, there are many factors contributing to this speedy achievement. The most wondrous factor is perfectly attaining the three non-retrogressions. If we practice in other lands, we will progress as well as retrogress. And we will retrogress more than we progress. This is why it will take a long time [to attain Buddhahood].
When we know this truth, we should muster the greatest patience possible for learning the Pure Land teachings. We should have true belief and resolutely vow to seek rebirth in the Western Pure Land. We must have the determination to go there and meet Amitabha Buddha in this lifetime. With this determination, we sincerely chant the Buddha-name until the end of our lives.
We will surely attain rebirth there.
Other than this, “all phenomena are illusory.” We should get by however we can, not fuss about things, and not be attached to things. We should regard all phenomena with impartiality and single-mindedly seek rebirth in the Western Pure Land. We should not seek fame or wealth. We should lead as thrifty a life as possible. This way, the resolve to seek rebirth there will be more sincere and resolute. All good deeds, and even good thoughts, should be dedicated to the adornment of the Western Pure Land, not to the pursuit of worldly good fortune.
“Their purity is like water: it cleanses all dirt.” “Purity” describes the mind. “Dirt” refers to affliction or pollution. This sentence teaches us to have a mind as pure and impartial as water. We make an offering of a glass of water to a Buddha’s image because water symbolizes a pure mind. This offering constantly reminds us that the mind of a Buddha is pure and impartial, just like water, and we should emulate the Buddhas by completely cleansing away our afflictions, wandering thoughts, discriminations, and attachments.
Excerpt Twenty-Nine
The minds of these Bodhisattvas are upright. They are tireless in discussing and seeking the Dharma.
“The minds of these Bodhisattvas are upright.” “Upright” means sincere. We should treat others with a sincere mind and not be afraid of being deceived. We want to attain rebirth in the Western Pure Land in the future. All the beings there have a sincere mind. If our minds are not sincere, we will not be able to attain rebirth there.
A sincere mind should be nurtured in everyday life. We should interact with people and engage in tasks with the utmost sincerity. This is teaching us to maintain an upright mind.
“They are tireless in discussing and seeking the Dharma.” This sentence talks about cultivating oneself and teaching others. “Discussing” benefits both oneself and others. This is what is known about teaching: both teacher and student benefit. When one teaches another, one never tires. When one seeks the Dharma, one is also tireless.
Whether one seeks the Dharma or teaches others, the biggest obstacle is tiredness. When Confucius taught a student, he would not continue to teach the student if the student did not apply what he had learned to three other situations. But when Buddhas and bodhisattvas teach, they are tireless.
I remember one particular time when I saw Mr. Li teach. I was deeply moved. Mr. Li was over seventy years old at that time. Over a period of three hours, his students asked him many questions. He was unhurried and patient in his answers. This was very admirable. From this we know that Buddhas and bodhisattvas are tireless in teaching all beings.
There are many people who get tired in their learning, retrogress, and do not continue to make diligent and focused progress. Why do they get tired? Even though they are learning, they have not obtained the true benefits. If they have, how can they be tired? People get tired or retrogress because their minds are coarse and their goals are shallow. When they achieve a simple goal, they are satisfied and do not want to go further.
During the Tang dynasty, when Precept Master Daoxuan of Zhongnan Mountain was learning the Vinaya in Four Parts, he listened to the lectures on it for more than twenty times. He was thus able to become a patriarch.
People today listen to the lectures on a sutra once and do not care to hear it again. How can they succeed! When I was in Taichung, I listened to Mr. Li Bingnan’s lectures on Fourteen Lectures on Buddhism for eleven years. Only when I was thoroughly familiar with it was I able to taste the flavor of the Dharma.
Years ago in Taichung, at the request of eight people including myself, Mr. Li generated the mind to lecture on the Avatamsaka Sutra. Mr. Li would lecture one hour a week, and so it would have taken him sixty to seventy years to complete the lectures on the Avatamsaka Sutra. He was in his seventies or eighties. That meant that he had to live to one hundred fifty or one hundred sixty to complete the lectures. These are good examples for us. We should be tireless in cultivating ourselves and teaching others.
Excerpt Thirty
They are good, pure, and gentle. They abide in quiescent concentration and are wise in perception.
“Good” refers to honesty and simplicity. Good and “pure” describe mindset. Good refers to good fortune; pure, to wisdom. When one has both good fortune and wisdom, one has true merit. “Gentle” describes attitude: gentle, kind, respectful, thrifty, and humble.
This sentence tells us what attitude we should have when interacting with people and engaging in tasks. It also shows the true benefit of the Buddha’s teaching.
“Quiescent concentration” refers to a pure mind; externally, behavior is composed. As stated in the sutras: “Naga [30] is constantly in meditative concentration. There is not a time when it is not.” Every movement and every action is composed and dignified, just like in meditative concentration.
“Wise in perception” is a pure mind in function. It is also wisdom coming forth — the mind is bright, and one is clear about everything in the external environment. Therefore, “abide in quiescent concentration and are wise in perception” means the mutual cultivation of meditative concentration and wisdom. One has meditative concentration and wisdom.
Letting go of all worldly concerns and single-mindedly chanting the Buddha-name — this is cultivating meditative concentration. In addition, this is also cultivating good fortune and wisdom. As Great Master Ouyi said, single-mindedly chanting the Buddha-name will “bring ample good roots and good fortune.” “Ample good roots” is wisdom. “Ample good fortune” is good fortune. Therefore, mindfully chanting “Amituofo” is cultivating both good fortune and wisdom.
Sakyamuni Buddha praised Amitabha Buddha’s light as “the most exalted of all lights and the most supreme of all Buddhas’ [lights].” Light signifies wisdom. “The most exalted of all lights” means the most exalted wisdom. “The most supreme of all Buddhas’ [lights]” signifies that of all Buddhas, Amitabha Buddha’s wisdom and good fortune are the greatest.
Therefore, if Buddha-name chanting practitioners sincerely chant “Amituofo,” they will receive a response from Amitabha Buddha. As it is said, “When one accords with Amitabha Buddha in a single thought, one is Amitabha Buddha in that thought.” “When one accords with Amitabha Buddha in a single thought” means Amitabha Buddha’s wisdom and good fortune become one’s own wisdom and good fortune.
When one mindfully chants “Amituofo” for a long enough time, one will merge with Amitabha Buddha and become one. This is why Buddha-name chanting practitioners attain inconceivable achievements in a short time. “Abide in quiescent concentration and are wise in perception”— these are achieved through Buddha-name chanting.
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30 A class of serpent-like beings in Hindu and Buddhist mythology. They are said to live in the underworld and inhabit a watery environment. Frequently considered to be benevolent, they also believed to act as guardians of hidden Mahayana texts. The philosopher Nagarjuna is said to have been given many scriptures by them, such as the Prajna-paramita Sutras.—Damien Keown, Oxford Dictionary of Buddhism (Oxford, Oxford University Press, 2003) 185.
related post: Excerpt 31-35
Source Of Information:
《Lecture Notes on the Essence of the Infinite Life Sutra》
*** The information provided above does not contain personal opinion of this blog.
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