Countering Afflictions

In the past, during lay retreats, if a practitioner had heavy karmic obstructions and could not recite the Buddha's name with a pure mind or clearly visualize Amitabha Buddha, the presiding Dharma Master would usually advise him to follow the practice of "bowing repentance with incense." This method consists of lighting a long incense stick and respectfully bowing in repentance while uttering the Buddha's name, until the stick is burnt out. There are cases of individuals with heavy karma who would spend the entire seven or twenty-one-day retreat doing nothing but "bowing with incense."

Doctrinal Doubts About Pure Land

Question:

The Pure Land method is not for those of high capacities, who should follow the Zen or Mind-Only school. Moreover, people should have strong wills, be independent and rely on their own strength to become emancipated. Is it not a sign of weakness to depend on the other-power of Amitabha Buddha?

Answer:

I will answer this question by referring first to the capacities of sentient beings and then to the issue of self-power vs. other-power.

1. Pure Land embraces people of all capacities -- whether limited, moderate or high. Sentient beings of limited and moderate capacities who recite the Buddha's name can rid themselves of afflictions and karmic obstacles and develop merit, virtue and wisdom, leading in time to the state of samadhi. They will then be reborn within the nine "lotus grades" of the Land of Ultimate Bliss, the exact grade depending on the amount of effort they exert in cultivation.

Those of high capacities, on the other hand, enter deeply into the state of samadhi and wisdom as soon as they begin uttering the Buddha's name. Whether walking, standing, lying down or sitting, they are always in the "Buddha Recitation Samadhi." After death they will be reborn in the highest lotus grade. Some of the sages of old who entered this realm described it in the following terms:

Holding the rosary, I am rid of worldly thoughts, Suddenly, I already became a Buddha a long time ago.

Thus, Pure Land embraces people of all levels. For those of high capacities it is a sublime method; for those of limited capacities it turns into a simple method.

High-ranking masters of the Buddhist canon often commented:

The Buddha Recitation method encompasses the Zen, Sutra Studies, Discipline (Vinaya) and Esoteric (Tantric) Schools.

Why is it that Buddha Recitation encompasses all four schools? It is because when reciting the Buddha's name, we rid ourselves of all deluded thoughts and attachments, which is Zen . The sacred words "Amitabha Buddha" contain innumerable sublime meanings, hidden in and springing forth from those words, which is the Sutra Studies School. Reciting the Buddha's name at the deepest level stills and purifies the three karmas (of mind, speech and body), which is the Discipline School. The words "Amitabha Buddha" have the same effect as a mantra, eliminating grievances and wrongs, severing evil karma, granting wishes and subduing demons. This is the Esoteric School.

For example, during a year of long, severe drought, the Great Master Lien Ch'ih, instead of reciting the "rain mantra," just walked around the countryside hitting his gong while reciting the Buddha's name. It was reported that wherever he went, the rain would begin to fall. There is also the case of the Elder Zen Master Yuan Chao Pen, who, rather than practice meditation, would just recite the sacred words "Amitabha Buddha." In the process, he became enlightened to the Original Nature and attained the Buddha Recitation Samadhi. Extrapolating from the above, the words "Amitabha Buddha" include the Five Periods and the Eight Teachings [i.e., all the teachings of Buddha Sakyamuni] and encompass all the paramitas.

The Meditation Sutra further teaches:

A single wholehearted recitation of Buddha Amitabha's name will obliterate all the heavy karma committed in [eight billion eons] of Birth and Death. (J.C. Cleary, Pure Land, Pure Mind.)

If Pure Land followers can concentrate their minds, they are bound to develop wisdom, as with other methods. In addition, since they recite the Buddha's name while in concentration, their evil karma and obstructions will easily be dissolved, and they will attain a high degree of merit and wisdom much sooner. For this reason, Elder Master Lien Ch'ih lauded the Buddha Recitation method as "great samadhi" "great wisdom," "areas merit and virtue," and "great emancipation."

According to the Meditation Sutra, if anyone who has committed the "Five Grave Offenses" or "Ten Evil Deeds" sees evil omens appear as he is on the verge of death, he need only recite the Buddha's name one to ten times with all his heart, and Buddha Amitabha will descend to welcome and escort him to the Pure Land. For an extremely sinful person to be saved and reach the stage of non-retrogression with just a few recitations of Buddha Amitabha's name is quite an accomplishment. The Patriarch Yin Kuang has these words of praise:

Persons of the highest capacities can attain samadhi if they practice Buddha Recitation with an undisturbed mind. Those of the lowest capacities will still succeed with only ten utterances [as they may be reborn in the Pure Land and ultimately achieve samadhi and Buddhahood]. This is an outstanding feature not found in any other method.

2. As far as the question of "self-power" vs. "other power" is concerned, it is wrong to understand the Pure Land method as exclusive reliance on Buddha Amitabha's power. The Pure Land practitioner should use all his own power to rid himself of afflictions, while reciting to the point where his mind and the Mind of Amitabha Buddha are in unison. At that moment, in this very life, the Buddha will emit rays to silently gather him in and at his death, he will be welcomed and guided back to the Pure Land. The "welcoming and escorting" feature is really the principal manifestation of the "other-power."

As an analogy, for a student to exert his own efforts to the utmost is, of course, a laudable thing. If, in addition, he has the benefit of an excellent teacher who follows his progress and assists him, his level of achievement will be higher, resulting in assured success in his final examinations.

Adding other-power to self-power is similar. Therefore, how can it be considered weak or mistaken to exert all of our own efforts to cultivate and then seek additional help to achieve rapid success?

The great and lofty Pure Land method is lauded by such great Bodhisattvas and Patriarchs as Manjusri, Samantabhadra, Asvaghosha, Nagarjuna as well as eminent Masters of various schools and traditions. To belittle Buddha Recitation is to belittle these very Bodhisattvas, Patriarchs and high-ranking Masters. To claim that Buddha Recitation is low-level, relying only on other-power, is to lack a real understanding of the Pure Land method.

Buddhism of Wisdom & Faith: Pure Land Principles and Practice
Dharma Master Thich Thien Tam Translated and edited by the Van Hien Study Group Sutra Translation Committee of the United States and Canada

How to Combat and Subdue Lust and Desire

Afflictions stemming from greed, while numerous, are all included within the defilements of the "five desires" and the "six Dusts." From the root of greed stem other evil afflictions, such as stinginess, envy, hate, fraud, deceit ... known as secondary afflictions. The "five desires" refers to the five defilements, that is, the desire for beautiful forms (sexual desire ...), wealth and money, fame and power, exquisite food and elegant attire, [excessive] rest and sleep.[1] The "six Dusts" are form, sound, scent, taste, touch and dharmas [i.e., external opinions and views].

The six Dusts encompass the five desires; however, the term "five desires was created as a separate expression to stress the five heavy defilements of human beings in the realm of the "six Dusts." The concept "six Dusts" is used when speaking in general, while the expression "five desires" refers to specific afflictions. I employ the term "six Dusts" here to cover other defilements not included in the five desires, such as excessive fondness for music and songs as well as infatuation with romances, novels, etc ...

When the five desires and six Dusts flare up, the general way to counteract them is through skillful visualization of four truths: Impurity, Suffering, Impermanence, and No-Self.

1. Impurity

This means that the body is impure, the mind is impure and the realm is impure. Impurity of the body means that we should reflect on the fact that beneath the covering layers of skin, our bodies and those of others are composed entirely of filthy, smelly substances such as meat, bones, blood, pus, phlegm, saliva, excrement, urine, etc. Not only that, body fluids are excreted through nine apertures (mouth, ears, nose, anus, etc.). If we stop to think carefully, the physical body of sentient beings is hardly worth cherishing.

Impurity of the mind means that once the mind develops thoughts of greed, it has already become evil and defiled, not unlike a limpid pond that has been polluted with dirt and sludge. The dirty pond cannot reflect the images of trees, mountains, sky, clouds; likewise, a polluted mind has lost all spiritual powers and wisdom. Thus, we have the saying:

One who knows how to cultivate does not waste his efforts; peaceful, still mind will bring spiritual powers and wisdom.

Those who are determined to tread the Way should endeavor gradually to sever the mind of afflictions, polluted by greed in its gross and subtle aspects.

The impure realm is the world of the Five Turbidities, full of dirt and mud, rocks and stones, spikes and thorns, which harbors countless sentient beings defiled in body and mind. Therefore, this impure world is not worth craving or clinging to.

2. Suffering

This refers to the fact that the body undergoes suffering, the mind endures suffering and the environment is one of suffering. The suffering of the body means that our body is not only impure, it is subject to birth, old age, disease and death, as well as to heat and cold, hunger and thirst and other hardships that cause us to suffer, preventing us from being free and happy.[2]

The suffering of the mind means that when the mind is afflicted, it is necessarily consumed by the fire of afflictions, bound by the ropes of afflictions, struck, pursued and ordered about by the whip of afflictions, defiled and obscured by the smoke and dust of afflictions. Thus, whoever develops afflictions is lacking in wisdom, because the first person he has caused to suffer is himself.

The suffering of the environment means that this earth is subject to the vagaries of the weather, scorching heat, frigid cold and pouring rain, while sentient beings must toil and suffer day in and day out to earn a living. Tragedies occur every day, before our very eyes.

3. Impermanence

This means impermanence of the body, the mind and the environment. Impermanence of the body means that the body withers rapidly, soon grows old and debilitated, ending in death. The ancients have lamented:

Oh, that time when we were young and would ride bamboo sticks, pretending they were horses, In the twinkling of an eye, our hair is now spotted with the color of frost.

What happened to all those brave and intelligent young men and those beautiful and enchanting women of bygone days? They ended as in the following poem:

Rosy cheeks have faded, heroes have passed away, Young students' eyes, too, are weary and sad.

Impermanence of the mind means that the mind and thoughts of sentient beings are always changing -- at times filled with love or anger, at times happy or sad. Those thoughts, upon close scrutiny, are illusory and false, like water bubbles.

Impermanence of the environment means that not only do our surroundings always change and fluctuate, but happiness, too, is impermanent. Succulent food, once swallowed, loses all taste; an emotional reunion, however sweet and joyful, ultimately ends in separation; a delightful party soon becomes a thing of the past; a good book, too, gradually reaches the last page.[3]

4. No-Self

This means that there is no self, no permanent nature per se and that we are not true masters of ourselves. This point, too, is divided into the no-self body, the no-self mind and the no-self environment.

The "no-self body" means that this body is illusory, not its own master.[4] It cannot be kept eternally young or prevented from decaying and dying. Even gods and "Immortals" can only postpone death for a certain period of time.

The "no-self mind" refers to the deluded mind of sentient beings, which has no permanent nature. For example, the mind of greed, thoughts of sadness, anger, love and happiness suddenly arise and then disappear; there is nothing real.

The "no-self environment" means that our surroundings are illusory, passive and subject to birth and decay. Cities and towns are in time replaced by abandoned mounds, mulberry fields soon give way to the open seas, every single thing changes and fluctuates by the second, one landscape disappears and another takes its place.

Visualizing that everything, from body and mind to the environment, is impure, subject to suffering, impermanent and without self, the practitioner can rid himself of the mind of greed. Sentient beings, lacking wisdom, always live upside down; they mistake the impure for the pure, suffering for happiness, impermanence for permanence, no-self for self.[5] They then develop delusions and become degraded and defiled. Therefore, Buddha Sakyamuni taught sentient beings the Four Truths, to sever their delusions.

For example, the human excrement that we consider fetid and dirty is regarded as fragrant, clean and succulent by animals such as insects, dogs and pigs -- because of their deluded karma. They therefore compete and struggle to gobble it up. The defiled desires of this world are considered by humans as lovely and clean. However, the gods and Immortals see them as foul-smelling, dirty and unclean, not unlike the way human beings regard dogs and pigs eating filthy substances. The various desires of sentient beings, defiled and upside down, are generally thus. The practitioner should strive gradually to destroy them.

(1) The basic goal of Buddhist teachings is to keep the mind empty and still so that our innate wisdom can manifest itself. (A Buddha is all wisdom at all times.) Thus, Buddhism fosters practices and habits that subdue passions and simplify life, freeing the cultivator for spiritual pursuits. It is in this context that sexual desire, excessive rest and sleep, etc. are considered afflictions. Note: section 35 as a whole is geared to the advanced practitioner!

(2) According to Buddhist (and Taoist) teachings, it is because we have a body that we suffer. Therefore, the true cultivator, when ill, should always remind himself of the need to escape this body and transcend Birth and Death.

(3) When the practitioner sees the signs of impermanence (e.g., parched skin, gray hair) he should redouble his efforts at cultivation, so as to escape Birth and Death. This is, of course, the opposite of common, everyday behavior, which consists in hiding the truth -- coloring one's hair, for example.

(4) Our bodies, our emotions, our environment all exist but their existence is not permanent or absolute. Therefore, in Buddhism, they are said to be illusory but not non-existent. See also Glossary, "Illusion."

(5) All these delusions are termed "upside down thinking" in Buddhism.

Buddhism of Wisdom & Faith: Pure Land Principles and Practice

Dharma Master Thich Thien Tam
Translated and edited by the Van Hien Study Group
Sutra Translation Committee of the United States and Canada

Bodhidharma's Advice On Removing Obstacles

The Patriarch Bodhidharma once outlined four practices which Buddhist disciples should take to heart. They are summarized below.

1. The Practice of Compensating for Previous Wrongs

From time immemorial we have been lost along the six Evil Paths. In each lifetime we have incurred karmic debts, large and small, in connection with either love-attachment or hatred. These are truly countless. Although our efforts in cultivation dissolve part of this karma, it is not entirely eliminated, and must be gradually repaid. Thus, someone who is always ill, or is disabled, has created heavy karma of killing in past lives. Those who are the targets of a great deal of slander and calumny were, in earlier times, intelligent and influential people who, proud of their good fortune, despised others. Or else, they created the karma of vilifying the Dharma or the Order. Those who are always lacking in means lacked compassion and failed to practice charity in past lives. Those who must endure banishment, imprisonment, bondage and torture, were, in past lives, in the habit of chaining, beating or imprisoning sentient beings. Those who are lonely and isolated, lacking supportive friends, did not have bonds of affinity with other sentient beings in the past.

These karmas are countless. If today we encounter animosity and opposition to our cultivation, we should remain calm and forbearing, accepting that we must repay our karmic debts without chagrin or complaint. In the wasteland of Birth and Death, all sentient beings have been related at one time or another, sharing the same table, living in the same house -- as family members or as friends. Therefore, of all karmic obstructions, those of killing sentient beings and of love-attachment are the deepest.[1] The ancients have lamented:

In the vast ocean of karma, love-attachment is the most difficult thing to sever. In the great wide world, killing sentient beings [for food] is the most common transgression!

In East Asian folklore, there is the tale of a famous poet who journeyed to the mountains during the Mid-Autumn Festival in search of inspiration. In the moonlit night, he witnessed the Immortals "mount the wind and ride the fog," as they gathered around a huge marble table laden with succulent fruits and rare wines, playing musical instruments and reciting poetry ... Among the fairies was a maiden by the name of "Mountain Moon," with lovely, ethereal features and a gracious, enchanting voice. The poet, eavesdropping, was moved to the point of confusion. Suddenly, an elderly Immortal, having savored his cup of wine, began to recite verses:

Those of common destiny, Meet at the Assembly of Immortals; I consent to the poet Wedding Mountain Moon!

Hearing this stanza, the poet reluctantly emerged from hiding and joined the assembly. The elderly Immortal decreed that the young maiden had a karmic affinity with the earthly poet, and that they should live together for thirteen years. He thereupon ordered that the register of Immortals be brought over, and crossed her name out. After thirteen years of life together, her earthly life having come to an end, Mountain Moon rendered herself invisible and flew back to the mountains to pursue her cultivation. Thus, even Immortals are within the cycle of Birth and Death, causes and conditions.

Regarding the karma of killing, both Elder Master Arya Simha (the Twenty-fourth Indian Patriarch of Zen) and Elder Master Hui K'o (the Second Chinese Patriarch), despite having achieved Enlightenment, still had to repay their debts by calmly submitting to violent death.[2] Take also the case of Maudgalyayana, a well-known disciple of Sakyamuni Buddha, with the highest spiritual power among Arhats. Because he wished to repay his previous karmic debts, he let a group of bandits kill him with sticks and stones and bury his body in an excrement pit. The Buddha, moved by this scene, ordered his disciples to unearth the body, cleanse and bathe it with perfume, then cremate it and retrieve the relics.[3]

On the path of cultivation, no one knows who is really perfect. Thus, we should neither be complacent nor look down on others. Because the karmic debts of sentient beings are countless, sometimes they must repay one layer after another. Some cultivators seem to be free of karmic debts, but this may not be the case. It may just be that the time and conditions for repayment have not yet arrived. To eliminate evil karma, we should be patient, practice repentance, and strive to cultivate. Nguyen-Du, a famous Vietnamese poet of recent times, had perhaps deeply assimilated the Buddhas' teaching on karma and the possible transmutation of cause and effect when he wrote:

Having committed evil karma, Let us not blame Heaven for being near or far, While Providence plays a part, So do we ...

These words are generally recognized as a reflection of the truth.

2. The Practice of Adapting to Conditions

This means that the practitioner should adapt flexibly to his situation and conditions. For example, living in conditions of wealth or poverty, he lives in accordance with conditions of wealth or poverty. The same applies to conditions of underdevelopment or prosperity, adversity or good fortune, loss or gain, right or wrong ...

Contentment with conditions means being wealthy without being arrogant, being destitute and beset by misfortune without being sad and depressed or altering one's determination. Why is this so? It is because instances of prosperity, decline, misfortune, and/or blessings are all illusory.[4] They appear for a while according to our karma and then disappear. It is really not worthwhile to become attached, discouraged or sad.

Confucius and his disciples were once surrounded by rebel soldiers. They had been short of food for seven days, yet Confucius was happily playing the lute. His leading disciple inquired, "How is it, Master, that in the face of death you can still smile happily?" Confucius replied, "Whatever misfortunes befall a man after he has done his best to prevent them, can only be the will of Heaven. Why, then, bemoan them and weep?" Confucius may be considered a sage conversant with the will of heaven and earth -- always calm and clear sighted, never bewildered or wavering, regardless of the circumstances. The practitioner should be likewise, realizing that wealth and property, family and friends, are all the result of illusory, temporary conditions. He should not be unduly attached to or preoccupied with them, if he is to progress along the path to liberation.

3. The Practice of Being in Accord with the Dharma

"Dharma" here means "True Thusness Dharma." For Pure Land practitioners, it represents the Buddha Recitation Samadhi. For Zen followers, whether they are walking, standing, reclining or sitting, the mind should always accord with True Thusness, just as water blends with water and empty space is one with the atmosphere. The Pure Land practitioner is the same: his mind is always focused on the words "Amitabha Buddha."

The ancients have said:

If a practitioner is not in samadhi for one instant, at that moment, he is no different from a corpse.

This is because if a cultivator's mind is scattered, he has been effectively "captured" by worldly Dusts. Once captured and dragged away, his "Dharma-Body Wisdom-Life" is lost and gone. On the other hand, if the practitioner is always focused on the Buddha's name, his mind will gradually become silent, still and illuminated, in unison with Buddha Amitabha. He is thus assured of rebirth in the Pure Land.

4. The Practice of Non-Seeking

This refers to the pure practice of not seeking after anything. All dharmas are illusory and dream-like, born and destroyed, destroyed and reborn. What is there which is true, everlasting and worth seeking? Furthermore, worldly phenomena are all relative; in calamities are found blessings, in blessings there is misfortune. Therefore, those who have wisdom are always calm and unruffled, their minds undisturbed in all situations.

For example, when a monk cultivates alone in a deserted hut, his living conditions are miserable and lonely and he has few visitors. Although his mundane conditions may be wanting, his cultivation is diligent. After a while, if virtuous people learn of his situation and come with offerings, his hut will gradually grow into a large temple, filled with monks and nuns. By then, while his blessings may be great, his cultivation has effectively declined, because his mind is now preoccupied with external events. The truth of misfortunes and blessings, mutually dependent, is similar. Therefore, ideally, the cultivator should seek neither untoward occurrences and rebirth as a sentient being nor auspicious occurrences and Buddhahood.

Some may ask, "If we recite the Buddhas's name seeking neither rebirth in the Pure Land nor the ultimate blessings and wisdom of Buddhahood, how can we progress in our cultivation?" Answer: It is because Buddhahood is True Emptiness. The more we seek it, the farther we are from it, and the more likely we are to lose it. Thus, the Lotus Sutra states:

Even if countless Arhats, Pratyeka Buddhas, and other sages, up to the level of Non-Regressing Bodhisattvas, were to ponder and seek it for innumerable kalpas, they still would not be able to see or understand the true wisdom of the Buddhas.

As far as rebirth in the Pure Land is concerned, the practitioner's method is to seek yet not seek, not to seek yet seek. This paradox resembles the case of a bright and clear mirror. When an image appears before the mirror, the mirror reflects it; when there is no image, the mirror remains empty and still. To cling to sight, knowledge and seeking is to "stray" into deluded thought. On the other hand, not to see, know or seek is to be no different from inanimate wood or stone! Speaking more broadly, the practice of non-seeking encompasses all "three doors of liberation": emptiness, signlessness and wishlessness.

If the cultivator can follow these four practices taught by the Patriarch Bodhidharma, he will be able to remain calm and unruffled in the face of all obstructing conditions.

(1) According to Buddhist teachings, if there were another obstruction or force as strong as love-attachment, no cultivator could ever hope to attain Enlightenment and Buddhahood.

(2) Master Arya Simha lived in Central Asia during the sixth century A.D. While he was preaching Buddhism in Kashmir, King Dammira, an enemy of Buddhism, razed temples and murdered a number of monks. When he finally beheaded Master Arya Simha, it was said that pure white milk gushed from Arya Simha's neck. The Patriarch Hui Ku (Hui K'o) was the Second Chinese Patriarch after Bodhidharma.

(3) Maudgalyayana was one of Sakyamuni Buddha's ten major disciples, known as the foremost in occult power. He died before Sakyamuni, killed by a hostile Brahmin while on his alms round. The Patriarchs Arya Simha and Hui K'o and the Elder Maudgalyayana are all revered figures in Mahayana Buddhism. Through their symbolic deaths, sentient beings are taught the crucial importance of adhering to the precept against killing -- a cornerstone of Buddhist ethics.

(4) See Glossary, "Illusion" :

Illusion (Maya). One of the key concepts in Buddhism.

Things in the phenomenal world are not real or substantial, as ordinary people regard them to be. They are transient, momentary, indefinite, insubstantial, and subject to constant alteration. In reality, they are like phantoms or hallucinations. (G.C.C. Chang). Phenomenal "existence," as commonly perceived by the senses, is illusory; it is not real inasmuch as, though it exists, its existence is not permanent or absolute. Nothing belonging to it has an enduring entity or "nature" of its own; everything is dependent upon a combination of fluctuating conditions and factors for its seeming "existence" at any given moment." (Fung Yu-Lan.) Thus, we have the expression, "illusory but not non-existent."

Buddhism of Wisdom & Faith: Pure Land Principles and Practice

Dharma Master Thich Thien Tam
Translated and edited by the Van Hien Study Group
Sutra Translation Committee of the United States and Canada

Advice From Ancient Masters

When first entering the Order, the author heard a saying, handed down by word of mouth, which contains many hidden meanings and implications. However, he cannot vouch for its authenticity or provenance. The saying is as follows:

If the Buddha is one foot tall, the demon is ten feet tall; if the Buddha is ten feet tall, the demon stands just above the Buddha's head. However, if the Buddha grows taller still and exceeds the demon in height, the demon will surrender to the Buddha.

Reflecting on this story, the practitioner should ensure that his own Buddha is taller than the demon. Otherwise, he will be subverted and vanquished. Therefore, those cultivators who fail and retrogress should not fault external circumstances or lay blame on others. They should only blame their own Buddha, for being weaker than the demon. If they persist in holding fast to their vows and determination, demonic obstacles will disappear.

------------------------------------------------------------------

Buddhism of Wisdom & Faith: Pure Land Principles and Practice
Dharma Master Thich Thien Tam Translated and edited by the Van Hien Study Group Sutra Translation Committee of the United States and Canada.

Some Advice on Finding Fault

Buddhist adherents, whether clergy or laymen, all consider themselves cultivators, concerned with the Way. However, how can we tell the genuine from the sham cultivator? On this issue, the Sixth Patriarch has advanced a simple criterion. He said:

He who treads the Path in earnest sees not the mistakes of the world.

In effect, the genuine cultivator always looks at himself to correct his own mistakes and dwells in empty, still meditation. Having severed the mind of discrimination between himself and others, how can he think about the good and bad points of others? With the sham cultivator on the other hand, the mind of self and others, right and wrong, jealousy and hate runs rampant; as soon as he opens his mouth, he criticizes others and speaks of the good and bad points of the world. This is very far from the Way.

Therefore, when we continue to see the mistakes of others, denigrating and slandering them, we demonstrate that we are the most awkward and wanting of all, because our minds are still deluded, full of discrimination, lacking in wisdom and compassion. We thus bring retribution upon ourselves in the future. Regardless of whether or not others are in the wrong, let us strive not to be in the wrong ourselves. We should learn from great men and let our minds be as clear and bright as a mirror. Without anticipating or hedging about future events, without regretting or dreaming about things of the past, with the mind filled with brightness and equanimity, we will surely receive a wonderful response!

If we have distracting thoughts of envy and hate and speak words of scorn and blame, then, internally our True Nature becomes defiled and externally we bring rancor and disputes upon ourselves. This results in further errors and transgressions. For this reason, to achieve peace of mind and be free of afflictions, we should not comment on people's shortcomings.

----------------------------------------------------------------------------------

Buddhism of Wisdom & Faith: Pure Land Principles and Practice
Dharma Master Thich Thien Tam Translated and edited by the Van Hien Study Group Sutra Translation Committee of the United States and Canada

Buddha Recitation and the Four Practices

Sentient beings usually differ in preferences and innate capacities. Therefore, although they may engage in the common practice of Buddha Recitation, they are bound to differ somewhat in their practice. For this reason, ancient masters have summarized four types of practice: Ch'an-Pure Land; Sutra Recitation-Pure Land; Esotericism-Pure Land; Exclusive Pure Land Practice.

The first category of cultivators comprises those who engage primarily in Buddha Recitation but practice Ch’an as well. They are said to practice Ch’an-Pure Land also called dual practice of Ch’an and Pure Land. Here, rebirth in the Pure Land is the principal goal, while seeing the True Nature and becoming enlightened to the Way is a secondary matter which depends on the individual practitioner's good roots and conditions.

The second category comprises those whose main practice is Buddha Recitation with Sutra Recitation as an ancillary practice. They are said to practice Sutra Recitation-Pure Land. As for the sutras chanted, some prefer the Diamond Sutra or the Amitabha Sutra, while others prefer the Avatamsaka Sutra or Lotus Sutra, or else individual chapters, such as the "Avalokitesvara Chapter" (Lotus Sutra, ch. 25) or the Chapter on "Samantabhadra's Practices and Vows" (Avatamsaka Sutra, ch. 40).

The third category is composed of those who engage in Buddha Recitation as their primary practice and Mantra Recital as an ancillary one. They follow the practice of Esotericism-Pure Land. The mantras vary with the practitioner and include such dharani as the Great Compassion Mantra, the Thousand-Armed Avalokitesvara Dharani, the Rebirth Dharani, etc.

The fourth category of cultivators comprises those who practice Buddha Recitation diligently and exclusively without cultivating other methods. Within this group, those of high capacities practice the Sixteen Meditations as taught in the Meditation Sutra, while the great majority only practice oral recitation of the Buddha's name.

The Pure Land Patriarch Shan Tao and Ch’an Master Yung Ming are traditionally believed to be transformation bodies of Amitabha Buddha. However, Master Shan Tao taught diligent Buddha Recitation alone; Ch’an Master Yung Ming, on the other hand, in addition to reciting the Buddha's name one hundred thousand times each day also engaged in other practices, totaling 108 in all.* The Patriarch Yin Kuang once commented in this regard:

They both teach rebirth in the Pure Land, but the method followed by Master Shan Tao is designed to help those of limited or moderate capacities and belongs to the exclusive Pure Land practice. Master Yung Ming's method, on the other hand, aims specifically to encourage those of the highest capacity, and belongs to the perfect practice.

People in the Dharma-Ending Age are generally of limited or moderate capacities. For this reason, among the four methods discussed above, they should, perhaps, choose Exclusive Pure Land practice, in order to ensure rebirth in the Land of Ultimate Bliss. However, each person is different in preferences and innate capacity and cannot be coerced. Therefore, while he may practice several methods concurrently, the Pure Land practitioner must be attentive and clear in his mind as to the two aspects of Practice: principal and subsidiary. The emphasis should always be on the principal aspect, i.e., Buddha Recitation. Only in this way will he follow the path of cultivation without obstacles and without missing the goal of rebirth in the Pure Land.

*100,000 recitations: this number is often cited in commentaries as an ideal for the very serious Pure Land cultivator. 108 recitations: another commonly cited figure, equivalent to the number of beads in a long rosary.

------------------------------------------------------------------------------------------------

Buddhism of Wisdom & Faith: Pure Land Principles and Practice
Dharma Master Thich Thien Tam Translated and edited by the Van Hien Study Group Sutra Translation Committee of the United States and Canada

2009 IBS Fund Rasing Dinner

Click on image to enlarge

Healing Prayers for a Bodhisattva

A dear Noble Friend and Bodhisattva Daniel Tam has taken ill. Please commit to reciting 10,000 Red Tara Mantras for his quick recovery. Red Tara represents Healing, Protection, Removal of Obstacles, and Pristine Awareness.

OM TARA TAM SOHA

The Emptiness of Emptiness

As for "the emptiness of emptiness," it refers to employing emptiness to demolish emptiness of the subject, emptiness of the object, and emptiness of both the subject and the object. It is on account of its demolishing of these three kinds of emptiness that it is referred to as the emptiness of emptiness.

Another way of stating this is that, having first employed the emptiness of dharmas to demolish [all] subject- related and object-related dharmas, one then employs this emptiness to demolish these three [resultant] varieties of emptiness. This is what is meant by the emptiness of emptiness.

Then again, [one may also say that] in the emptiness samadhi one contemplates the five aggregates as being empty and thereby achieves the realization of the eightfold path of the arya, the cutting off all afflictions and the gaining of the nirvana.na with residue. When that bodily life produced from the karmic causes and conditions of previous lives draws to an end, because one then desires to set aside [even] the eightfold path one then brings forth the samadhi of the emptiness of emptiness. This is what is meant by the emptiness of emptiness.

Question: What are the differences between emptiness and the emptiness of emptiness?

Reply: Emptiness demolishes the five appropriated aggregates. The emptiness of emptiness demolishes emptiness.

Question: If "emptiness" [here] refers to the emptiness of dharmas, they have already been demolished. If it is not the case that "emptiness" refers to the emptiness of dharmas, what is it that it demolishes?

Reply: Emptiness demolishes all dharmas so that the only thing which abides is emptiness. After emptiness has already demolished all dharmas, emptiness itself should also be set aside. It is on account of this that we require this "emptiness of emptiness."

Then again, whereas emptiness conditions all dharmas, the emptiness of emptiness conditions only emptiness.

"Champion" & "Dispensing With Medicine" Analogies:

This is analogous to a stalwart young fellow being able to drive off all outlaws, and to there being yet another man who is able to come along and defeat even this stalwart young fellow. The emptiness of emptiness is just like this.

This is also analogous to taking medicine. Medicine is able to overcome disease, but once the disease has been overcome, one ought to dispense with the medicine. If the medicine is not dispensed with, then yet another pathology manifests thereby. Although emptiness is able to
cure the disease of the afflictions, still, because it is to be feared that emptiness itself may develop into yet another disorder, one employs emptiness to dispense with emptiness. This is what is meant by the emptiness of emptiness.

Finally, it is because emptiness is employed to demolish the seventeen [other] kinds of emptiness that this is referred to as the emptiness of emptiness.

End Notes:

This is the fourth of the "Eighteen Emptinesses" the discussion of which
comprises the whole of fascicle 31.

Nagarjuna refers here to the first three emptinesses which he just finished discussing at length in the initial section of "Eighteen Emptiness." As you missed the discussion, it is only fair to point out that these three emptinesses refer basically to the emptiness of the "self," the emptiness of all that belongs to the objective sphere (including, obviously, "others"), and the emptiness of everything which relates to both.

Copyright © 2000. Bhikshu Dharmamitra. All rights reserved.

Amitabha Sutra

Translated from the Chinese Version of Kumarajiva by Nishu Utsuki
The Educational Department of the West Hongwanji
Kyoto, Japan: 1924
Public Domain.

1. Thus have I heard: Once the Buddha was dwelling in the Anathapindada Garden of Jetavana in the country of Shravasti together with a large company of Bhikshus of twelve hundred and fifty members. They were all great Arhats, well known among people, (to wit): Shariputra the elder, Mahamaudgalyayana, Mahakashyapa, Mahakatyayana, Mahakaushthila, Revata, Shuddhipanthaka, Nanda, Ananda, Rahula, Gavampati, Pindola-Bharadvaja, Kalodayin, Mahakapphina, Vakkula, Aniruddha, etc., all great Shravakas [lit. disciples]; and with many Bodhisattva-Mahasattvas, (such as), Manjushri, Prince of the Lord of Truth, Bodhisattva Ajita, Bodhisattva Gandhahastin, Bodhisattva Nityodyukta, etc., all great Bodhisattvas; and also with a large company of innumerable devas, (such as) Shakrodevanam-Indra, etc.

2. Then the Buddha addressed Shariputra, the elder, and said, 'Beyond a hundred thousand kotis of Buddha-lands westwards from here, there is a world named Sukhavati. In that world there is a Buddha, Amita(-ayus) by name, now dwelling and preaching the law. Shariputra, why is that country named Sukhavati? The living beings in that country have no pains, but receive pleasures only. Therefore, it is called Sukhavati.

3. 'Again, Shariputra, in the land Sukhavati (there are) seven rows of balustrades, seven rows of fine nets, and seven rows of arrayed trees; they are all of four gems and surround and enclose (the land). For this reason the land is called Sukhavati.

4, 'Again, Shariputra, in the land Sukhavati there are lakes of the seven gems, in which is filled water with the eight meritorious qualities. The lake-bases are strewn with golden sand, and the stairs of the four sides are made of gold, silver, beryl, and crystal. On land there are stories and galleries adorned with gold, silver, beryl, crystal, white coral, red pearl and diamond [lit. agate]. The lotus-flowers in the lakes, large as chariot wheels, are blue-colored with blue splendor, yellow-colored with yellow splendor, red-colored with red splendor, white-colored with white splendor, and (they are all) the most exquisite and purely fragrant. Shariputra, the land Sukhavati is arrayed with such good qualities and adornments.

5. 'Again, Shariputra, in that Buddha-land there are heavenly musical instruments always played on; gold is spread on the ground; and six times every day and night it showers Mandarava blossoms. Usually in the serene morning lit. dawn] all of those who live in that land fill their plates with those wonderful blossoms, and (go to) make offering to a hundred thousand kotis of Buddhas of other regions; and at the time of the meal they come back to their own country, and take their meal and have a walk. Shariputra, the Sukhavati land is arrayed with such good qualities and adornments.

6. 'And again, Shariputra, in that country there are always various wonderful birds of different colors, -- swan, peacock, parrot, Chari, Kalavinka and the bird of double-heads [lit. double-lives]. Six times every day and night all those birds sing in melodious tune, and that tune proclaims the Five Virtues [lit. organs], the Five powers, the Seven Bodhi-paths, the Eight Noble Truths, and other laws of the kind. The living beings in that land, having heard that singing, all invoke the Buddha, invoke the Dharma, and invoke the Sangha. Shariputra, you should not think that these birds are in fact born as punishment for sin. What is the reason? (Because), in that Buddha-land there exist not the Three Evil Realms. Shariputra, in that Buddha-land there are not (to be heard) even the names of the Three Evil Realms. How could there be the realms themselves! All those birds are what Buddha Amitayus miraculously created with the desire to let them spread the voice of the Law.

Shariputra, (when) in that Buddha-land a gentle breeze happens to blow, the precious trees in rows and the begemmed nets emit a delicate enrapturing tune, and it is just as if a hundred thousand musical instruments played at the same time. Everybody who hears that music naturally conceives the thought to invoke the Buddha, to invoke the Dharma, and to invoke the Sangha. Shariputra, that Buddha-land is arrayed with such good qualities and adornments.

7. 'Shariputra, what do you think in your mind, for what reason that Buddha is called Amita(-abha)? Shariputra, the light of that Buddha is boundless and shining without impediments all over the countries of the ten quarters. Therefore he is called Amita(-abha). Again, Shariputra, the life of that Buddha and of his people is endless and boundless in Asamkhya-kalpas, so he is named Amita(-ayus). Shariputra, since Buddha Amitayus attained Buddhahood, (it has passed) now ten Kalpas. Again, Shariputra, that Buddha has numerous Shravakas or disciples, who are all Arhats and whose number cannot be known by (ordinary) calculation. (The number of) Bodhisattvas (cannot be known) also. Shariputra, that Buddha-land is arrayed with such good qualities and adornments.

8. 'Again, Shariputra, the beings born in the land Sukhavati are all Avinivartaniya. Among them is a multitude of beings bound to one birth only; and their number, being extremely large, cannot be expressed by (ordinary) calculation. Only can it be mentioned in boundless Asamkhya-kalpas. Shariputra, the sentient beings who hear (this account) ought to put up their prayer that they may be born into that country; for they will be able to be in the same place together with those noble personages. Shariputra, by means of small good works [lit. roots] or virtues no one can be born in that country.

9. 'Shariputra, if there be a good man or a good woman, who, on hearing of Buddha Amitayus, keeps his name (in mind) with thoughts undisturbed for one day, two days, three days, four days, five days, six days, or seven days, that person, when about to die, (will see) Amitayus Buddha accompanied by his holy host appear before him; and immediately after his death, he with his mind undisturbed can be born into the Sukhavati land of Buddha Amitayus. Shariputra, as I witness this benefit, I say these words; Every being who listens to this preaching ought to offer up prayer with the desire to be born into that country.

10. 'Shariputra, as I now glorify the inconceivable excellences of Amitayus Buddha, there are also in the Eastern quarters Buddha Akshobhya, Buddha Merudhvaja, Buddha Mahameru, Buddha Meruprabhasa, Buddha Manjughosha, and Buddhas as many as the sands of the River Ganga, each of whom, in his own country stretching out his long broad tongue that covers three thousand greater worlds completely, proclaims these truthful words; All you sentient beings believe in this Sutra, which is approved and protected by all the Buddhas, and in which are glorified the inconceivable excellences (of Buddha Amitayus).

11. 'Shariputra, in the Southern worlds there are Buddha Candrasuryapradipa, Buddha Yacahprabha, Buddha Maharciskandha, Buddha Merupradipa, Buddha Anantavirya, and Buddhas as many as the sands of the River Ganga, each of whom, in his own country stretching out his long broad tongue that covers three thousand greater worlds completely, proclaims these truthful words: All you sentient beings believe in this Sutra, which is approved and protected by all the Buddhas, and in which are glorified the inconceivable excellences (of Buddha Amitayus).

12. 'Shariputra, in the Western worlds there are Buddha Amitayus, Buddha Amitalakshana, Buddha Amitadhvaja, Buddha Mahaprabha, Buddha Mahanirbhasa, Buddha Ratnala kshana, Buddha Shuddharashmiprabha, and Buddhas as many as the sands of the River Ganga, each of whom, in his own country stretching out his long broad tongue that covers three thousand greater worlds completely, proclaims these truthful words: All you sentient beings believe in this Sutra, which is approved and protected by all the Buddhas, and in which are glorified the inconceivable excellences (of Buddha Amitayus).

13. 'Shariputra, in the Northern worlds there are Buddha Arciskandha, Buddha Vaishvanaranirghosha, Buddha Dushpradharsha, Buddha Adityasambhava, Buddha Jaliniprabha, and Buddhas as many as the sands of the River Ganga, each of whom, in his own country stretching out his long broad tongue that covers three thousand greater worlds completely, proclaims these truthful words: All you sentient beings believe in this Sutra, which is approved and protected by all the Buddhas, and in which are glorified the inconceivable excellences (of Buddha Amitayus).

14. 'Shariputra, in the Nadir worlds there are Buddha Simha, Buddha Yacas, Buddha Yashaprabhava, Buddha Dharma, Buddha Dharmadhvaja, Buddha Dharmadhara, and Buddhas as many as the sands of the River Ganga, each of whom, in his own country stretching out his long broad tongue that covers three thousand greater worlds completely, proclaims these truthful words: All you sentient beings believe in this Sutra, which is approved and protected by all the Buddhas, and in which are glorified the inconceivable excellences (of Buddha Amitayus).

15. 'Shariputra, in the Zenith words there are Buddha Brahmaghosha, Buddha Nakshatraraja, Buddha Gandhottama, Buddha Gandhaprabhasa, Buddha Maharciskandha, Buddha Ratnakusumasampushpitagatra, Buddha Salendraraja, Buddha Ratnotpalashri, Buddha Sarvarthadarsha, Buddha Sumerukalpa, and Buddhas as many as the sands of the River Ganges^1, each of whom, in his own country stretching out his long broad tongue that covers three thousand greater worlds completely, proclaims these truthful words: All you sentient beings believe in this Sutra, which is approved and protected by all the Buddhas, and in which are glorified the inconceivable excellences (of Buddha Amitayus).

16. 'Shariputra, what do you think in your mind, why it is called the Sutra approved and protected by all the Buddhas? Shariputra, if there be a good man or a good woman who listens to those Buddhas' invocation of the name (of Buddha Amitayus) and the name of this Sutra, that good man or woman will be protected by all the Buddhas and never fail to attain Anuttara-samyaksambodhi. For this reason, Shariputra, all of you should believe in my words and in what all the Buddhas proclaim. Shariputra, if there are men who have already made, are now making, or shall make, prayer with the desire to be born in the land of Buddha Amitayus, they never fail to attain Anuttara-samyaksambodhi, and have been born, are now being born, or shall be born in that country. Therefore, Shariputra, a good man or good woman who has the faith ought to offer up prayers to be born in that land.

17. 'Shariputra, as I am now praising the inconceivable excellences of those Buddhas, so all those Buddhas are magnifying the inconceivable excellences of myself, saying these words: Shakyamuni, the Buddha, has successfully achieved a rare thing of extreme difficulty; he has attained Anuttara-samyaksambodhi in the Saha world in the evil period of five corruptions -- Corruption of Kalpa, Corruption of Belief, Corruption of Passions, Corruption of Living Beings, and Corruption of Life; and for the sake of all the sentient beings he is preaching the Law which is not easy to accept. Shariputra, you must see that in the midst of this evil world of five corruptions I have achieved this difficult thing of attaining Anuttara-samyaksambodhi, and for the benefit of all the beings I am preaching the Law which is difficult to be accepted. This is how it is esteemed as (a thing of) extreme difficulty.'

The Buddha having preached this Sutra, Shariputra and Bhikshus, and Devas, men, Asuras, etc., of all the worlds, who have listened to the Buddha's preaching, believed and accepted with joy, made worship, and went away.

Buddhabhashita-Amitayuh-Sutra