Question 1

   Great Compassion is the life calling of Buddhas and Bodhisattvas. Thus, those who have
developed the Bodhi Mind, wishing to rescue and ferry other sentient beings across, should
simply vow to be reborn in the Triple Realm, among the five turbidities and the three evil paths.
Why should we abandon sentient beings to lead a selfish life of tranquillity? Is this not a lack
of compassion, a preoccupation with egoistic needs, contrary to the path of enlightenment?

Answer

   There are two types of Bodhisattvas. The first type are those who have followed the
Bodhisattva path for a long time and attained the Tolerance of Non-Birth (insight into
the non-origination of phenomena). This reproach applies to them.

   The second type are Bodhisattvas who have not attained the Tolerance of Non-Birth, as
well as ordinary beings who have just developed the Bodhi Mind. If they aspire to perfect
that Tolerance and enter the evil life of the Triple Realm to save sentient beings, they should
remain in constant proximity to the Buddhas. As stated in the Perfection of Wisdom Treatise:

   "It is unwise for human beings who are still bound by all kinds of afflictions, even if they
possess a great compassionate mind, to seek a premature rebirth in this evil realm to
rescue sentient beings.

   "Why is this so? It is because in this evil, defiled world, afflictions are powerful and
widespread. Those who lack the power of Tolerance (of Non-Birth) are bound to be
swayed by the external circumstances. They then become slaves to form and sound,
fame and fortune, with the resulting karma of greed, anger and delusion. Once this
occurs, they cannot even save themselves, much less others!

   "If, for example, they are born in the human realm, in this evil environment full of
non-believers and externalists, it is difficult to encounter genuine teachers. Therefore, it
is not easy to hear the Buddhadharma nor to achieve the goals of the sages.

   "Of those who planted the seeds of generosity, morality and blessings in previous lives
and are thus now enjoying power and fame, how many are not infaturated with a life of
wealth and honor, wallowing in endless greed and lust?

   "Therefore, even when they are counselled by enlightened teachers, they do not believe
them nor act accordingly. Moreover, to satisfy their passions, they take adavantage of
their existing power and influence, creating a great deal of bad karma. Thus, when their
present life comes to an end, they descend upon the three evil paths for countless eons.
After that, they are reborn as humans of low social and economic status. If they do not
then meet good spiritual advisors, they will continue to be deluded, creating more bad
karma and descending once again into the lower realms. From time immemorial, sentient
beings caught in the cycle of Birth and Death have been in this predicament. This is called
the 'Difficult Path of Practice'."

   The Vimalakirti Sutra also states,

   "If you cannot even cure your own illness, how can you cure the illness of others?"

   The Perfection of Wisdom Treatise further states:

   "Take the case of two persons, each of whom watches a relative drowning in the river.
The first person, acting on impulse, hastily jumps into the water. However, because he
lacks the necessary skills, in the end, both of them drown. The second person, more
intelligent and resourceful, hurries off to fetch a boat and sails to the rescue. Thus, both
persons escape drowning.

   "Newly aspiring Bodhisattvas are like the first individual who still lacks the power of
Tolerance (of Non-Rebirth) and cannot save sentient beings. Only those Bodhisatttvas
who remain close to the Buddhas and attain that Tolerance can substitute for the Buddhas
and ferry countless sentient beings across, just like the person who has the boat."

   The Perfection of Wisdom Treatise goes on to state:

   "This is not unlike a young child who should not leave his mother, lest he fall into a well, drown
in the river or die of starvation; or a young bird whose wings are not fully developed. It must bide
its time, hopping from branch to branch, until it can fly afar, leisurely and unimpeded.

   "Ordinary persons who lack the Tolerence of Non-Birth should limit themselves to Buddha
Recitation, to achieve one-pointedness of Mind. Once that goal is reached, at the time of death,
they will certainly be reborn in the Pure Land. Having seen Amitabha Buddha and reached the
Tolerance of Non-Birth, they can steer the boat of that Tolerance into the sea of Birth and Death,
to ferry sentient beings across and accomplish countless Buddha deeds at will."

   For these reasons, compassionate practitioners who wish to teach and convert sentient
beings in hell, or enter the sea of Birth and Death, should bear in mind the causes and
conditions for rebirth in the Pure Land. This is referred to as the 'Easy Path of Practice' in
the Commentary on the Ten Stages of the Bodhisattvas.

Question 2

   All phenomena are by nature empty, always unborn (Non-Birth), equal and still. Are we not
going against this truth when we abandon this world, seeking rebirth in the Land of Ultimate
Bliss? The (Vimalakirti) Sutra teaches that "to be reborn in the Pure Land, you should first
purify your own Mind; only when the Mind is pure, will the Buddha lands be pure." Are not
Pure Land followers going against this truth?

Answer

   This question involves two principles and can be answered on two levels.

   A) On the level of generality, if you think that seeking rebirth in the Pure Land means
"leaving here and seeking there", and is therefore incompatible with the Truth of Equal
Thusness, are you not committing the same mistake by grasping at this Saha World and
not seeking rebirth in the Pure Land, i.e., "leaving there and grasping here"? If, on the
other hand, you say, "I am neither seeking rebirth there, nor do I wish to remain here,"
you fall into the error of nihilism.

   The Diamond Sutra states in this connection:

   "Subhuti, ... do not have such a thought. Why? Because one who develops the Supreme
Enlightened Mind does not advocate the (total) annihilation (of the marks of the dharmas.)"
(Bilingual Buddhist Series, Vol. 1. Taipei: Buddhist Cultural Service, 1962, p. 130.)

   B) On the level of Specifics, since you have brought up the truth of Non-Birth and the
Pure Mind, I would like to give the following explanation.

   Non-Birth is precisely the truth of No-Birth and No-Death. No-Birth means that all dharmas
are false aggregates, born of causes and conditions, with no Self-Nature. Therefore, they have
no real "birth nature" or "time of birth". Upon analysis, they do not really come from anywhere.
Therefore, they are said to have No-Birth.

   No-Death means that, since phenomena have no Self-Nature, when they are extinguished,
they cannot be considered dead. Because they have no real place to return to, they are said
to be not extinct (No-Death).

   For this reason, the truth of Non-Birth (or No-Birth No-Death) cannot exist outside of
ordinary phenomena, which are subject to birth and death. Therefore, Non-Birth does not
mean not seeking rebirth in the Pure Land.

   The Treatise on the Middle Way states:

   "Dharmas (phenomena) are born of causes and conditions. I say they are thus empty.
They are also called false and fictitious, and that is also the truth of the Middle Way."

   It also states:

   "Dharmas are neither born spontaneously nor do they arise from others. They are born
neither together with nor apart from causes and conditions. They are therefore said to
have Non-Birth."

   The Vimalakirti Sutra states:

   "Although he knows that Buddha Lands / Are void like living beings / He goes on
practicing the Pure Land (Dharma) / to teach and convert men." (Charles Luk, The
Vimalakirti Nirdesa Sutra, p. 88.)

   It also states:

   "We can build mansions at will on empty land, but it is impossible to build in the middle
of empty space."

   When the Buddhas preach, they usually rely on the Two Truths (ultimate and conventional).
They do not destroy the fictitious, provisional identities of phenomena while revealing their
true characteristics.

   That is why the wise, while earnestly striving for rebirth in the Pure Land, also understand
that the nature of rebirth is intrinsically empty. This is true Non-Birth, and also the meaning
of "only when the Mind is pure, will the Buddha Lands be pure".

   The dull and ignorant, on the other hand, are caught up in the concept of birth. Upon hearing
the term "Birth", they understand it as actual birth; hearing of "Non-Birth", they (cling to its literal
meaning) and think that there is no rebirth anywhere. Little do they realize that "Birth is precisely
Non-Birth, and Non-Birth does not hinder Birth."

   Because they do not understand this principle, they provoke arguments, slandering
and deprecating those who seek rebirth in the Western Pure Land. What a great mistake!
They are guilty of vilifying the Dharma and belong to the ranks of deluded externalists
(non-Buddhists).

Question 3

   All the Pure Lands of the Buddhas of the ten directions have equal qualities and virtues.
Their Dharma Nature is also the same. Therfore, the practitioner should meditate on all
the virtues of the Buddhas and seek rebirth in the various Pure Lands of the ten directions.
Why should he specifically seek rebirth in the Pure Land of one particular Buddha (i.e.,
Amitabha)? Is this not contrary to the truth of "equally in seeking rebirth"?

Answer

   All the Pure Lands of the Buddhas are, in truth, equal. Nevetheless, since the majority of
sentient beings in our world generally have dull faculties and defiled, scattered minds, it will
be difficult for them to achieve samadhi, unless they concentrate exclusively on one realm.

   The practice of constantly focussing on Amitabha Buddha is the "Single Mark Samadhi".
Because the Mind is exclusively devoted to one thing, the practitioner achieves rebirth in
the Pure Land. In the Sutra Rebirth According to One's Vows, Buddha Sakyamuni was
asked by a Bodhisattva, "Honored One! There are Pure Lands in all ten directions. Why
do you especially extol the Western Pure Land and urge sentient beings to focus continuously
on Amitabha Buddha, seeking rebirth in His Land?"

   The Buddha replied, "Sentient beings in this Saha World generally have polluted, scattered
minds. Therefore, I only extol one Pure Land in the West, focussing their Minds on a single
realm. If they meditate on all Buddhas, the scope of attention will be too broad, their Minds
will be lost and scattered and they will find samadhi difficult to attain. Thus, they will fail to
achieve rebirth in the Pure Land.

   "Furthermore, seeking their virtues of one Buddha is the same as seeking the virtues of
all Buddhas -- as all Buddhas have one common Dharma Nature. That is why to focus
on Amitabha Buddha is to focus on all Buddhas, to be born in the Western Pure Land is
to be born in all Pure Lands."

   Thus, the Avatamsaka Sutra states:

   "The bodies of all the Buddhas / are the body of any one Buddha. / They have the same
Mind and the same wisdom. / They are also equal in power and fearlessness."

   The Avatamsaka Sutra further states:

   "It is like the full moon, round and bright, its image reflected in all rivers and ponds.
Although the reflection is everywhere, there is but a single moon. So it is with ... (the
Buddhas). Although they appear in all realms, their bodies are non-dual."

   In summary, based on these examples, the wise will understand the truth that "one is all, all is
one". When this truth is grasped, concentrating on one Buddha is precisely concentrating on all
Buddhas.

Question 4

   There are many Buddhas and Pure Lands in all the ten directions. Even if sentient beings
in this world have polluted, scattered minds and dispositions, so that focussing on many
Buddhas makes it difficult for them to attain samadhi, why should they not recite the name
of any Buddha, as they wish, and seek rebirth in any Pure Lamd, in accordance with their
vows? Why concentrate specifically on Amitabha Buddha and seek rebirth in the Land of
Ultimate Bliss?

Answer

   Common people lacking in wisdom should follow the teaching of the Buddha rather than
acting arbitrarily on their own. This is why, from time immemorial, Pure Land practitioners
have all diligently recited Amitabha Buddha's name.

   What does it mean to follow the Buddha's teaching?

   During his entire preaching career, Buddhs Sakyamuni constantly enjoined sentient
beings to focus on Amitabha Buddha and seek rebirth in the Land of Ultimate Bliss.
This is mentioned in such sutras as the Longer Amitabha Sutra, the Meditation Sutra,
the Amitabha Sutra, the Lotus Sutra, the Avatamsaka Sutra ... In numerous sutras,
the Buddha constantly urged us to seek rebirth in the Western Land. This is not only
true of the sutras; in their commentaries, the Bodhisattvas and Patriarchs unanimously
advise us to seek rebirth in the Land of Ultimate Bliss.

   Moreover, Amitabha Buddha possesses the power of His forty-eight compassionate vows
to rescue sentient beings. The Meditation Sutra states:

   "Amitabha Buddha possesses 84,000 signs of perfection, each sign has 84,000 minor marks
of excellence and from each minor mark 84,000 rays of light shine forth, illuminating the entire
Dharma Realm (cosmos) to gather in, without exception, all sentient beings who practice Buddha
Recitation. If any sentient being recite His name, there will be correspondence between cause
and response, and he will surely be reborn."

   Furthermore, the Amitabha Sutra, the Longer Amitabha Sutra, etc., teach that when
Sakyamuni Buddha preached these sutras, the Buddhas of the ten directions, numerous
as the grains of sand in the River Ganges, all "extended their tongues to cover the entire
universe", bearing witness to the truth that any sentient being who recites Amitabha
Buddha's name shall be assured of rebirth in the Land of Ultimate Bliss, thanks to the
great, compassionate vow-power of the Buddha.

   We should know that Amitabha Buddha has great affinities (causes and conditions)
with this world. As the Longer Amitabha Sutra states:

   "In the Dharma-Ending Age, when all other sutras have disappeared, only this sutra will
remain for another hundred years to rescue sentient beings and lead them to the Western
Pure Land."

   This demostrates that Amitabha Buddha has strong affinities with sentient beings
in this defiled world.

   Although one or two sutras have, in a general way, urged rebirth in other Pure Lands, this
cannot be compared to the fact that numerous sutras and commentaries have earnestly pointed
out to the Land of Ultimate Bliss as the focus of rebirth.

Question 5

   Ordinary people are entirely enmeshed in heavy evil karma and are full of all kinds of
afflictions. Even though they may have some virtues as a result of cultivation, they find it
difficult to sever even a fraction of their defilements and hindrances. The Land of Ultimate
Bliss, on the other hand, is extremely purely adorned, transcending the Triple Realm. How
can such depraved common mortals hope to be reborn there?

Answer

   There are two conditions for rebirth: "self-power" and "other-power". As far as self-power
is concerned, while the ordinary beings of this world, totally bound (by their attachments and
afflictions), may have some level of cultivation, in reality, they still cannot be reborn in the Pure
Land nor deserve to reside there.

   The Peace and Bliss Collection states:

   "Those who first develop the Bodhi Mind -- starting from the level of completely fettered
ordinary beings ignorant of the Three Treasures and the Law of Cause and Effect -- should
base themselves initially on faith. Next, when they have embarked upon the Bodhi path, the
precepts should serve as their foundation. If these ordinary beings accept the Bodhisattva
precepts and continue to uphold them unfailingly and without interruption for three kalpas,
they will reach the First Abode of Bodhisattvahood.

   "If they pursue their cultivation in this manner through ... the Ten Paramitas as well as countless
vows and practices, one after another without interruption, at the end of ten thousand kalpas they
will reach the Sixth Abode of Bodhisattvahood. Should they continue still further, they will reach
the Seventh Abode (Non-Retrogression). They will then have entered the stage of the 'Seed of
Buddhahood', (i.e., they are assured of eventual Buddhahood). However, even then, they still
cannot achieve rebirth in the Pure Land" -- that is, if they rely on self-power alone.

   With regard to "other power", if anyone believes in the power of Amitabha Buddha's
compassionate vow to rescue sentient beings and then develops the Bodhi Mind,
cultivate the Buddha Remembrance (Recitation) Samadhi, grows weary of his temporal,
impure body in the Triple Realm, practices charity, upholds the precepts amnd performs
other meritorious deeds -- dedicating all the merits amd virtues to rebirth in the Western
Land -- his aspirations and the Buddha's respoonse will be accord. Relying thus on the
Buddha's power, he will immediately achieve rebirth.

   Thus, it is stated in the Commentary on the Ten Stages of Buddhahood:

   "There are two paths of cultivation, the Difficult Path and the Easy Path. The Difficult Path
refers to the practices of sentient beings in the world of the five turbidities, who, through
countless Buddha eras, aspire to reach the stage of Non-Retrogression. The difficulties are
truly countless, as numerous as specks of dust or grains of sand, too numerous to imagine.
I will summarize the five major ones below:

   a) Externalists are legion, creating confusion with respect to the Bodhisattva Dharma;

   b) Evil beings destroy the practitioner's good, wholesome virtues;

   c) Worldly merits and blessings can easily lead the practitioner astray, so that he ceases
to engage in virtuous practices;

   d) It is easy to stray onto the Arhat's path of self-benefit, which obstructs the Mind of
great compassion;

   e) Relying exclusively on self-power, without the aid of the Buddha's power, makes
cultivation very difficult and arduous. It is not unlike the case of a feeble, handicapped
person, walking alone, who can only go so far each day regardless of how much effort
he expends.

   "The Easy Path of cultivation means that, if sentient beings in this world believe in the
Buddha's words, practice Buddha Recitation and vow to be reborn in the Pure Land,
they are assisted by the Buddha's vow-power and assured of rebirth. This is analagous
to a person who floats downstream in a boat; although the distance may be many
thousands of miles, his destination will be reached in no time. Similarly, a common being,
relying on the power of a 'universal monarch' (a kind of deity), can traverse the 'four
great universes' in a day and a night -- this is not due to his own power, but, rather, to
the power of the monarch."

   Some people, reasoning according to "noumenon", (principle) may say that common
beings, being "conditioned", cannot be reborn in the Pure Land or see the Buddha's
body.

   The answer is that the virtues of Buddha Recitation are "unconditioned" good roots.
Ordinary, impure persons who develop the Bodhi Mind, seek rebirth and constantly
practice Buddha Recitation can subdue and destroy afflictions, achieve rebirth and,
depending on their level of cultivation, obtain vision of the their level of the rudimentary
aspects of the Buddha (the thirty-two marks of greatness, for example). Bodhisattvas,
naturally, can achieve rebirth and see the subtle, loftier aspects of the Buddha (i.e.,
the Dharma body). There can be no doubt about this.

   Thus, the Avatamsaka Sutra states:

   "All the various Buddha Lands are equally purely adorned. Because the karmic practices
of sentient beings differ, their perceptions of these Lands are different."

   This is the meaning of what was said earlier.

Question 6

   Although sentient beings, completely enmeshed in afflictions and evil views, may achieve
rebirth in the Pure Land, they are bound to develop afflictions and perverse views constantly.
Under these circumstances, how can they be said to have "transcended the Triple Realm
and attained the stage of Non-Retrogression"?

Answer

   Those who are reborn in the Pure Land, though they may be ordinary beings totally
enmeshed in evil karma, cannot ever develop afflictions or perverse views, nor can they
fail to achieve non-retrogression. This is due to five factors:

   a) The power of the Buddha's great, compassionate vow embraces and protects them;

   b) The Buddha's light (wisdom) always shines upon them and, therefore, the Bodhi
Mind of these superior persons will always progress;

   c) In the Western Pure Land, the birds, water, forests, trees, wind and music all preach the
Dharma of "suffering, emptiness, impermanence and no-self". Upon hearing this, practitioners
begin to focus on the Buddha, the Dharma and the Sangha;

   d) Those who are reborn in the Pure Land have the highest level Bodhisattvas as their
companions and are free from all obstacles, calamities and evil conditions. Moreober there
are no externalists or evil demons, so their Minds are always calm and still;

   e) Once they are reborn in the Pure Land, their life span is inexhaustible, equal to that of the
Buddhas and Bodhisattvas. Thus, they can peacefully cultivate for countless eons.

   As a result of these five causes and conditions, sentient beings who are reborn in the Pure
Land will certainly achieve non-retrogression and will never develop afflictions or perverse
views. Sentient beings in this world of the five turbidities, on the other hand, have short life
spans and face a host of perverse conditions and obstructions. Therefore, they have great
difficulty achieving non-retrogression. This truth is self-evident and beyond doubt.

Question 7

   The Bodhisattva Maitreya is a One-Life Bodhisattva who is now in the Tushita Heaven.
He will succeed Buddha Sakyamuni and become a Buddha in the future. I venture to think
that we should cultivate the loftier aspects of the Ten Virtues and seek to be reborn in the
Tushita Heaven, to see Him in person. When the time comes for Him to descend to earth
and become a Buddha, we will follow Him and certainly achieve Sagehood in the course
of His three teaching assemblies. Therefore, where is the need to seek rebirth in the Western
Pure Land?

Answer

   Seeking rebirth in the Tushita Heaven could be considered equivalent to hearing the
Dharma and seeing the Buddha. It seems very similar to seeking rebirth in the Western
Pure Land. However, upon close scrutiny, there are many great differences between
the two. Let us cite two points for the sake of discussion.

   A) Even though we may cultivate the Ten Virtues, it is not certain that we will achieve
rebirth in the Tushita Heaven. As states in the sutras:

   "The practitioner must cultivate the various samadhi and enter deeply into right concentration
to obtain rebirth in the Inner Court of the Tushita Heaven."

   From that we can deduce that the Bodhisattva Maitreya lacks the expedient of "welcoming
and escorting". This cannot be compared to the power of Amitabha Buddha's Original Vow
and His power of light, which can gather in and rescue all sentient beings who concentrate in
Him.

   Moreover, when Buddha Sakyamuni explained the meaning of the "welcoming and escorting"
expedient in his exposition of the nine grades of rebirth, he earnestly enjoined sentient beings to
seek rebirth in the Western Pure Land. This expedient is very simple. The practitioner need only
recite the name of Amitabha and, thanks to the congruence of sentiment and response, he will
immediately achieve rebirth. This is analogous to an enlistment campaign: those who wish to
join the army may do so immediately, as their desire parallels the goal of the state.

   B) Secondly, the Tushita Heaven is, after all, still within the Realm of Desire (to which our
Saha World also belongs). Therefore, those who retrogress are legion. In that Heaven, the
birds, rivers, forests, trees, wind ... do not preach the Dharma and thus cannot help sentient
beings destroy afflictions, focus on the Triple Jewel nor develop the Bodhi Mind. Moreover,
in that realm, there are goddesses who kindle the five desires in the Minds of celestial beings,
to the point where few of them escape distraction and infatuation.

   How can this be compared to the Western Pure Land, where the trees and birds proclaim
the wonderful Dharma and the wind sings enlightenment, destroying the afflictions of sentient
beings and reinforcing the Bodhi Mind of practitioners? Moreover, in the Pure Land of
Amitabha Buddha, there are no seductive beings or beings concerned with self-enlightenment
alone. There are only pure vessels of the Mahayana way. Therefore, afflictions and evil karma
cannot arise. Under these circumstances, how can cultivators fail to achieve the stage of
non-retrogression swiftly? We have only drawn a few points of comparison, yet the differences
between the Pure Land and the Tushita Heaven are already obvious. How can there be any
further doubt or hesitation?

   Moreover, seeing the Bodhisattva Maitreya and achieving the fruits of Arhatship is not
necessarily a sure thing! During the lifetime of Buddha Sakyamuni, there were many who
saw the Buddha but did not achieve Sagehood. In the future, when the Bodhisattva
Maitreya appears in the world, the same will be true: countless sentient beings will see
Him and listen to the Dharma but not attain Arhatship. Such is not the case in the Pure
Land of Amitabha Buddha: to be reborn there is to be assured of attaining the Tolerance
of Non-Birth, with no possible retrogression to the Triple World nor bondage to the karma
of Birth and Death.

   In the Accounts of the Western Land, (i.e., India), there is the story of three Bodhisattvas,
Asanga, Vasubandhu and Simhabhadra, all of whom practiced meditation, determined to seek
rebirth in the Tushita Heaven. They all vowed that if the first one of them to die were reborn
in the Inner Court of the Tushita Heaven and saw the Bodhisattva Maitreya, he would return
and inform the others. Simhabhadra died first, but a long time elapsed and he still had not
returned. Later, when Vasubandhu was nearing death, Asanga said to him, "After paying
your respects to Maitreya, come back and let me know right away." Vasubandhu died, but
did not return for three years. Asanga inquired, "Why did it take you so long?" Vasubandhu
answered, "After paying my respects to the Bodhisattva Maitreya, listening to His sermon
and exhortations, and respectfully circumambulating Him three times, I came back immediately.
I could not return sooner because a day and night in the Tushita Heaven is equivalent to four
hundred years on earth."

   Asanga then asked, "Where is Simhabhadra now?" Vasubandhu replied, "He has strayed
into the Outer Court of the Tushita Heaven, and is now entangled in the five pleasures. From
the time of his death to now, he has been unable to see Maitreya."

   We can deduce from this anecdote that even lesser Bodhisattvas who are reborn in
the Tushita Heaven are subject to delusion, not to mention common mortals. Therefore,
practitioners who wish to be assured of non-retrogression should seek rebirth in the
Western Pure Land rather than the Tushita Heaven.

Question 8

   From time immemorial, sentient beings have committed countless transgressions. Moreover,
in this life, from infancy to old age, they create additional evil karma because they do not have
the opportunity to encounter good spiritual advisors. Under these circumstances, how can it
be said that "At the time of death, they will achieve rebirth with only ten perfect utterances of
the Buddha's name"? Furthermore, how do you satisfactorily explain the teaching that such
practitioners "transcend the binding karma of the Triple Realm"?

Answer

   In truth, it is difficult to assess the number or the strength of the good and evil kamic seeds
that sentient beings have created from time immemorial. However, those who, at the time of
death, encounter a good spiritual advisor and accomplish ten utterances, must have created
good karma in the past. Otherwise, they could not even meet a good spiritual advisor, let
alone accomplish ten pure recitations!

   Now, lest you think that the evil karma from beginningless time is heavy while ten utterances
at the time of death are light, I shall cite three reasons why rebirth in the Pure Land does not
necessarily depend on the weight of bad karma, the amount of practice or the duration of
cultivation. The three reasons concern a) the Mind, b) the conditions and c) the issue of certainty.

   a) Mind

   The trangressions committed by sentient beings spring from deluded, perverse thought.
Recitation of the Buddha's name, on the other hand, arises from right thought, that is,
hearing of Amitabha Buddha's name and true virtues. One is false and the other is true.
There is no possible comparison between them!

   This is similar to a house which has been boarded up for ten thousand years. If the windows
are suddenly opened to let the sunlight in, all darkness immediately dissipates. However long
the period of darkness may have been, how can it fail to disappear? It is likewise for sentient
beings who have committed transgressions for many eons but achieve rebirth at the time of death
through ten pure recitations.

   b) Conditions

   Transgressions grow out of dark, inverted thoughts, combined with illusory circumstances
and environments. Buddha Recitation, on the contrary, arises from hearing of Amitabha Buddha's
name and pure virtues, combined with the aspiration for enlightenment. One is false and the
other is true. There is no possible comparison between them!

   This is analagous to a person struck by a poisoned arrow. The arrow has penetrated deep
inside his body and the poison is strong, deeply wounding his flesh and bones. Still, if at that
moment he hears the "celestial drum", the arrow will "shoot out" of his flesh by itself and the
poison will be neutralized. The arrow has not penetrated so deep nor is the poison so strong
that he cannot recover! It is likewise for sentient beings who have committed transgressions
for many eons but achieve rebirth at the time of death through ten pure recitations.

   c) Certaintiy of Salvation

   When sentient beings commit transgressions, they do so enter from the "intervening mental
state" or "post-mental state". These two mental states do not apply, however, at the time of
death: there is only one extremely powerful, utterly intense thought of recitation, letting go of
everything before dying. Therefore, rebirth is achieved.

   This is analogous to a very large, strong cable which even thousands of people cannot break.
Yet, a child wielding a "celestial sword" can cut it in several pieces without difficulty. It is also
similar to a huge pile of wood, accumulated for thousands of years, which, when set on fire by
a small flame, is completely consumed within a short time. The same is true of someone who
has practiced the Ten Virtues throughout his life, seeking rebirth in the Heavens. If, at the time
of death, he develops an intense perverse thought, he will immediately descend, instead, into
the Avici (Never-Ending) Hell.

   Although bad karma is intrinsically false and illusory, the overpowering strength of Mind
and thought can still upset a lifetime of good karma and cause the individual to descend
onto evil paths. How, then, can Buddha Recitation, which is true, wholesome karma,
generated intensely at the time of death, fail to upset his bad karma, even though that karma
may have been accumulated from time immemorial? Therefore, someone who has committed
transgressions for many eons, but, at the time of death accomplishes ten recitations with a
totally earnest Mind, will certainly be reborn in the Pure Land. Not to achieve rebirth under
such circumstances would indeed be inconceivable!

   The sutras teach:

   "A single utterly sincere recitation of Amitabha Buddha's name obliterates the grave
wrongdoings of eight million eons of Birth and Death."

   This is possible because the practitioner recites the Buddha's name with a Mind of utmost
sincerity and therefore can annihilate evil karma. As long as, on his deathbed, he utters the
Buddha's name in such a frame of Mind, he will be assured of rebirth. There can be no further
doubt about it!

   Traditionally, it has been explained that the dying person's ability to recite ten utterances is
due entirely to previous good karma. This explanation is not, however, correct. Why is this
so? It is because, as a commentary states, "if it were merely a question of previous karma,
only the vow for rebirth would be necessary, and there would be no place at all for practice ..."

   The practitioner who, on his deathbed, accomplishes ten recitations, is able to do so
because of his previous good conditions (enabling him to meet a good spiritual advisor)
and because of his own wholehearted recitation. To attribute rebirth in such circumstances
exclusively to previous good karma would be a great mistake! I hope that practitioners
will ponder this truth deeply, develop a firm Mind, and not be led astray by erroneous
views.

Question 9

   The Western Pure Land is ten billion Buddha Lands away from here. Common, ordinary
people are weak and frail. How can they reach it?

Answer

   The Western Pure Land is described as being ten billion Buddha Lands away from here
only with respect to the limited concepts of ordinary people with eyes of flesh and blood,
mired in birth and death.

   For those who have attained the pure karma of rebirth in the Pure Land, the Mind in
samadhi at the time of death is precisely the Mind reborn in the Pure Land. As soon as
the thought (of rebirth) arises, rebirth is achieved. Thus, the Meditation Sutra states
that "the Land of Amitabha Buddha is not far from here!" Moreover, the power of karma
is inconceivable. In the space of one thought, rebirth in the Pure Land is achieved. There
is no need to worry about distance.

   This is analogous to a person asleep and dreaming. Although his body is on the bed,
his Mind is travelling all over, to all worlds, as though he were awake. Rebirth in the
Pure Land is, generally speaking, similar to this example.

Question 10

   I have now resolved to seek rebirth in the Western Pure Land. However, I do not know
which practices to cultivate, nor what the seeds of rebirth in the Western Pure Land are.
Moreover, ordinary people all have families and have not rid themselves of lust and attachment.
This being the case, can they achieve rebirth?

Answer

   If a cultivator wishes to be assured of rebirth, he should perfect two practices: the practice
of "disgust" (at the five desires) and the practice of "joyfulness in vows".

   A) The practice of "disgust" refers to the fact that common people have been bound by
the five desires from time immemorial. Thus, they wander along the six paths, enduring
untold suffering! In that quagmire, unless they become disgusted with the five desires, how
can they escape the cycle of birth and death?

   Therefore, the Pure Land cultivator should constantly visualize this body as a mass of
flesh and bones, blood and pus, a skinbag containing phlegm, pus, urine, feces and other
foul-smelling substances. The Parinirvana Sutra states:

   "This fortress of a body -- only evil, deluded demons could toleraate living in it. Who
with any wisdom would ever cling to or to delight in such a skinbag!"

   Another scriptures states:

   "This body is the confluence of all kinds of suffering; it is a jail, a prison, a mass of ulcers;
everything is impure. In truth, it is not worth clinging to -- even the celestial bodies of deities
are no different."

   Therefore, whether walking, standing, sitting or reclining, whether asleep or awake,
cultivators should always visualize this body as nothing but a source of suffering, without
any pleasure, and develop a sense of disgust ... (thus gradually becoming free from lustful
thoughts).

   Moreover, the cultivator should also engage in the Seven Types of Meditation on Impurity
(e.g., as a fetus, in the impure, dirty area of the womb, drinking the mother's blood, emerging
from the womb with pus and blood gushing forth and foul odors in profusion ... after death,
the body swelling up and rotting away, with flesh and bones in disarray ...).

   Our own bodies being thus, the bodies of others are likewise. If we constantly meditate
on these seven impurities, we will develop disgust toward those male and female forms
which ordinary people judge handsome and beautiful. The flames of lust will thus gradually
diminish.

   If, in addition, we can practice the meditations on the Nine Kinds Of Foulness, (e.g.
meditation on the fresh corpse, the bloated corpse, the bleeding and oozing corpse, the
skeleton ... and other progressive stages of decay of the human body after death), so
much the better.

   We should also vow to be forever free from rebirth in a deluded, impure male or female
body in the Triple Realm, eating a hodgepodge of foods, and aspiring instead to be endowed
with a Pure Land Dharma Nature body.

   This constitutes a general discussion of the practice of disgust.

   B) There are, in general, two aspects to making the joyous vow of "rescuing oneself
and others".

   1) The practitioner should clearly realize the goal of rebirth -- which is to seek escape
from suffering for himself and all sentient beings. He should think thus: "My own strength
is limited, I am still bound by karma; moreover, in this evil, defiled life, the circumstances
and conditions leading to afflictions are overpowering. That is why other sentient beings
and myself are drowning in the river of delusion, wandering along the evil paths from time
immemorial. The wheel of birth and death is spinning without end; how can I find a way
to rescue myself and others in a safe, sure manner?

   "There is but one solution: it is to seek rebirth in the Pure Land, draw close to the Buddhas
and Bodhisattvas, and, relying on the supremely auspicious environment of that realm, engage
in cultivation and attain the Tolerance of Non-Birth. Only then can I enter the evil world to
rescue sentient beings."

   The Treatise on Rebirth states:

   "To develop the Bodhi Mind is precisely to seek Buddhahood; to seek Buddhahood is
to develop the Mind of rescuing sentient beings; and the Mind of rescuing sentient beings
is none other than the Mind that gathers in all beings and helps them achieve rebirth in the
Pure Land."

   Moreover, to ensure rebirth, we should perfect two practices: abandoning the three
things that hinder enlightenment and abiding by the three things that foster enlightenment.

   What are the three things that hinder enlightenment?

   First, the Mind of seeking our own peace and happiness, ego-grasping and attachment
to our own bodies. The practitioner should follow the path of wisdom and leave all such
thoughts far behind.

   Second, the Mind of abandoning and failing to rescue sentient beings from suffering.
The practitioner should follow the path of compassion and leave all such thoughts far
behind.

   Third, the Mind of exclusively seeking respect and offerings, without seeking ways to
benefit sentient beings and bring them peace and happiness. The practitioner should follow
the path of expedients and leave all such thoughts far behind.

   Once he has abandoned these three hindrances, the practitioner will obtain the three
things that foster enlightenment. They are:

   First, the "undefiled Pure Mind" of not seeking personal happiness. That is, enlightenment
is the state of undefiled purity. If we seek after personal pleasure, body and Mind are defiled
and obstruct the path of enlightenment. Therefore, the undefiled Pure Mind is called consonant
with enlightenment.

   Second, the "Pure Mind at peace", rescuing all sentient beings from suffering. This is because
Bodhi is the undefiled Pure Mind which gives peace and happiness to sentient beings. If we
are not rescuing sentient beings and helping them to escape the sufferings of Birth and Death,
we are going counter to the Bodhi path. Therefore, a Mind focussed on saving others, bringing
them peace and happiness, is called consonant with enlightenment.

   Third, a "blissful, Pure Mind", seeking to help sentient beings achieve Great Nirvana.
Because Great Nirvana is the ultimate, eternally blissful realm, if we do not help sentient
beings to achieve it, we obstruct the Bodhi path. Hence, the Mind which seeks to help
sentient beings attain eternal bliss is called consonant with enlightenment.

   How can we abandon the things that hinder enlightenment and abide by the things
that foster enlightenment? -- It is precisely by seeking rebirth in the Western Pure Land,
remaining constantly near the Buddhas and cultivating the Dharma until Tolerance of
Non-Birth is reached. At that point, we may sail the boat of great vows at will, enter
the sea of Birth and Death and rescue sentient beings with wisdom and compassion,
"adapting to conditions but fundamentally unchanging", free and unimpeded. This ends
our discussion of the goal of rebirth.

   2) The cultivator should next contemplate the wholesome characteristics of the Pure Land
and the auspicious features of Amitabha Buddha.

Auspicious features:

   Amitabha Buddha possesses a resplendent, golden Reward Body, replete with 84,000
major characteristics, each characteristic having 84,000 minor auspicious signs, each sign
beaming 84,000 rays of light which illuminate the entire Dharma Realm and gather in those
sentient beings who recite the Buddha's name (Ninth Visualization in the Meditation Sutra).

Wholesome characteristics:

   The Western Pure Land is adorned with seven treasures, as explained in the Pure Land
sutras.

   In addition, when practicing charity, keeping the precepts and performing all kinds of
good deeds, Pure Land practitioners should always dedicate the merits toward rebirth
in the Pure Land for themselves and all other sentient beings.

   If the practitioner can cultivate joyfulness in vows, as set out in Section B, he will develop
a Mind of hope and longing for the Pure Land and achieve rebirth without fail. This is what
is meant by vowing to rescue oneself and others.

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