Preface
]
The full
name of this sutra is The Buddha Speaks of the Infinite Life Sutra of
Adornment, Purity, Equality and Enlightenment of the Mahayana School.
]
Buddha is
a Sanskrit (Skrt) word meaning a perfect, enlightened being. He has gained
complete awareness of the nature, phenomenon and function of the whole
universe, in the past, present and future.
]
There are three kinds of
realization: self, helping others to achieve their own and complete
all-encompassing realization.
]
An Arhat
(Skrt) is one who has reached self-realization; a state in which one possesses
no erroneous perceptions, views, speech or behavior.
]
A
Bodhisattva (Skrt) is one who helps others to reach realization after achieving
their own.
]
A Buddha
is one who has reached perfection in both self-realization and helping others
to reach realization.
]
Names of
each Buddha and Bodhisattva represent their specialties within the teachings.
]
Shakyamuni
(Skrt) is the name of the historical and latest Buddha in our world who lived
over 2500 years ago. “Shakya” means kindness, which represents the way we
should treat others. “Muni” means stillness, which represents freedom from
agitation, the state in which our mind ultimately should exist.
]
Buddhists
regard Buddha Shakyamuni as our “Original Teacher.” Buddhism is an educational
system, for the title of teacher is not found in religions, only in education.
]
The
aspiration of a Buddha is to help all beings to be free from suffering, to
reach full realization. When the time comes for beings to accept the Pure Land
teachings, great joy arises in all the Buddhas.
]
The power
of visualization is tremendous. Everything in the universe is derived
from one’s mind. Constant
contemplation of the Buddha
leads to becoming a Buddha, whereas a mind constantly
harboring ignorance, greed and anger leads one to the three lower realms of animals,
hungry ghosts and hells.
]
A Buddha’s
mind, in essence, is equal to that of an ordinary being. However, a Buddha has
a clear mind without any greed, anger, and ignorance, whereas, an ordinary
being has a deluded one. This makes an ordinary being different from a Buddha.
]
Amitabha
(Skrt) is a Buddha’s name, primarily meaning Infinite Life.
]
“Infinite
Life” is the most important meaning within “Amitabha.” Others include infinite
light, boundless wisdom, virtue, talent, etc.
]
“Amitabha”
virtually encompasses every word from the Infinite Life Sutra. The
Western Pure Land is also contained within this name. No virtue is beyond the
scope of the name “Amitabha.”
]
Contemplation
of Buddha Amitabha’s name all the time, persistently and without any doubt or
intermingling with other thoughts leads one to true
realization.
]
By purifying one’s body, mind
and speech through the practice of chanting “Amitabha,” one is adorned with
magnificence radiated from within.
]
The
Western Pure Land, Amitabha’s world, is a world of truth, grace, splendor and
wisdom. All beings there develop their purity from within.
]
Many great
masters in China, even ones from other Buddhist schools, have chosen to be reborn
into the Pure Land, for example, the Zen masters Yung Ming of the Sung Dynasty
and Cher Wu of the Ching Dynasty.
]
Chanting
only one Buddha’s name, Amitabha, contributes to the benefits of purifying
one’s mind and of being reborn into the Western Pure Land within the shortest
period of time.
]
The
Western Pure Land has all the wonderful things that other Buddhalands have, but
none of the unpleasant ones. That is why it is called the Land of Ultimate
Bliss.
]
All other
Buddhas admire Buddha Amitabha and praise the Western Pure Land. Therefore,
they strongly encourage all sentient beings to seek rebirth into Buddha Amitabha’s
world.
]
The
practice of Buddha name chanting will work effectively with pure conviction and
strong determination. The practitioner is assured to go to the Western Pure
Land and become a Buddha in one lifetime when one also practices according to
the teachings.
]
Buddha
Amitabha is a Buddha within one’s self-nature. His world also appears in one’s
mind. Everything essentially is a reflection of and cannot be separated from
one’s true nature.
]
In order
to attain a pure mind, one must overcome the internal obstacles of worry,
delusion and habit accumulated over aeons of lifetimes, and the external
obstacles of the enticements of too many adverse conditions which surround us.
]
It is just
a matter of thought whether we remain in or transcend the cycle of birth and
death. We make the decision. Realizing this, we can escape from this cycle by
cultivating a pure mind and vowing to go to the Western Pure Land.
]
How does
one check to see whether one’s practice is progressing? A good sign is when we
have less worry and wandering thoughts.
]
The Buddha
has taught us many methods to be freed from worry and delusion. If one method,
sincerely practiced, does not work, one can try another, just as a doctor would
give different prescriptions to patients with different illnesses.
]
Master
Yin-Guang, the thirteenth Patriarch of the Pure Land School, recommended people
in this Dharma Ending Age practice the Pure Land teachings.
]
The study
and practice of the Buddha’s teaching follow three guidelines: 1.Following the
precepts 2. Cultivating deep concentration and 3. Uncovering wisdom.
]
The primary
methods of practice are reciting the sutra and Buddha name chanting. When
reciting, one also practices the Six Principles or Paramitas (Skrt) of giving,
precept observation, endurance, diligence, concentration and wisdom. When no
other thought is concerned, it is “Giving.” When no erroneous thought occurs,
it is “Precept observation.” When staying with this process without
interruption, it is “Endurance.” When reaching one’s goal in recitation, it is
“Diligence.” When focusing on recitation, it is “Concentration.” When insight
is obtained from within, it is “Wisdom.”
]
Diligently
reciting the sutra helps one to eliminate karmic obstacles, worry and
established habits acquired over aeons. Consequently, one attains purity,
equality and finally, ultimate realization.
]
Duality is
not equality. Oneness is equality. A wandering thought arising in one’s mind
disturbs this oneness and renders everything unequal.
]
The Infinite
Life Sutra can help everyone to become a Buddha.
Everyone who follows this
teaching, from a Bodhisattva to an Arhat, from an ordinary being to one in the three
lower realms can turn into a Buddha.
]
The
benefits from this Pure Land teaching are so inconceivable that initially they
are extremely difficult for people to believe.
]
All the
teachings given by Buddha Shakyamuni were based upon true reality. Venerable Ananda
learned and memorized all the teachings from Buddha Shakyamuni.
]
Observing
that the opportunity is near for a certain number of people to attain Buddhahood,
the Buddha then started this Pure Land teaching.
]
It was in
the city of Ragagriha, on the mountain Gridhrakuta, that an assembly of twelve
thousand of the Buddha’s great Bhikshus (monks), together with those great
Bodhisattvas, attended this teaching.
]
Buddha
Shakyamuni played a leading character while other Buddhas were supporting characters,
with some as his students. When Buddha Shakyamuni appeared in this world, their
role-playing helped to educate all beings.
] Venerable Kondanna was the first one to actualize the achievement of an Arhat from the Buddha’s teachings. His presence at this teaching represents that the Infinite Life Sutra is the foremost teaching for all Buddhas in helping sentient beings to escape the cycle of birth and death.
]
Venerable
Sariputra was the student foremost in wisdom. One who can believe this sutra
and put this teaching into practice will attain foremost wisdom.
]
Venerable
Mahamaudgalyayana was the foremost in spiritual penetrations. Once one is reborn
into the Western Pure Land and later becomes a Buddha, aided by Amitabha, one
recovers this foremost innate power.
]
Maha is a
Sanskrit word meaning great.
]
The first
Patriarch in the Zen school was Venerable Mahakasyapa who also attended this
meeting.
]
Venerable
Ananda did the primary work of compiling the Buddha’s teachings into sutras.
] For one to become a left-home person, one must have planted good roots in past lives. One time Buddha Shakyamuni tested his student’s ability to decide whether to accept an old man who asked to be a monk. An Arhat is capable of knowing a being’s past lifetimes over many lifetimes. All of the Buddha’s Arhat students doomed the old man as a prospect, because they thought that he had no connection with Buddhism in his past lives. Shakyamuni then announced that many aeons ago, this old man was a woodchopper. One day when he ran into a tiger on the mountain, he climbed up a tree to escape, calling out, “Namo Buddha” (Homage to the Buddha) for help. With only those few words, the old man planted his good roots. In this life, he became a monk as he had wished and later attained his Arhatship.
]
The Buddha
gave this Pure Land teaching as a special way to help beings in this Dharma
Ending Age.
]
For one to
be able to accept the Pure Land teaching, one must have previously nurtured
countless good roots.
]
The attendance
of the great Samantabhadra Bodhisattva at this teaching symbolized the unity of
the Pure Land and Esoteric Schools.
]
The
presence of the great Manjusri Bodhisattva symbolized the integration of the
Zen and Pure Land Schools.
]
Both of
these venerables represent that all the teachings of the Buddha are contained
within this sutra.
]
The name
of “Amitabha” is in itself a supreme mantra. By chanting this name and vowing
to go to the Western Pure Land, one can attain the utmost achievement: to be
reborn into the Western Pure Land and become a Buddha within one lifetime.
]
The great Maitreya Bodhisattva is currently in the Tusita Deva (a
level in heaven). After 5,706,000,000 years, he will appear in the human realm
and become the next Buddha in this world.
]
In our
current aeon, one thousand Buddhas will appear in our world. Buddha Shakyamuni
was
the fourth; Maitreya Bodhisattva will be the fifth. All these
great sages came to this teaching as well.
Chapter 2: The Virtues of Samantabhadra
were Followed by All
]
It is
stated in the Flower Adornment Sutra that if one does not cultivate
Samantabhadra Bodhisattva’s virtue, one cannot achieve the perfect awakening of
enlightenment.
]
The
Western Pure Land is the ultimate destination for practicing Samantabhadra’s
Ten Great Vows.
]
Many great
Bodhisattvas, appearing as lay persons, attended this teaching. The first was
“Worthy and Protective” Bodhisattva, the only one from our Saha (Skrt) world. His
name teaches us that the Buddhas and Bodhisattvas always protect and help those
who sincerely generate their Bodhi mind, the great compassionate mind to help
all beings.
]
“Skillful
in Contemplation” and “Wise and Eloquent” Bodhisattvas represent true understanding.
In Buddhism, if one does not have true understanding, one cannot believe this
sutra. Every sutra tells us that the time required for an ordinary being to become
a Buddha is three great Asankhya aeons (an incalculably long amount of time). However,
in this Pure Land teaching, three great Asankhya aeons can be transcended by a
single thought of Buddha Amitabha.
]
“Observation
of Non-Dwelling” Bodhisattva reminds us of the teaching from the Diamond
Sutra, “One’s mind should not attach to anything, then the true mind will
arise.”
]
“Spiritual
Penetration Flower” Bodhisattva teaches us that many different abilities can be
used to help sentient beings as he pledged in his vows.
]
“Light
Emitting” Bodhisattva symbolizes the light of wisdom. Chanting Buddha’s name
will help us generate this limitless light.
]
“Precious
Pennant” Bodhisattva stands for how precious the opportunity is to help all
beings through the Buddha’s teachings. In the past, people would raise a
pennant from a pole in front of a Buddhist teaching center, which signaled that
a lecture would be given that day.
]
“Utmost
Wisdom” Bodhisattva illustrates that infinite wisdom is within this Pure Land
teaching.
]
“Stilled
Root” Bodhisattva demonstrated purification of the six sense organs (eye, ear,
nose, tongue, mind, and body). Practicing according to the Buddha’s teachings
naturally purifies these six sense organs.
]
“Faith and
Wisdom” Bodhisattva clarified that, without wisdom, one cannot believe in this
teaching.
]
“Vow and
Wisdom” Bodhisattva told us that, after unwavering belief is developed, it is
important to vow to go to the Western Pure Land. From true wisdom comes the
vow.
]
The
elephant was the strongest animal to haul vehicles in ancient times. So the
name of “Fragrant Elephant” Bodhisattva is a way to show us how great the
benefit is to chant the Buddha’s name.
]
“Treasury
Revelation” Bodhisattva taught us that after one goes to the Western Pure Land,
with the help of Buddha Amitabha, the treasury in one’s self-nature will be
uncovered.
]
“Dwelling
in the Middle” Bodhisattva represents how one’s mind should be set on the practice
in the middle path, avoiding the extremes.
]
“Practice
of Restraint” Bodhisattva advocated two points in the Pure Land School;
following the precepts and Buddha-name chanting. Following the precepts
disciplines one’s thought, speech and behavior.
]
“Liberation”
Bodhisattva was the last of the sixteen great guests of honor. He represented
the result one attains from this practice: to be freed from worry and to attain
liberation from the cycle of life and death.
]
The first
fourteen Bodhisattvas teach us to recognize this Buddha Name Chanting method
and the Infinite Life Sutra, illustrating their importance in uncovering
our true wisdom.
]
The
fifteenth Bodhisattva represents our actual transformation by correcting
erroneous ways in thought, speech and behavior.
]
The
sixteenth and the last of the Bodhisattvas symbolized the final outcome of the
entire practice.
]
All of
those who attended this teaching followed the “Ten Great Vows” of Samantabhadra.
The characteristics of this Bodhisattva are having a great compassionate mind
and tirelessly fulfilling his vows.
]
The first
great vow of Samantabhadra is to “Pay respect to all the Buddhas.” Respect
should be paid to both sentient and non-sentient beings, even to inanimate
objects, since all essentially have a Buddha-nature.
]
Cultivating
respect can help to subdue a person’s arrogance and learn humility.
]
The second
vow is to “Praise ‘Thus Come One.’” “Thus Come One” is one’s true nature. Things
that correspond with one’s true mind can be praised. Those that do not
correspond with one’s true nature are to be respected, but not praised.
]
One needs
to have true wisdom to praise others. With this wisdom, one is able to differentiate
between proper and deviated, right and wrong, to praise the good and proper
teachings, and not to praise the deviated ones.
]
The third
vow is to “Make offerings extensively.” In Buddhism, the distinction between
offering and giving is that offering is a form of giving or contribution with
respect whereas, giving is not necessarily done with respect. When making
offerings, one should do so with a compassionate mind, a pure mind and a mind
of equality for all beings, because everyone possesses a Buddha nature.
]
The fourth
vow is to “Repent of karmic obstacles.” Karma (cause and effect) results from
thought, speech and behavior of aeons past. Karmic retribution, arising from
former wrong thought, speech and behavior, blocks wisdom, virtue and talent
within our self-nature.
]
Repenting
of karmic obstacles and the ensuing reduction of karma begins with an immediate
end to wrong thought, speech and behavior.
]
One then
should not attach to either good or bad deeds, because good karma would have
one go to the upper three realms (heavens, Asuras, and humans), and bad karma
to the lower three realms (animal, hungry ghosts, and hells). Whichever way, we
are still mired in reincarnation.
]
Accumulating
Pure Karma is a goal of a Pure Land practitioner. Rather than resulting in reincarnation,
Pure Karma leads the practitioner to rebirth into the Pure Land.
]
The fifth
vow is to “Be joyful over other’s meritorious deeds.” Jealousy and arrogance
present serious obstacles for one to overcome, not only in the pursuit of
worldly progress, but even more so for one on the path to enlightenment. When
others accumulate merits, one should be happy and want to help them, thus,
one’s jealousy is overcome.
]
The sixth
vow is to “Appeal to the Buddha to turn the wheel of Buddha’s teaching.” Buddhists
should request all Buddhas, Bodhisattvas and venerable masters to give
teachings for the benefit of all beings.
]
The
seventh vow is to “Request the Buddha to reside in this world.” Presently there
is no Buddha in our world. If there is any venerable master who has achieved
attainment, we should try to have him/her remain with us; so more beings can
benefit from his/her teaching.
]
The eighth
vow is to “Constantly be a diligent follower of the Buddha’s teaching.” For a
Pure Land practitioner, the Infinite Life Sutra is the Buddha’s
guideline for one's thought, speech and behavior.
]
The ninth
vow is to “Accord with all sentient beings.” Filial piety is the heart of this
vow. Wisdom and serenity are required for one to be patient with others. True
conformation derives from one’s Bodhi Mind.
]
The tenth
vow is to “Dedicate all merits.” All merits should be dedicated to beings and
inanimate objects, existing everywhere in the universe and beyond, which in
reality is our Bodhi Mind.
]
Samantabhadra
Bodhisattva said that his great vows could
be perfectly accomplished only in the Western Pure Land. Therefore, he wishes
all those who suffer within all the realms in all the worlds of ten directions,
to quickly obtain rebirth into the Pure Land.
]
One should be mindful of the name
“Amitabha,” for this name enables one to reflect and
intensify the same merits and virtues, thus eventually achieving a Buddha’s
perfection.
]
All
attending this assembly wanted themselves and all beings to accept this Pure
Land teaching and that all could reach the Buddha’s state of perfection.
]
Out of
their great compassionate nature of first wanting to help all sentient beings
escape suffering; Bodhisattvas perfect their wisdom and virtues.
]
Today,
people might ask, “why should we help others?” They do not understand the true
reality of life and the universe, thinking others and they are not one, so why
should they help? This is similar to one’s left hand being bitten by a
mosquito. Would the right hand help to shoo away the mosquito or would it ask,
“why should I help the left hand, it isn’t me?” As worldly people, we have
deluded thoughts and behavior, not realizing that all sentients and we are one
being.
]
Wandering
thoughts and attachments arise when one strays away from the truth; thus, deluded
beings differentiate themselves from others. Knowing that others and self are
an inseparable entity, the Buddhas and Bodhisattvas also understand that
“helping others is helping oneself.”
]
It is said
in the Surangama Sutra that, “Buddha or Bodhisattvas respond specifically to
each person’s appeal due to the differences in the minds of all beings.” For
example, they may appear as Avalokiteshvara Bodhisattva, if that is the form
the individual would most willingly accept.
]
When a
Bodhisattva in this world is ready to attain perfect realization, he goes
through the same eight phases to instruct the world. Usually this Bodhisattva
is called a “Next Buddha to Be.”
]
If a
Bodhisattva is a “Next Buddha to Be” he lives in and descends from Tusita Deva
to the human realm where he will attain Buddhahood. This is the first phase.
]
The second
and the third phases are “Choosing parents” and “Being born.” When a Buddha
comes to this world, he is born into a royal family. This good fortune comes
naturally to him due to his great merits and virtue. In addition, in this
position he can best show the world that such dignity and wealth are not the
most important pursuits in one’s life.
]
“Leaving
home and giving up the throne” is the fourth phase to show that true happiness
comes from being able to let go of worldly possessions and prestige.
]
Manifestation
of a Buddha requires him to take the ascetic path in his cultivation. This is
to be acceptable to this world.
]
Only
through the strength developed from concentration and wisdom, can one overcome
the obstacles presented by one’s internal afflictions and external temptations.
This is the fifth phase, “Subduing Mara’s evil obstacle.”
]
Severing
one’s wandering thoughts and attachments will enable one to attain the wonderful
reality of truth. This representation is within the sixth phase “Attaining
Enlightenment.”
]
All beings
have been trapped in reincarnation for countless aeons. Although they have encountered
Buddhism before, somehow it has only helped them to plant or reinforce their
good roots. With the Pure Land teaching, if a person can truly grasp this
opportunity and practice sincerely, one will finally take the last glimpse at
reincarnation.
]
The
seventh phase is “Turning the Dharma wheel.” Once the Buddha achieved perfect
enlightenment, the heavenly beings, recognizing him for what he was, requested
him to give the teachings to this world.
]
Lecturing on Buddhism is turning the Dharma
wheel. Turning the wheel symbolizes making this education available to beings
in all directions. The center of the wheel is stationary while its circumference moves, representing stillness
and movement in one. The center is hollow while its circumference is solid
representing emptiness and existence. The wheel represents Buddhism as the most
complete and perfect education.
]
The
Buddha’s teaching helps all beings subdue their evil obstacles, thus uncovering
their true mind.
] The eighth stage is “Entering the state
of Nirvana.” The person with good understanding knows that the Buddha actually
is never apart from us at any time. However, those with less understanding
believe that the Buddha left this world.
Passages from the Commentary on
The Infinite Life Sutra
Given By
Translated by
Silent Voices
Volume No 1
This booklet is authorized to
the Public for Reproduction and Free Distribution
First Edition 1997