Chapter2:
“The Virtues of Samantabhadra were Followed by All”
(continued)
]
A sangha
is a group of four or more people who practice the Buddha’s teachings together in accordance with the Six Principles
of Harmony.
]
The Six Principles of Harmony are:
1. To share the same viewpoints or goals.
2. To observe the same precepts.
3. To live and practice together harmoniously.
4. To not quarrel.
5. To experience the inner peace and happiness from practicing
together harmoniously.
6. To share benefits equally.
] The purpose of the sangha is to spread the Buddha’s teachings in helping all (Italicized words are explained in the glossary.) beings. Whether those committed to propagating the teachings or those devoted to supporting them, all are equally important in achieving this purpose. When one looks at a clock, one only sees the minute and hour hands and not the intricate parts within that keep it ticking. However, if one part is missing, the hands cannot move. Only in working together as one entity does the sangha accumulate infinite merits.
]
Buddha Shakyamuni teaches unceasingly, even
during moments of silence. Through simply observing certain movements of the
Buddha, beings with high levels of intelligence and wisdom can reach
realization. His teachings not only include speech, but also languages of the
body and mind.
]
Not only do beings from the six realms come to learn from the
Buddha, but beings from all the nine
realms do as well.
]
Delusion, our biggest obstacle, arises from afflictions and wandering thoughts;
therefore, the Buddha teaches us first to sever our afflictions and cease
wandering thoughts.
]
The Buddhas and Bodhisattvas help sentient
beings see through delusion to completely understand the truth of life and
the universe.
]
The goal of our cultivation is to replace the
worries surrounding us with purity of
mind. The Pure Land is our
destination.
]
The Three Learnings are self-discipline,
concentration and wisdom. They are important steps in one’s practice.
]
Even in the present age, advanced medical
science remains unable to surpass the perfect and thorough teachings of the
Buddha to harmonize body and mind, which contributes to a healthy body. People
who truly know how to attune their body and mind to peace and purity are immune
from illnesses.
]
Continued practice of the Three Learnings will
release worries, abolish longings and eradicate delusions and attachments. Only thus can we truly
understand the Buddha's teachings.
]
The Pure Land School uses the sutra recitation method to help people
sever their afflictions. The goal of this practice is to purify both body and
mind, resulting in rebirth into the Western Pure Land.
]
When wandering thoughts cease to arise during
sutra recitation, one’s body, mind and speech commit no evil. One is
cultivating self-discipline when one does not commit any evil deeds and
practices only good ones.
]
One is cultivating concentration when achieving
single-minded recitation of the sutra without giving rise to the analytical
mind.
]
One is cultivating wisdom when reciting the
sutra clearly and without error.
]
Losing one’s purity of mind to analyze its
meanings during sutra recitation would be the same as reading ordinary books,
thus forsaking the purpose of the Three Learnings.
]
The length of a sutra such as <B>The
Infinite Life Sutra</B> is perfect for recitation; they provide us
with ample time to cultivate self-discipline, concentration and wisdom.
]
Ridding oneself of the three inner poisons of
greed, anger and ignorance within the mind enables one to obtain a healthy mind
and body. Having a healthy mind is important in helping one practice Buddhism,
for without a healthy mind, one will find difficulty in accepting the true
teaching.
]
Conditioning one’s mind is an essential step towards
learning the Mahayana sutras. A good teacher would have the students
concentrate on their cultivation of virtue before learning the sutras. Just as
a dirty bowl would need to be cleansed before it can be of good use or whatever
it holds will be contaminated.
]
Reciting the sutras three hours or more daily
for three years will deepen one’s concentration. When one’s concentration
reaches a certain level, true wisdom can be revealed.
]
What is merit and virtue? It is the pure mind
derived from practice of the Three Learnings of precepts, concentration and
wisdom that are obtained from years of cultivation.
]
A pure mind is one without discriminations or
attachments.
]
Anger is like a fire, being one of the three poisons of the mind. Once a
person’s anger flares up, all the merit and virtues accumulated from years of diligent
cultivation completely disintegrate, sending the practitioner back to square
one.
]
One accumulates merit and virtue when one is
able to end greed in addition to diligently cultivating giving and following
the precepts. The practice of endurance, diligence and concentration enables
one to preserve one’s merit and virtue.
]
A person who likes to practice giving and
abides by laws and customs will accumulate good
fortune.
]
Understanding what one practices is essential
to one’s success. Pure Land practitioners can start with the teachings from The
Infinite Life Sutra, The Amitabha Sutra and “The Chapter on
Samantabadrah’s Vow and Cultivation.”
]
One needs to cultivate good fortune before
wisdom.
]
Those who are mindful of Buddha Amitabha can apply the practices of the
Three Conditions in their daily lives. The Three Conditions, which are first of
the Five Guidelines, are the foundation upon which Pure Land practitioners
begin their practice.
]
Cultivating the first of the Three Conditions
enables one to harvest good fortune as great as that of heavenly beings. The
First Condition includes being filial and respectful to one’s parents and
teachers, being compassionate and not killing any living beings and cultivating
according to the ten good conducts (no killing, stealing, sexual misconduct,
lying, abusive language, backbiting, seductive speech, greed, anger and ignorance).
]
The Second Condition consists of abiding by the
Three Refuges, following the precepts, laws and customs, and committing no
misconduct. By practicing the Second Condition, one’s good fortune will be as
great as that of Pratyekabuddhas and Arhats.
]
One does not accomplish anything just by going
through the ceremonial ritual of taking the Three Refuges. Truly taking the
Three Refuges is to return from delusion, erroneous thoughts and viewpoints,
and impurity and to rely on one’s enlightened self-nature, proper viewpoints
and thoughts, and purity within the six
senses.
]
Practicing the Third Condition enables one to
harvest good fortune like that of Bodhisattvas. One generates the Bodhi mind,
deeply believes in the Principles of Cause and Effect, recites Mahayana sutras
and encourages others to advance on the path to enlightenment.
]
The second of the Five Guidelines for
practitioners is to follow the Six Principles of Harmony, which show one how to
get along with others. By practicing the Three Conditions and the Six
Principles of Harmony, one will harvest good fortune.
]
After reaching a degree of attainment, one vows
to practice the Bodhisattva way, teaching and benefiting all sentient beings,
and working on behalf of the Buddha to publicize and advocate this remarkably
ultimate perfect method of the Pure Land School.
]
As one generates a true and sincere heart to
learn an unsurpassable method, one will naturally meet a genuine teacher to
guide the way. If one does not harbor sincerity and respect in one’s learning,
it is useless even to have the best teacher in the world.
]
“Bodhisattvas unceasingly practice in accordance
with limitless cultivation.” (Infinite Life Sutra) To accord with
Bodhisattvas’ manner of living and cultivation, one applies the principles such
as those within The Five Guidelines which are the Three Conditions, Six
Harmonies, Three Learnings, Six Paramitas and the Ten Great Vows of Samantabhadra Bodhisattva
into his/her daily lives.
]
By “maturing boundless Bodhisattva’s good
roots,” (Infinite Life Sutra) beings will be able to become Buddhas once
they have perfected their merit, which involves helping all beings, until they
too become Buddhas.
]
“Being the mindful ones of whom all Buddhas
were protective.” (Infinite Life Sutra) The kindness the Buddha shows us
is like that of parents for their children, the only difference being that the
Buddha remains mindful of us life after life, until we ourselves become Buddha.
]
As we observe all the world’s phenomena, birth
and death seem to exist. However, this is not so. In reality, they, what we
perceive as birth and death, are just the coming together
and dispersion of causes and conditions. Thus, nothing is really gained
or lost. If we can see through this concept of gain and loss, appearance and
disappearance, we will attain comfort and happiness.
]
Our afflictions come from caring too much about
gaining and losing. When we lack something, we search for it everyday. Once we
have it, we are afraid to lose it. However, gaining and losing are only false
conceptions of the mind. Buddhas and Bodhisattvas fully comprehend this truth. Thus,
although they have already helped innumerable beings, their minds do not attach
to the notion of having helped. They have neither attachment nor the thought to
accumulate merits. The minds and hearts of Buddhas and Bodhisattvas are always
pure and at peace.
]
Those who simply go through daily rituals of
prostrating and offering incense and fruit may not achieve as much benefit as
those who practice in accordance with Buddha’s
teachings may.
]
All the beings in the infinite universe and
beyond, including us, are interrelated. In past lives we may have been born in
other worlds and were related to the beings there. When we become a Buddha or Bodhisattva, we will be able to travel to
any Buddhaland that we have affinities with to help those beings to walk the
path of awakening. “These Bodhisattvas could appear in all the Buddhalands” (Infinite
Life Sutra)
]
Everything we see in this world is not real in
the sense that it has a separate self, but are actually accumulations of causes
and conditions. Although we may think it is real, in the Buddha's mind, there
is neither existence nor emptiness, appearing nor disappearing, gaining nor
losing. This misconception of reality results in our delusion. Afflictions come
from the inside and not the outside. They arise from our own deviated thoughts
and viewpoints.
]
The Buddha’s education helps us to break
through this delusion and refrain from wrong actions, thereby avoiding adverse
consequences.
]
Buddhas appear in this world to educate people
so that we may attain enlightenment. However, they are not attached to the idea
that they themselves are Buddhas or teachers. In addition, they are not
attached to their ability to teach or to the idea that others are students
accepting their teachings. Harboring these ideas would be attaching and
discriminating and would block one from obtaining a pure mind.
]
The Buddha does not take credit for any
achievements, nor does he linger on thoughts regarding his activities. Therefore,
he does not become weary or overwrought like ordinary people.
]
“Like a flash of lightning, Bodhisattvas can
transform into different forms.” (Infinite Life Sutra). Not being attached
to any forms, Bodhisattvas are able to manifest all forms.
]
There are four similes within “a flash of
lightning.” First, its speed; life is short, most people do not realize how
short until stricken with illness in their old age. Second, its application; a
brief flare of lightning exposing the darkness which represents our ignorance. Buddhas
appear in this world to help us break through this ignorance. Third, non-attachment;
there is none for any Dharma,
ability, phenomena, or achievements. Fourth, it is non-discriminatory;
lightning appears anywhere, having no discrimination over what it illuminates.
]
Demons and ghosts of the world are not as
terrifying as demons of the mind. These demons torment our minds and bodies
causing us to suffer and age quickly. They are simply brought about by our
false viewpoints: the worries, miseries, and our attachments to things that go against
our wishes create the demons that we inflict upon ourselves.
]
Cultivators should refrain from deviated
emotions and conditions such as the absence of embarrassment and shamefulness,
and the presence of jealousy, stinginess, misdeeds, drowsiness, sleep,
agitation, greed, anger and ignorance.
]
Some people are unconsciously jealous of others
who they feel are superior to them. These thoughts lead them to commit
wrongdoings that result in ill consequences. Not only will they be afflicted by
arrogance and jealousy life after life; these negative characteristics will
block their own path to enlightenment
]
Lacking a conscience and the ability to feel
shame, one would commit any evil. Moreover, one will suffer the conse-
quences of their actions.
]
Stinginess arises from greed when one will not
give to help others.
]
Misdeeds include all behaviors that are not
virtuous and logical, thus blocking our virtuous nature.
]
Sleeping too much clouds our minds and
obstructs our practice of the way.
]
An agitated mind is one that harbors too many
wandering thoughts and is bound by worries and unrest.
]
Drowsiness is feeling tired and spiritless,
impeding one’s diligence.
]
The above eight afflictions, along with greed,
anger and ignorance can hopelessly ensnare one in the cycle of birth and death.
]
Chanting the Buddha’s name can diminish and
eliminate one’s accumulated karmic transgressions from the above eight
afflictions. By replacing wandering thoughts with mindfulness of the Buddha, one can eliminate countless
eons of transgressions.
]
The essential practice in Buddha name chanting
is not quantity but quality, using every chant to replace wandering thoughts,
thus eventually reaching purity of mind.
]
It may be more suitable for beginners to
concentrate more on sutra recitation rather than Buddha name chanting, as one
will have awareness of dispersion of wandering thoughts when one recites
incorrectly. Buddha name chanting is easy to do, but it is not sufficient to
help beginners suppress their wandering minds. However, once a person attains
deeper awareness and concentration, Buddha name chanting becomes more suitable.
One should choose the method that will be most effective in countering
wandering thoughts and attachments.
]
One day the great master Yuan Ying was
meditating in his room, his mind was very calm and pure. Suddenly he thought of something and
immediately went to take care of it. Getting off his bed, he headed straight
out of the room. Only when after he was outside, did he realize the door was
still closed and locked. How did he get out? In that instant, he had forgotten
that there was a door, and having no attachment, had simply gone through it. But
when the thought of the door arose, he was no longer able to go through it.
]
Not knowing the empty nature of all appearances
and phenomenon, we delude ourselves by not realizing their falseness. For
example, if we perceive a wall as real, then we will not be able to go through
it. However, perceiving one’s body and the wall as not real allows one to pass
through it.
]
Having an affinity, a natural bond, with this
world, the Buddha will stay. Once this affinity ends, the Buddha will enter
Nirvana.
]
The Buddha teaches us that we need to search
our true self from within, not from the outside. To search from the outside
would be superstitious and futile. The need is for one to end one’s
afflictions, greed, anger, ignorance and arrogance that block our true self
from coming through.
]
The great Zen master, the Sixth Patriarch
Hui-Neng said in The Platform Sutra, “not being attached to any outside
phenomenon is meditation, no thoughts arising from within is concentration.”
]
Meditating is settling the mind, not just the
practice of sitting in the lotus position on a cushion or platform while having
wandering thoughts, one after another.
]
Meditation is when one is not tempted by the exterior
factors of reputation, power, prestige, wealth, the five desires (wealth, lust,
food/drink, fame and sleep.), and impurities in the six senses (sight, sound,
smell, taste, touch and idea). Concentration is when no afflictions arise from
within.
]
He, who regards others as Buddhas, is a Buddha,
while an ordinary person would regard the Buddha as ordinary. In other words,
an evil person would regard all as evil, whereas, a virtuous person would
regard all as kind and virtuous. In reality, there is no good or bad, beautiful
or ugly in the world but just reflections from our mind. The outside
environment changes according to one’s state of mind.
]
When one sees other persons as displeasing,
disgusting, etc., this perception comes from the afflictions arising from
within one’s own mind and has nothing to do with exterior factors. “True
practitioners do not see the faults in others.” (Platform Sutra)
]
When one’s self-nature arises from within, it
also naturally brings out one’s infinite wisdom and virtuous capabilities.
This is true goodness.
]
For most people the usual driving force behind
their hard work is reputation and wealth. For enlightened beings, the driving
force in the Buddha’s teaching is compassion and wisdom. With wisdom one sees
very clearly the true reality of life and the universe, regarding others as
oneself. With compassion one understands that spreading the Buddha’s teaching
is one’s duty and responsibility. One should do so, expecting nothing in
return.
]
There are two kinds of understanding. One is
understanding the truth of our existence and the universe; the other is
reaching deeper realization from cultivation. The first one is understood
through the Buddhas and Bodhisattvas’ education; the latter one is relying on
our own diligent practice.
]
There are many methods within Buddha Shakyamuni’s
teachings; the Pure Land School is one method that does not need to overcome so
many levels of accomplishment before becoming a Buddha. Reciting Buddha
Amitabha’s name with unwavering belief, vowing to reach the Pure Land and
practicing diligently will enable one to be reborn into the Western Pure Land.
]
“Numberless and limitless Bodhisattvas like
these came and gathered together. There were also five hundred Bhikshunis
(nuns), seven thousand Upasakas (laymen), five hundred Upasikas (laywomen), and
Brahma Gods from the realms of Sensuality and Form who attended the assembly.” (Infinite
Life Sutra)
]
Not only these twenty thousand attended this
teaching but additional other uncountable beings from higher realms attended as
well. This signifies the great importance of this teaching.
]
“Witnessing Buddha Shakyamuni radiating light
and showing wonderful signs, Venerable Ananda gave rise to a rare heart and
requested an explanation…” (Infinite Life Sutra) In response, the Most
Honored One spoke of this convenient, ultimate, straightforward and yet rare
treasure of truth.
]
Convenient means the sutra is both easy to
understand and to practice.
]
Mahayana sutras, such as The Lotus Flower
Sutra and The Flower Adornment Sutra, explain the way of becoming
enlightened. Nevertheless, both of them are difficult to comprehend and even
more so to practice.
]
The Infinite Life Sutra provides a convenient
method while it aims for the highest goal - to become a Buddha.
]
“At that time, the Buddha radiated a glorious
and awe-inspiring light …like that of melting gold. As in a finely polished
mirror, the reflection shone through the Buddha’s translucent body.” (Infinite
Life Sutra) All these signs indicated the enlightened nature of his body
and mind, like that of a perfectly clear crystal.
]
“He reflected great radiance and manifested
myriad changes.” (Infinite Life Sutra) All these were causes for
giving this teaching of the sutra.
]
Why is the Buddha so supremely radiant? Because
he is incomparably joyful. This is the happiest day for Buddha Shakyamuni. At
last, the opportunity has arisen to give this ultimate and convenient teaching.
]
While Buddha Shakyamuni was contemplating on
Buddha Amitabha, all other Buddhas in the ten
directions were contemplating on Buddha Amitabha and propagating this sutra
as well. Uniting with others, this brilliant power of concentration was focused
through Buddha Shakyamuni, thus making him appear extraordinarily magnificent.
]
Our face is a reflection of our state of mind. If
one harbors a kind heart, it is reflected in a compassionate appearance. If one
has a corrupted mind, it is reflected in a cruel face.
]
The Buddha’s appearance is a perfect one. As we
are mindful of the Buddha, we will gradually acquire the body and mind of a
Buddha; this in turn will be reflected in our bearing.
]
In all the years Venerable Ananda had been with
Buddha Shakyamuni, he had never seen him so magnificent as he was at that time.
On the behalf of all sentient beings, Venerable Ananda requested this teaching.
]
“Venerable Ananda rose from his seat, bared his
right shoulder, knelt on one knee and placed his palms together in veneration
and addressed the Buddha.” (Infinite Life Sutra)
]
When requesting instructions from our teacher,
it is appropriate to rise from our seat.
]
In India, when people wished to show the utmost
respect for someone, they would bare their right shoulder and kneel on their
right knee. Kneeling on the right knee enables one to rise at anytime to serve
the teacher.
]
When palms are placed together as one, they
represent concentration and respect. Separated fingers indicate a scattered
mind.
]
With concentration, one is ready to accept the
Buddha’s instructions.
]
Venerable Ananda asked, “World Honored One,
today you have entered the great Samadhi…could you explain to me its
significance?” (Infinite Life Sutra)
]
The Buddha was in the Contemplating Buddha Amitabha
Samadhi, a perfect
Samadhi.
]
On this day, Buddha Shakyamuni was practicing a
very special method. He was about to speak of a way that equally helps all
beings to become enlightened.
]
In The Diamond Sutra, Venerable
Sari-putra had raised two questions. First, where should our minds dwell? Second,
how do we overcome our wandering minds? The answer is simple. In the Pure Land
School, dwelling in mindfulness of Buddha Amitabha overcomes our wandering
thoughts.
]
All the Buddhas contemplate Buddha Amitabha and
the magnificence of the Western Pure Land. This is the way they guide all
beings together on the path to enlightenment.
]
The greatest teacher is one who, without discrimination
or bias, teaches all the ways to attain Buddhahood.
]
Contemplating Buddha Amitabha is contemplating
his forty-eight vows, in which every vow is to equally help all sentient beings
to become enlightened.
]
All the Buddhas of the past, present, and
future are mindful of Amitabha. Likewise, Buddha Amitabha is mindful of them.
Glossary
Affliction. Condition or
cause of pain, distress, and suffering which disturbs the mind and body.
Amitabha (Skrt). A Buddha’s
name, primarily meaning Infinite Life.
Arhat (Skrt). One who has
reached self-realization, a state in which one possesses no erroneous
perceptions, views, speech or behavior.
Attachments. Fixed to
certain ideas or objects.
Bodhi mind (Skrt). The great
compassionate and sincere mind, with every thought to help others.
Bodhisattva (Skrt). One who helps others to reach realization after achieving
their own.
Buddha (Skrt). One who has reached perfection in both self-realization
and helping others to reach realization.
Delusion. False beliefs, wrong views.
Dharma (Skrt). 1) The teachings of the Buddha (generally capitalized in
English); 2) Things, events, phenomena, everything; 3) Duty, law, doctrine.
Dharma-ending Age. The Dharma Perfect Age began with Buddha Shakyamuni’s demise and
lasted five hundred years, during which Enlightenment was often attained. The
Dharma Semblance Age began after that and lasted one thousand years, during
which Enlightenment was seldom attained. The Dharma Ending Age that we are now
in began after that and will last for ten thousand years during which Enlightenment
will rarely be attained.
Eight Afflictions. Absence of embarrassment and shamefulness, and the presence of
jealously, stinginess, misdeeds, drowsiness, sleep and agitation.
Five Desires. Wealth, lust, food-drink, fame and sleep.
Five Guidelines. Following: 1) The Three Conditions 2) The Six Principles of Harmony
3) The Three Learnings 4) The Six Paramitas or Principles and 5) Samantabhadra’s
Ten Great Vows.
Good Fortune. Happiness,
intelligence, wellbeing, prosperity etc.
Karma (Skrt). Laws of Cause and Effect, results from thought, speech
and behavior.
Mahayana (Skrt). One of the two major branches of Buddhism. Bodhisattva path of helping all sentient beings to attain universal liberation.
Mindfulness of Buddha. Initially the mind remembers Buddha and does not forget. After
further cultivation, one constantly contemplates Buddha.
Nine Realms. All ten realms minus the Buddha realm.
Pratyekabuddha (Skrt). One who attains his
enlightenment alone, independent of a teacher, with the object of attaining Nirvana
for himself rather than that of others.
Pure Land. See Western Pure Land.
Pure Mind or Purity of Mind. One without discrimination or attachments.
Saha world (Skrt). Refers to our solar system, filled with suffering and
afflictions, yet gladly endured by its inhabitants.
Samadhi (Skrt). Meditative
absorption. Usually denotes the particular final stage of pure concentration
and contemplation. There are many degrees and types of Samadhi.
Sangha (Skrt). Group of four
or more peoples who properly practice the Buddha’s teaching together.
Sentient being. A living being
that is aware of itself, one that can experience feeling or sensation.
Six Paramitas or
Principles. Giving, precept observation, patience,
diligence, concentration and wisdom.
Six Principles of
Harmony. 1) Share the same viewpoints or goals. 2)
Observe the same precepts. 3) Live and practice together harmoniously. 4) Not
quarrel. 5) Experience the inner peace and happiness from practicing together
harmoniously. 6) To share benefits equally.
Six Realms. Three upper realms are heavens, asuras and humans. Three lower
realms are animals, hungry ghosts and hells.
Six Senses. Sight, sound, smell, taste, touch and idea.
Sutra (Skrt). Teaching by the Buddha, initially given verbally, later
compiled and written down by the Buddha’s students.
Ten Directions. North, Northeast, East, Southeast, South, Southwest, West,
Northwest, Above and Below.
Ten Good Conducts. No killing, stealing, sexual
misconduct, lying, abusive language, backbiting, seductive words, greed, anger
or ignorance.
Ten Great Vows of
Samantabhadra. 1) Pay respect to all Buddhas 2)
Praise ‘Thus Come One” 3) Make offerings extensively 4) Repent of Karmic
obstacles 5) Be joyful over others meritorious deeds 6) Appeal to the Buddha to
turn the wheel of Buddha’s teachings 7) Request the Buddha to reside in this
world 8) Constantly be a diligent follower of Buddha’s teaching 9) Accord with
all sentient beings 10) Dedicate all merits.
Ten Realms. Six realms plus those of Sound-hearers, Pratyekabuddhas, Bodhisattva,
Buddhas.
Three Conditions. The first includes being filial and respectful to one’s parents
and teachers, being compassionate and not killing any living beings and the Ten
Good Conducts. The second is following the Three Refuges, precepts, laws and
customs, and committing no misdeeds. Third is to generate the Bodhi mind,
deeply believe in the Principles of Cause and Effect, recite Mahayana sutras
and encourage others to advance on the path to Enlightenment.
Three Learnings. Self-discipline, concentration and wisdom.
Three Poisons. Greed, anger and ignorance.
Western Pure Land. World created by Buddha Amitabha. An ideal place of cultivation,
those who are born there are no longer subject to reincarnation.