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I.
The Beginning of the Pure Land School of Buddhism
During
the time of the Buddha, there was a king called King Bimbisara who
was incarcerated by his son, Prince Ajatasatru. Even the king's
wife, Queen Vaidehi, was prohibited from seeing her king. Prince
Ajatasatru was a cruel man and an unfilial son. In order to seize
the throne, he locked up his father and deprived him of food. Under
these trying circumstances, King Bimbisara was sad and despondent.
He was dismayed at being in this saha world of the five
impurities—a place full of unbearable anguish and teemed with
hungry ghosts and suffering animals. Faced with this world where
sufferings abound, he thought to himself, "Oh, Lord Buddha! Why
do you not come to my aid during this difficult time of my life? Can
you show me a sanctuary where I can rest my weary self?"
In
the meantime, Queen Vaidehi, who had repeatedly asked to see her
king, was finally allowed to visit the king. Prince Ajatasatru,
however, forbade her to bring the starving King any food. In
desperation, the Queen painted her body with a layer of flour paste
in the hope that the paste might provide the king with some relief.
At such a time of anguish and despair, the two of them prayed to the
Buddha for his compassion and guidance. To their amazement, the
Buddha manifested his supernatural power and appeared before them.
The Buddha told the King and Queen, "To the west of this saha
world, beyond a hundred thousand million Buddha Lands, there is a
world called ‘Ultimate Bliss.' The teacher of the land, Amitabha
Buddha, is currently there teaching the Dharma. In the land of
Amitabha Buddha, there is no suffering, only happiness. It is the
most serene, secure, and happy place. If you recite the name of
Amitabha with single mindedness, Amitabha Buddha will use the
strength of his great vow to receive you to be reborn in the Pure
Land."
After
listening to the guidance of the Buddha, King Bimbisara and Queen
Vaidehi started to recite the name of Amitabha Buddha. In the course
of their praying, a radiant pure land did indeed appear before their
eyes. This is the Pure Land of Amitabha Buddha and is what is now
called "The World of Ultimate Bliss." This marks the
beginning of the Pure Land School of Buddhism.
II.
The Basis of the Pure Land School of Buddhism
The
existence of the Pure Land is not just recognized by the Pure Land
School itself, mentioned only in the Pure Land sacred text of three
sutras and one sastra—Sukhavati-vyuha Sutra, Amitayus Sutra,
Amitabha Sutra, and Pure Land Sastra. In fact, most of the Mahayana
sutras and sastras have often mentioned the Pure Land teachings,
practice, and Dharma method. Speaking of the existence of the Pure
Land, let me take you through the following points.
A.
We know of the existence of the Pure Land through the holy words of
the Buddha
The
existence of an object cannot be simply determined by us saying it
exists or it does not exist. We need to make the correct
assessment(s) before we can objectively determine the existence of
an object. Take the example of this desk here. No one would refute
that there is a desk; the desk is here for all to see. This is
called direct infer-ence. Now suppose we want to know the length of
an object, we need to measure it with a ruler; or suppose we want to
know the weight of an object, we need to weigh it with a scale.
These kinds of measurements are called comparative inferences.
Another kind of assessment we can make to determine if something
exists or not is by inferring from the holy words of sages. Sages
are people of great wisdom; their words are unerring and are worthy
of our trust. This type of assessment is called inference from the
holy words of sages.
We
learn of the existence of the Pure Land through the words of the
Buddha. In the Amitabha Sutra, the Buddha said, "A hundred
thousand million Buddha Lands beyond the saha world is a world
called ‘Ultimate Bliss.' In this world, there is a Buddha called
Amitabha Buddha, who is currently teaching the Dharma." The
Buddha is a holy person and his words are infallible. In fact, one
of the Buddha's thirty-two marks of excel-lence was his broad, long
tongue. His tongue, when extended, could cover his nose and face.
This mark of excellence is the result of never speaking falsely.
Thus, when the Buddha told us that there is a pure land of ultimate
bliss in this universe, we can most definitely believe that it
exists.
B.
We know of the existence of the Pure Land through historical records
of people being reborn there
The
Record of Sages of Pure Land, a three volume record compiled in the
Ch'ing Dynasty, contained many cases of old masters throughout
history who practiced the Pure Land School of Buddhism and were
reborn into the Pure Land. For example, there was the case of Master
Hui Yuan, the Founding Patriarch of the Pure Land School. He
practiced mindfulness of Amitabha Buddha and personally witnessed
the manifestation of Amitabha Buddha on three separate occasions.
There
was a record about a monk during the T'ang Dynasty by the name of
Master Shan Tao. Every time he recited the name of Amitabha Buddha,
a ray of light would emanate from his mouth. Ten times he recited
the name of Amitabha Buddha, ten rays of light would emanate from
his mouth. A hundred times he recited the name of Amitabha Buddha, a
hundred rays of light would emanate from his mouth. Because of this,
he was also called the Monk of Brightness.
Of
more recent times, there is the example of Master Yin Kuang. He
recited the name of Amitabha Buddha all his life and was able to
foretell the time of his passing. There were also many cases of
secular men and women who recited the name of Amitabha Buddha and
were reborn in the Pure Land. In 1948, there was a layman by the
name of Sung-Nien Wu, who informed his family and friends that he
would pass away at eight the next morning and asked them to come by
his house to help him recite the name of Amitabha Buddha at the
moment of his passing. When everyone arrived at his house the
following morning, he was eating his breakfast as usual and did not
look like someone who was about to pass away. However, just before
8:00 a.m., he sat in a lotus position and passed away in the midst
of his family and friends chanting the name of Amitabha Buddha.
There
are many records of people throughout history who practiced
mindfulness of Amitabha Buddha and were able to foretell the time of
their passings. Some could see Amitabha Buddha coming to welcome
them, others could hear delightful music in the air, and some others
could smell soothing fragrance in the room. These auspicious signs
can be experienced by any Pure Land practitioners who have attained
perfection in their mindfulness of Amitabha Buddha and are reborn in
the Pure Land. The wondrous working of the Pure Land School is not
something that those who have yet to practice this method of
cultivation can comprehend.
C.
We know of the existence of the Pure Land through scientific
evidence
Based
on our scientific knowledge, we know that there are other solar
systems besides our own, and that there are other galaxies besides
our own Milky Way. In other words, there are many other worlds in
addition to our own world, the planet Earth. The vastness and
limitlessness of the universe is way beyond what our ancestors could
have imagined.
In
fact, we do not really need the findings of modern science to tell
us that there are other worlds besides ours. In the Buddhist sutras,
there is an interesting story that talks about the existence of
other worlds. Once when Sakyamuni Buddha was teaching the Dharma,
[he told his disciples that] his voice could be heard many distant
lands away and that the force of his voice could be felt in many
worlds. One of the Buddha's disciples, Maudgalyayana, who was the
foremost in supernatural power, was skeptical that the Buddha's
voice could reach such far-off places. He decided to investigate for
himself and used his supernatural power to go to a Buddha Land that
was ten billion Buddha Lands away. In this Buddha Land, Tathagata
Lokesvaraja was preaching the Dharma. At this particular moment, a
person in the audience picked up something on his body and
exclaimed, "Why is a little worm crawling on my body?"
Tathagata
Lokesvaraja said, "This is not a little worm; this is
Maudgalyayana, a disciple of Sakyamuni Buddha from the saha
world." Actu-ally, Maudgalyayana was not small; it was just
when compared with the people of this Buddha Land, he was no bigger
than a little worm. Then Tathagata Lokesvaraja told Maudgalyayana,
"The eminence and virtues of all Buddhas are not something that
can be comprehended and equaled by sravakas. You should not test
them with your supernatural power." From then on, Maudgalyayana
firmly believed that there are limitless worlds and limitless
Buddhas in the vast immenseness of space.
III.
The Different Types of Pure Lands
[In
addition to the Pure Land of Ultimate Bliss, there are many other
pure lands.] The many pure lands can be classified into four main
categories: the distinctive pure lands of the Mahayana School, the
pure land of the Three Vehicles, the pure land of the Five Vehicles,
and the pure land on Earth.
A.
The Distinctive Pure Lands of the Mahayana School
The
distinctive pure lands of the Mahayana (or the Great Vehicle) School
include the Amitabha Buddha's Pure Land of Ultimate Bliss and the
Medicine Buddha's (i.e., Bhaisajyaguru Buddha) Pure Land of Azure
Radiance. In fact, Amitabha Buddha's Pure Land of Ultimate Bliss is
especially remarkable.
Although
there are numerous discussions in Mahayana sutras regarding the many
pure lands of the various Buddhas of the ten directions and
espousing their many easy-to-travel paths of cultivation, it is the
Pure Land of Amitabha Buddha that elicits the most awe and
wonderment. Of the many Dharma methods discussed in the sutras, the
most extraordinary is that of the Pure Land practice where one
recites and remembers the name of Amitabha Buddha so that one may be
reborn in the Pure Land of Ultimate Bliss. This Dharma method is an
unique feature of Amitabha Buddha's Pure Land and is the result of
the strength of the forty-eight great vows which Amitabha Buddha
made while he was cultivating [to become a Buddha]. With the merits
of his compassionate vows, Amitabha Buddha manifests the Pure Land
of Ultimate Bliss. Amitabha Buddha also proclaims categorically that
anyone who believes in the great vows of Amitabha Buddha and wishes
to be reborn in the Pure Land of Ultimate Bliss should contemplate
the name of Amitabha Buddha, be it for one day, two days, or even
just ten times. If the person is sincere and can contemplate the
name of Amitabha Buddha with one-pointedness of mind, the strength
of Amitabha Buddha will guide the person to be reborn by
transformation into a lotus flower in the land of Ultimate Bliss,
even though he or she may still be burdened with karma. Once one
reaches the Pure Land, [one does not regress back into the wheel of
rebirth. This is because in the Pure Land,] one continues to
practice so that one will eventually become free from the wheel of
rebirth and attain the ultimate bodhi. [Because of the unique
features of this Dharma method,] it is said that the Pure Land of
Amitabha Buddha is most remarkable.
The
other pure land is the Medicine Buddha's Eastern Pure Land of Azure
Radiance. While the Pure Land of Amitabha Buddha symbolizes
restoration, the Pure Land of Medicine Buddha symbolizes growth. It
says in the sutra that when Medicine Buddha was cultivating the path
of Buddhahood, he made twelve great vows. He vowed to help us
sentient beings so that we grow in wisdom and are successful in our
careers and endeavors; he vowed to help us when we are handicapped,
poor, and helpless. He vowed that we will not be lacking in food and
other neces-sities, that we do not fall prey to false teachings,
that we do not break the law and thus are safe from the pain of
punishment, that there is equality between the genders, and that we
will become Buddhas. With his great vows, Medicine Buddha manifests
the Pure Land of Azure Radiance in the east. Most remarkably, the
Bhaisajyaguru Sutra points out that those who recite the name of
Medicine Buddha can also be reborn in the Pure Land of Amitabha
Buddha in the west if they so desire and practice accordingly.
Some
people may say that the heaven of the Christian religion is the same
as the Pure Land of Ultimate Bliss in Buddhism. Actually, the two
are not the same. Venerable Yin Shun, a contemp-orary master,
pointed out two differences between the Buddhist Pure Land and the
Christian heaven.
1.
Complete equality with no class differ-ence. In the Pure
Land of Ultimate Bliss, there is complete equality, with no class
difference. This is not true for the Christian heaven, where only
God is God and other heavenly beings will never become God. In the
Pure Land, everyone can become Buddha. There is no class difference.
2.
Continuing practice and not final fulfillment. Christians
believe that going to heaven is the final fulfillment or the
ultimate state. This contrasts with the Buddhist teachings that one
still needs to practice even after being reborn into the Pure Land.
In the Pure Land, as one is reborn by transformation into a lotus
flower, one must continue to practice until the lotus flower blooms.
In other words, one learns the Dharma and practices accordingly
until Buddhahood is attained.
B.
The Pure Land of the Three Vehicles
The
Pure Land of the Three Vehicles—sravaka, pratyeka-buddha, and
Bodhisattva—is the liberation they realize as they practice and
cultivate according to the following stages: eliminate defilements,
realize the truth, and become liberated from life and death.
Although the Pure Land they realize is from the same Dharma and
results in the same liberation—just as all rivers entering the sea
will acquire the same salty taste of the sea—their state of mind
tends to be founded on self-liberation. Though it is true that these
holy practitioners do not create any more new karma and will not go
through the suffering of life and death again, they should continue
to further their practice toward an even more sublime state of mind.
The Pure Land of the Three Vehicles is not the ultimate goal; it is
only a stop on their way to the destination. Thus, the holy
practitioners of the Three Vehicles should also recite the name of
Amitabha Buddha and aim for the Pure Land of Ultimate Bliss so they
can continue on their path to Buddhahood.
C.
The Pure land of the Five Vehicles
The
Pure Land of the Five Vehicles—human, celestial being, and the
three vehicles mentioned in the last section—is in fact the Tusita
Pure Land of Maitreya Bodhisattva, whom Sakyamuni Bud-dha had
prophesied will be the future Buddha of our world. The Tusita Pure
Land, also known as the Inner Court of Tusita, is a majestic, pure
heaven within the three realms, where Maitreya Bodhisattva is
currently teaching the Dharma. If one is reborn in the Tusita Pure
Land, one will be able to see Maitreya Bodhisattva. When Maitreya
Bodhisattva becomes the Buddha of our world in the future, one will
also follow Maitreya Bodhi-sattva and be reborn into this world. In
this way, one has the opportunity to personally listen to the
teachings of the Maitreya Buddha.
D.
The Pure Land on Earth
An
example of the Pure Land on Earth is the one described in the
Vimalakirti Sutra. It was said in the sutra that though Vimalakirti
lived in the saha world, his state of mind was that of the Pure
Land. [So, what does the Pure Land on Earth mean? Before, we explore
the answer to this question, we have to first understand the where-abouts
of pure lands.]
When
we speak of pure lands, be it the Mahayana Pure Land, the heavenly
Pure Land, or the earthly Pure Land, we can use the colloquial term
"heaven" to speak of them. When people ask where heaven or
hell is, they are, in a certain way, also raising the question of
the whereabouts of pure lands. In this regard, I would like to make
the following three points.
1.
Heaven can be found in heaven, and hell can be found in hell.
2.
Both heaven and hell can be found among us. There are many
of us, who because of previous merits and good causal conditions,
enjoy a peaceful and happy life. Is this not life in heaven? Then,
there are those who are beset with mental anguish and are afflicted
with physical pain. Is this not life in hell?
3.
Both heaven and hell are in one's mind. There are people
whose minds are filled with grudges, discontentment, mistrust,
hatred, greed, and delusion—this is hell. If we can forget about
disputes with others, expand our hearts and minds to accept
everything, give generously to others, be complimentary of others,
or treat others with compassion—this is heaven. As we have not
been reborn into the Pure Land of Ultimate Bliss at this moment, the
way that we can be close to Amitabha Buddha is to work together to
transform our saha world into a Pure Land on Earth.
If
we want to construct a Pure Land on Earth, we have to start with our
minds because "when the mind is pure, the land is also
pure." We have to start with eliminating unwholesome attach-ments
to the five desires (wealth, beauty, fame, food, and sleep) and the
six worldly dusts (sight, sound, smell, taste, touch, and idea).
Once,
Sariputra asked the Buddha, "The Buddha lands of the ten
directions are all very pure. Why is our saha world so corrupted and
filthy?"
The
Buddha replied, "You cannot comprehend the world in which I
live." With this, the Buddha pressed the earth with his toe.
Immediately, the world became brilliant, pure, and magnificent. The
Buddha then continued, "This is the world in which I
live."
From
this, we can see that while we may be doing the same task in the
same place at the time, we all react differently. The worlds within
our minds are all different.
Among
the different types of pure lands in Buddhism, Amitabha Buddha's
Pure Land of Ultimate Bliss of the distinctive Mahayana teachings is
especially remarkable. While there is the Pure Land of the Three
Vehicles, it is biased toward liberation only for themselves.
Although the "easily accessible" Pure Land of Maitreya
Bodhisattva is open to all, it does not provide the opportunity of
"realizing Buddhahood in one lifetime" that is available
in Amitabha's Pure Land. Also, as the Maitreya Pure Land is within
the Tusita Heaven, it is still within the three realms [of the wheel
of rebirth]; in contrast, the Amitabha's Pure Land is one in which
those who are reborn into it will never regress [back into the swirl
of rebirth.]
IV.
A Description of the Pure Land of Amitabha Buddha
A
simple description of the Pure Land of Amitabha is that it is pure.
Purity means radiance, holiness, peacefulness, and happiness. There
are five kinds of purity in the Pure Land of Amitabha: the purity of
the environment, the purity of life, the purity of economics, the
purity of the people, and the purity of body and mind.
A.
The Purity of the Environment
Among
the many social problems we have currently, a serious problem is the
pollution of the environment. All forms of pollution exist,
threatening our health and endangering human existence. There is no
environmental pollution in the Pure Land of Ultimate Bliss. Its
ground is covered with gold. In the Pure Land, there are seven rows
of railings, seven layers of nets, and seven rows of trees
everywhere. Ponds are made of seven jewels, and water has eight
excellent qualities. Everything is made of gold, silver, or lapis
lazuli, and there is no filth and pollution. The construction of the
Pure Land of Ultimate Bliss is better than the most modern city; its
scenery is more picturesque than any national park.
Some
people may be skeptical that such a divine place can possibly exist.
Let me use two examples to dispel such skepticism. If someone had
suggested several hundred years ago that there would be a kind of
oily substance which could be used to pave roads to give them a
smooth clean surface, nobody at that time would have believed of
such a possibility. Today, roads paved with asphalt are very common.
A few hundred years ago, it was inconceivable that people living on
the top floor of a tall building would be able to have running water
just by turning on the faucet. Today, no matter on which floor one
lives, one can get running water with the turn of the faucet. This
is also true of the remarkable features of the Pure Land of Ultimate
Bliss that we alluded to earlier—we need to believe in the
existence of the Pure Land. In the Pure Land, palaces beamed of
grandeur, birds speak of Dharma, trees and flowers play music,
grounds radiate with beauty, and water flows clean and pure.
For
those who are reborn in the Pure Land of Ultimate Bliss, life is
healthy and happy. When they wake up in the morning, their eyes
feast on the beautiful surroundings, and their hunger is
automatically satisfied. When they listen to Amitabha Buddha
teaching the Dharma, they are no longer thirsty and tired. After
mealtime, they use their robes to carry flowers and fly off to the
Buddha lands in ten directions to make offerings to the different
Buddhas. They take walks by the water and the woods. Life in the
Pure Land is carefree. People are kind and virtuous—they listen to
the Dharma, practice the teachings, and are mindful of the Buddha.
In the Pure Land, the environment is beautiful, buildings are
magnif-icent, and streets are paved and tree-lined. Everyone who is
reborn here is happy and content. This is why they call this place
the World of Ultimate Bliss.
B.
The Purity of Life
When
one lives in a pure environment, one's life becomes pure as well.
Life in the World of Ultimate Bliss is different from that of our
world. There are no concerns for fame, fortune, and the necessities
of everyday living. In the World of Ultimate Bliss, those who need
clothing will be clothed; those who need food will be fed. They are
at ease and without any worries.
It
occurs to me that our lives very much revolve around our need for
three meals a day. We spend a lot of time and energy mulling in the
kitchen, cooking our meals, then we spend even more time consuming
the food, and then passing the waste out of our bodies. Then the
cycle starts again, day after day, month after month, and year after
year. How tiresome and exhausting! This is in stark contrast to life
in the Pure Land, where everything is satisfying. Every aspect of
life, from clothing, shelter, transportation, and enter-tainment, is
pleasing and trouble-free. Life there is pure and refined.
C.
The Purity of Economics
People
who are reborn in the World of Ultimate Bliss lead a very different
life than people in our world—they need not worry about money
problems or financial status. They do not need to worry about
transportation because they can freely fly to wherever they want.
They do not need to buy any houses because they can live at ease in
any circumstances. They do not need to save up money because they
have the wealth of the Dharma. They do not need to engage in
business because they do not lack anything. People reborn in the
Pure Land live a life rich in Dharma, and they enjoy a life of
practicing the Dharma. The Pure Land is free of economic problems of
any kind, and those who are reborn there live a life without
contention and hidden agendas. People in the Pure Land live in
accordance with Truth and hence are perfectly free.
D.
The Purity of People
In
our world, conflicts between nations, between people, or even
between family members are unavoidable. But in the World of Ultimate
Bliss, there are no such problems. It says in the Amitabha Sutra,
"All meritorious people gather together…" They gather
for the pursuit of Truth and for the understanding of the Dharma.
They are focused in contemplating the Buddha and the Dharma, and
they do not entangle themselves in power struggles, profit wars,
battles of wits, and senseless disputes. Everyone lives together in
peace and harmony. Thus, the World of Ultimate Bliss is truly a
place that is worthy of our pursuit. We should always be mindful of
Amitabha Buddha and recite the Buddha's name so that we are able to
be reborn there.
E.
The Purity of Body and Mind
In
the World of Ultimate Bliss, the body of one who is reborn there
comes from the transformation of a lotus flower; therefore it does
not have to go through the suffering of birth, aging, sickness, and
death. The mind is also pure; there are no contaminating thoughts of
greed, hatred, and ignorance. Both the external body and the
internal mind are in accordance with Truth. There is no worry,
suffering, or dispute. Life is pure and carefree, which is why this
world is called the World of Ultimate Bliss.
What
I have said today about the Pure Land of Ultimate Bliss represents
only a glimpse of the whole. The Pure Land is not something that can
be described in a few simple sentences. What I have covered here is
only a small fraction of what is said in the Amitabha Sutra.
V.
Why do we need the Pure Land in this day and age?
Living
in the times of today when the political arena of the world is
volatile, social order is fragile, and individuals are distressed,
there are more reasons than ever why we need the Western Pure Land
of Ultimate Bliss. Why do we need to be mindful of Amitabha Buddha
and recite his name? Why do we need to practice the Dharma method of
the Pure Land School? The reasons are:
A.
Darkness needs light
Darkness
exists everywhere; it pervades in society as well as in people's
minds. One who is feeling his way through life in darkness needs
light and yearns for light. Where can one find light? Light can be
found in the Pure Land of Ultimate Bliss; there is no darkness in
the Pure Land. Amitabha Buddha is also called the Buddha of
Limitless Light. Because we need light, therefore we need the Pure
Land.
B.
Suffering needs solace
Living
and working in our world, we are bound to face disappointments and
hardships sooner or later. Who can we turn to for solace during
these difficult times? There is a saying which captures the
loneliness of one in despair; it goes like this: The rich may reside
in remote places, but they still have visitors from afar. The poor
may live in the midst of the city, yet there is no one asking about
them. Amitabha Buddha is always close by when we are in trouble.
Even when the whole world has turned away from us, Amitabha Buddha
will not desert us as long as we recite his name. Thus, it is very
important that we recite the name of Amitabha Buddha.
C.
War needs peace
As
wars and conflicts erupt in different parts of the world, lives are
disrupted and anguish is everywhere. People need and wish for peace.
The Pure Land of Ultimate Bliss is where we can find eternal peace.
In the meantime, we can build a Pure Land on Earth with our kindness
and compassion. When we all practice patience and tolerance under
the compassionate guiding light of Amitabha Buddha, our world will
attain eternal peace.
D.
Volatility needs stability
If
we were to frequently move from place to place, we would most
certainly feel unsettled and agitated. When we have a chance to
settle down in a stable and reliable environment, we will no doubt
feel secure and at ease. Only the World of Ultimate Bliss can offer
us true security. Our saha world is chaotic and volatile. In a span
of a few decades, our world has witnessed both World War I and World
War II, and we are not far from the possibility of World War III.
The Buddha described our predicament most accurately when the Buddha
said, "The three realms are like burning houses; there is no
safety in the three realms." It was not that long ago in the
seventies when an energy shortage disrupted global transportation
and sent the world economy into a tailspin. During these volatile
times, we need the Pure Land of Ultimate Bliss most urgently.
E.
Poverty needs wealth
When
we are well provided for, we do not have to worry about our means of
living from one day to the next. Buddhism does not reject or
disapprove of material prosperity. In fact, material prosperity in
the Pure Land far exceeds that of our world. Even the ground is
carpeted with gold. There are many places in our saha world that are
afflicted with poverty, which can in turn cause a host of other
problems. Everyone wishes for comfortable living; in the Pure Land
of Ultimate Bliss, everyone is well provided for and lives
comfortably. We can, indeed, say that the Land of Ultimate Bliss is
the most prosperous place where poverty is completely erased.
F.
Brevity needs eternity
Life
is too short. Even if one can live to the incredible age of one
hundred years, time still passes by like a flash of lightning. The
life of Amitabha Buddha is limitless and transcends time. If we can
attain eternity from brevity, is life not beautiful? The Pure Land
of Ultimate Bliss is an eternal world.
G.
Affliction needs relief
There
are many afflictions in life. There are the afflictions of greed,
hatred, delusion, and envy. Passion, animosity, and endearment are
also forms of affliction. Then, there are afflictions such as
hunger, excessive warmth, extreme coldness, and thirst. Of course,
disappointments and sorrows are afflictions, too. These afflictions
are like iron chains which bind each and every one of us. We all
want to be free from these shackles. The way to achieve this is to
be reborn in the Pure Land of Ultimate Bliss.
H.
Rebirth needs deliverance
Living
and dying, dying and living—we course through the six realms of
existence without any respite. We all have to face the wheel of
rebirth. The unending cycles of living and dying can be compared to
an abyss that traps us in its depths. Sometimes we yearn for a
longer life, and at other times we have the fear of dying. Our
yearning for a longer life cannot prolong our life for even one
second. Our fear of dying cannot protect us from dying. Thus, we
should strive for the state of birthlessness. Only in the Pure Land
of Ultimate Bliss are we truly delivered from the wheel of rebirth.
We
have seen that because of our need for light, solace, peace,
stability, wealth, eternity, relief, and deliverance that we should
strive to be reborn in the Pure Land. But, how can we be reborn in
the Pure Land. There are many kinds of practices leading to the Pure
Land, and the easiest one is the recitation of the name of Amitabha
Buddha. If we have the three criteria of faith, will, and practice,
together with the necessary merits, virtues, and causal conditions,
and if we can recite the name of Amitabha Buddha with single
pointedness of the mind, then we will surely be reborn in the Pure
Land.
[How
can we ensure that we have all the necessary causes and conditions
mentioned above?] Let me conclude our talk today by offering you
here the three essential practices described in the Amitayus Sutra:
-
Be
filial to your parents, be respectful of your teachers and
elders, be compassionate and abstain from killing, and be
willing to practice benevolence.
-
Follow
the Three Refuges (refuge in the Buddha, Dharma, and Sangha),
observe the precepts, do not violate the proper rules of
conduct, and maintain mental and physical purity.
-
Develop
your Bodhicitta, believe in the law of cause and effect, recite
and understand the Mahayana teachings, and encourage others to
practice the same.
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