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.