The Amitabha Sutra

The Buddha Speaks of Amitabha Sutra
A Commentary by the Venerable Master Hsuan Hua

 

Introduction by Tripitaka Master Hsuan Hua

The Buddha Speaks of Amitabha Sutra belongs to the class of sutras spoken without formal request. It describes in detail the supremely beautiful adornments of the Western Land of Ultimate Bliss. Living beings of the ten directions need only recite Amitabha Buddha’s name, practicing even just the Dharma of Ten Recitations, in order to be assured of rebirth in that land.

When the Buddhadharma becomes extinct in the Saha World, this sutra will be the last to disappear. The first to go will be the Shurangama Sutra, the sutra most feared by heavenly demons and other religions, all of whom would like to see every existing copy of it burned to ashes. The Shurangama Sutra catches the reflections of the “li mei” and “wang liang” ghosts who, unable to hide, hate it with vengeance. Scholars who are without sufficient common sense fall in with the demons. This is truly pitiable.

The Buddha Speaks of Amitabha Sutra may be compared to a great magnet, and the living beings of the ten directions are like iron filings; all the filings, without exception, are drawn to the magnet.

Now, upon the completion of the English translation, I have added these words as a brief introduction.

THE FIVE-FOLD PROFOUND MEANINGS

PART 1:  

According to the instructions of the Tian Tai School, sutras are outlined according to Five-fold Profound Meanings: Explaining the Name, Describing the Substance, Clarifying the Principle, Discussing the Function, and Determining the Teaching Mark. The Five-fold Meanings are called “five-fold” because they unfold, layer after layer.

Explaining the Name

The first is Explaining the Name. Only when you know the sutra’s name can you begin to understand its principles. Just as when you meet a person you first learn his name, so it is with sutras, for each has its own particular name.

The titles of all Buddhist sutras may be divided into two parts, the common title and the special title. The special title of this sutra is the Buddha Speaks of Amitabha, and the word sutra is the common title, as all discourses spoken by the Buddha are called sutras.

Although five kinds of beings may speak sutras,

1) The Buddhas,

2) The Buddha’s disciples,

3) Gods,

4) Immortals, and

5) Transformation beings, that is, gods or Buddhas who transform into human form.

The disciples, gods, immortals, and transformation beings must first receive the Buddha’s certification before they speak a sutra; without certification, what they speak is not truly a sutra. This sutra was spoken by the Buddha, not by those in the other four categories; it came from Shakyamuni Buddha’s mouth.

Because its principles were too profound and wonderful for the Sravakas or Bodhisattvas to comprehend, no one requested the Pure Land dharma-door. Nonetheless, it had to be revealed and so the Buddha spontaneously spoke this very important sutra, doubly important because it will be the last to disappear in the Dharma ending age.

In the future, the Buddhadharma will become extinct. Demon Kings most fear the Shurangama Mantra and so the Shurangama Sutra will be the first to disappear, for without the sutra, no one will be able to recite the mantra. Then, one by one, the other sutras will disappear. We now have the black words of the text on white paper, but in the future, when the Buddhadharma is on the verge of extinction, the words will disappear from the page, as all the sutras vanish.

The last to go will be the Amitabha Sutra. It will remain in the world an additional hundred years and ferry limitless living beings across the sea of suffering to the other shore, which is Nirvana. When the Amitabha Sutra has been forgotten, only the great phrase “Namo Amitabha Buddha” will remain among mankind and save limitless beings. Next, the word “Namo” which is Sanskrit and means “homage to” will be lost, and only “Amitabha Buddha” will remain for another hundred years, rescuing living beings. After that, the Buddhadharma will completely disappear from the world. Because this sutra will be the last to disappear, it is extremely important.

The Special Title: The Buddha Speaks of Amitabha

Who is the Buddha? The Buddha is the Greatly Enlightened One. His great enlightenment is an awakening to all things, without a particle of confusion. A true Buddha has ended karma and transcended emotions. He is without karmic obstacles and devoid of emotional responses. On the other hand we find living beings, who are attached to emotions and worldly love. Common men with heavy karma and confused emotions are simply living beings. The Buddha’s enlightenment may be said to be of three kinds:

– Basic enlightenment, enlightenment at the root source

– Beginning enlightenment, the initial stages of enlightenment, and

– Ultimate enlightenment, complete enlightenment.

You can also say that he is:

– Self-enlightened, that he

– Enlightens others, and that he is

– Complete in enlightenment and practice.

Self-enlightenment. Common men are unenlightened. They think themselves intelligent when they are actually quite dull. They gamble thinking that they will win – who would have guessed that they’d lose? Why are they so confused? It’s because they do things which they clearly know are wrong. The more confused they are, the deeper they sink into confusion; the deeper they sink, the more confused they become.

Everyone should become enlightened. The Buddha is a part of all living beings and is one of them himself, but because he is enlightened instead of confused, he is said to be self-enlightened and not like common men. Sravakas, the disciples of the Small Vehicle, are “independents”; they are self-enlightened, but they do not enlighten others.

Bodhisattvas enlighten others, unlike the Sravakas who think only of themselves. Bodhisattvas choose to benefit all beings and ask for nothing in return. Using their own methods of self-enlightenment, they convert all beings causing them to realize the doctrine of enlightenment and non-confusion. This is the practice of the Bodhisattva conduct.

Sravakas, “sound-hearers”, awaken to the Way upon hearing the sound of the Buddha’s voice. They cultivate the Four Holy Truths,

– Suffering,

– Origination,

– Extinction, and

– The Way.

They also cultivate the Twelve Causes and Conditions:

– Ignorance, which conditions

– Action, action which conditions

– Consciousness, consciousness which conditions

– Name and form, name and form which conditions

– The six sense organs, the six sense organs which condition

– Contact, contact which conditions

– Feeling, feeling which conditions

– Craving, craving which conditions

– Grasping, grasping which conditions

– Becoming, becoming which conditions

– Birth, and birth which conditions

– Old age and death.

The twelve all arise from ignorance, and ignorance is merely a lack of understanding. Without ignorance, the Twelve Causes and Conditions cease to operate. But if you flounder in ignorance, you are caught in the remaining causes. Those of the Small Vehicle cultivate the Dharma, but Bodhisattvas transcend all successive stages, cultivating the Six Perfections and the Ten-thousand conducts.

The Six Perfections are:

– Giving. Giving transforms those who are stingy. Greedy people who can’t give should

Complete Enlightenment. This is wonderful enlightenment, the enlightenment of the Buddha. The Buddha perfects self-enlightenment and the enlightenment of others, and when his enlightenment and practice are complete, he has realized Buddhahood.

“You keep talking about the Buddha,” you say, “but I still don’t know who the Buddha is.”

You don’t know? I will tell you.

You are the Buddha.

“Then why don’t I know it?” you ask.

Your not knowing is just the Buddha! But this is not to say that you have already reached Buddhahood. You are as yet an unrealized Buddha. You should understand that the Buddha became a Buddha from the stage of a common person. It is just living beings who can cultivate to realize Buddhahood. The Buddha is the Enlightened One, and when a human being becomes enlightened, he’s a Buddha, too. Without enlightenment, he’s just a living being. This is a general explanation of the word “Buddha.”

The Buddha has Three Bodies, Four Wisdoms, Five Eyes, and Six Spiritual Penetrations. You may be a Buddha, but you are still an unrealized Buddha, for you do not have these powers. The Buddha cultivated from the stage of a common person to Buddhahood, and has all the attributes of Buddhahood.

Some who haven’t become Buddhas claim to be Buddhas. This is the height of stupidity; claiming to be what they are not, they cheat themselves and cheat others. Isn’t this to be a “Greatly Stupid One?” Everyone can become a Buddha, but cultivation is necessary. If one has the Three Bodies and the Four Wisdoms one may call oneself a Buddha. If one has just the Five Eyes, or a bit of spiritual penetration, one may not.

The Three Bodies are:

– The Dharma body,

– The Reward body,

– The Transformation body.

The Four Wisdoms are:

– The Great Perfect Mirror Wisdom,

– The Wonderful Observing Wisdom,

– The Wisdom of Accomplishing What is Done, and

– The Equality Wisdom.

The Six Spiritual Penetrations are:

– The Heavenly Eye. The Heavenly Eye can see the gods and watch all their activities.

– The Heavenly Ear. The Heavenly Ear can hear the speech and sounds of the gods.

– The Knowledge of Others’ Thoughts. Thoughts in the minds of others which they have

Faith

Faith is the first prerequisite, for without it one will not make the vow to be born with Amitabha in the Pure Land of Ultimate Bliss, and thus will not realize the objective of this sutra. You must have faith in yourself, the Land of Ultimate Bliss, cause and effect, and noumena and phenomena.

What does it mean to believe in oneself? It is to believe that you certainly have the qualifications necessary to be born in the Land of Ultimate Bliss. You should not take yourself lightly and say, “I have committed so many offenses, I can’t be born there.” If you have heavy offense karma, you now have a good opportunity to take it with you to the Land of Ultimate Bliss. Regardless of the offenses you have committed in the past, if you change your mind and reform your conduct, you may be born there, offenses and all.

Taking your karma to the Pure Land refers to past karma, however, not to future karma. Once you have understood the Dharma, offenses should cease. If you continue to offend, you will absolutely not be reborn in the Land of Ultimate Bliss. You may recite the Buddha’s name and bow to the Buddha, but you will only be making investments in future Buddhahood. You will not, in this life, be born in the Land of Ultimate Bliss because you clearly understood and yet deliberately violated the rules of the Dharma.

Before taking refuge with the Triple Jewel, doing things which are not in accord with the Dharma may be excusable, but to continue such behavior after taking refuge increases the gravity of one’s offenses. Knowing your error, you must truly change your faults and say, “I most certainly can be reborn in the Land of Ultimate Bliss.”

Secondly, you must have faith in the Western Land of Ultimate Bliss which is hundreds of thousands of millions of Buddhalands from here. Before he realized Buddhahood, Amitabha Buddha, as the Bhikshu Dharma Treasury, vowed to create a land where living beings who recited his name could be born. There’s no need to do anything else; it’s easy, simple, and convenient. It doesn’t cost a thing, and yet this dharma-door is the highest and most supreme, for if you just recite, “Namo Amitabha Buddha,” you will be born in the Land of Ultimate Bliss.

It is also necessary to believe in cause and effect, to believe that in the past you have planted good roots which have caused you to encounter this dharma-door of faith, vows, and holding the Buddha’s name. Without good roots, no one can encounter this, or any other dharma-door. But, just as in planting the fields, if a farmer doesn’t nourish and irrigate the fields, he won’t reap the fruit. So believe that in the past you have planted the causes of Bodhi which in the future will bear the fruit of Bodhi if you just nourish the root.

You may think, “You tell me to believe in cause and effect and to believe that I have good roots, but, frankly, I don’t think I do.”

How can you tell whether or not you have good roots? People often ask me to tell them whether or not they have good roots, but I tell them to tell me if I have good roots. They say, “I don’t know if you do,” and I answer them, “then how should I know about you?” But I do have a method to teach you how to find out. You have met the Buddhadharma because you have good roots; without them you would not have had this opportunity.

“Granted, I have met the Buddhadharma,” you say, “but is it possible that I have no good roots?”

If you lack them, plant them. If you don’t plant them you will never have any! Whether or not you have good roots is no great problem. The question is whether or not you will plant and nourish them by cultivating according to Dharma.

For example, the Buddhadharma teaches you not to drink, but you would risk your life to do it. Drunk, with your head confused and your eyes bleary, your brain feels as if it were going to split open. This is to walk down the road of stupidity.

The Buddhadharma teaches you not to steal, but even if your life were not at stake, you’d steal. One who truly cultivates according to Dharma does not lie, drink, steal, kill, or commit acts of sexual misconduct. Obey the Buddha and refrain from evil. Do not think that minor faults are unimportant, for it’s just the minor faults that drag one into the hells or into the paths of hungry ghosts or animals. Believe, then, that you have good roots and that in the future you will reap the fruit of Bodhi.

Finally, one must have faith in the phenomena and the noumena of the Amitabha Sutra. The specific phenomena is this: Amitabha Buddha has a great affinity with us and will certainly guide us to Buddhahood. The noumenal principle is this: We know the great affinity exists because without it we would not have met the Pure Land dharma-door. Amitabha Buddha is all living beings and all living beings are Amitabha Buddha. Amitabha Buddha became Amitabha Buddha by reciting the Buddha’s name, and if we recite the Buddha’s name, we, too, can become Amitabha Buddha.

We should cultivate according to the phenomenal and the noumenal principles. TheAvatamsaka Sutra speaks of four Dharma Realms:

– The Dharma Realm of Unobstructed Phenomena,

– The Dharma Realm of Unobstructed Noumena,

– The Dharma Realm of Noumena and Phenomena Unobstructed,

– The Dharma Realm of All Phenomena Unobstructed.

Considering the four Dharma Realms, and speaking from the standpoint of our self-nature, we and Amitabha Buddha are united in one, and therefore we have the qualifications to realize Buddhahood.

The phenomenon has a mark and a manifestation. It is conditioned. The noumenon is the doctrine underlying any phenomenal event. For example, in principle a tree has the potential to become a house. Before the house is built, it has that noumenal aspect. Once built, the house itself is the phenomenon, which appears because of the noumenon. In principle, we can all realize Buddhahood, but we have not phenomenally done so. If we have faith, vows and hold the name, we will arrive at the phenomena of Buddhahood, just as the tree can be made into a house.

Amitabha Buddha is contained within the hearts of all living beings and living beings are contained within Amitabha’s heart. This is the phenomenon and the noumenon. You must believe in the doctrine and energetically practice it by reciting the Buddha’s name more and more every day.

When one recites “Namo Amitabha Buddha,” in the Western Land of Ultimate Bliss, in one of the pools of the seven jewels filled with the eight waters of merit and virtue, a lotus flower grows.

The more one recites, the bigger it grows, but it won’t bloom until the end of life, when one’s self-nature goes to be reborn in it. If you wish to know whether you will be born in a superior, middle, or inferior grade of lotus, you should ask yourself how often you recite the Buddha’s name. The more you recite, the bigger the lotus; the less you recite, the smaller. If you don’t recite at all, the lotus withers and dies.

To be reborn in the Land of Ultimate Bliss, you must personally give proof to the result with deep faith, firm vows, and actual practice of recitation. It won’t work to think, “I’ll sleep-in today and cultivate tomorrow.” If, however, you hold fast to the name and cultivate vigorously, success is certain.

Vows

Having discussed faith, we will now discuss vows. What is a vow? What you wish, the tendency of your thoughts, is a vow. In Buddhism there are four great vows:

I vow to save the limitless living beings.
I vow to cut off the inexhaustible afflictions.
I vow to study the immeasurable dharma-doors.
I vow to realize the supreme Buddha Way.

All Buddhas and Bodhisattvas of the past, present, and future practiced the Bodhisattva conduct and attained Buddhahood by relying on these four great vows.

You may make the four great vows according to the Four Holy Truths.

According to the truth of suffering,
I vow to save the limitless living beings.
According to the truth of origination,
I vow to cut off the inexhaustible afflictions.
According to the truth of the Way,
I vow to study the immeasurable dharma-doors.
According to the truth of extinction,
I vow to realize the supreme Buddha Way.

The four great vows come from an awareness of the suffering of living beings. For purposes of clarification, suffering is divided into groups of the three, eight, and limitless sufferings.

According to the truth of origination, I vow to cut off the inexhaustible afflictions:

The three sufferings are:

– Suffering within suffering. This is the poverty and misery of all living beings.

– The suffering of decay. Living beings may enjoy wealth and honor, but it eventually goes bad.

– The suffering of process. Even without the sufferings of poverty and decay, the bitterness of the life-process from birth, to the prime of life, to old age and then to death is still suffering. The shift and change of each passing thought is called the suffering of process.

The eight sufferings are:

– The suffering of birth.

– The suffering of old age.

– The suffering of sickness.

– The suffering of death.

It was because Shakyamuni Buddha met with these four sufferings that he decided to leave the home-life and cultivate the Way.

– The suffering of separation from what you love.

– The suffering of being joined with what you hate.

If people are not apart from loved ones, they are involved with enemies. If you don’t like someone, you’ll find someone just like him wherever you go.

– The suffering of not realizing aspirations.

You worry about getting something and once you have it you worry about losing it. This suffering is nothing compared to the next:

– The suffering of the raging blaze of the five skandhas: form, feelings, perceptions, impulses, and consciousness. The five skandhas are like a raging fire. They are a constant shadow which we cannot escape.

According to the truth of suffering, I vow to save the limitless living beings:

Why are there limitless sufferings besides these eight?

In the past lives we planted the seeds of suffering as if they were old friends with which we were loathe to part. Having established causes and conditions for suffering in the past, in the present we reap a bitter fruit.

From causes made in lives gone by comes your present life;
Results you’ll get in lives to come arise from this life’s deeds.
Plant good causes, reap good results;
Plant bad causes, reap bad results.  

You fear the results. “Oh, I’m suffering too bitterly,” you say, but you suffer because previously you planted the causes of suffering.

Living beings fear the results, not the causes from which they come, but Bodhisattvas fear the causes, not the results. Bodhisattvas are extremely careful not to plant the causes of suffering and so they do not reap the harvest of suffering. They endure their present suffering gladly. So Bodhisattvas, too, must sometimes suffer, but they do so willingly, knowing that

Enduring suffering ends suffering;

Enjoying blessings destroys blessings.

Living beings, on the other hand, are not afraid to plant the causes of suffering. “Good causes, bad causes, it doesn’t matter,” they say, “I’ll do it anyway. It’s not important.” But when the results come, “Oh! I can’t stand it,” they moan. “How could this happen to me? Such bitterness!”

If you fear suffering you should not plant the causes of suffering, for if you do, you will certainly reap its bitter fruit.

Born in the Land of Ultimate Bliss, one endures no suffering but enjoys every bliss. None of the three sufferings, eight sufferings, or the limitless sufferings are found there at all. The people are pure and free of greed, hatred, and stupidity. Without the three poisons there are no evil paths of rebirth because the evil paths are but manifestations of the poisons.

The Buddha saves living beings, but in reality there is not a single living being that he saves. He resolves to lead everyone to understand the Buddhadharma in order to leave suffering, attain bliss, and wake up. But when you take beings across, do not become attached to the mark of taking beings across.

Take living beings across, but be apart from marks.
Leave marks, yet take beings across.

Do not attach to some mark or sign of what you do and say, “Let’s see, I’ve saved three, four…six, seven…at least ten living beings!” If you keep count, you’ve still got attachments.

Save, yet do not save;
Do not save, yet save:
This is true crossing over.

You must save the living beings within your own self-nature as well as those outside. There are eighty-four thousand living beings in your self-nature. Teach them to cultivate, realize Buddhahood, and enter Nirvana.

If you decide to save living beings, you will encounter afflictions; if you don’t save them, you will also have afflictions. Either way you will have afflictions because there are eighty-four thousand kinds of affliction.

There are three delusions:

– Delusions of views and thought.

– Delusions like dust and sand.

– Delusions of ignorance.

Living beings have all three types of delusions. Those of the Small Vehicle have cut off the delusions of views and thought, but retain the delusions like dust and sand and the delusions of ignorance. Bodhisattvas have cut off both the delusions of views and thought and the delusions like dust and sand, but they still have delusions of ignorance. Even Bodhisattvas at the stage of Equal Enlightenment who are just about to realize Buddhahood, still have one particle of “production-mark” ignorance as fine as a hair which they have not yet destroyed. This particle once destroyed, they attain the Wonderful Enlightenment of Buddhahood.

The delusion of views refers to greed and love for externals. Because external objects are not viewed as empty, they are recognized as real. Clothing, food, and sleep seem very real. “It’s true,” you say, “I’m all alone. I have no friends or relatives.” This confused state is the delusion of views. Not understanding what you see, you are greedy for comfort and “good” things. “I love this and I love that,” you say, and your endless love keeps you dissatisfied and greedy for externals. This is the delusion of views.

The delusion of thought consists in being confused about principles and giving rise to discrimination. “I don’t know what’s going on here,” someone says. “Is the Dharma Master right? If I do what he says, what’s in it for me?” You constantly calculate about personal advantage, and, if there’s nothing in it for you, you don’t want to do it. You can’t see more than three inches beyond your face. Anything four inches away you cannot see. Thought delusions are unclear, muddled thoughts, taking what is wrong as right, and what is right as wrong.

I just said that people with view delusions think clothing, food, and sleep are real. Someone may ask if they are false, and, if so, then what is true? These things are all necessities, but if you attach no importance to them, you are relaxed and free. Whenever there is attachment, there is pain. If you take it all as unreal, there will be no greed or love, and you will see that your former greed and love were nothing but confused actions in a dream. You should think of them in this way; put everything down; let it all go. If you can’t put it down, you’re attached, and nothing goes right.

There are eighty-eight parts to the delusion of views and eighty-one parts to the delusion of thought. When the delusion of views is destroyed, you certify to the first fruit of Arhatship. If not, there is no certification.

Do you have greed and love for externals? Are you greedy for “good” things and repulsed by the bad?

”Absolutely not,” you say.

How do you know you are not? If you really didn’t love the good and hate the bad you wouldn’t know it. If you say, “I know for certain that I have no greed or love,” then your greed and love is greater than anyone else’s. Why? Because you know that you have none. If you really had none you wouldn’t know that you didn’t. If you say that you have no self, how do you know that you have no self? Knowing that you have no self, you still have your “self.” If you say that you have no greed or love, you still have a self and you haven’t cut off the eighty-eight parts of the delusion of views and you haven’t certified to the first fruit of Arhatship. It is not simply a matter of saying it and making it so. You must truly attain this state.

The delusion of views contains the five quick servants and the delusions of thought contain the five dull servants. The five dull servants are greed, hatred, stupidity, pride and doubt. The five quick servants are said to be “quick” because they arrive very fast. The five dull servants arrive more slowly.

The Five Quick Servants are:

The view of a body. Because one is attached, one thinks, “This is my body, and I’m so thin! I’m not eating right, I’m not properly dressed, and I don’t have a decent place to live. How can I take care of my body?” Attached to the body and holding a view of a body, one schemes for it all day long.

The view of extremes. To become attached to either of the two extreme views of permanence or annihilation is to indulge in this view. Attached to annihilation, one says, “People die, and that is that. Everything returns to emptiness.”

These are just states; they are not the ultimate goal of cultivation, which is certification to the fruit. Even the four stations of emptiness:

– The station of infinite space,

– The station of infinite consciousness,

– The station of nothing whatever, and

– The station of neither perception nor non-perception, are not certification to the fruit. They are simply levels of samadhi.

Those who hold the view of grasping at views think that the above-mentioned states are Nirvana, like the untutored Bhikshu who mistook the fourth Dhyana heaven for the fourth fruit of Arhatship. When the merit which had enabled him to dwell there was used up and he started to fall, he slandered the Dharma, and because of this he fell into hell.

The five quick servants are the delusion of views and are called “quick” because they arrive quickly.

Referring to the delusion of thought and arriving more slowly are the Five Dull Servants:

1. Greed.
2. Hatred.
3. Stupidity.
4. Pride.
5. Doubt.

Afflictions come from ignorance. When the delusions of ignorance arise, delusions like dust and sand follow. The delusions like dust and sand are called the delusions of “I don’t know” because there is no genuine knowledge. The delusions of views and thought are called the delusions of “I don’t see.”

Ignorance turns into the first of the five dull servants, greed. When you want something, greed arises, and with it come all the various afflictions. The afflictions turn into hatred, and you argue on your own behalf, never seeing the other person’s side. You only know yourself and are unaware that other people exist, except in attempting to ruin them. In this way, reckless and unreasonable, you become stupid, unable to tell black from white, right from wrong.

Stupid people are arrogant, and no matter what you say they doubt it. They doubt the truth and doubt the false even more. All these doubts are the delusions of thought.

The three categories of delusions, those of views and thought, dust and sand, and ignorance, all change into affliction. Afflictions are inexhaustible and endless. Observing this, cultivators vow: According to the truth of origination, I vow to cut off the inexhaustible afflictions.

According to the truth of the Way, I vow to study the immeasurable dharma doors:

To cultivate the Way, you must understand all of the limitless and unbounded dharma-doors, which are the methods of cultivation. Unless you understand them, you cannot cultivate. Relying on the third Holy Truth, the Way, vow to study them.

What is the origin of the dharma-doors?

The Buddhas spoke all dharmas for the minds of men.
If there were no minds, What use would dharmas be?

All dharmas come from the minds of living beings, and each mind is unique. Since no two minds are alike, all dharma-doors differ. Generally speaking, however, there are three classes of dharmas:

1. Buddhadharma
2. Mind-dharma
3. Dharma of living beings.

Within the three classes arise the Four Holy Truths, the Six Perfections, the Twelve Causes and Conditions, and the Thirty- Seven Limbs of Enlightenment. So many dharma-doors!

Take, for example, my explanations of the sutras. When I finish explaining one sutra, I begin another, and no sooner have I finished that one, than I start yet another. Isn’t this measureless? What we now study is like a drop of water in the sea. We certainly haven’t got the entire ocean. Vow to master the immeasurable dharma-doors.

“What are the advantages of studying the Buddhadharma?” you ask. “It’s a lot of trouble, you know.”

We study the Buddhadharma because we want to realize Buddhahood.

“But isn’t wanting to realize Buddhahood just another false thought?”

No, it’s not a false thought. Buddhahood was our position to begin with; it is our origin. Consequently, everyone can realize Buddhahood, and we should hurry up and do just that.

“But how?”

According to the truth of extinction, I vow to realize the supreme Buddha Way:

The truth of extinction is the attainment of Nirvana, a realization which carries one beyond production and extinction. If this attainment is your wish, resolve to cultivate the supreme Buddha Way. Don’t be skeptical and ask, “Can I really become a Buddha?” Even if you have doubts, you can become a Buddha; it will take a little longer, that’s all. Without doubts you can do it right away. All living beings have the Buddha nature and all can realize Buddhahood.

But this does not mean that all beings are Buddhas. To arrive at Buddhahood you must cultivate, for without cultivation living beings are just living beings, not Buddhas. In principle, everyone can become a Buddha, but unless you cultivate according to Dharma and rid yourself of greed, hatred, stupidity, pride, and doubt, you won’t become a Buddha very fast. This completes the discussion of the four vast vows.

If you wish to accomplish something, you should first make a vow. Then act upon it. In this way you will naturally attain your aim. This principle is illustrated by the following story:

Once, Shakyamuni Buddha and his disciple Mahamaudgalyayana went with a large gathering of followers to another county to convert living beings. When the citizens saw the Buddha they shut their doors and ignored him. When they saw Maudgalyayana, however, they ran to greet him, and everyone, from the King and ministers to the citizens, all bowed and competed to make offerings to him. The Buddha’s disciples thought this most unfair. “World Honored One,” they said, “your virtuous conduct is so lofty; why is it they do not make offerings to you, but instead compete to make offerings to Maudgalyayana?”

“This is because of past affinities,” said the Buddha. “I will tell you…

“Limitless aeons ago, Maudgalyayana and I were fellow countrymen. He gathered firewood in the mountains and I lived in a hut below. A swarm of bees was bothering me and I decided to smoke them out.

But Maudgalyayana refused to help even though they stung him until his hands were swollen and painful. Instead, he made a vow, ‘It must be miserable to be a bee,’ he thought. ‘I vow that when I attain the Way I will take these asura-like bees across first thing!’

“Many lifetimes later the bees were reborn as the citizens of this country. The queen bee became the King, the drones became the ministers, and the workers became the citizens. Because I didn’t like the bees, I now have no affinity with these people and therefore no one makes offerings to me. But, because of his vows, all the citizens revere Maudgalyayana.”

Considering this, we should certainly make vows to establish affinities in order to benefit living creatures.

The eight-fold division, or eight classes of supernatural beings are: gods, dragons, yaksa ghosts, gandharvas (musical spirits), kinnaras (also musical spirits), asuras (beings who like to fight), garudas (great-golden winged birds), and mahoragas (giant snakes).

Practice: Holding The Name

When the water-clearing pearl is tossed in muddy water,
The muddy water becomes clear.
When the Buddha’s name enters a confused mind,
The confused mind attains to the Buddha.

This sutra takes faith, vows, and holding the name as its doctrine. Having discussed faith and vows, we shall now discuss holding the name.

Reciting the Buddha’s name is like throwing a pearl into muddy water so that the muddy water becomes clear. This clear-water pearl can purify even the filthiest water. Recitation of the Buddha’s name is like this pearl.

Who can count the false thoughts which fill our minds and succeed one another endlessly like waves on the sea? When the Buddha’s name enters a confused mind, the confused mind becomes the Buddha. Recite the name once and there is one Buddha in your mind; recite it ten times and there are ten Buddhas, recite it a hundred times and there are a hundred Buddhas. The more you recite, the more Buddhas there are.

Say, “Namo Amitabha Buddha,” there’s a Buddha-thought in your mind. When you are mindful of the Buddha, the Buddha is mindful of you. It’s like communication by radio or radar. You recite here, and it’s received there. But if you don’t recite, nothing is received; so you must hold and recite the name.

In the Dharma-ending age, recitation of the Buddha’s name is a most important dharma-door. Don’t take it lightly. Every time Dhyana Master Yong Ming Shou, the Sixth Patriarch of the Pure Land School, recited the Buddha’s name, a transformation Buddha came out of his mouth. Those with the Five Eyes and Six Spiritual Penetrations could see it. When you recite the Buddha’s name, you emit a light which frightens all weird creatures and strange ghosts away. They run far, far away and leave you alone. So the merit and virtue of holding the Buddha’s name is inconceivable.

Holding and reciting the Buddha’s name, you should, as it says in the Doctrine of the Mean, “grasp it tightly in your fist.” Do not let it go. Thought after thought, recite the name. There are four methods of reciting.

– Contemplating and thinking Buddha-recitation.

– Contemplating an image Buddha-recitation.

– Real Mark Buddha-recitation.

– Holding the name Buddha-recitation.

The first, contemplating and thinking Buddha recitation, consists of the contemplation of Amitabha Buddha:

Amitabha Buddha’s body is of golden hue,
His fine marks radiant beyond compare.
His white light is as high as five Mount Sumerus,
His purple eyes as clear and vast as four great seas.

Countless transformation Buddhas appear within the light,
With transformation Bodhisattvas, also limitless.
His forty-eight vows take living beings across;
In nine grades of lotuses they ascend to the other shore.

Amitabha Buddha’s appearance is the result of the perfection of his merit and virtue. He has all of the 32 marks and the 80 minor characteristics of a Buddha and his bright light is incomparable. Between his eyebrows there are fine white beams of light as big as five Mount Sumerus, and his eyes are as large as four great seas. How big do you think his body is?

There are nine grades of lotuses:

1. Superior superior
2. Superior middle
3. Superior inferior
4. Middle superior
5. Middle middle
6. Middle inferior
7. Inferior superior
8. Inferior middle
9. Inferior inferior

Each of the nine grades also has nine ranks, making 81 in all. Living beings in all of these grades are led to the other shore – Nirvana.

The second kind of Buddha-recitation, contemplating the image, consists of making offerings to an image of Amitabha Buddha and reciting his name while contemplating it. Contemplate, and in time you will have success.

When you achieve the third, Real Mark recitation, even if you try, you cannot stop reciting the Buddha’s name. The recitation flows like water and lives within you. This is the state of the Buddha-recitation samadhi: reciting and yet not reciting, not reciting and yet reciting.

The fourth kind of Buddha-recitation is that of holding the name. Both moving and still, one recites, “Namo Amitabha Buddha.” Recitation must be clear and distinct and the three karmas of body, mouth, and mind must be pure. The mouth is free from the four evil karmas of

1. abusive language,
2. profanity,
3. lying, and
4. gossip,

and the body is without the three evil karmas of

1. killing,
2. stealing, or
3. sexual misconduct.

The mind has no

1. greed,
2. hatred, or
3. stupidity.

When one is free of the ten evil deeds, then the karma of body, mouth, and mind is pure. In this way, one thought pure is one thought of the Buddha; when every thought is pure, every thought is of the Buddha.

The pure heart is like the moon in the water;
The mind in samadhi is like the cloudless sky.

If you can recite so completely that you enter the Buddha-recitation samadhi, then hearing the wind, it’s “Namo Amitabha Buddha,” and hearing the rain, it’s “Namo Amitabha Buddha.” Every sound you hear recites the Buddha’s name.

The water flows,
The wind blows,

Proclaiming the Mahayana…

The Chinese poet Su Dong Po said,

Of the colors of the mountain,
None are not his vast, long tongue.
Of the sounds of the streams,
All are the clear, pure sound.

All the mountain’s colors are the Buddha’s long tongue proclaiming the wonderful Dharma. This is the attainment of the Buddha-recitation samadhi.

So I wrote this verse:

If you recite the Buddha’s name, reciting without cease,
The mouth recite “Amita” and makes things of a piece.
Scattered thoughts do not arise, samadhi you attain.
For rebirth in the Pure Land, your hope is not in vain.
If all day you detest the suffering Saha’s pain,
Make rebirth in Ultimate Bliss your mind’s essential aim.
Cut off the red dust thoughts within your mind
Put down impure reflections, and pure thoughts you will find.

Recite the Buddha’s name from morning to night and your confused thoughts will not arise. You will naturally attain the Buddha-recitation samadhi and be reborn in the Land of Ultimate Bliss, according to your will. You know that the Saha world is full of pain and suffering; so cut off worldly pleasures and have no thoughts of sexual desire, craving, or struggling for fame and profit. Put down all worldly concerns and view them as false. Seek rebirth, ultimate bliss; this thought of rebirth is extremely important.

The verse clearly explains the principles of reciting the Buddha’s name. Holding and reciting the name is like picking up something in your hand and never letting it go. Recite “Namo Amitabha Buddha” every day and chase out your scattered thoughts.

This dharma-door fights poison with poison. False thinking is like poison, and unless you counter it with poison, you will never cure it. Reciting the Buddha’s name is fighting false thinking with false thinking. It is like sending out an army to defeat an army, to fight a battle to end all battles. If you have a good defense, other countries won’t attack. Constant recitation drives out false thinking so that you may attain the Buddha-recitation samadhi.

The third of the Five-fold Profound Meanings, then, is to take Faith, Vows, and Holding the Name as the doctrine.

Discussing the Function 

The fourth of the Five-fold Profound Meanings is to determine the sutra’s power and use. Its power is that of “non-retreat” and its use is rebirth. Reborn in the Land of Ultimate Bliss, you attain to the stage of no retreat. Cultivators of other dharma-doors are somewhat insecure; no one insures them. They may recite mantras or sutras for several years and then retreat with a feeling of no accomplishment or gain. If not in this life, they may retreat in the next. Perhaps they are vigorous now, but later they take a rest.

To say nothing of common people, even Arhats have the “confusion of dwelling in the womb” and forget their spiritual penetrations. Bodhisattvas have the confusion called “splitting the yin ,” which means the same thing. If they meet a good knowing advisor who teaches them to cultivate, they can wake up. Otherwise, life after life, they retreat and find it very hard to bring forth the Bodhi-heart again. It is easy to regress.

Born in the Land of Ultimate Bliss, there is no back-sliding, just vigorous progress. One attains the four kinds of Non-retreat:

– Non-retreating position. Born in the Land of Ultimate Bliss, you attain the Buddha-position. Born by transformation from a lotus, when the flower blooms, you see the Buddha, hear the Dharma, awaken to the unproduced dharma-patience, and never fall again.

– Non-retreating conduct. Most people cultivate vigorously for one life, but in the next, they are lazy. In the Land of Ultimate Bliss there is none of the suffering of the three evil paths. The Kalavinka birds and two-headed birds all help Amitabha Buddha speak about the Dharma. Reborn there, one will no longer be lazy in conduct but will only go forward with courage and vigor.

– Non-retreating thought. In the Saha world we cultivate vigorously, but after a time we feel it’s too bitter, too restrictive, too uncomfortable, and so we are no longer vigorous. Lazy thoughts arise and although we have not yet retreated in conduct, we have in thought. Several decades pass quickly and thoughts of retreat greatly out-number those of vigor. It’s difficult not to regress.

In the Land of Ultimate Bliss, one hears the Dharma spoken all day and all night long. One has no thoughts of retreat from the Bodhi-mind. All thoughts are irreversible.

– Ultimate Non-retreat. Transformationally born from a lotus, you will never, under any circumstances, retreat again either to the level of a common person or to the Small Vehicle or Bodhisattva level. Born in the Land of Ultimate Bliss you obtain these four kinds of Non-retreat

Determining the Teaching Mark

The Tripitaka is divided into three parts: Sutras, which deal with samadhi, Sastras, which deal with wisdom, and Vinaya, which deal with morality. This text belongs to the sutra division, and as such it is permanent and unchanging, two characteristics of sutras. When all other Buddhadharmas have become extinct, this sutra will remain in the world an additional hundred years and save limitless living beings. For this reason, it differs from other sutras.

Of the three vehicles, Sravakas, Conditionally Enlightened Ones, and Bodhisattvas, this sutra belongs to the Bodhisattva Vehicle. It takes across Bodhisattvas suited to the Great Vehicle.

Knowing the sutra’s title classification and its Five-fold Profound Meanings, we now have a general understanding of the Buddha Speaks of Amitabha Sutra.

THE TRANSLATOR
PART 2:  

Sutra:

Translated by Tripitaka Master Kumarajiva of Yao Qin.

Commentary:

The sutra text below says, “…and throughout the clear morning each living being of that land, with sacks full of the myriads of wonderful flowers, makes offerings to the hundreds of thousands of millions of Buddhas of the other directions. At mealtime they return to their own country and having eaten they stroll around.” They can do this because they have obtained the Eight Great Freedoms of the Self.

Purity. The last of the four virtues of Nirvana is that of purity. This land is pure. It is adorned with the four treasures which represent the four virtues of Nirvana in unobstructed interpenetration. Thus it is named “Ultimate Bliss.”

“Moreover, Shariputra, this Land of Ultimate Bliss has pools of the seven jewels, filled with the waters of eight meritorious virtues. The bottom of each pool is pure, spread over with golden sand. On the four sides are stairs of gold, silver, lapis lazuli, and crystal; above are raised pavilions adorned with gold, silver, lapis lazuli, crystal, mother-of-pearl, red pearls, and carnelian.

“In the pools are lotuses as large as carriage wheels, green colored of green light, yellow colored of yellow light, red colored of red light, white colored of white light, subtly, wonderfully, fragrant and pure.

“Shariputra, the realization of the Land of Ultimate Bliss is thus meritoriously adorned.

Commentary:

The previous passage of text described the exquisite beauty of the Land of Ultimate Bliss. This passage praises the subtle wonder of its water-pools. Having spoken of the seven rows of trees, the seven layers of netting, and the seven tiers of railing, Shakyamuni Buddha was waiting for Shariputra to ask further about that land.

But the great, wise Shariputra, the Buddha’s most intelligent disciple, still did not know where to begin and probably hesitated for several minutes until the Buddha himself said, “Moreover, Shariputra, this Land of Ultimate Bliss has pools of the seven jewels. ” There are pools in the Saha world, but they are made of mud or cement. No one makes pools out of gold, silver, lapis lazuli, crystal, mother-of-pearl, red pearls, or carnelian.

Lapis lazuli is an opaque, blue semi-precious stone. It could be found near the country of Magadha, in central India. Crystal is also called “water jade.” Mother-of-pearl has what looks like cart tracks running across it. Translated from the Chinese it is “great shells.”

The pools were not man-made. On the contrary, they appeared naturally. Within the pools, one finds the waters of eight meritorious virtues :

– Tepid. It is warm and yet it is cool. In other words, once you get in the pool, if you want it a little warmer, it becomes so. If you think, “It is too hot. A little cooler, please,” then it becomes cooler. The quality of the water is inconceivable.

– Pure. No matter how many times you wash with this water, it doesn’t get dirty. Unlike the water in our world, the more you wash with the water of the Land of Ultimate Bliss, the cleaner it gets. It feels like milk running over your body, smooth, comfortable, and extremely fine and subtle to the touch. The more you wash with it, the nicer you feel, there is no better feeling than this.

– Sweet. You don’t have to drink it. Just wash with it, and you will know that it is very, very sweet. My disciple She Guo Man in Hong Kong came to Guan Yin cave where I was living once and ate noodles and drank water from my pool. Then she said, “Ah! This water is so sweet! Does it have sugar in it?”

Amitabha Buddha is the great sage and master. His countenance is sedate, serene, and very wonderful. There is no image as fine as that of Amitabha Buddha.

The flowers in the pools are green colored of green light, yellow colored of yellow light, red colored of red light, white colored of white light. Light, bright light – subtly, wonderfully, fragrant and pure.

The water is subtle and soft. It looks like water, but when you reach out to touch it, it feels as if nothing were there. It feels like water, but it is so fine that you can’t grab a hold of it. It is like there’s nothing there, but still it is there. It is just that subtle.

“Wonderful” means ineffable. There is no way you can even think about it. The water is also fragrant. Once you get in it you won’t want to get out. As soon as you smell its fragrance, you will bring forth the Bodhi mind. In this world, we chase after good smells, but in the Land of Ultimate Bliss, the fragrances cause one to say, “Too fine! I did better hurry up and cultivate the Way.”

The smells of this world cause you to think, “Not bad…it is really bitter at the Temple. Cultivation isn’t as good as…” But smells are defiled dharmas. Forms, sounds, smells, tastes and tangible objects are the five sense objects, and cultivators of the Way must certainly see through and break all attachment to them. First of all, do not become attached to beautiful form. Beauty is only skip deep; beneath the skin there is just pus, blood, and flesh. In theShurangama Sutra we read of Matangi’s daughter, who couldn’t give up her love for Ananda. The Buddha asked her, “What is it about Ananda that you love?”

“I love his eyes,” she said.

“All right,” said the Buddha, “I will pluck out his eyes and you may have them.”

“Oh no,” she said. “If you do that, they won’t be of any use.”

“If they are of no use, then what are you doing loving them?” asked Shakyamuni Buddha. Hearing this, she immediately certified to the fruit of Arhatship.

So you should not become attached to forms. In order to cultivate, you should borrow forms and sounds and yet not become attached to them. Don’t say, “Ah, this music is so beautiful. When I hear it, I… get all confused and don’t know what I am doing.” If you must sing, sing in praise of Amitabha Buddha. Don’t become attached to smells either.

When I was in Hong Kong people used to follow me around. They said I smelled good. I really disliked this and so I put some smelly stuff on myself to keep them away. Everything is made from the mind alone. If you have samadhi power, then fragrances aren’t fragrant and bad smells don’t stink; good sounds aren’t good sounds, and bad sounds aren’t bad; beauty isn’t beautiful, and ugliness isn’t ugly.

Samadhi power is the skill one derives from cultivation. If you have this skill, when people are good to you, you are not happy and when they are bad, you don’t become afflicted. With samadhi power, you won’t listen to the talk of your tongue when it says to you, “Take a taste of this and see if it tastes better than…” I often tell you that when I eat, I don’t know if the food is good or not. It is not that I don’t know . If I didn’t know I would be like wood or stone. I am just not affected by the taste. I eat the same amount, whether it tastes good or not, without discrimination.

In the same way, greed for the objects of touch indicates a lack of samadhi power and shows that one has been turned by external states.

The lotuses of four colors in the Land of Ultimate Bliss shine with four colors of light which represent the Four Applications of Mindfulness, the Four Right Efforts, and the Four Bases of Supernatural Power. In reciting and studying the Amitabha Sutra , we should cultivate samadhi power. If you have samadhi power, then the Land of Ultimate Bliss is right here. If you don’t, even if you went to the Land of Ultimate Bliss, you would run right off to the Land of Ultimate Misery. With samadhi power, the Land of Ultimate Misery is the Land of Ultimate Bliss. Without affliction, you can say, “Everything is okay.” If that is not the Land of Ultimate Bliss, what is?

Sutra:

“Moreover, Shariputra, in that Buddhaland there is always heavenly music and the ground is yellow gold. In the six periods of the day and night a heavenly rain of mandarava flowers falls, and throughout the clear morning, each living being of that land, with sacks full of the myriads of wonderful flowers, makes offerings to the hundreds of thousands of millions of Buddhas of the other directions. At mealtime they return to their own country, and having eaten, they stroll around.

“Shariputra, the realization of the Land of Ultimate Bliss is thus meritoriously adorned.

Commentary:

Shakyamuni Buddha told Shariputra, “In Amitabha’s country, the gods play music all day and all night,” throughout the six periods: the beginning of the day, the middle of the day, the end of the day, the beginning of the night, the middle of the night, and the end of the night.Mandarava , a Sanskrit word, may be interpreted as, “according to your wish,” or “white flower”. However you would like them to be, that’s the way these flowers are.

At dawn when the sun is just rising, the living beings of this land, with sacks full of the myriads of wonderful flowers, make offering to the hundreds of thousands of millions of Buddhas of the other directions . How long does it take? Not long, just the time it takes to eat a meal, half and hour or so. These living beings can travel to billions of Buddhalands in a very short space of time because they have obtained the Eight Great Freedoms of the Self; they are free and independent, and everything accords with their wishes. Having obtained the “as you will” spiritual penetrations, if they want to go somewhere, they arrive there immediately.

When we bow to the Buddha, we should envision our bodies filling the limitless Buddhalands of the ten directions, personally bowing to all the Buddhas. If you can contemplate the Dharma realm in this way, then your body is as big as the Dharma realm. The Avatamsaka Sutra says,

“If one wishes to understand completely
The Buddhas of the three periods of time,
He should contemplate the nature of the Dharma realm:
Everything is made from the mind alone.”

At mealtime they return to the Land of Ultimate Bliss and having eaten , they go for a walk.

Sutra:

“Moreover Shariputra, in this country there are always rare and wonderful vari-colored birds: white geese, peacocks, parrots, and egret, kalavinkas, and two-headed birds. In the six periods of the day and night the flocks of birds sing forth harmonious and elegant sounds; their clear and joyful sounds proclaim the five roots, the five powers, the seven bodhi shares, the eight sagely way shares, and dharmas such as these. When living beings of this land hear these sounds, they are altogether mindful of the Buddha, mindful of the Dharma, and mindful of the Sangha.

Commentary:

Since Shariputra still had no questions, Shakyamuni Buddha said “I will tell you a little more, Shariputra. In the Land of Ultimate Bliss there are many kinds of multi-colored birds.” They are most unusual and beautiful. White geese are found in our world, too. Peacocks are especially beautiful. Parrots can talk! They may see you and say, “Hello!” Some Chinese parrots say, “A guest is coming, a guest is coming.” Some people even teach their parrots to recite the Buddha’s name so that they can be born in the Land of Ultimate Bliss. Egrets are the kind of bird after which Shariputra’s mother was named. They are also very beautiful.

Kalavinka is a Sanskrit word which means “good sounding bird.” Before it has even hatched from its egg, it sings more melodiously than any other bird. Two-headed birds have two heads on one body. Have you ever seen such a bird? Living beings are born this way as karmic retribution for too much sexual activity. Because the husband’s and wife’s sexual desire was so heavy that they indulged in intercourse day and night, they fell and turned into a bird-body with two heads. They have different consciousness, but the same karmic retribution. So be careful! If your sexual desire is too intense you may become a two-headed bird.

Someone says, “I did like very much to become one of those birds. People would watch over me and feed me and take care of me.”

Perhaps. But the birds are animals just the same, and when their lives are over, they fall into the hells. It is dangerous. Don’t think that being a bird is a lot of fun, even though they can fly when they want to fly and perch when they want to perch. A bird’s retribution is incredible; it’s wisdom decreases life after life. But if you have wisdom, you won’t fall.

In the six periods of the day and night , these birds sing forth harmonious and elegant sounds, like a chorale, very fine music. The birds in the Land of Ultimate Bliss are not born as a result of their karmic offences; they are manifestations of Amitabha Buddha’s merit and virtue. In the Land of Ultimate Bliss, the three evil ways of rebirth do not exist.

“If there are no animals,” you may ask, “then where did all the birds come from?”.

They are manifestations of Amitabha Buddha’s merit and virtue and their songs are Dharma sounds which help him speak the Dharma.

Their clear and joyful sounds sound good to everyone. Everyone who hears them becomes happy because the sounds penetrate right into the heart. What is heard in the clear and joyful sounds? The sounds of the birds are the sounds of Dharma.

The Five Roots :

1. The root of faith,
2. The root of vigor,
3. The root of mindfulness,
4. The root of samadhi,
5. The root of wisdom.

The five roots germinate Bodhi seeds and cause your Bodhi heart to grow until it fully matures into…

The Five Powers :

1. The power of faith,
2. The power of vigor,
3. The power of mindfulness,
4. The power of samadhi,
5. The power of wisdom.

The Seven Bodhi Shares , also called the Seven Limbs of Enlightenment, are:

1. Selecting a dharma,
2. Vigorously cultivating it,
3. Joy, derived from cultivation,
4. Casting out coarse delusions,
5. Renouncing subtle delusions,
6. Samadhi,
7. Mindfulness.

These seven are very important and all Buddhist disciples should know them.

The Eight Sagely Way Shares , also known as the Proper Eight-fold Path, are:

Proper Views.

This refers to your manner of regarding something, your mental outlook and your opinions, not to what you view with your eyes. You practice the non-outflow conduct in contemplating yourself. Your own views and understanding must be proper. But you may also explain Proper Views as the view you see with your eyes, that is, you may view what is proper, but not what is improper.

Improper means “deviant,” as when people see something that causes them to give rise to deviant thoughts. The “view” is one’s vision of external manifestations. For example, if a Bhiksu sees an improper person, he should not continue to look at him; if he looks, that is called an improper view. The Sramanera Precepts say, “Don’t sing or dance, use popular instruments, or attend or listen to such events.” Improper thoughts are also improper views. But if you can “see without seeing,” although it is improper, you don’t think of it as such, you may then be said to have proper views.

Internally, where people cannot see, you use non-outflow wisdom. It is most important to be without outflows. I have explained this many times, but it seems that the more I explain it, the more outflows you have! Outflows flow out, you have a tiny bit of the water of wisdom, but you let it flow right out and use instead the fire of ignorance. There is nothing more wonderful in heaven and earth than the dharma-door of no-outflows, and yet you still take no notice of it. Even if Shakyamuni Buddha himself appeared, if you had outflows, he couldn’t take you across.

To be without outflows, you must be free from improper knowledge, be without improper views and have no sexual desire. If you have sexual desire, you have outflows. With no sexual desire, you have no outflows. Just this is proper thought. If you have desire, you have outflows, if you have no desire, you have no outflows. Proper thought belong to the mind, do not give rise to evil thoughts in the mind.

With proper speech what you say is not the slightest bit off-color. Your speech is completely correct.

If someone speaks improperly to you, you should think of it as proper. This is pure mouth karma. Worldly men are of many kinds, and when they speak improperly, do not criticise them saying “Ah! He is speaking incorrectly!” On the other hand, be careful not to get too close to such people either. Proper thought is pure mind karma and proper speech is pure mouth karma.

Proper action refers to pure bodily karma. Use non-outflow wisdom do discard improper bodily karma, specifically sexual desires. I can’t make it too clear, I can’t say it too frankly. Many people say, “Oh well, emptiness is form and form is emptiness,” and they casually play around. This is improper action.

When you use non-outflow wisdom, your behaviour is never improper. People with improper wisdom are not intelligent enough to behave properly, but they can do evil things, things involving men and women, miraculously well, better than anyone else.

Proper action is purity of the body. Proper action, proper speech, proper thought mean purity of the karmas of body, mouth and mind.

Proper livelihood refers to any livelihood which does not fall within the five kinds of improper livelihood:

Manifesting a strange style. “Look at me,” says the Great Vehicle monk dressed in Small Vehicle robes. “I am special. You should make offerings to me.”

“He is special,” say the blind followers. “He is probably a Buddha or a Bodhisattva,” taking the gaudy rick-rack for a treasure.

Speaking of your own merit and virtue. “Do you know me? I have done many good deeds. I put a whole lot of money into building that bridge over there, and people walk back and forth on it because of my merit and virtue. I built a home for the aged and a school and I established scholarships as well. I built a temple where I support several hundred Dharma masters, and I am acting as their Dharma protector. The merit and virtue is mine – all mine!” They can get away with telling such stories to stupid people, but people with wisdom don’t even have to hear what they are saying; they can tell by looking at them that they are just telling stories.

Fortune telling. People consult an oracle. “You should give me a million dollars,” he says, “and do good deeds. If you don’t, you will die tomorrow.”

“A million dollars isn’t too much to pay for my life,” the victim thinks, and so he gives, and the next day he doesn’t die. Of course he wouldn’t have anyway, but still he believes that he might have.

“Tomorrow,” says the fortune-teller, “a very lucky thing will happen if you do a good deed today. Give fifty pounds of gold today and tomorrow you will get five hundred.”

“Ten to one is not a bad ratio,” the man says handing him fifty pounds of gold. But the next day there is no gold, and he can’t find the fortune-teller either! “And I thought I did met an immortal,” he says.

This means bowing to the Buddha, reciting the Buddha’s name from morning to night, without resting. Strangely enough, if you go to chat with someone, the more you chat, the more energy you have – talking, talking, too much talking. But of what use is all your vigorous talking? It is improper vigor.

Proper vigor means doing that which is beneficial, improper vigor involves doing that which is not beneficial, such as being lazy with respect to the Buddhadharma, but chatting more vigorously than anyone else. A person with proper vigor comes to listen to the sutras when they are being lectured, no matter how busy he is. One with improper vigor doesn’t come, even though he has nothing else to do. Going to the movies, going sight-seeing, going everywhere but to the temple to listen to sutras is called improper vigor. Hunting for the best place to go gambling is also improper vigor.

Samadhi, a Sanskrit word, means “right reception,” or “right concentration.” Use non-outflow wisdom to cultivate samadhi and no improper states will move you. If you could remember even one sentence of the sutras I have explained to you, then when the time comes you could use it. But you forget, and so you meet the state, are turned by it, and run after it. This is because you have no proper concentration, no proper samadhi.

“I know, I know,” you say, “I know I don’t have the proper samadhi.”

If you know you don’t have it, then why don’t you find a way to obtain it? People! If you tell them that they have made a mistake, they say, “I know, I know.” If they know, why do they make such mistakes?

Be mindful of non-outflow wisdom. Do not have outflows. No matter what, don’t indulge in the slightest sexual desire. Having no sexual desire is proper mindfulness. Any thoughts of sexual desire is improper mindfulness. Someone once said, “That person is attracted to me. I can tell by the look in his eyes.”

If you didn’t have sexual desire yourself, you wouldn’t be looking into his eyes in the first place. Just what kind of thoughts are you having when you look into his eyes? If you didn’t have sexual desire, you wouldn’t know that he did. If you were clear, clear, pure, pure, spotless, and undefiled, how would you detect his desire? Speak up! If you know that others have desire, then you have it too, and, not having cut it off, your mindfulness is improper.

You may explain these Eight Sagely Way Shares any way you wish, as long as it is with principle. However, you can’t just open your mouth and not know what to say. In explaining the Dharma you must speak correctly and not deviate from the principle in the least bit.

And dharmas such as these refers to the Four Applications of Mindfulness, the Five Roots, the Five Powers, the Seven Bodhi Shares, the Eight Sagely Way Shares, the Four Right Efforts, and the Four Bases of Supernatural Power – thirty-seven in all, the Thirty-seven Wings of Enlightenment.

The Four Right Efforts are:

– Putting an end to evil which already exists.

– Preventing evil not yet arisen from arising.

– Bringing goodness which does not yet exist into existence.

– Developing the good which already exists.

The Four Bases of Supernatural Power are:

1. Zeal,
2. Vigor,
3. Mindfulness,
4. Thought.

Sutra:

“Shariputra, do not say that these birds are born as retribution for their karmic offences. For what reason? In this Buddhaland there are no three evil ways of rebirth. Shariputra, in this Buddhaland not even the names of the three evil ways exist, how much the less their actuality! Desiring that the Dharma-sound be widely proclaimed, Amitabha Buddha by transformation made this multitude of birds. 

Commentary:

Do not say that these birds came from one of the three evil realms. Why? In the Land of Ultimate Bliss there are not even the names of the hells, the realm of animals, or the realm of the hungry ghosts. How much the less could such creatures actually exist!

“Then where did the birds come from?”

Wishing to spread the Dharma-sound far and wide, with his vow power Amitabha created the kalavinkas and all the other birds to help him. They come from his spiritual penetrations and transformations, not from the three evil paths. Unlike the birds in this world which are born in the realms of animals, they are transformations of Amitabha Buddha’s Dharma power.

Sutra:

“Shariputra, in that Buddhaland when the soft wind blows, the rows of jewelled trees and jewelled nets give forth subtle and wonderful sounds, like one hundred thousand kinds of music played at the same time. All those who hear these sounds naturally bring forth in their hearts mindfulness of the Buddha, mindfulness of the Dharma, and mindfulness of the Sangha.

“Shariputra, the realization of the Land of Ultimate Bliss is thus meritoriously adorned.

Commentary:

“Shariputra,” said Shakyamuni Buddha, “I’ll tell you how it is in the Land of Ultimate Bliss. The gentle breezes blow through small bells hanging from the seven layers of netting on the seven rows of trees. Their sound helps us recollect the Buddha, the Dharma, and the Sangha and is like a hundred thousand kinds of subtle music playing harmoniously all at once. Those who hear these sounds have no defiled thoughts but instead naturally recite,

You ask, “Namo Amitabha Buddha,” perhaps, but how can they recite “Namo Amitabha Dharma?”

It’s the Dharma which Amitabha Buddha taught, how can you not say “Namo Amitabha Dharma?” This is also the Sangha which Amitabha Buddha taught and transformed, so how can you not say, “Namo Amitabha Sangha?” Don’t be so unimaginative. My explanation is a new explanation for an old meaning, just like my explanation of Nirvana:

In the realm of Nirvana, the Buddha has no sexual desire, he is clear, pure, and undefiled. He is without improper thoughts of desire. His self-nature constantly gives rise to wisdom which is never destroyed.

“Shariputra!” Shakyamuni Buddha called again. He is especially fond of his great disciple and thinks to himself, “Shariputra has a little wisdom, but he doesn’t know what to ask. I will have to tell him.”

Sutra:

“Shariputra, what do you think? Why is this Buddha called Amitabha? Shariputra, the brilliance of that Buddha’s light is measureless, illumining the lands of the ten directions everywhere without obstruction, for this reason he is called Amitabha.

Commentary:

Shariputra should have asked this question himself, but just like you, he had gone off to samadhi. Whenever I ask you a question, you just stare at me blankly.

Why is this Buddha called Amitabha? Amitabha means “limitless light.” This Buddha’s light is immeasurable so that not a single land in the ten directions is screened from it. For this reason he is called Amitabha.

Sutra:

“Moreover, Shariputra, the life of that Buddha and that of his people extends for measureless, limitless asamkhyeya kalpas; for this reason he is called Amitayus. And Shariputra, since Amitabha realized Buddhahood ten kalpas have passed.

Commentary:

Asamkhyeya, a Sanskrit word, means “limitless number.” Amitayus means “limitless life.” It’s been ten great kalpas, or aeons, since he became a Buddha and how many great kalpas he will live in the future is uncertain, but boundless, measureless, asamkheyaya kalpas they will be.

Sutra:

“Moreover, Shariputra, that Buddha has measureless, limitless sound-hearer disciples, all Arhats, their number incalculable; thus also is the assembly of Bodhisattvas.

“Shariputra, the realisation of the Land of Ultimate Bliss is thus meritoriously adorned.

Commentary:

In Amitabha Buddha’s Land of Ultimate Bliss, there are many Sravakas, sound-hearer disciples who have certified to the attainment of non-outflows and are all Arhats without desire. You can’t count them. The assembly of Bodhisattvas is just as big.

Sutra:

“Moreover, Shariputra, those living beings born in the Land of the Ultimate Bliss are all avaivartika. Among them are many who in this very life will dwell in Buddhahood. Their number is extremely many; it is incalculable and only in measureless, limitless asamkhyeya kalpas could it be spoken.

Commentary:

Avaivartika is Sanskrit. It means “not retreating or turning away.” Those beings who are avaivartika do not retreat in position, conduct, or thought.

Not retreating in position means that they do not retreat to the lesser vehicle. Those of the lesser vehicle who are avaivartika do not retreat to the position of common men.

Not retreating in thought means that every day their thoughts to cultivate increase. Not retreating in conduct means that day by day they work harder and never say, “I have cultivated for quite a while, it is time to take a rest.” Taking a rest is simply retreating and turning away from Annuttarasamyaksambodhi, “the utmost right and perfect enlightenment.” Those who are avaivartika do not retreat in their quest for Bodhi.

There are many living beings in the Land of Ultimate Bliss who in this very life can step into the position of Buddhahood. Born in a lotus flower, in one life they can realize Buddhahood. How many such beings are there? You could never count them all. They can’t be calculated or even estimated. All you can say is that, in limitless, measureless asamkhyeya kalpas, you could not name them all.

Sutra:

“Shariputra, those living beings who hear should vow, ‘I wish to be born in that country.’ And why? Those who thus attain are all superior and good people, all gathered together in one place. Shariputra, one cannot have few good roots, blessings, virtues, and causal connections to attain birth in that land.

Commentary:

Shakyamuni Buddha said, “All those living beings who hear the doctrine I teach should vow to be born in the Land of Ultimate Bliss. Why? Because the Sravakas and Bodhisattvas born there are all superior and good people.”

Although you may express the desire to be born in the Land of Ultimate Bliss, unless you have good roots, blessings, and virtuous conduct, you won’t be able to be reborn there. You must have cultivated all the Paramita doors for many lifetimes and in this way obtained great good roots, great blessings, and great virtue, in order to have the opportunity to meet this wonderful Dharma

Sutra:

“Shariputra, if there is a good man or a good woman who hears spoken ‘Amitabha’ and holds the name, whether for one day, two days, three, four, five days, six days, as long as seven days, with one heart unconfused, when this person approaches the end of life, before him will appear Amitabha and all the assembly of holy ones. When the end comes, his heart is without inversion; in Amitabha’s Land of Ultimate Bliss he will attain rebirth. Shariputra, because I see this benefit, I speak these words: If living beings hear this spoken they should make the vow, ‘I will be born in that land.’

Commentary:

“Shariputra,” said the Buddha, “if a good man or woman, that is one who holds the five precepts and cultivates the ten good deeds, hears the name ‘Amitabha Buddha,’ that person should hold to the recitation of Amitabha Buddha’s name, just like holding something tightly in the hand.” Recite the name, “Namo Amitabha Buddha, Namo Amitabha Buddha, Namo Amitabha Buddha…”

Whether for one day. In Chinese, the word “whether” looks like this: ( ruo ). If you move the stroke in the middle, it changes into the word “suffering,” which looks like this: ( ku ). So you could say, “ suffering for one day, two days, three, four, five days, six days.” If you recite the Buddha’s name from four o’clock in the morning until ten at night for seven days, you can reach the level of one heart unconfused.

When your life is about to end, Amitabha Buddha thinks, “That living being suffered for seven days reciting my name, and so now I will guide him to the Land of Ultimate Bliss. The time has come!” Then, Amitabha with Avalokitesvara Bodhisattva, Mahasthamaprapta Bodhisattva, and the entire clear, pure, ocean-wide assembly of Bodhisattvas appear before you, and lead you to the Land of Ultimate Bliss. If you think you can escape, you can’t. You are surrounded. At this time, your heart is without inversion . You won’t say, “I don’t want to go! It’s too boring there!” It would never occur to you to refuse Amitabha’s invitation, and so you are born at once in the Western Land.

“Shariputra,” the Buddha continues, “I see the advantages and so I am explaining them to you. If other living beings in the Saha world hear these doctrines, they should make the vow to be born in that land.”

Previously, the text said, “Those living beings who hear should vow, ‘I wish to be born in that country.’” This passage says, “I will be born in that land,” that is “I vow that I shall certainly be born in the Land of Ultimate Bliss.”

Sutra:

“Shariputra, as I now praise the inconceivable benefit from the merit and virtue of Amitabha, thus in the east are also Aksobhya Buddha, Sumeru Appearance Buddha, Great Sumeru Buddha, Sumeru Light Buddha, Wonderful Sound Buddha, all Buddhas such as these, numberless as Ganges sands. In his own country each brings forth the appearance of a vast and long tongue, everywhere covering the three thousand great thousand worlds, and speaks the sincere and actual words, ‘All you living beings should believe, praise, and hold in reverence the inconceivable merit and virtue of this Sutra of the Mindful One of Whom all Buddhas are Protective.’

Commentary:

“Not only do I praise the subtle wonderful, inconceivable merit and virtue of Amitabha Buddha’s beneficial deeds,” said Shakyamuni Buddha, “but so does Aksobhya Buddha in the East.”

Aksobhya Buddha of the Vajra division in the East is the Buddha who eradicates disaster and lengthens life. His name means, “unmoving and eternally dwelling Dharma body.” His Dharma body does not move, and it eternally dwells.

Sumeru Appearance Buddha. Sumeru means “wonderfully high.” This Buddha’s marks are as lofty as Mount Sumeru. Great Sumeru Buddha, that is, Great Wonderfully High Buddha.Sumeru Light Buddha , Wonderfully High Light Buddha. All Buddhas such as these. The names of a few of the Eastern Buddhas have been mentioned. If one were to speak of them in detail, they would be as numberless as Ganges sands.

In his own country, each brings forth the appearance of a vast and long tongue, everywhere covering the three thousand great thousand worlds. How can one speak with a tongue like that?

This represents the Buddhadharma circulating to all places, and the Buddha’s sincere and actual words, “All of you should believe, praise, and hold in reverence, the inconceivable merit and virtue of this Sutra of the Mindful One of Whom all Buddhas are Protective .” The Buddhas are mindful and protective of this sutra, just as they are mindful and protective of theWonderful Dharma Lotus Blossom Sutra . If you read or recite the Amitabha Sutra , the Buddhas of the ten directions will happily come to your aid, and in the future, when your life is over, they will witness your rebirth in the Land of Ultimate Bliss.

Sutra:

“Shariputra, in the Southern world are Sun Moon Lamp Buddha, Well-known Light Buddha, Great Blazing Shoulders Buddha, Sumeru Lamp Buddha, Measureless Vigor Buddha, all Buddhas such as these, numberless as Ganges sands. In his own country each brings forth the appearance of a vast and long tongue, everywhere covering the three thousand great thousand worlds, and speaks the sincere and actual words, ‘All you living beings should believe, praise, and hold in reverence the inconceivable merit and virtue of this Sutra of the Mindful One of Whom all Buddhas are Protective.’

Commentary:

After speaking of the Buddhas in the East who praise Amitabha Buddha, Shakyamuni Buddha spoke of the Buddhas in the South. “Shariputra,” he said, “in the South as well there are many, many Buddhas who extend their vast and long tongues to speak about the Dharma.” Who are they?

They are Sun Moon Lamp Buddha, Well-known Light Buddha, Great Blazing Shoulders Buddha, who emits light from his shoulders, Sumeru Lamp Buddha, that is Wonderfully High Lamp Buddha, and Measureless Vigor Buddha who is energetic in the six periods of the day and night, as well as other Buddhas in number as grains of sand in the Ganges river. They all extend their vast and long tongues to cover the three thousand great thousand worlds and speak the truth, speak of what is, and do not speak falsely.

“All living beings,” they say, “in all lands and all countries and in all the limitless worlds, shouldbelieve, praise, and hold in reverence the inconceivable merit and virtue of this sutra.” You must bring forth hearts of real faith, real vows, and real practice. Praise the inconceivable merit and virtue of this sutra which Shakyamuni Buddha spoke without request. If you believe, accept, praise, and recite it, all the Buddhas will protect you. Resolve to revere Amitabha Buddha and the Amitabha Sutra .

Sutra:

“Shariputra, in the Western world are Measureless Life Buddha, Measureless Appearance Buddha, Measureless Curtain Buddha, Great Light Buddha, Great Brightness Buddha, Jewelled Appearance Buddha, Pure Light Buddha, all Buddhas such as these, numberless as Ganges sands. In his own country each brings forth the appearance of a vast and long tongue, everywhere covering the three thousand great thousand worlds, and speaks the sincere and actual words, ‘All you living beings should believe, praise, and hold in reverence the inconceivable merit and virtue of this Sutra of the Mindful One of Whom all Buddhas are Protective.’

Commentary:

After speaking of the Buddhas in the East and South who praise Amitabha Buddha, Shakyamuni Buddha spoke of the Buddhas in the West, for example Measureless Life Buddha, who is just Amitabha, the Buddha of Limitless Life. You would recognise him right away. However, there are many Buddhas who have the same name. Measureless Life Buddha might be Amitabha, the teacher in the Western Land of Ultimate Bliss, or it might be some other Buddha. It might be Amitabha Buddha or it might not be. What if it is? What if it isn’t? Don’t be attached one way or the other, because there really isn’t any “is” or “is not.” The Buddhadharma is just that wonderful.

Which “is”? Which “isn’t”? Is and is not are your discriminations. For the Buddha there is one substance, one unity, and no division between this and that. The Buddha is identical with the Way, and each Buddha is identical with every other. Although all Buddhas are the same, they are each adorned with their own individual characteristics. In spite of the differing adornments, they are not like people who become jealous and obstruct each other saying, “Hey! How can you be so mean to me?” The Buddha has none of this. “You are just me,” he says, “and I am just you, with no division.” Why? Because the Buddha has attained the state of noself, where “is” and “is not” are the same.

Those who wish to become Buddhas must not have discriminative thoughts, false thoughts, desires, or longings. They must have nothing at all. This is truly wonderful to the extreme. Do not be attached. If you actually recognise Amitabha Buddha, you won’t waste your energy trying to discriminate one limitless life Buddha from another.

Measureless Appearance Buddha has limitless marks. It is not known how many Buddha-marks he has. Measureless Curtain Buddha is covered and sheltered by many jewelled curtains. Great Light Buddha ’s light shines everywhere. Great Brightness Buddha, Jewelled Appearance Buddha, and Pure Light Buddha, all have a clear, pure, bright light. Were we to speak of all the Buddhas who are such as these in detail, they would be as numerous as the grains of sand in the Ganges river.

All the Buddhas in the Western Land of Ultimate Bliss and in the many Buddha-worlds extend their gigantic tongues. Now, when we extend our tongues, they can’t even cover a room, but the tongues of the Buddhas cover the entire three thousand great thousand world systems. Why? For them, the three thousand great thousand world systems are just one thought, and one thought is just the three thousand great thousand worlds. Three thousand great thousand worlds are not beyond one thought, and the Buddha’s tongue covers them all.

Don’t be attached to the idea that the Buddha’s tongue is actually that big. If it were, his speech would be clumsy. The appearance of the Buddha’s vast and long tongue indicates that, wherever there is Dharma, the Buddha’s tongue is there, too. It is not for certain that our tongues are small. We too, can extend our vast and long tongues and cover the three thousand great thousand worlds, speaking the Dharma and causing it to circulate.

When you hear the Buddhadharma, don’t be attached. Although a tongue covers the three thousand great thousand worlds, there is not even a mote of dust; there is basically nothing at all.

“Nothing?” you ask. “Then was the Buddha lying?”

If the Buddha did not lie, how could you believe him! From the point of view of living beings, it seems to be a lie, but from the point of view of the Buddha, it is true, real speech, not false speech, not a lie. Living beings see it as a lie and the Buddha sees it as the truth. It’s the same speech, but when the Buddha speaks it, it’s true and when living beings speak it, it’s a lie. This point is not easy to understand. If you want to be clear about this doctrine, do not fear suffering or difficulty. Work hard! You can’t just study for two and a half days and then think that you have mastered the work. You can’t stop listening to sutras or reciting the Buddha’s name.

Don’t pretend to be investigating dhyana by doing nothing at all and saying, “I know what the Buddha said. There’s not much to it, really. I have studied for about five years and it is all like that, not very interesting. So now I study nothing at all and it’s a great improvement. I don’t have nearly so many problems.” Such talk is not very principled, wouldn’t you say?

You should know that Shakyamuni Buddha cultivated blessings and wisdom for three asamkhyeya kalpas by practising giving and studying the Buddhadharma. He cultivated his fine characteristics for a hundred great kalpas and as a consequence he has the thirty two marks and eighty minor characteristics of a Buddha. Why don’t we have a single mark? Why do people look at you and say, “He is so ugly. Keep away from him. He is no good, you can tell by looking at him?” Some people make you angry on sight. Why? It is because they don’t cultivate and they have no virtuous conduct, and it shows up in their appearance.

The Buddha’s tongue, then, covers the entire universe and speaks the truth. The Buddha does not cheat and he does not lie. Do not try to fathom the Sage’s wisdom with your ordinary opinions; don’t try to measure the Sage’s mind with your common mind. Haven’t I always told you that the first level Bodhisattvas don’t know the realm of second level Bodhisattvas, and tenth level Bodhisattvas don’t know the realm of equal enlightenment Bodhisattvas? First stage Arhats don’t know the realms of second stage Arhats, and second stage Arhats don’t know the realm of third stage Arhats. First stage Arhats may think that they are doing things correctly, but from the point of view of second stage Arhats they may be wrong. Second stage Arhats may think they are right, but the third stage Arhats may look at them and say, “You are off just a little bit.”

I am your teacher, and you can’t know my realm. If you knew, you wouldn’t need a teacher. So reflect upon what I say. Don’t complain, “He is just talking.” This world is very dangerous. The only reason you haven’t disintegrated in the sea of suffering is because the Buddhas and Bodhisattvas are protecting you.

Sutra:

“Shariputra, in the Northern world are Blazing Shoulders Buddha, Most Victorious Sound Buddha, Hard To Injure Buddha, Sun Birth Buddha, Net Brightness Buddha, all Buddhas such as these, numberless as Ganges sands. In his own country each brings forth the appearance of a vast and long tongue, everywhere covering the three thousand great thousand worlds, and speaks the sincere and actual words, ‘All you living beings should believe, praise, and hold in reverence the inconceivable merit and virtue of this Sutra of the Mindful One of Whom all Buddhas are Protective.’

Commentary:

Not only are the Buddhas in the East, South and West are praising Amitabha Buddha, but those in the North praise him as well.

Great Blazing Shoulders Buddha emits light from his shoulders. Most Victorious Sound Buddha has a spectacular sound which is heard throughout the three thousand great thousand worlds.

“Then why haven’t I heard it?” you ask.

You aren’t in that world system of three thousand great thousand worlds. If you were, of course you would hear it. But you are in this world system, not that one.

Hard To Injure Buddha cannot be destroyed. No one can defame his Buddhadharma. You should hold in reverence the inconceivable merit and virtue, for it is most wonderful. Were the merit and virtue conceivable, it would have a limit. The sutra’s merit and virtue is without a limit and so it is the Sutra of the Mindful One of Whom all Buddhas are Protective . Because its merit and virtue is very wonderful, it is the sutra of which all Buddhas are mindful and protective. Because it is a sutra of which all Buddha’s are mindful and protective, its meritorious virtue is extremely wonderful.

Now I shall quit speaking and that is also wonderful. Were I to keep talking, it wouldn’t be wonderful.

Sutra:

“Shariputra, in the world below are Lion Buddha, Well-known Buddha, Famous Light Buddha, Dharma Buddha, Dharma Curtain Buddha, Dharma Maintaining Buddha, all Buddhas such as these, numberless as Ganges sands. In his own country each brings forth the appearance of a vast and long tongue, everywhere covering the three thousand great thousand worlds, and speaks the sincere and actual words, ‘All you living beings should believe, praise, and hold in reverence the inconceivable merit and virtue of this Sutra of the Mindful One of Whom all Buddhas are Protective.’

Commentary:

Having spoken of the Buddhas in the North, East, South, and West, Shakyamuni Buddha again says to Shariputra, “In the world below there is a Buddha named Lion who speaks the Dharma with a lion’s roar.”

Well-known Light Buddha ’s name has been heard by everyone in the triple world. Famous Light Buddha ’s light as well as his fame shines everywhere within the triple world. Dharma Curtain Buddha has a jewelled Dharma curtain. Dharma Maintaining Buddha exclusively upholds the Buddhadharma. You can explain his name in two ways: The first is that there is such a Buddha in the world below; the second is that you who now The Principle 162 Proper receive, maintain, and recite the Amitabha Sutra will in the future become Dharma Maintaining Buddhas.

Sutra:

“Shariputra, in the world above are Pure Sound Buddha, King of Past Lives Buddha, Superior Fragrance Buddha, Fragrant Light Buddha, Great Blazing Shoulders Buddha, Vari-colored Jewels and Flower Adornment Body Buddha, Sala Tree King Buddha, Jewelled Flower Virtue Buddha, Vision of All Meaning Buddha, Such As Mount Sumeru Buddha, all Buddhas such as these, numberless as Ganges sands. In his own country each brings forth the appearance of a vast and long tongue, everywhere covering the three thousand great thousand worlds and speaks the sincere and actual words, ‘All you living beings should believe, praise, and hold in reverence the inconceivable merit and virtue of this Sutra of the Mindful One of Whom all Buddhas are Protective.’

Commentary:

Pure Sound Buddha’s sound is clear, pure, and resonant. King of Past Lives Buddha in past lives made great and powerful vows. If you light incense, Superior Fragrance Buddha will appear and Fragrant Light Buddha will emit light. As in the Southern world, in the world above there is also a Buddha called Great Blazing Shoulders . This light from his shoulders represents the two kinds of wisdom, provisional and real. Vari-colored Jewels and Flower Adornment Body Buddha adorns the virtue of his supreme attainment with the causal flowers of the ten thousand practices. Sala Tree King Buddha: the Sala tree is found in India. Sala means “solid and durable.” No water can wash this tree away just as nothing can destroy the Buddha’s Dharma body. The Buddha, then, is like the Sala tree.

Sutra:

“Shariputra, what do you think? Why is it called ‘Sutra of the Mindful One of Whom all Buddhas are Protective?’ Shariputra, if a good man or good woman hears this sutra and holds to it, and hears the names of all these Buddhas, this good man or woman will be the mindful one of whom all Buddhas are protective, and will irreversibly attain to anuttarasamyaksambodhi. Therefore, Shariputra, all of you should believe and accept my words and those which all Buddhas speak.

Commentary:

Having praised the Buddhas of the six directions, Shakyamuni Buddha asks, “Shariputra, in your opinion, why is this sutra called the ‘Sutra of the Mindful One of Whom all Buddhas are Protective?’” This section of the sutra, then, discusses the sutra’s name.

Shariputra just stared blankly. Shakyamuni Buddha waited in silence for about five minutes, and then he said, “I will tell you. Shariputra, if there is a good man or a good woman , one who maintains the five precepts and cultivates the ten good deeds, who can receive, maintain, recite from memory, and not forget the names of the Buddhas just mentioned, that good man or woman will be the Mindful One of Whom all Buddhas are Protective . Not only will the Buddhas of the six directions come to his aid, but the Buddhas of all ten directions will support him. He will further attain to irreversibility of position, thought, and conduct with respect to the attainment of the utmost right and perfect enlightenment, anuttarasamyaksambodhi.

Therefore, Shariputra, all of you should believe and accept my words and those which all Buddhas speak. Do you see how extremely compassionate the Buddha is? We should be grateful to the point of tears and pay attention when the Buddha says, “All of you, adults and children as well, should believe and accept what I tell you.”

You should also believe and accept what I explain to you now. Don’t have doubts. Don’t say, “When it comes right down to it, I don’t know if the Chinese dharma master’s doctrines are correct.” You should believe what I say. You should also believe what Shakyamuni Buddha says and what all the Buddhas praise as the inconceivable merit and virtue of this Sutra of the Mindful One of Whom all Buddhas are Protective . Believe me when I say that this sutra’s doctrines are true, real, and not false. You are certainly not being cheated, so vow to be born in the Land of Ultimate Bliss.

Sutra:

“Shariputra, if there are people who have already made the vow, who now make the vow, or who are about to make the vow, ‘I desire to be born in Amitabha’s Country,’ these people, whether born in the past, now being born, or to be born in the future, all will irreversibly attain to anuttarasamyaksambodhi. Therefore, Shariputra, all good men and good women, if they are among those who have faith, should make the vow, ‘I will be born in that country.’

Commentary:

There sat Shariputra, sound asleep!

“Shariputra! Shariputra! Wake up!” said the Buddha. “Those who have already vowed to be born in the Land of Ultimate Bliss have most certainly been born there. Those who now vow to be born there, and those who make the vow in the future will be born there in the future.” But in order to make vows you must have faith. Faith, vows, and practice are the three prerequisites for cultivation of the Pure Land Dharma Door. First, believe there is a Land of Ultimate Bliss. Secondly, have faith in Amitabha Buddha. Thirdly, believe that you and Amitabha Buddha have a great karmic affinity, and that you can certainly be born in the Land of Ultimate Bliss.

With faith in these three things, you may then make the vow, “I desire to be born in Amitabha’s country. ” There is a saying,

“I want to be born in the Pure Western Land.”

“I want to be born there. Nobody’s forcing me to go, nobody’s dragging me there. Although Amitabha Buddha has come to guide me, I am going as a volunteer because I want to be close to him. I want to be born in the Land of Ultimate Bliss and to see Amitabha Buddha when my lotus flower opens. I want to meet the Buddha and hear the Dharma.” These are the vows you need.

Then you must practice. How? Recite the Buddha’s name, saying “Namo Amitabha Buddha, Namo Amitabha Buddha…” as if you were trying to save your head from the executioner, running ahead to keep your head, like the Sixth Patriarch. He knew that after his death someone would try to steal his head, and so he told his disciples to take precautions. When he died, they wrapped his neck with sheets of iron. When the thief tried to cut off his head, he couldn’t do it. The Great Master the Sixth Patriarch protected his head, even after he had entered the stillness of Nirvana. How much the more should we who have not entered the stillness “protect our heads” by cultivating the recitation of the Buddha’s name. Reciting the Buddha’s name is actual practice.

Faith, vows, and practice are the travel expenses for rebirth in the Land of Ultimate Bliss. They are your ticket.

All those who vow to be born in the Land of Ultimate Bliss can attain irreversible position, thought, and conduct with respect to the utmost right and perfect enlightenment. All those who believe should make the vow – and this is an order! No kidding around. “ I will be born in that country .” If you make this vow, you can be born in the Land of Ultimate Bliss.

Sutra:

“Shariputra, just as I now praise the inconceivable merit and virtue of all Buddhas, all those Buddhas equally praise my inconceivable merit and virtue saying these words, ‘Shakyamuni Buddha can complete extremely rare and difficult deeds. In the Saha land, in the evil time of the five turbidities, in the midst of the kalpa turbidity, the view turbidity, the affliction turbidity, the living beings turbidity, and the life turbidity, he can attain anuttarasamyaksambodhi and for the sake of living beings, speak this Dharma which in the whole world is hard to believe.’

Commentary:

“Shariputra,” said the Buddha, “I will tell you some more good news. As I now praise the Buddhas in the six directions and the inconceivable merit and virtue of this sutra, all the Buddhas also praise me and my inconceivable merit and virtue.”

“Shakyamuni Buddha,” they say, “can complete extremely rare and difficult deeds . He’s truly outstanding, truly rare. Why? He can do what men cannot do, deeds which are extremely rare and wonderful.”

Shakya means “able to be humane,” and muni means “still and silent.” The Buddha humanely teaches and converts living beings, and silently returns the light within to cultivate samadhi. The humaneness is movement and the silence is stillness. He moves and yet is always still. He accords with conditions and yet never changes. For him there is nothing conditioned, nothing unconditioned, nothing done and nothing left undone. Shakyamuni Buddha is inconceivable.

In the Saha world, where one enjoys no bliss but endures every kind of suffering, living beings endure a great deal. They undergo the bitterness unaware that they are suffering.

In the evil time of the five turbidities. There are five turbidities in the Saha world and they are just terrible! The reason we don’t realize Buddhahood is because we are stuck in the five turbidities, as if in quicksand, and can’t pull ourselves out. When we lift one leg, the other leg sinks deeper, and when we lift that leg, the first goes down. There’s really no escape.

But Shakyamuni Buddha is talented. With his great spiritual powers he can teach you to leap right out of the five turbidities, in a ksana, a mere instant of time. At night, when we recite the Great Transference of Merit, we say, “Leaving the five turbidities in a ksana, and arriving at the lotus pool in the flick of a wrist.” Like a talented magician, Shakyamuni Buddha leaves the five turbidities, which are:

Kalpa, that is, time, is turbid. It arises dependent upon the four other turbidities which increase daily, growing bigger and more extreme. That is to say, the turbidity of time is created with the help of the view turbidity, the affliction turbidity, the living beings turbidity, and the life turbidity, and takes the growth of the first four as its basic substance. It takes unceasing flaming as its mark, for, like flaming fuel, the more it burns, the higher it blazes.

The view turbidity takes the five quick servants as it’s basic substance. The five quick servants are the view of a body, the view of extremes, deviant views, the view of grasping at views, and the view of prohibitive morality. It takes mistaken wisdom and cattle morality as its mark. Seeing a dog, a cat, or a cow reborn in the heavens, some people imitate their conduct so that they may be reborn there too. With deviant knowledge and views, they take the genuine doctrine to extremes.

The affliction turbidity takes the five dull servants, greed, hatred, stupidity, pride and doubt, as it’s basic substance, and the irritation of afflictions as it’s mark.

The living beings turbidity takes the combination of the three conditions of father, mother, and one’s own karma as it’s basic substance. It takes the unceasing turning of the wheel of rebirth as its mark. After the three conditions combine, the wheel revolves without stopping, back and forth. This life you are named John and next life, Lee. This life you are a bhiksu and next life you are a bhiksuni. Bhiksus become bhiksunis and bhiksunis turn into bhiksus. Isn’t this amazing? It really is!

The life turbidity takes the reception of warmth as its basic substance and the decline and extinction of the life span as it’s mark. From youth to middle age on to old age and death – this is the mark of life.

Sutra:

“Shariputra, you should know that I, in the evil time of the five turbidities, practice these difficult deeds, attain anuttarasamyaksambodhi, and for all the world speak this Dharma, difficult to believe, extremely difficult!”

The Transmission

Sutra:

After the Buddha spoke this sutra, Shariputra and all the bhiksus, all the gods, men, and asuras, and others from all the worlds, hearing what the Buddha had said, joyously welcomed, faithfully accepted, bowed and withdrew.

End of the Buddha Speaks of Amitabha Sutra.

Commentary:

You should know that, in the midst of the five turbidities, Shakyamuni Buddha attains the utmost right and perfect enlightenment and then speaks about the Dharma which people find very difficult to believe. “This Dharma is most difficult to believe, extremely difficult, really hard to believe,” says Shakyamuni Buddha.

Shakyamuni Buddha says it’s hard, but I say it’s easy. Shakyamuni Buddha just said it’s hard. It’s not hard, really. All you need to do is recite, “Namo Amitabha Buddha.” Just go ahead and recite. Wouldn’t you say that is easy? No trouble at all. It doesn’t cost a thing and it takes no effort or time. It’s an extremely easy Buddhadharma.

After the Buddha spoke the Amitabha Sutra, the greatly wise Shariputra and all the great bhiksus, all the world with its gods and men, as well as the eight classes of supernatural beings – gods, dragons, yaksa ghosts, gandharvas, asuras, garudas, kinnaras and mahoragas –hearing what the Buddha had said, joyously welcomed, faithfully accepted, bowed and withdrew . They bowed reverently to Shakyamuni Buddha to thank him for speaking theAmitabha Sutra, and for teaching and transforming living beings. At that time all the great Arhats bowed to the Buddha out of gratitude for having heard this Dharma.

We now, hearing this supreme, deep, subtle, and wonderful Dharma, have certainly planted great good roots in ages past. Consequently, we have a great affinity with Amitabha Buddha, and as a result have been fortunate enough to hear the Amitabha Sutra and to recite the Buddha’s name. This is very rare.

 

* Nguồn:http://cttbusa.org