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DDHANET'SBOOK LIBRA
RY
E-mail: bdea@buddhanet.net
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Buddha Dharma Education Association Inc.
Ven. Master Chin Kung
To Understand
Buddhism
2
Table of Contents
“TO UNDERSTAND BUDDHISM”
Excerpts From a Talk by Venerable
Master Chin Kung................................................ 3
Chapter One: A Virtuous and Perfect Education.... 3
Chapter Two: The Goal of the Buddha’s Teaching 8
Chapter Three: Symbolism and the Arts .............. 18
Chapter Four: The Five Guidelines of Practice
The Three Conditions ........................................ 26
The Six Harmonies ............................................ 34
The Three Learnings .......................................... 37
The Six Paramitas or Principles ......................... 40
The Ten Great Vows of Universal Worthy
Bodhisattva ........................................................ 45
THE TEN RECITATION METHOD............................... 51
GLOSSARY............................................................... 53
THE SUTRA OF AMITABHA’S PURITY....................... 62
DEDICATION OF MERIT............................................ 63
PLACES TO CONTACT:.............................................. 64
MASTER CHIN KUNG’S PHOTO................................. 65
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“To Understand Buddhism”
Excerpts From a Talk by Venerable
Master Chin Kung
Australia, January, 1996
Chapter One:
A Virtuous and Perfect Education
Today, we see an increasing number of people around
the world starting to practice Buddhism. However, not
many people truly understand what Buddhism is.
Therefore, this becomes a very important topic. What
exactly is Buddhism? We need to understand it clearly.
Buddhism is a most virtuous and perfect education
directed by the Buddha towards all sentient beings in
the nine realms. How can we tell that Buddhism is an
education? First, we can tell from the way we call
Buddha Shakyamuni our “Original Teacher” that he is
the founder of Buddhism and that we are his students.
From this, it is very apparent that the Buddha and we
share a teacher-student relationship. This is only found
in education.
If Buddhism is his teaching, who then is the Buddha?
Buddha is a Sanskrit word meaning wisdom and
enlightenment. However, this wisdom is not the
worldly wisdom we think of today. Broadly speaking,
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the Buddha’s wisdom is the ability to ultimately,
perfectly and correctly comprehend the true reality of
life and the universe in the past, present and future.
One who has perceived this wisdom is called a
Buddha. Buddha Shakyamuni told us that all sentient
beings, including ourselves, possess this innate
wisdom and ability. Thus Buddhism regards all beings
equally. Although we are equal in origin, presently we
cannot see this because everyone’s wisdom and
abilities differ.
In our society, there are those who are intelligent and
those who are not, those with great ability and those
with less. How do these things come about? The
Buddha told us that they are due to our varying
degrees of delusion. Our innate wisdom and abilities
are temporarily lost due to this delusion, but are not
truly or permanently lost. If we can break through this
delusion, then we will be able to recover these
abilities. Therefore, the Buddha’s teachings show us
how to rid ourselves of delusion and to uncover our
innate abilities.
It is often stated in Mahayana sutras that the Buddha
did not directly help sentient beings. Then how do
sentient beings become Buddhas? By themselves. The
Buddha only assists from the side by explaining the
true reality of how we delude ourselves. After
realizing this, we diligently put his teachings into
practice to attain enlightenment of true reality. We
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then become Buddhas. Buddha Shakyamuni clearly
explained that becoming a Buddha is attainable by all
sentient beings.
From this, we can see that Buddhism is a teaching.
However, a teacher can only educate us about the
principles, tell us of his/her experiences in practice and
attainment, and suggest various methods for our
attainment. The rest ultimately depends upon us. We
are the ones who need to be enthusiastic and diligent
in order to attain achievement. Once we understand
that Buddhism is an education, we will logically
regard the Buddha as our teacher. From this, we
understand that in proper Way Places, we do not
regard the Buddha or Bodhisattva images as gods to be
worshipped. We make offerings to these images for
two reasons. First, to remember and repay our
gratitude for this truly great education, which we have
so fortunately encountered and accepted in this
lifetime.
The opening verse to sutras says it very well; “It is
extremely difficult to encounter this teaching in
infinite eons.” The debt of gratitude we owe the
Buddha is similar to the remembrance, which some
Chinese have toward their ancestors. We reflect on our
origins for without these ancestors we would not exist.
The second reason we make offerings to the Buddha is
to follow the examples of the virtuous. Buddha
Shakyamuni was an ordinary person like us; yet, he
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was able to be awakened and become a Buddha. What
is there to stop us from achieving this as well?
Therefore, the pictures or statues of the Buddha serve
to remind us every moment to advance diligently
towards this goal. The images are not to be regarded as
gods or objects of superstition.
In Buddhist Way Places, the images of Buddhas and
Bodhisattvas have many appearances. This has often
led to the misconception that not only is Buddhism a
religion but one that worships multi-deities as well.
Indeed Buddhas and Bodhisattvas have many names.
For example, in the Tripitaka there is the Ten
Thousand-Buddha Names Sutra, which gives us over
twelve thousand Buddha’s names and even more
names for Bodhisattvas. Why are there so many
Buddhas and Bodhisattvas? Within our original-nature
there exists infinite wisdom, virtuous and artistic
abilities that cannot be completely represented by
merely one name. It is similar to a highly
accomplished person in a prominent position; his or
her business card could have numerous titles.
The names of the Buddhas represent the complete,
innate and virtuous abilities within our self-nature. All
the Bodhisattva names represent cultivation of
different virtues. The original abilities within our self-
nature are infinite, but temporarily lost. Without
genuine cultivation, we will not be able to uncover any
of them. All the Buddha and Bodhisattva names are
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none other than ourselves. Once we understand this,
we will realize that a high level of artistry represents
the styles of the Buddha’s teachings. For example,
sculptures and pictures can express the Dharma.
Understanding the true meaning of these images will
help one to gain the true benefits of the Buddha’s
teachings.
If Buddhism is not a religion, why is it not then a
philosophy? In philosophy, there is both a subject and
an object. In Mahayana Buddhism, there is no
difference between subject and object; they are one.
This meaning is very profound and difficult to
understand. For example, a great master said,
“Utilizing gold to form utensils, all utensils are of
gold.” Are the gold and the utensil the same thing or
different? From their appearances they look like two
different things. However, from their composition we
realize that they are the same.
One needs a profound intuitive comprehension to truly
understand the reality of life and the universe. All of
the Mahayana Sutras try to explain this concept and
truth. One will share the same viewpoints with the
Buddha when one truly understands and clearly
recognizes this truth. Ordinary people, like we are
deluded. In what way? Because we see everything in
opposition to the other, not knowing that in reality
everything is actually one and not two.
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Chapter Two:
The Goal of the Buddha’s Teaching
From the intrinsic nature of Buddhism, we proceed to
the goal of the Buddha’s teachings. This goal is to
break through delusion and achieve enlightenment.
The Buddha pointed out to us why we are leading lives
of suffering and why the six realms of reincarnation
exist. It is so, because the wisdom and virtuous
abilities in our original nature have yet to be
uncovered. Thus, all our viewpoints and ways of
interacting with life and the universe are incorrect. The
erroneous acts committed due to these incorrect
viewpoints and ways have resulted in the suffering of
reincarnation within the six realms.
The goal of the Buddha’s teachings is to help and
guide us to break through our delusion, to be
awakened and escape this suffering and to obtain
happiness. What do we seek in Buddhism? We seek
Annuttara-Samyak-Sambodhi, the Perfect Complete
Enlightenment. The Buddha teaches and hopes that all
of us will attain this ultimate enlightenment, in other
words, will become a Buddha.
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The Perfect Complete Enlightenment can be explained
as three levels: Arhats, Bodhisattvas and Buddhas. The
first is “Proper Enlightenment.” In our world, there
are some very intelligent and wise people, such as
scientists, philosophers and religious leaders. They
have reached higher realization than most people have.
However, although they may have reached a certain
level of realization, the Buddha would not recognize
their knowledge as the proper enlightenment, because
they have not severed their afflictions. They still dwell
on the rights and wrongs of others, on greed, anger,
ignorance and arrogance. They still harbor wandering,
discriminatory thoughts and attachments. In other
words, their minds are not pure. Without the pure
mind, no matter how high the level of realization one
reaches, it is still not the proper enlightenment.
In Buddhism, the standard for proper enlightenment is
the pure mind from which wisdom arises. It is the wish
of all Buddhas that we attain this proper
enlightenment. This is the level or degree of an Arhat
and is similar to attending a university to earn an
undergraduate degree. Therefore, Arhat, Bodhisattva
and Buddha are titles similar to degrees of
enlightenment attained in Buddhism. Those who
achieve proper enlightenment are called Arhats. Arhats
do not have illusory or misleading thoughts and
viewpoints. They do not dwell on the rights and
wrongs of others, or on thoughts of greed, anger,
ignorance or arrogance.
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From this, we can comprehend intuitively the
difference between Buddhism and worldly education.
From the Buddha, we learn the true teachings and
proper enlightenment. Only with this proper
enlightenment can one escape all sufferings to obtain
true happiness. As human beings, we undergo the
sufferings of birth, old age, sickness and death. We do
not attain what we seek, are parted with our loved ones
and find ourselves in the presence of those whom we
resent or even hate. We are surrounded by all these
sufferings with no apparent way of being truly free.
Only after learning Buddhism will we be able to reach
genuine liberation.
The Flower Adornment Sutra explains to us, “All
sentient beings possess the same wisdom and virtuous
capabilities as the Buddha, but these qualities are
unattainable due to wandering thoughts and
attachments.” This clearly explains the root cause of
our problems. Practicing Buddhism is to accord with
the teachings of the Buddha, to rid us of wandering,
discriminating thoughts and attachments. Thus, we
uncover our pure mind, in turn giving rise to true
wisdom, which is proper enlightenment. Therefore,
Buddhas and Bodhisattvas would not recognize the
intelligent and worldly wisdom, as it lacks the pure
mind, the proper enlightenment. Upon attaining proper
enlightenment, one has the ability to transcend the
endless cycles of birth and death, not to mention the
ability to solve everyday problems.
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Whether talking about the Buddha’s education or
worldly education, it is essential to understand the
concept of delving deeply into one method in order to
attain achievement. This is especially so in Buddhism.
One who truly wishes to learn effectively needs to
follow only one teacher and practice only one path to
ensure a smooth journey. When following two
teachers with two different paths, one is bound to
become confused as to which path to take. Even
worse, following three teachers catches one at a T
street. With four teachers one is caught at a cross
street. Today’s young people like to learn a lot, but fail
to attain a good result. The problem lies with being
caught at those cross streets, confused as to which way
to take. For one to succeed and attain achievement in
practicing Buddhism, one needs to follow just one
teacher and concentrate on just one method.
What is this achievement? True achievement is
attaining a pure mind. Upon achieving some degree of
pure mind, one will have fewer afflictions and thus an
increase in true wisdom, enabling one to solve
problems in this world and beyond. Without this true
wisdom, there is no way to truly solve problems.
Therefore, true wisdom is essential in leading a happy
and fulfilling life. On a broader scale, it can help us to
solve society’s problems.
Today there are many intelligent politicians who
thought they were very smart but have ended up
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bringing their countries to the brink of disaster, as well
as putting their citizens through much misery. What is
the reason for this? These leaders have not severed
their afflictions, discriminating and wandering
thoughts, and attachments. Consequently, their first
consideration is their own benefit, their self-
attachment.
The Buddha taught us to attain true wisdom by first
breaking free of our own viewpoints. Without this
wisdom, one could misinterpret the meanings within
the Mahayana sutras. If one is able to part from the
selfish mind, then true benefits will definitely be
received. With proper enlightenment, only when one
has no ego or self-attachment, will one be able to
differentiate true from false, proper from deviated,
right from wrong and beneficial from harmful.
Without breaking through one’s own viewpoints, one
will not have these abilities. From this, we understand
there is a standard to the proper enlightenment.
One level above the proper enlightenment is the
“Equal and Proper Enlightenment.” Equal means
equal to the Buddha, but not yet having become a
Buddha. This level is higher than that of an Arhat. The
equal and proper enlightenment requires one to break
through one degree of ignorance, to attain one degree
of Dharma body. At this point, the way one views the
reality of life and the universe is very close to that of
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the Buddhas. One who achieves the equal and proper
enlightenment would be called a Bodhisattva.
The Flower Adornment Sutra explains the forty-one
levels of Bodhisattvas, all of which have these levels
of enlightenment. After breaking through the very last
degree of ignorance, perfecting wisdom and
enlightenment, one achieves the “Perfect, Complete
Enlightenment” that is Buddhahood. Therefore,
Buddha, Bodhisattva and Arhat are common titles, not
a specific name for a specific person. They are titles
similar to those of Doctorate, Master or Graduate
degrees. For example, in the name Guan Yin
Bodhisattva, Guan Yin represents great compassion
and kindness. The title of Bodhisattva is similar to a
Masters Degree. Presently, people have
misconceptions about Buddhas and Bodhisattvas,
thinking these names are specific beings. They do not
understand that these titles refer to any being who
possesses those characteristics. Buddha or
Bodhisattva, when added to a name is simply referring
to a specialty.
From the intrinsic nature of Buddhism, we realize that
our purpose of practice is to seek wisdom. In Zen, this
goal is called, “In pursuit of clarity of mind to see into
one’s self-nature.” In other words “Complete
Enlightenment.” In the Pure Land School, this is called
“One Mind Undisturbed.” The Pure Land School is
unique in that not only does one seek to have One
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Mind Undisturbed but also seeks birth into the
Western Pure Land. This is unlike other schools,
which rely on one’s own strength of cultivation in
seeking solely one goal. The Pure Land method has
two goals that can be achieved in one lifetime.
One who is very familiar with the Infinite Life Sutra
and understood its teachings would be free of doubt.
The full title of this sutra reveals the goals of our
practice: The Buddha Speaks of the Infinite Life Sutra
of Adornment, Purity, Equality and Enlightenment of
the Mahayana School. Infinite life and adornment are
what Pure Land practitioners seek. Infinite life refers to
the merits and virtues of one’s perfect self-nature.
Adornment refers to perfect complete wisdom with
great ease and fulfillment. Purity, equality and
enlightenment are the methods, the three ways of
practice. Upon attaining any one, all three are attained.
Of all the schools of Buddhism, none surpass these
three ways of practice.
The Zen School uses the awakening path to reach the
great enlightenment and attain the clarity to see into
one’s true nature. Buddhist schools other than Zen
stress the practice of understanding or proper
viewpoints, until reaching great complete
understanding. The Pure Land School, on the other
hand, concentrates on the pure mind. A person with
purity of mind will naturally be non-discriminating
and awakened. An awakened person will naturally
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have a pure and non-discriminating mind. The route
chosen may be different but all reach the same goal. In
Zen practice it is expressed as “obtaining clarity of
mind and seeing into one’s true nature.”
Different schools may use different names but the
results or the level of the state of mind are the same.
Therefore, to criticize any other schools would be to
slander both the Buddha and the Dharma. All these
methods were passed down to us from Buddha
Shakyamuni. Choosing any path will enable one to
attain achievement. How can we say that one method
is better than another? From all these different
methods we just need to know how to choose the one
method that is most suitable for us and our level.
First, if the level of the method we chose were beyond
us, making it difficult to practice, we would not
succeed easily with that method. Second, it needs to be
suitable and convenient for our manner of living.
Third, it needs to be compatible with modern society,
because we cannot separate ourselves from society or
other human beings. Therefore, we need to consider
these factors to choose our method of cultivation.
However, no matter which method one practices, it is
essential to be rid of self-viewpoint and attachment in
order to obtain the benefits from practice. Or else, like
so many have experienced, the great efforts put into
the practice will have been in vain. Some practitioners
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have felt that even after years of practice they have
achieved virtually nothing, even to the point of feeling
that they were better off before they practiced. It
seemed as if the more they practiced, the worse they
felt. All this comes from having chosen a method that
was unsuitable for them. This is similar to choosing an
unsuitable major in school. When one chooses a major
that is not suited to one’s foundation and ability, one
has an extremely difficult time trying to succeed.
Choosing the right major makes studying much easier,
so one will have a much better chance of success. The
same thing goes for practicing Buddhism. If one does
not know one’s own capacity, one can test oneself.
Like myself, for example. After reading many
Mahayana sutras, I thought myself incapable of any
achievement. I wanted very much to sever my
wandering, discriminating thoughts and attachments,
but was unable to. Finally, I chose the Pure Land
method to attain achievement. It does not require one
to be completely rid of but rather to suppress these
hindrances. As long as one is able to suppress all
afflictions, one can still be born into the Western Pure
Land carrying over one’s existing karma.
This method suits me very well and thus is how I
chose it. Previously, I had tried Zen, the Teaching
Schools, the Esoteric School and the practice of
following the precepts, but could not reach
achievement with them. Thus, I came back to the Pure
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Land method and wholeheartedly delved deeply into
the Buddha Name Chanting Method while
concentrating solely on lecturing on the Pure Land
sutras. These are my experiences from decades of
practice.
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Chapter Three:
Symbolism and the Arts
After we understand clearly the goal of the Buddha’s
teachings, we will view the sutras differently. These
sutras are one of the world’s largest literary
collections. I believe that when considering the range
of all academia, none of them surpass Buddhism. To
obtain the benefits from this vast collection, it is
necessary for us to know and understand the essence
of it’s content, which is the true reality of all Dharma,
the true reality of life and the universe. Life refers to
ourselves. Universe refers to the living environment
that surrounds us. It would be incorrect to treat
Buddhism as an abstract and obscure learning that had
nothing to do with our daily lives. Every word in the
sutra closely relates to our daily living. Furthermore, it
is definitely not superstition.
How and where do we start? For convenience, the
perfection in the methods of the Buddha’s teaching,
uses a high level of creativity. Buddhism of two
thousand years ago had already taken an artistic path.
For example, all the Buddha’s names and sculptures
represent our virtuous nature, innate qualities of
wisdom, virtuous abilities and artistic talents. All of
the Bodhisattva’s names and forms represent our
cultivation of virtue. They instruct us how to apply the
teachings in our daily lives to bring out our virtuous
nature so that we may receive Buddhism’s benefits.
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In Chinese Mahayana Buddhism, four great
Bodhisattvas represent our order of practice and level
of achievement. The first is Earth Store Bodhisattva.
Whether we are thinking of worldly teachings, the
dharma or Buddhism; nothing can be accomplished
without the earth or a place of existence. The existence
of humans cannot be separated from our great earth as
we rely upon it for survival. Whether clothing, food,
living or working, all rely on the production of the
land, thus the infinite treasures that the great earth
encompasses are seemingly endless for us to use. The
word “earth” in the name Earth Store Bodhisattva
represents the mind and the word “store” means
treasure.
The Buddha’s teachings guide us to first start the
practice from our mind, as our true nature
encompasses the infinite wisdom and virtuous abilities
that are no different from those of Buddhas or
Bodhisattvas. However, today it seems as if we have
lost our innate wisdom and virtuous abilities. The
Buddha told us that all these qualities are not truly lost,
just not yet uncovered. In the present moment, we
endlessly immerse ourselves in wandering,
discriminating thoughts and attachments, which have
resulted in this temporary loss of abilities. However,
inside the true mind, no wandering thoughts exist. If a
mind has wandering thoughts then that mind is a false
one. We originally possessed this true mind, so
practicing Buddhism is simply recovering it.
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Therefore, our first goal in practice is to uncover and
look for the treasure in our mind. In other words, the
Buddha’s teachings do not seek from the outside but
rather they seek from within our self-nature.
Earth Store Bodhisattva represents filial piety; thus,
the Earth Store Sutra is about filial piety, a basic
concept that everyone would do well to start from. The
kindness that our parents have shown by giving us life
and nurturing us is beyond description. To be filial and
take care of our parents is naturally our basic
responsibility. Not only do we need to take care of
their material needs but of their spiritual life as well.
Moreover, we need to nurture their aspirations for us
and for us, this is the hardest of all. Parents wish their
children to have successful careers, behave well, and
to be respected by current and future generations. In
other words, we would do well to act in a manner,
which will make them proud of us. Therefore, the
ultimate and perfect achievement of filial piety is to
become Buddha. We begin our practice from here and
expand our filial piety and respect to include all
sentient beings.
The second Bodhisattva, Guan Yin, represents the
cultivation of great compassion and kindness. What is
the meaning of making offerings to Guan Yin
Bodhisattva? It is to remind us that we would do well
to treat all people with great compassion and kindness,
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to use unconditional love and care to help all sentient
beings.
The third Bodhisattva, Manjusri, represents wisdom
and rationale, reminding us that when we practice and
interact with others we need to fulfill our filial duty, to
rely upon wisdom and rationale, not on emotion. The
fourth Bodhisattva, the Great Samantabhadra
(Universal Worthy) represents carrying out the
cultivation truthfully, applying filial piety,
compassion, kindness and rationale in our daily lives.
When one perfectly achieves the way of Universal
Worthy Bodhisattva, one becomes a Buddha.
Buddhism teaches us how to live in harmony with the
true reality of life and the universe. In other words, we
would live perfect and wonderful lives similar to those
of Buddhas and Bodhisattvas. This is the true, ultimate
and perfect Mahayana teaching.
To practice Buddhism, we start by:
1) Being filial and respectful toward
 parents, teachers and elders,
2) Having the great compassionate mind,
3) Nurturing one’s thinking and wisdom
 and
4) Broadening one’s mind.
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Although in sequence, they also can be practiced
simultaneously, as each encompasses the others. For
example, being filial to parents includes compassion
and kindness, reasoning and wisdom. Wisdom
includes being filial, compassionate and kind.
Once we have a general understanding of Buddhism,
how do we apply it to our daily living? First we need
to know what each Buddha and Bodhisattva
represents. If we do not, then Buddhism would be
reduced to superstition and we would not receive its
true benefits. All Buddhist sutras contain these
qualities, characteristics and the ways of practice;
therefore, learning only one sutra will be enough. One
needs to know how to understand and apply the
teachings effectively.
Usually in the center of the main hall of a way place,
there are statues of one Buddha and two Bodhisattvas,
which represent our self-nature and original entity.
The two Bodhisattvas represent our virtuous abilities
within our self-nature; one is understanding and the
other is practice. If the Buddha in the middle is
Buddha Shakyamuni, then the two figures on either
side of him will be Manjusri and Universal Worthy
Bodhisattvas, representing wisdom and application
respectively. Thus, understanding and practice are
combined into one. If the hall has the three sages of
the Western Pure Land, with Buddha Amitabha in the
middle, representing self-nature, then the two figures
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on either side of him will be Guan Yin and Great
Strength Bodhisattvas. They respectively represent
compassion and wisdom, completely symbolizing the
infinite wisdom and virtuous capabilities. Therefore,
we again see that Buddhism is a teaching.
There are profound teachings within the names of the
Buddhas and Bodhisattvas, for example the name of
Buddha Shakyamuni tells us the principles of the
Buddha’s education. “Shakya” means humanity and
kindness. “Muni” means purity of mind. The teaching
of these two qualities is advocated because people in
our world lack compassion and kindness, and are often
selfish. Moreover, all sentient beings lack purity of
mind, constantly dwelling in wandering thoughts,
greed, anger, ignorance and arrogance. Any
Bodhisattva who becomes a Buddha in this world will
be named Shakyamuni to teach us the remedy for our
problems. Once the representations of Buddha and
Bodhisattva statues are understood intuitively just by
looking at them, one will perfectly comprehend the
goal of the Buddha’s teachings.
When we enter the first hall of a way place, the Hall of
Heavenly Guardians, we will see the statue of
Maitreya Bodhisattva surrounded by the four
Heavenly Guardians in the middle of the hall.
Maitreya Bodhisattva, known in the west as the Happy
Buddha, has a huge smile representing joyfulness. His
great stomach represents enormous tolerance and
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broad-mindedness, teaching us to interact with others
and matters with joy, to be non-discriminating and
tolerant. Next to him are four Heavenly Guardians or
Dharma Protectors who teach us how to protect
ourselves.
The Eastern Dharma Protector, symbolizes fulfilling
one’s duty and responsibility, teaching us that
regardless of position, one needs to fulfill one’s duties.
He is holding a lute in his hand. The strings of the
instrument should not be too tight, or else they will
break; nor should they be too loose or they will not
play well. When properly adjusted and balanced, the
instrument will play beautifully, clearly symbolizing
that we need to take the middle path when interacting
with matters, people and objects. When each of us
fulfills our responsibilities and obligations, how could
the nation not prosper?
The Southern Dharma Protector symbolizes
improvement and daily advancement. Not only do
matters need to be taken care of appropriately;
continuous improvement also needs to be sought. In
his right hand, the Southern Dharma Protector holds
the sword of wisdom and in his left hand a ring
symbolizing the perfection of wisdom, showing us that
one needs to use wisdom in seeking improvement. The
sword symbolizes how one needs to sever afflictions
before they are out of control.
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The third and fourth Heavenly Guardians are the
Western and the Northern Dharma Protectors,
representing comprehensive vision and listening
respectively. Both teach us to observe and listen more
carefully as well as to read numerous books and travel
to many places for comprehensive learning. They
teach us to do well in our job, to adopt the good
qualities as well as to disregard the shortcomings of
others.
The Western Dharma Protector represents far-sighted
observation and holds a dragon or snake. The dragon
or snake symbolizes constant change. In his other
hand, he holds a bead, symbolizing principles. People,
matters and objects in society undergo changes
constantly. One needs to observe very carefully and
thoroughly, to have a firm grasp on the principles
within in order to be able to control this “dragon or
snake.” The Northern Dharma Protector holds an
umbrella to prevent one from being contaminated.
This reminds us that within a complex society, one
needs to know how to protect one’s body and mind
from pollution and corruption. From these examples,
we can see that the artistic aspects of the Buddha’s
education are truly beautiful. Unfortunately, many
people regard these Dharma protectors as gods to be
worshipped, which is totally wrong.
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Chapter Four:
The Five Guidelines of Practice
The Three Conditions
After establishing Pure Land Learning Centers in
several countries, we set five guidelines for Pure Land
practitioners to follow. These five guidelines were
extracted from the five Pure Land sutras to be applied
in daily living. The first guideline is the Three
Conditions, extracted from the Visualization Sutra,
which provides a very important foundation for
cultivation. The Buddha stated in the sutra that these
Three Conditions are the proper causes of which all
the Buddhas from the past, present and future practice
their pure karma. In other words, all the people who
became Buddhas perfected these as their foundation;
thus, we cannot disregard them.
The First Condition concerns the good fortune of
heavenly beings and humans. Before one can become
a Buddha or a Bodhisattva, one needs to first become a
good person. The criteria for this are:
a)  Being filial and respectful toward
 parents, teachers, and elders,
b) Being compassionate and not killing
 any living being and
c)  Practicing the Ten Good Conducts.
27
With this first step, we begin to practice Buddhism.
The Second Condition includes:
a)  Taking the Three Refuges,
b) Abiding by laws, customs, and precepts
 and
c)  Conducting oneself in proper and
 dignified manner.
The main principle of our practice is awakening,
proper thoughts and viewpoints, and purity. A
beginning step in learning Buddhism is to Take
Refuge in the Triple Jewels. After one generates the
heart to Take Refuge in the Triple Jewels by
accepting, learning and practicing Buddhism, one
finds a Dharma Master to pass on the principle, goal
and direction of practicing Buddhism. The Triple
Jewels are the Buddha, the Dharma and the Sangha. In
appearance, they are pictures or sculptures of Buddhas,
Buddhist sutras, and monks and nuns, respectively.
Another way of understanding them is that they are the
true Triple Jewels within our true mind.
The Buddha taught us to take refuge in the Triple
Jewels of our self-nature. To return and rely upon the
Buddha is to rely on the awakening in our self-nature.
What is this awakening? Currently, we are deluded
and not awakened. How did we become deluded?
28
Delusion is due to our discriminating mind and
attachments. If we part from this discriminating mind
and attachments, can we still see objects clearly? We
cannot say we do not see them, but if we see them very
clearly without discriminating thoughts and
attachments, then we are awakened. When there is the
slightest discrimination or attachment, one is deluded.
The same applies to our attaching to the form we are
looking at; it is delusion. Initially, objects do not have
names but are given them by people. The names, like
the object, are not real. Apart from the names and
appearances, what we see is the true form. We are
deluded about these forms, their physical features and
their names. Consequently, when we rid ourselves of
these delusions, we will not be attached. This is how
we can train ourselves to return and rely upon the
Buddha Jewel or Enlightenment.
If someone points to a table and asks what it is, we
will naturally say it is a table because that is what
everybody calls it. We go along with everybody’s
attachment but if we are not attached to it ourselves,
then we will be awakened. Therefore, the minds of the
Buddhas and Bodhisattvas are pure and without the
slightest pollution for they are completely without
these attachments. When with others, we can go along
with them but maintain our purity inside. In this way,
we return and rely upon awakening. After taking
refuge, when we apply this concept to our daily living,
29
whether interacting with people, matters or objects, we
will no longer be deluded. Our mind will always be
pure, non-discriminating and able to help all sentient
beings. This is to return and rely upon awakening or
the Buddha Jewel.
The Dharma that we return to and rely upon refers to
proper thoughts and viewpoints, which is hard to
accomplish. Only when we are truly enlightened, will
our thoughts and viewpoints be correct. Before we
reach enlightenment, we can adopt the proper thoughts
and viewpoints of Buddha Shakyamuni as ours. All the
thoughts and viewpoints within the sutras are correct.
We can at first rely on Buddha Shakyamuni, but only
for a while, as he does not want us to rely upon him
forever. This is like a student relying on teachers in
school but becoming independent after graduation.
Likewise, before we attain great enlightenment, we
need to rely on Buddha Shakyamuni and Buddha
Amitabha as our teachers.
Where is the Buddha? The Buddha is within the sutras,
as Buddha Shakyamuni stated in the Infinite Life Sutra
and Buddha Amitabha relayed to us through the Forty-
eight Great Vows. Relying on the teachings within the
sutra is relying on the Buddha. We would do well to
practice earnestly what the Buddha taught us to do or
refrain from doing. In this way we will be true and
good students. Applying this concept in our daily
living is to return and rely upon the Dharma Jewel.
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The Sangha of the Sangha Jewel represents purity and
harmony as in the Six Principles of Harmony.
Consequently, whenever we see a monk and nun, we
do not want to dwell on whether this person is a great
cultivator or a violator of precepts. Whether they are
or are not is not our concern. Seeing a monk or a nun
reminds us to see whether we ourselves have lived by
the Six Principles of Harmony, or have cultivated
purity of mind. To truly take refuge is to know how to
reflect on ourselves, since we still have all the same
bad habits and are committing the same offenses,
having been deluded for infinite eons.
It would be helpful for Buddhists to set up the Triple
Jewels in their home. When we make offerings to the
Buddha statue or picture, we will be reminded that we
need to be awakened. How? When our six senses
encounter the external environment, we would not
discriminate or attach, or give rise to any thoughts. For
example, meditation is not giving rise to any
discriminating thoughts or attachments. Thus one
achieves a high level of wisdom and is able to see all
situations clearly. However, ordinary people like us,
use the false mind and constantly give rise to
wandering and discriminating thoughts and
attachments in these situations. The appearance of
everything we see is false. Once we have understood
these principles and learned how to not have
wandering thoughts and attachments, we can also
become a Bodhisattva or Buddha.
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Taking the Three Refuges is a beginning step in
practicing Buddhism. From there, we proceed on to
the foundation of Theravada Buddhism then to
Mahayana Buddhism for the Third Condition, which
is comprised of:
a)  Generating the Bodhi mind,
b) Deeply believing in the Law of Cause and
 Effect,
c)  Reciting and upholding Mahayana sutras
 and
d) Encouraging others on the path to
 Enlightenment.
Before practicing Mahayana Buddhism, we need to
generate the Bodhi mind. Bodhi means awakening,
thus, the Bodhi mind is an awakened mind. How
will one be awakened? When one first realizes and
understands that this world is full of sufferings.
Upon careful and rational observation of society, we
may find our conclusions frightening. Looking back
over the last thirty years, we see that people used to
be kinder and more considerate. Whereas, people
nowadays are more selfish and usually only think of
benefiting oneself at the expense of others. This
selfishness has created a chaotic world making even
the climate abnormal. Therefore, the first thing in
32
generating the Bodhi mind is to realize that this world
is filled with suffering and that the Western Pure Land
is filled with bliss. True awakening is when one seeks
to escape these sufferings then to attain happiness.
Second, awakening is the aspiration to benefit and help
all sentient beings, to think of others and not of
oneself. What are the urgent needs of sentient beings?
There is nothing more important than the Buddha’s
teachings. Thus, our most pressing need is nurturing
and training lecturers to continue to pass on Buddhism.
Today due to our advanced printing skills, numerous
sutras have been distributed throughout the world, but
regretfully, few people lecture on them. Since people
have the tendency to misunderstand the meanings
within the sutras, we need qualified people to lecture
and explain them. Today the best way to benefit others
is to train lecturers and at the same time gain
innumerable merits. We work toward this goal with a
great tolerant mind, not just for one Way Place, area or
country but for the whole world. If only one country
prospers and the others are poor, the poor will envy
and resent the prosperous, leading to conflicts or
worse. How could one pass the days peacefully
knowing this? If everyone is prosperous, then all will
be happy and peaceful.
Once there is a good number of lecturers to help others
clearly understand the principles of the Buddha’s
teachings, they will in turn gradually help others in
33
reaching awakening to break through delusion and
escape suffering thus attaining happiness. This is the
most beneficial way for one to put the Bodhi mind into
practice.
To believe deeply in the Law of Cause and Effect does
not simply refer to “What goes around comes around.”
The profound meaning is, “Being mindful of Buddha
Amitabha is the cause and becoming Buddha is the
consequence.”
For the Pure Land practitioner, reciting and upholding
Mahayana Sutras can be accomplished by reciting the
Infinite Life Sutra. Delving deeply into one method
can be achieved by concentrating on one sutra. If one
does not think this is sufficient, the four other sutras
and one commentary of the Pure Land School could
also be recited. These six are more than enough.
Simply allow them to take root and flourish. Finally,
one encourages others on the path to enlightenment.
The first three parts of the Third Condition benefit the
self. The last one teaches us to dedicate the benefits we
have received to all others; to help them to understand,
practice and succeed in their cultivation of Buddhism.
When attaining achievement in the Buddha’s
teachings, one succeeds in attaining infinite wisdom.
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The Six Harmonies
The Three Conditions are the first of The Five
Guidelines of the foundation for Pure Land practice.
We have yet to become Buddhas or to depart from this
world. Even when one becomes a Buddha, one does
not leave all behind as Buddhas want to help all
sentient beings in the ten directions.
How does one get along with others harmoniously?
The Buddha set six principles for us to follow. Not
only are these applicable within a Buddhist community
but also in all organizations or groups. When we take
refuge in the Triple Jewels, there is a saying, “To
return and rely upon the Sangha, the most worthy of
respect of all groups.” Group means a gathering of
people. In our society, the smallest group of people is
a family, a larger one is a nation and the largest is the
union of many nations. Actually, the whole world is a
group of which we all are a part. Why is a Buddhist
community the most precious of all groups? The six
rules that the Buddha set for Buddhist communities are
something all its members follow, making this group
the most worthy of respect and of being a role model
for all.
The first of the Six Principles of Harmony is to share
the same goals and viewpoints, in other words to
establish a common consensus. Everyone within this
group shares similar thoughts and viewpoints,
35
providing the foundation for living in harmony. If
everyone has different viewpoints and ideas, then
conflicts would be unavoidable, making the group
discordant. Therefore, sharing the same goals and
viewpoints is very important, making this the first of
the Six Principles.
The second of the Principles is to observe the same
precepts and rules. There are both broad and narrow
meanings within the word “Precept.” The narrow
meaning includes upholding the five or ten layperson
precepts, monk’s or nun’s precepts, or Bodhisattva
precepts and the Buddha’s teachings. In a broader
sense, “Observing precepts” includes abiding by
etiquette, customs, rules and laws of the entire world.
Today, through the advancement of technology in
travel and communication, our sphere of activity is not
limited to our country but expands to other countries
as well. Whether sightseeing, on business, or visiting
others, it is essential to observe the local customs and
laws, to live in harmony, thus being welcomed and
respected by others. This principle is practical and
brings joy to others; therefore, upholding Buddhist
precepts also includes following the customs and laws
of the country. All governments welcome law-abiding
citizens, so to truly promote and be a benefactor of
Buddhism is to uphold the precepts. With this as a
base, people could then harmoniously live without
arguments and share the joy of practicing together.
36
When living together and sharing a common
consensus, a group would naturally not have any
conflicts. To practice with the same goal and to
achieve improvement daily would ensure that the
community would experience joy and inner peace.
The last of the Six Principles is to share benefits
equally. Benefits refer to our daily necessities. A
Sangha does not merely represent a community of
monks and nuns. At home, the family can also practice
Buddhism and accord with the Six Principles of
Harmony to make up a sangha. Even within a
company, everyone, from the employer to the workers,
can practice Buddhism to make up a sangha.
Therefore, sangha has a very broad meaning. Within a
Sangha, one strives to share benefits. For left-home
people it means having the same manner of living,
from the abbot to one with no formal responsibilities
within the community, everyone shares the same
manner of living, with no special treatment. We would
do well to live by the Six Principles of Harmony to
learn how to better get along with others. When with
other organizations or groups, regardless of whether or
not they follow the Six Principles of Harmony, we
ourselves need to accord with the spirit of these
Principles to truly follow the Buddha’s teachings.
Buddhas and Bodhisattvas are our best role models
while we are to be good role models for others who are
not Buddhists. This is the spirit of Buddhism, using
37
our own behavior to influence and benefit others, thus
promoting Buddhism. We do not teach others in the
formal sense but simply let them observe us. Thus our
daily conduct and practice can unobtrusively and
imperceptibly help to influence and change others like
Buddhas or Bodhisattvas manifesting in this world to
teach sentient beings.
The Three Learnings
The third guideline is the Three Learnings: self-
discipline, concentration and wisdom. The Three
Learnings summarize all the teachings from Buddha
Shakyamuni and all the Buddhas in the past, present
and future. The Great Canon of Sutras is divided into
three sections: sutras, vinaya or precepts, and sastras
or commentaries. Sutras include the teachings of
meditation, vinaya includes the teachings of self-
discipline or precepts, sastra includes the teachings of
wisdom. These Three Learnings of self-discipline,
concentration and meditation represent the core of the
Buddha’s teachings.
The teachings of precepts place most emphasis on
rules, regulations and laws. The earth has four
seasonal changes: spring, summer, autumn and winter.
We need rules and laws to successfully interact with
people and matters, thus enabling the members of
society to enjoy a wonderful and fulfilling life. A
38
world absent of law and order is a world of chaos.
Although one may possess good fortune and wealth,
one may still be unhappy, living in fear and insecurity.
Why? We have discarded law and order. The precepts
thoroughly explain the principles, methods and the
level of mind we need to bring about law and order.
The Three Learnings clearly explain this concept. We
practice the Buddha’s teachings in order to attain the
ultimate, perfect wisdom. Once we uncover this inner
wisdom, we will know the true reality of life and the
universe, including how to restore our original
abilities.
The Buddha told us that all sentient beings possess a
Buddha’s wisdom and virtuous abilities. While the
knowledge of the past, present and future is part of our
original ability, they are unfortunately covered and
hidden by our delusion. Delusion occurs when the
mind/heart is not still, while an enlightened one
remains unaffected. When our six senses encounter the
environment, our mind/heart moves, giving rise to
wandering thoughts.
The Buddha taught numerous ways to practice so we
can remain unaffected in all situations, not giving rise
to any wandering, discriminating thoughts or
attachments, thus recovering our original capabilities.
This state of mind is deep concentration. Cultivation is
correcting one’s erroneous thoughts, speech and
behavior. What are the standards for these? They are
39
discipline and concentration. Discipline is the external
standard and precept observation is the internal
standard; concentration is the standard for the pure
mind. The external standard is very important, but
much more important is the internal standard, because
it helps us to achieve our goal in the practice to attain
wisdom.
With self-discipline, we attain the concentration that
gives rise to wisdom. This ultimate, perfect wisdom is
“Annuttara-Samyak-Sambodhi.” How does one first
attain proper realization, then equal and proper
realization, and finally perfect, complete realization?
These levels of attainment depend on the strength of
concentration, the extent of the purity of mind. As
Buddhists, the goal of our practice is Perfect,
Complete Enlightenment. If one departs from rules of
order and purity of mind, one is not practicing
Buddhism. No matter which method one practices,
whether Buddha Name Chanting, precept observing,
mantra chanting, or Zen meditation; if one does not
follow the guidelines, one cannot attain the pure mind.
All would be just window dressing. With one degree
of pure mind, we attain one degree of wisdom. With
two degrees of pure mind, we attain two degrees of
wisdom, etc. Therefore, practicing accordingly and
maintaining and protecting the pure mind, which gives
rise to true wisdom, is exceptionally important.
40
The Six Paramitas or Principles
The fourth guideline is the Six Principles or Paramitas
that are the primary living principles of Bodhisattvas.
Each principle encompasses our whole way of living;
for example, the first of the Six Principles is “Giving.”
Some people think of giving as simply donating
money. Actually, this is only one of the infinite kinds
of giving. From the appearance, giving is sacrificing
oneself to give to others. However, from its intrinsic
nature, giving is letting go.
We can practice giving of our wealth or physical
strength. For example, a homemaker keeps house daily
providing a comfortable environment for the family.
Without proper understanding, this homemaker may
feel these daily chores are repetitive; that washing
clothes and cooking meals are boring. If however, the
homemaker clearly understands that he or she is
cultivating the Bodhisattva Way by practicing the Six
Principles, then he or she will be filled with joy.
Changing one’s perception of doing the same chores
with a giving, non-attaching heart is practicing the
principle of giving. Not only does one serve the whole
family by keeping the house neat, but one also serves
as a role model for all relatives and neighbors. In this
way, not just one but all beings benefit. One is thus a
family role model for all families. Whether managing
41
a store or business, being a role model for others is
practicing the Bodhisattva Way in guiding sentient
beings. The principle of giving can be expanded to the
infinite universe and beyond. With this extensive
broadmindedness, one is a Mahayana Bodhisattva.
Giving is comprised of three categories: wealth,
teaching and fearlessness. The giving of wealth
includes internal and external wealth. Internal wealth
involves all of our mental and physical labors that
benefit others. External wealth is the giving of all
other things, e.g. money, food, etc. Gaining wealth is
the result of giving wealth. The giving of teaching is
the willingness to instruct others while not selfishly
holding back any knowledge. It is to do one’s best in
educating willing students. As a result, one gains
intelligence and wisdom. The giving of fearlessness
includes soothing away other’s fears and providing a
feeling of security. As a result, one gains health and
long life. Most people wish for wealth, intelligence,
wisdom, health and long life. When there is a good
cause, a good reward will follow. One does not receive
a reward without first planting the good cause. By
practicing all three kinds of giving, one perfectly
attains all these rewards.
Observing carefully, we will see that there are not
many who have all they wish for. Some wealthy
employers do not possess great intelligence or
wisdom, but have intelligent and wise employees
42
working under them, following their instructions.
These intelligent and wise employees have cultivated
wisdom in their past lives but did not cultivate good
fortune. On the other hand, these employers cultivated
good fortune but did not cultivate wisdom. Cause and
effect may be complex, but not hard to distinguish.
Thus, using Buddhist principles to observe society
enables one to know how to conduct oneself in the
future.
In reality, true wisdom is more important than good
fortune. Wealth is good fortune, but how one uses and
allocates wealth requires a high level of wisdom.
Without wisdom, possessing wealth may lead one to
create infinite bad karma from bad deeds, thinking one
is doing good. Without wisdom, one is unable to
distinguish true from false, proper from deviated, right
from wrong or beneficial from harmful. Often one is
ignorant of having conducted oneself in an erroneous
manner.
All these principles are explained very clearly in Liao
Fan’s Four Lessons. Within good and bad there exists
true and false, half and full, right and wrong. From its
appearance, what may appear to be a true good deed,
due to changes in its nature some time later, can turn
out to have been a bad one. On the other hand, what
may initially appear to be a bad deed can turn out to
have been a good one. Therefore, one needs insight to
understand the outcome of all good and bad deeds and
43
not to judge them by their initial appearance. One
needs a high level of wisdom to understand deeply and
to be far-sighted enough to distinguish correctly the
truth.
The second principle is “Precept Observation,” which
also has a broad meaning. One follows the Buddha’s
teachings, accords with the customs of society, and
abides by the rules and laws of a country. In both the
spirit of the law as well as the letter, all rules and laws
need to be followed.
The third principle is “Patience.” Patience includes
long-term patience whether interacting with people,
matters or objects. As the Buddha explained in the
Diamond Sutra, all dharma is attained from patience
and endurance. To succeed in either worldly or
spiritual dharma, one must have patience. Without it
one cannot attain achievement. Having this patience to
endure what others cannot, one achieves what others
cannot. Only then will one accomplish great deeds.
The fourth principle is “Diligence.” Diligence is
seeking focused improvement daily, not trying to
advance in many different directions. Advancing with
diligence to a certain level, one attains concentration.
This concentration does not simply mean cultivating
while sitting in a lotus position facing a wall. It is to
have a firm hold of one’s mind and not to be
influenced by external conditions. This accords with
44
the Diamond Sutra, to remain unmoved by and
unattached to any phenomenon. Not attaching to any
phenomenon is to not be enticed by temptations from
external influences. One achieves concentration when
one is unmoved by all phenomena, such as the
advancement of scientific technology, so confusing yet
dazzling to our eyes. It is seeing everything clearly and
knowing that all is intuitive wisdom, the prajna
wisdom. In this way, one will then live happily.
For example, when we buy a refrigerator, use and
maintain it nicely, it can last at least ten years. During
these ten years, there will be improvements and
changes in refrigerator manufacturing. Will we want to
exchange it for a new one? When there is no need for a
new one and we continue to use it, we have
concentration. When we are moved upon seeing a new
model in the store and want to buy it to replace the old
one, afraid that guests will laugh at the latter’s
appearance; we have neither concentration nor
wisdom. Living in this way, one would not be happy
because one’s income would slip through one’s fingers
just trying to keep up with new products. Buddhism
calls this Mara, what comes to make one suffer, in this
case, to tempt one to spend all their hard-earned
money. A truly wise person would be unmoved and
live a happy fulfilling life without worries or
afflictions, unlike ordinary people.
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The Ten Great Vows of Universal Worthy
Bodhisattva
The fifth and last of the guidelines is the Ten Great
Vows of Universal Worthy Bodhisattva. Universal
Worthy Bodhisattva is unlike any other Bodhisattva
due to his great broadmindedness, where his every
thought is of helping all sentient beings. He does not
think of himself, his family, country or world but of
the infinite universe and beyond, reaching true
perfection. With this great broad mind, all that he
practices is great.
The order in practicing Buddhism is belief,
understanding, practice and attainment. First, one
needs to have unwavering belief, for without it one is
unable to accept the Buddha’s teachings. It is not that
easy to instill this belief, as it depends on affinity or
condition. In Buddhism, these conditions include good
roots, good fortune, merits, virtues and cause. Without
these, it would be extremely difficult to have this
unwavering belief. In believing, one needs to first
believe that one possesses the Buddha nature and that
one can definitely become a Buddha. Second, we need
to have confidence in our original teacher, Buddha
Shakyamuni, knowing that he would not lie to us. We
also need to believe that what the great masters and
Patriarchs have passed down to us is truthful.
However, simply believing is not enough.
46
Equally important is that one seeks the correct and
perfect understanding. After understanding, one needs
to accomplish, to practice, to apply Buddhist
principles, methods and levels of attainment into one’s
daily living. Lastly, the attainment is to prove within
our daily lives that all the teachings and
understandings are correct.
Lately, I have heard some fellow practitioners mention
that lacking a blessing from an Esoteric Master would
seem to make one inferior to others. In reality, are
these kinds of blessing all that effective? In America,
many fellow practitioners were so enthusiastic about
this ritual that they would even drive ten hours or more
just to find a Master to obtain a consecration. After
they came back, I asked them if they had uncovered
their wisdom and had fewer afflictions. They honestly
shook their heads and said no. I said, if a consecration
is achieved by sprinkling a few drops of water on the
head, then one might as well go take a shower to
receive a great consecration.
Not understanding the true characteristics and
meanings behind all the rituals reveals a very sad
phenomenon in Buddhism. Mr. Nian-Chu Huang who
was an Esoteric master, stated very clearly in his
commentary of the Infinite Life Sutra, “The
consecration is a blessing of compassion and kindness;
one’s head symbolizes the act of instilling in the
person the outstanding teachings of the Buddha.”
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Chapter Five:
The Pure Land School
Today, as we practice the Pure Land method, we know
that the Infinite Life Sutra is a very important sutra,
thus is a supreme Dharma. Passing on the Infinite Life
Sutra and the Amitabha Sutra to others brings them a
great consecration. Reciting the sutra once is to receive
consecration once from all the Buddhas in the ten
directions. Reciting the sutra twice is to receive
consecration twice from all the Buddhas. Therefore,
one needs to understand the method in practicing, to
start from the foundation of the Three Conditions.
As I said earlier, the first condition is to be filial and
respectful toward parents and teachers; to be
compassionate and not kill any living being; and to
cultivate the Ten Good Conducts. Cultivation begins
from here. If one thinks that one cannot accomplish
the above, then no matter how one practices, it is only
superficial. It is important for one to practice earnestly
to accomplish these conditions or one may not attain
the true benefits from the Buddha’s teachings.
Ultimately, we return to the Pure Land method. Why?
To return to the Pure Land method is what all Buddhas
recommend we do. In the Amitabha Sutra, all the
Buddhas in the six directions praise the Pure Land. In
the Infinite Life Sutra, Buddha Shakyamuni was very
clear in praising Buddha Amitabha as the most
48
respected, with the brightest of light, the king of all
Buddhas. When returning to and relying upon a
Buddha, who would be better than the best? Buddha
Shakyamuni did not ask us to return and rely upon
himself but rather upon Buddha Amitabha, for he is
the ultimate Buddha of all Buddhas.
In the Flower Adornment Sutra, we see that Manjusri
and Universal Worthy Bodhisattvas sought birth into
the Western Pure Land. If the Western Pure Land were
not so remarkable, why would these two Bodhisattvas
of the Hwa Dzan world want to go to this particular
Pure Land? The Infinite Life Sutra explains why one
would want to chant Buddha Amitabha’s name and be
born into the Pure Land. If one would recite the
Infinite Life Sutra more often and listen to lectures on
it, one would come to a deeper and more meaningful
understanding and cultivation.
If we do not wish to spend more time and energy to
seek the truth of life and the universe, then following
the teachings within this sutra would be sufficient and
perfect. Why? In the future, after we are born into the
Pure Land, our wisdom, virtuous abilities and
enjoyments will be equal to those of Buddha
Amitabha. We will then clearly understand the truth of
life and the universe. Thus, as ancient wise people
often said, the Pure Land method is a short cut to the
ultimate Enlightenment.
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Using other methods, we take a long circuitous route
to achieve Enlightenment. Seeking birth into the Pure
Land is the short cut that ensures us of attaining
Enlightenment in one lifetime. From this, we know
that this method is outstanding and beyond
comparison. All Buddhas, Bodhisattvas and past
Patriarchs praised this method. It is a rare opportunity
for us to encounter it in this lifetime. As is said in the
opening verse of the sutras, “Difficult to encounter in
infinite eons.” Having encountered it in this lifetime, it
would be unbearably sad to let this rarest of
opportunities pass us by. It occurs so infrequently in
infinite eons, we need to hold on tight, to not let go, to
learn and practice it as earnestly and sincerely as we
can.
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Dedication
This book is dedicated to all the beings
in the ten directions.
In the present and in the future,
who have not yet been born into
Buddha Amitabha’s Western Pure Land.
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The Ten Recitation Method
The Ten-Recitation method is a simple, convenient,
effective way to practice Buddha Name Recitation. It
is especially suitable for those who find little time in
the day for cultivation. Practicing this method helps us
to regain mindfulness of Buddha Amitabha and brings
us peace and clarity in the present moment.
The practice begins first thing in the morning when we
wake up. We sit up straight and clearly recite “Namo
Amitabha” ten times with an undisturbed mind, aloud
or silently to ourselves. We repeat this process eight
more times for the rest of the day. Altogether, we do
one round of ten recitations, nine times a day, every
day as follows:
1. Upon waking up
2. Before starting breakfast
3. After finishing breakfast
4. Before work
5. Before starting lunch
6. After finishing lunch
7. Before starting dinner
8. After finishing dinner
9. At bedtime
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Altogether, this method is practiced nine times daily.
The key is regularity; disruption of this practice will
reduce its effectiveness. Without interruption, the
cultivator will soon feel an increase in his/her purity of
mind and wisdom.
Diligent practice of the Ten-Recitation Method,
together with unwavering belief and vows, can ensure
fulfillment of our wish to reach the Western Pure Land
of Infinite Life and Infinite Light. We hope everyone
will practice accordingly.
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Glossary
Aeon. 1,334,000,000 years. Often expressed as the
time it would take for a mountain of solid rock of ten
cubic leagues to wear down if the tip of a heavenly
maiden’s delicate tunic brushed against it every
hundred years. A fantastically long period of time.
Affliction. Condition or cause of pain, distress and
suffering which disturbs the body and mind.
Amitabha (Sanskrit or Skrt). The name of the
Buddha of the Western Pure Land, primarily meaning
Infinite Life and Light. Called Amituofo in Chinese.
Anuttara-Samyak-Sambodhi (Skrt). Highest, proper
and complete enlightenment.
Arhat (Skrt). One who has reached self-realization, a
state in which one possesses no erroneous perceptions,
views, speech or behavior.
Attachments. Fixed to certain ideas or objects.
Bodhi mind (Skrt). The great compassionate and
sincere mind, with every thought to attain complete
self-realization for self and other.
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Bodhisattva (Skrt). One who helps others to reach
realization after achieving their own.
Buddha (Skrt). One who has reached perfection in
both self-realization and helping others to reach
realization.
Delusion. False beliefs, wrong views.
Dharma (Skrt). 1) The teachings of the Buddha
(generally capitalized in English); 2) Things, events,
phenomena, everything; 3) Duty, law, doctrine.
Dharma-ending Age. The Dharma Perfect Age began
with Buddha Shakyamuni’s demise and lasted five
hundred years, during which Enlightenment was often
attained. The Dharma Semblance Age began after that
and lasted one thousand years, during which
Enlightenment was seldom attained. The Dharma
Ending Age that we are now in began after that and
will last for ten thousand years during which
Enlightenment will rarely be attained.
Dusts. Metaphor for all the mundane things that can
cloud our self-nature.
Eight Afflictions. Absence of embarrassment and
shamefulness, and the presence of jealously,
stinginess, misdeeds, drowsiness, sleep and agitation.
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Eighth Ground Bodhisattva. There are ten levels or
grounds of a Bodhisattva’s enlightenment which
summarize the most important steps in a Bodhisattva’s
path right before attaining buddhahood. Some say it is
at this level that Bodhisattvas reach the stage of
Non-regression, the level at which they will never
retreat from the Bodhisattva-path.
Four Universal Vows of Buddhas and Bodhisattvas.
(1) Sentient beings are innumerable, I vow to help
them all; (2) Afflictions are inexhaustible, I vow to
end them all; (3) Ways to practice are boundless,
I vow to master them all; (4) Enlightenment is
unsurpassable, I vow to attain it.
Five Desires. Wealth, lust, food-drink, fame and sleep.
Five Guidelines. Following: 1) The Three Conditions;
2) The Six Principles of Harmony; 3) The Three
Learnings, 4) The Six Paramitas or Principles and
5) Samantabhadra Bodhisattva’s Ten Great Vows.
Five Pure Land Sutras and One Sastra. (1) The
Buddha Speaks of the Infinite Life Sutra of
Adornment, Purity, Equality and Enlightenment of the
Mahayana School, (2) The Amitabha Sutra, (3) The
Visualization Sutra, (4) The Chapter of Universal
Worthy Bodhisattva’s Conduct and Vows, (5) The
Chapter on the Perfect Complete Realization of Great
Strength Bodhisattva through Buddha Name
Recitation from the Surangama Sutra and
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(6) Vasubandhu Bodhisattva’s Report on the Way to
Reaching the Pure Land.
Good Fortune. Happiness, intelligence, wellbeing,
prosperity etc.
Good roots. Good qualities or seeds sown by a good
life to be reaped later.
Hungry Ghost. One of the three lower realms.
Hungry ghosts wander in a limbo-like state in which
they can find no satisfaction for their desires,
especially but not exclusively, for their hunger or
thirst. One is reborn here if he or she has extreme
greed.
Karma (Skrt). Law of Cause and Effect, results from
thought, speech and behavior.
Karmic Result. The natural reward or retribution
brought about by the Law of Cause and Effect
(Karma).
Mahayana (Skrt). One of the two major branches of
Buddhism. Bodhisattva path of helping all sentient
beings to attain universal liberation.
Merits. The great benefits (wealth, intelligence, etc.)
of the human and celestial realms; therefore, they are
temporary and subject to birth and death. Virtues, on
the other hand, are attained from one’s pure mind and
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enable one to transcend birth and death and lead to
Buddhahood. An identical action, e.g. charity, can lead
either to merit or virtue, depending on the mind of the
practitioner, whether he or she is seeking ordinary
rewards (merit) or transcendence (virtue).
Mindfulness of Buddha. Initially the mind
remembers the Buddha and does not forget. After
further cultivation, one constantly contemplates the
Buddha.
Nine Realms. All ten realms minus the Buddha realm.
Non-regression. One who will never retreat from the
Bodhisattva-path, some say it is not reached until the
eighth of the ten grounds of a Bodhisattva.
Phenomena. Things, events, happenings, everything.
Prajna-Wisdom (Skrt). Intuitive wisdom.
Pratyekabuddha (Skrt). One who attains his
enlightenment alone, independent of a teacher, with
the objective of attaining Nirvana for him/herself.
Precepts. Rules set up by Buddha Shakyamuni to
guide his students from erroneous thoughts, speech
and behavior.
Pure Land. See Western Pure Land.
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Pure Mind or Purity of Mind. The mind without
discrimination or attachments.
Retribution. Karmic punishment from erroneous
thought, speech or action.
Saha world (Skrt). Refers to our solar system, filled
with suffering and afflictions, yet gladly endured by its
inhabitants.
Samadhi (Skrt). Meditative absorption. Usually
denotes the particular final stage of pure concentration
and contemplation. There are many degrees and types
of Samadhi.
Sangha (Skrt). Group of four or more peoples who
properly practice the Buddha’s teaching together,
especially The Six Principles of Harmony.
Sanskrit (Skrt). Language of ancient India.
Sastra (Skrt). Commentary on sutras primarily by
Bodhisattvas.
Self-Nature. Our original, true self that we still have,
but is currently covered by deluded thoughts.
Sentient being. A living being that is aware of itself
and can experience feeling or sensation.
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Sharira (Skrt). Relics that remain after cremation
indicating the person had attained some degree of
purity of body and mind.
Six Paramitas or Principles. Giving, precept
observation, patience, diligence, concentration and
wisdom.
Six Principles of Harmony. 1) Share the same
viewpoints or goals. 2) Observe the same precepts.
3) Live and practice together harmoniously. 4) Not
quarrel. 5) Experience the inner peace and happiness
from practicing together harmoniously. 6) To share
benefits equally.
Six Realms. Three upper realms are heavens, asuras
and humans. Three lower realms are animals, hungry
ghosts and hells.
Six Senses. Sight, sound, smell, taste, touch and mind
object.
Six Sense Objects. Form, sound, scent, taste, texture
and mind object.
Six Sense Organs. Eyes, ears, nose, mouth, body and
mind.
Sutra (Skrt). Teaching by the Buddha, initially given
verbally, later compiled and written down by the
Buddha’s students.
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Ten Directions. North, Northeast, East, Southeast,
South, Southwest, West, Northwest, above and below.
Ten Good Conducts. No killing, stealing, sexual
misconduct, lying, abusive language, backbiting,
seductive words, greed, anger or ignorance.
Ten Great Vows of Samantabhadra Bodhisattva.
1) Pay respect to all Buddhas. 2) Praise “Thus Come
One.” 3) Make offerings extensively. 4) Repent of
Karmic obstacles. 5) Be joyful over others’ meritorious
deeds. 6) Appeal to the Buddha to turn the Dharma
wheel. 7) Request the Buddha to reside in this world.
8) Constantly be a diligent follower of the Buddha’s
teaching. 9) Accord with all sentient beings.
10) Dedicate all merits.
Ten Realms. Six realms plus those of Buddhas,
Bodhisattvas, Pratyekabuddhas and Sound-hearers.
Three Conditions. The first includes being filial and
respectful to one’s parents and teachers, being
compassionate and not killing any living beings and
the Ten Good Conducts. The second is following the
Three Refuges, precepts, laws and customs, and
conducting oneself in a proper and dignified manner.
Third is generating the Bodhi mind, deeply believing
in the Law of Cause and Effect, reciting and upholding
Mahayana sutras, and encouraging others to advance
on the path to Enlightenment.
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Three Learnings. Self-discipline, concentration and
wisdom.
Three Poisons. Greed, anger and ignorance.
Three Refuges. We take refuge in the Buddha,
Dharma and Sangha. When we take refuge in the
Buddha, we are returning from our deluded state of
mind and relying upon an awakened, understanding
mind. When we take refuge in the Dharma, we are
returning from deviant views and relying upon proper
views and understanding. When we take refuge in the
Sangha, we are returning from pollution and
disharmony and relying upon purity of mind and the
Six Principles of Harmony.
Transliteration. To represent (letters or words) in the
corresponding characters of another alphabet, so the
original sound is retained.
Virtues. See Merits.
Way Place. Usually called a temple, a place where
Buddhist practitioners come to practice.
Western Pure Land. World created by Buddha
Amitabha. An ideal place of cultivation, those who are
born there are no longer subject to reincarnation.
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“Wherever the Buddha's teachings
have flourished, either in cities or
countrysides, people would gain
inconceivable benefits. The land and
people would be enveloped in peace.
The sun and moon will shine clear and
bright. Wind and rain would appear
accordingly, and there will be no
disasters. Nations would be prosperous
and there would be no use for soldiers
or weapons. People would abide by
morality and accord with lows. They
would be courteous and humble.
Everyone would be content and there
would be no injustice. There would be
no thefts or violence. The strong would
not dominate the weak and everyone
would get their fair share.”
The Sutra of Amitabha’s Purity
Equality, and Understanding
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Dedication of Merit
May the merit and virtues
accrued from this work
Adorn the Buddha’s Pure Land,
Repaying the four kinds
of kindness above,
and relieving the sufferings of
those in the Three Paths below.
May those who see and hear of this,
All bring forth the heart of
Understanding,
And live the Teachings for
the rest of this life,
Then be born together in
The Land of Ultimate Bliss!
Homage to Amitabha Buddha!
Verse for Transferring Merit
I vow that this merit
will adorn the Buddha’s Pure Land
repaying four kinds of kindness above
aiding those below in the three paths of suffering
may those who see and hear
all bring forth the bodhi heart
and when this retribution body is done
be born together in the land of ultimate bliss.
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Places to contact:
DALLAS BUDDHIST ASSOCIATION
515 APOLLO ROAD
RICHARDSON, TX. 75081
U.S.A.
TEL: (972) 234.4401 
FAX: (972) 234.8342
Email: dba@cyberramp.net Website: www.amtb-usa.org
THE PURE LAND LEARNING CENTER
21730 STEVENS CREEK BLVD. #202
CUPERTINO, CA. 95014
U.S.A.
TEL: (408) 255.5258 
FAX: (408) 736.3389
Email: info@amtb-usa.org 
Website: www.amtb-usa.org
AMITABHA BUDDHIST ASSOCIATION OF QUEENSLAND
11 TOONA PL.
CALAMVALE, BRISBANE
QUEENSLAND 4116
AUSTRALIA
TEL: (07) 3273-1693 
FAX: (07) 3272-0677
AMITABHA BUDDHIST SOCIETY (SINGAPORE)
No. 2 LORONG 35
GEYLANG SINGAPORE
387934
REPUBLIC OF SINGAPORE
TEL: (65) 744-7444 
FAX: (65) 744-4774
Email: abss@amtb.org.sb 
Website: www.amtb.org.sb