Chapter 32: Infinite Lifespan and Joy (5)
August 19, 2026 “They contemplate the sutras and practice the Way.”
The first line in this sutra section, which speaks of the bodhisattvas coming and going to make offerings, refers to cultivating good fortune. This next line, “They contemplate the sutras and practice the Way,” refers to cultivating wisdom. Contemplating the sutras goes beyond reading and listening to them. It is primarily using the teachings in the sutras to observe our thoughts and illuminate our mind. This practice enables us to control our afflictions—as negative thoughts arise, we subdue them with the buddha-name. That is to say, the Buddha’s teachings are always in our mind. When we encounter any matter, we are aware of what the Buddha teaches us to do. This is called observation and illumination.
If we read the sutra eloquently before an image of the Buddha and then forget the teachings when situations arise, we’ll create negative karma. Our sutra reading will be in vain. The Buddha did not expound the sutra for us to read to him, but so that we would keep the teachings in mind, internalize them, and apply them in our interactions with people and in handling matters. Observation and illumination are flexible, not fixed. Whatever the current conditions and matters, we apply the teachings with wisdom and manage matters properly. We thus do not misinterpret or misapply the teachings.
Instead of doggedly adhering to the words, we should understand their true meaning. This is why the Opening Verse of the Sutra says, “I wish to understand the true meaning of the Buddhas.” Understanding the Buddhas’ meaning, we make flexible use of the teachings, use them with ease, apply them naturally, practice them appropriately, and do not violate them. This is observation and illumination.
If we practice this way for a long time, we will achieve meditative concentration, which is illumination and dwelling in that state. But if we have not attained meditative concentration after extensive practice, we do not have observation and illumination. This is clearly a mistake. Simply put, if our thoughts, words, and actions arise from wisdom, then we have contemplation. But if we act from our emotions, we have lost our contemplation.
With wisdom functioning, we will gradually gain meditative concentration. Meditative concentration is achieved when emotions do not play a role in our daily lives. This concentration does not mean sitting motionless in meditation for a few hours every day. It occurs when, as we are walking, standing, sitting, or reclining, and our six senses come into contact with the external phenomena, we do not give rise to any wandering thoughts. By accomplishing this while remaining unaffected by the external environment, we will have attained meditative concentration.
Are we still aware of the external environment?
Yes. We clearly understand everything happening around us. This is wisdom. Thus, both wisdom and meditative concentration are functioning equally. To be clear about things around us is wisdom, and to not give rise to any thoughts and remain unaffected is meditative concentration. This is to effectively practice observation and illumination.
Applying these teachings of the Buddha in this way in our daily life is to “practice the Way.” To practice is to implement—from waking up in the morning until retiring at night, we should “contemplate the sutras and practice the Way” in everything we do. The Buddha’s teachings cannot be separated from daily life.
From "Commentary on the Infinite Life Sutra" Volume 3
Pure Land Translation Team
Chapter 32: Infinite Lifespan and Joy (6)
“Dharma joy” comes from the heart and is achieved through meditative concentration and wisdom. The bodhisattvas in the Pure Land are filled with Dharma joy. “Delight” occurs when the bodhisattvas respectfully make offerings to all the Buddhas and help all sentient beings obtain awakening. Delight is happiness! When the bodhisattvas learn directly from so many Buddhas, and they teach and awaken many sentient beings to turn from evil to good, returning to the shore of enlightenment, that is happiness. “Prolonged practice” speaks of how practicing for a long time has its merits and virtues.
These bodhisattvas cultivate good fortune and wisdom. We, on the other hand, commit negative karma all day long. If we want to learn properly, we should start learning how to gradually reduce our transgressions and strengthen our good fortune and wisdom. We can do this by contemplating the sutras. We reduce our wandering thoughts as much as possible and always chant the buddha-name so that we can come close to contemplating the sutras and practicing the Way.
In this sutra, the Buddha reminded us that the Pure Land bodhisattvas cultivate both good fortune and wisdom so that they can obtain real Dharma joy, peace, and happiness, and succeed in their efforts after prolonged practice.
Why are we so impatient in our practice and unable to practice effectively for a long time? We don’t have Dharma joy. This is because we lack adequate good fortune and wisdom. Therefore, we must cultivate good fortune and wisdom to have Dharma joy. With this, our practice can be effective and long-lasting. Only through protracted practice can we attain meditative concentration.