Hard for All Beings to Believe

In recent discussions in Canada these past few weeks, a line from the Amitabha Sutra kept surfacing in my mind: "so hard for all beings to believe." We read in the sutra, that Shakyamuni Buddha—and all Buddhas—say this about the Pure Land teachings.

There are several reasons for this, but one in particular kept occurring in my conversations with people. It concerns the reason we go to the Pure Land. The reason is addressed in the first great vow of Bodhisattvas: "Sentient beings are innumerable; I vow to aid them all."

In our practice we develop bodhicitta, or the Bodhi mind. This is the mind to seek enlightenment for us and for all beings. "Us" is first not because we are more important, but because until we save ourselves from drowning in the sea of suffering, we cannot help others who are drowning. Once we help ourselves, we immediately turn outward to help all others.

So we seek rebirth in the Pure Land first for “me.” But more importantly, we seek to help all beings. Simply put, there's only one of us, but an innumerable number of others to be liberated from suffering.

What does this have to do with my recent conversations?

People were saying they like one or another form or meditation because it made them feel calm and happy. So they do their Zen practice and also chant “Amituofo.” Then I come along and say that to reach our goal, we need to follow one path. All paths to enlightenment are equally good, but we need to follow just one. For example, if we’re traveling from Halifax to Vancouver, we need to follow one route.

The problem?

They like their practice. One woman said chanting “Amituofo” made her happy and Zen practice made her calm. Feeling a good affinity and that she sincerely wanted to understand, I replied that in both statements she was talking about benefiting just herself. She immediately understood. 

Another practitioner insightfully said that he had met many people who meditate for themselves but few who have that wish to help all beings.

So the problem is that for many people, bodhicitta, the foundation for Mahayana practice, is yet undeveloped. Bodhicitta is the force that enables bodhisattvas to overcome seemingly insurmountable difficulties in their practice. The awareness that we are practicing not just for “me,” but for all beings will help us realize that when in the Pure Land, we will have all the time we need for learning and practicing the other methods.

But for now, we need to gently put aside these other practices and focus on “Amituofo.”

No Attachment to Dust

 

Zengetsu, a Chinese master of the T’ang dynasty, wrote the following advice for his pupils:

Living in the world yet not forming attachments to the dust of the world is the way of a true Zen student.

When witnessing the good action of another encourage yourself to follow his example. Hearing of the mistaken action of another, advise yourself not to emulate it.

Even though alone in a dark room, be as if you were facing a noble guest. Express your feelings, but become no more expressive than your true nature.

Poverty is your treasure. Never exchange it for an easy life.

A person may appear a fool and yet not be one. He may only be guarding his wisdom carefully.

Virtues are the fruit of self-discipline and do not drop from heaven of themselves as does rain or snow.

Modesty is the foundation of all virtues. Let your neighbors discover you before you make yourself known to them.

A noble heart never forces itself forward. Its words are as rare gems, seldom displayed and of great value.

To a sincere student, every day is a fortunate day. Time passes but he never lags behind. Neither glory nor shame can move him.

Censure yourself, never another. Do not discuss right and wrong.

Some things, though right, were considered wrong for generations. Since the value of righteousness may be recognized after centuries, there is no need to crave immediate appreciation.

Live with cause and leave results to the great law of the universe. Pass each day in peaceful contemplation.

First in Fear?

According to a Reuters article published August 28, 2007, the United States is the most armed country with 90 guns per 100 people.

One cannot help but wonder why?

Perhaps it is fear. Fear of losing possessions. Fear of losing control. Fear of dying.

According to the US Bureau of Justice Statistics, at the end of 2006 more than 2.25 million persons were incarcerated in US prisons and jails. That means that for every 100,000 US residents, 751 were incarcerated. Again, that puts the US in the number one position.

Could this also be fear?

We experience fear because we see ourselves as individuals, separated from others. We experience fear because we believe we can hold on to what we have—possessions, ideas, people, and even youth.

When we are fearful, we build walls to protect ourselves by keeping others away. Apparently, we then defend our walls by buying guns and imprisoning people. In the Pure Land there are no guns or prisons because they are not needed. Everyone has whatever they wish.

Instead of building the walls of our fortress higher and buying more guns to defend it, we spent the money on helping others have what we enjoy—food, housing, education, medical care—we wouldn’t need all those guns and prisons.

Taking Refuge

Question: Why and when should someone take the Three Refuges?

Response: We take the refuges to formally dedicate ourselves to following the Buddhist path. We take refuge in the Three Jewels of the Buddha, Dharma, and Sangha. When we do so, we are not taking refuge in someone or something outside of ourselves. The Three Jewels represent virtues that are already within each of us; thus, taking refuge in the Three Jewels is to return to the sanctuary of our own true nature, to our own in­nate virtues and goodness.

When we take refuge in the Buddha, we are leaving blind faith and delusion behind us as we seek to awaken and uncover the true nature within us. The Buddha was an ordinary man who attained su­preme enlightenment. He wisely understood the causes of pain and unhappiness, and compassion­ately showed us the path he had taken so that we too might break free from suffering.

Each of us has the same true nature as the Buddha. Each of us has the potential to look within and return to that true nature. The choice to do so is entirely up to us. To take refuge in the Buddha is to make a commitment to ourselves, to our inner Buddha-nature. That commitment says that we will do everything we can to awaken and to uncover the inner goodness, compassion, and wisdom that lie deep within us.

When we take ref­uge in the Dharma, we are returning from incorrect views to right views and cor­rect understanding. Our present lack of awareness and proper comprehension have obstructed us from seeing the reality of life and caused us to look at eve­rything in a dis­torted way, as if we were looking at things through that tiny blurred window. When our minds become pure and our misconceptions are replaced with right understanding, we will give rise to wisdom and be able to see every­thing clearly. Since sutras are records of the Buddha’s teachings and describe the truth of the universe, we can use the sutras as guidelines. If our thinking coincides with what is in the sutras, then our comprehension is correct.

Only when we clearly see the whole can our viewpoints and understand­ing be wise. The teach­ings of all Buddhas flow from their true natures. They teach us how to let go of benefiting solely our­selves, to attain purity of mind, to see life clearly, and to become enlightened. Upon hearing the teachings, we should be respectful and remind ourselves to cul­tivate right understanding and proper views.

When we take refuge in the Sangha, the commu­nity of those who practice the teachings, we are returning from pollution and dissension to pu­rity of mind and harmony. As we associate with those who practice understanding and loving-kindness, and who feel and practice as we do, we will begin to learn from them.

Currently, our minds, spir­its, and bodies are im­pure. The Buddha taught us that everything is a reflection of the mind. Everything therefore arises from the mind; in other words, from our thoughts and feelings. When our minds begin to clear, allow­ing us to see and understand why things happen, we will stop judging others and cease wanting them to meet our expectations. We will gradually find con­tentment with what we have. As we interact with others and handle situations more harmoniously, we will begin to be content with who we are.

Sincerely taking refuge in the Three Jewels will help us restore the perfect wisdom and virtues of our true nature so that we can attain clarity, free­dom, and genuine happiness.

It is best to take the Three Refuges with a monas­tic who you think will be a good mentor to you: someone whom you can learn from, seek assistance from, and be associated with. If, however, you have no access to a monk or a nun, you can take the ref­uges yourself as an alternative. When you take the refuges with a monk or nun, remember that he or she is simply passing on the vow to you and serving as a witness. You are not taking refuge in that indi­vidual.

My Repayment

When encountering adverse circumstances, you should develop thoughts of compassion, forgiving those who do not realize their mistakes and avoiding disputes.

You should think: “in my previous lives, I have caused suffering and hurt sentient beings on many occasions. If I meet with adversity today, it is merely the repayment of previous debts.”

Thinking thus, you become naturally content and do not develop a mind of anger and vengefulness.

~ Patriarch Yin Guang, Pure Land Zen Zen Pure Land