Chapter 32: Infinite Lifespan and Joy (4)

“These bodhisattvas come and go to make offerings.”

This describes the merits and virtues of the bodhisattvas; that is, their practice and daily life. The same is true for us when we are born in the Pure Land. “Come and go to make offerings” is the practice of good fortune—going to make offerings to all the Buddhas and then returning to the Pure Land to make offerings to Amitabha Buddha, the teacher of the Pure Land. The bodhisattvas’ offerings are replete with wealth and the Dharma. The peerlessly magnificent offerings, including fragrant flowers, jeweled parasols, and colorful streamers, are offered throughout boundless space. The bodhisattvas offering the Dharma means that they follow the teachings accordingly. Daily, they cultivate good fortune. Since the opportunities for such cultivation are immeasurable, these bodhisattvas have great good fortune. Here in our Saha world, we do not have the opportunities to cultivate such marvelous good fortune.

From "Commentary on the Infinite Life Sutra" Volume Three

Pure Land Translation Team

I know what I'm doing. It’s the other person who doesn’t.

Chapter 32: Infinite Lifespan and Joy (3)

“Why do sentient beings not exert an effort to do good deeds and be mindful of the Way of the true nature?”

This is the Buddha’s earnest exhortation to us. Why don’t we practice diligently to be good and seek birth in the Pure Land? In doing good deeds, the supreme good is Amitabha Buddha’s name. Our mind, our mouth, and our body focus on this name. This is the ultimate goodness. By focusing on Amitabha Buddha, the buddha-name, we achieve everything. 

When we are reborn in the human realm, we cannot go to the other nine Dharma realms. When we are born in the Pure Land, one true Dharma realm, we can go to all the Dharma realms throughout boundless space. That is why the Pure Land bodhisattvas can manifest in the ten Dharma realms in various ways. They can make offerings to all Buddhas and teach and transform sentient beings in the six lower Dharma realms. They can do all this with Amitabha Buddha’s help. It is not difficult to be born in the Pure Land—it is a very natural matter and is within our abilities to achieve. In the “Way of the true nature,” the “Way” refers to the buddha-name. It is the virtuous name of the Pure Land’s teacher, Amitabha Buddha, and also the virtuous name of the true nature. There is no difference between our true nature and that of Amitabha Buddha. 

Great Master Yinguang said that ancient Pure Land masters spoke of “Amitabha Buddha within the true nature, the Pure Land within the mind.” Amitabha Buddha is not an independent entity existing outside the mind, but rather the pure, awakened nature inherent in each of us. The Pure Land of Ultimate Bliss is inseparable from every thought, being a pure land manifested by one’s own mind.

This concept harmoniously integrates noumenon, or principle, and phenomenon. 

The noumenon is Amitabha Buddha of the true nature. Amitabha Buddha’s infinite light and infinite life symbolize the perfect wisdom and perfect good fortune inherent in each of us. When we engage in buddha-name chanting, we use our own pure thoughts to give rise to our inner buddha-nature. 

The phenomenon is the Pure Land of the mind. All lands, whether pure or impure, are manifested by the true mind. Because “a pure mind will give rise to a pure land,” when our minds are free from attachments and filled with loving-kindness and purity, the environment in which we find ourselves at that very moment becomes the Pure Land.

Where does the Amitabha Buddha we see in the Western Pure Land come from? 

He is manifested from the merits and virtues of the true nature. When we chant Amitabha Buddha’s name, we are mindful of the infinite merits and virtues of the true nature. We need to understand this. Being mindful of Amitabha Buddha, which is being mindful of the merits and virtues of the true nature, how can we not resonate with Amitabha Buddha?

It truly is a shame that instead of being mindful of Amitabha Buddha, we are doing the opposite. Daily, our minds are filled with greed, anger, ignorance, and arrogance. These afflictions arise from the true nature. The ten Dharma realms are also within the true nature. When we have thoughts of greed, anger, ignorance, and arrogance, we will give rise to the hells, the hungry ghost path, and the animal path. When we are mindful of Amitabha Buddha of our true nature, we will realize the Pure Land in all its magnificence.

From "Commentary on the Infinite Life Sutra," Volume Three

Pure Land Translation Team

Recognize wandering thoughts for what they are—distractions.