Wise Choices _ Immigration in Buddhism

L I N G Y E N

Wise Choices – Immigration in Buddhism

By Venerable Master Miao Lien

Translated and Published by: Lingyen Mountain Temple

Wise Choices – Immigration in Buddhism

By Venerable Master Miao Lien Published by: Lingyen Mountain Temple (Taiwan) Translated by: Lingyen Mountain Temple Dharma Translation Committee Publishing Date: April, 2012 (Second ed.), 8,000 copies Not for sale. This book is for free distribution.

Not bounded by copyrights. Do not modify, add or remove content. Contributions toward future publications are appreciated.

Printed in Taiwan

CONTENTS 1

Immigrating to the Buddha Land is like returning home

9 17 25

Believing in oneness of the Buddha and our mind Infinite light and life arise from cause and effect True Emptiness, absolute reality and pure mind

31 Aspiration and renunciation assure fulfilment of one’s vows

39 The Buddha welcomes the rebellious child who returns home

i

47

The fable of the ignorant farmer

53 59 69

Evil and good do not alter true nature Sincerity is crucial in Buddha Recitation

Chanting the Buddha’s name while working

ii

Preface This book is a collection of Venerable Master Miao Lien’s Dharma lectures in 1997, one held at the Queen Elizabeth Stadium in Hong Kong, and the other at the Taipei International Convention Center. At both venues, the Venerable Master connected with thousands of Dharma-seeking attendees, planting the cause of their future rebirth in the Western Pure Land. In his Dharma lectures, the Venerable Master elucidated the ultimate, most tranquil and peaceful land, urging everyone to immigrate to this truly peaceful home—the Western Pure Land. Through the publication of this book, we wish to share this Dharma joy with the public. May we all immigrate to the Western Pure Land in the future and attain Buddhahood soon.

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Ven. Master

M i a o L i e n

Venerable Master Miao Lien The Founder of Lingyen Mountain Temple Venerable Master Miao Lien was born in China in 1922 and became a novice monk at the age of nine. At twenty he took the Bhikshu Precepts and was ordained at the Baohua Mountain Temple in Nanjing. He then went to the Pure Land Lingyen Mountain Temple in Suzhou to receive orthodox monastic training.

At twenty-eight, he withdrew for twenty years into the Lantau Island and Castle Peak hermitages in Hong Kong.

There he studied the Buddhist canon, recited the name of Amitabha Buddha, and completed twenty sessions of PratyutpannaSamadhi, a difficult practice which required v

Wise Choices – Immigration in Buddhism

him to prostrate and pace around the Buddha Hall while reciting the Buddha’s name without stopping or resting for 90 days.

In 1975, he traveled to Taiwan to publish the Mahaprajna-Paramita Sastra. While preaching the Dharma in Taiwan, he vowed to build a monastery that would reproduce traditional Chinese Buddhism in Taiwan and transform the land into a Buddhist country, and ultimately the whole world into a Pure Land. In 1986, he initiated construction of the Taiwan Lingyen Mountain Temple, a spiritually inspiring and majestic monastery dedicated to training the Sangha and delivering all sentient beings from suffering.

With the blessings of the Buddhas and support from the laity, additional branches of Lingyen Mountain Temple soon rose from the ground in various corners of the world, including Canada, the United States, and Australia.

The Venerable Master represented purity and virtue, had a profound knowledge of Buddhism, and lived his life in the most simple and disciplined vi

Venerable Master Miao Lien

manner. In keeping with his compassionate vows, the Venerable Master traveled internationally even in his old age to help oversee temple construction, propagate the Dharma, and educate the Sangha. He devoted his entire life to the propagation of Pure Land teachings, and exerted every ounce of his energy to strengthen and prolong the Sangha lineage. All who met him were deeply touched by his spirit of sacrificing himself to relieve the suffering of others.

On June 25, 2008, at the age of eighty-eight, Venerable Master Miao Lien entered Nirvana in a state of tranquility at the Lingyen Mountain Temple in Nantou, Taiwan. He had been a fully ordained monk for sixty-eight years. Physical existence is transient, but the legacy of compassion and virtue the Venerable Master painted during his lifetime will continue to extend beyond the limits of time and space to find manifestation in every Bodhi mind.

vii

An Introduction to

Lingyen Mountain Temple

viii

An Introduction to Linyen Mountain Temple

Lingyen Mountain Temple (LYMT) was founded in Taiwan in 1984 by the late Venerable Master Miao Lien. Situated in the picturesque town of Puli, the Taiwan Lingyen Mountain Temple became the first and central branch of Lingyen monasteries around the world. Modeled after the traditions of Suzhou Lingyen Mountain Temple, a renowned Pure Land monastery that abides strictly by the Patriarch Yin Kuang teachings, Taiwan Lingyen Mountain Temple quickly became synonymous with orthodoxy and solemnity. Since its inauguration, Taiwan Lingyen Mountain Temple has consistently held monthly Buddha Recitation retreats and regular large-scale Dharma events to guide practitioners on the path to enlightenment and Buddhahood. Today, the Temple is home to hundreds of monastic residents and is the spiritual home of tens of thousands of lay disciples. “I will help all sentient beings who have seen me or heard my sermons, or who have only heard my name, to transcend to the Western Pure Land of Ultimate Bliss. For those who do not transcend in ix

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this life, I will continue my mission in future lives until all transcend.” This profound vow, made by the founding Abbot, Venerable Master Miao Lien, and exercised by him daily, had touched innumerable people. It has brought them to his aid as he arduously built monasteries around the world for the sake of the monastic community and tirelessly traveled across continents propagating the Buddha’s teachings. As the sutras state: “The birth of one Buddha evokes the protection of thousands of Buddhas.” With donations and support from devotees, the Venerable Master established Lingyen branches in Canada, the U.S., Australia, and various regions of Taiwan. His wish was for people from all walks of life and all corners of earth to hear the Buddha’s teachings and by putting those teachings to practice, find liberation from suffering.

Although the Venerable Master passed into Nirvana on June 25, 2008, his spirit remains in the abundance of sermons he gave and in the monastic codes he established for his disciples. The Master’s inculcations to “recite the Buddha’s name and uphold x

An Introduction to Linyen Mountain Temple

the precepts” remain the essence of Lingyen practice.

Today, guided by the Master’s compassionate vows and perpetuating spirit, all Lingyen Mountain Temples continue to honor the six guiding principles: 1. To build forest monasteries everywhere, so that millions of people can practice.

2. To raise and educate Sangha leaders in order to continue the Dharma lineage.

3. To build Lingyen Mountain temples and to disseminate Pure Land teachings.

4. To establish charitable foundations in order to aid suffering sentient beings.

5. To guide everyone to recite the Buddha’s name, thereby transforming this world into a Buddha Land.

6. To transform the entire Saha world into a Pure Land.

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Wise Choices – Immigration in Buddhism

Unfortunately, in the Dharma-ending Age, the dissemination of proper Dharma is difficult and the forest monastery tradition is facing unprecedented challenges. Those challenges, however, only impel the Lingyen monastic community to work harder: from building temples to holding monthly retreats, from establishing classes tailored for Westerners to publishing Dharma material, it continues to exert a relentless effort in order to realize its founder’s visions and vows. Various expansion and building projects are currently underway as well as multi-lingual publications. With the support of the laity, the Temple hopes to widely promote Buddhism and be the vessel that transports suffering beings to the Western Pure Land.

L I N G Y E N

Wise Choices – Immigration in Buddhism

Living with virtuous values not only prevents us from creating bad karma, but also leads us to cultivate good deeds. Furthermore, we cultivate good deeds not for ourselves, but for others and all sentient beings. You can be an honorable person by not engaging in bad deeds; however, by taking the extra step and engaging in only virtuous ones, you become qualified to be a lay practitioner—a great lay Bodhisattva.

Once we have adopted Buddhist values, we can comprehend what the Buddha meant when he said that there is no peace in the Three Realms because they are like a house on fire. The Three Realms refer not only to the planet Earth, but also to the innumerable planets in the universe. Earth is within the Realm of Desire, above which is the Realm of Form, followed by the Realm of Formlessness. The wheel of Samsara spins endlessly within the Three Realms, trapping us within the Six Paths of Transmigration. Words cannot describe how much one suffers within Samsara; it is similar to being in a house on fire. So, how do we escape from this burning house? Let me explain using the secular term, “immigration.” Thus, the topic of tonight’s 2

Immigrating to the Buddha Land is like returning home

speech is “Immigration in Buddhism.”

Please do not mix the so-called “Immigration in Buddhism” with immigration in the worldly sense.

Everyone knows what immigration means in the worldly sense; for example, people immigrate to Canada, the United States, Europe, or Australia, depending on individual circumstances and personal preferences.

Foreigners emigrate to our place and we immigrate to other countries. This is immigration in the worldly sense.

What about Immigration in Buddhism? First, just like there are conditions for immigration in this world, Immigration in Buddhism also has its underlying principles and is governed by the Law of Dependent Origination, which is also the Law of Cause and Effect.

Nothing, whether it is the Buddhadharma, or worldly matters, deviates from the Law of Cause and Effect.

Since there is no peace in the Three Realms, to where do we, the Buddhists, immigrate? The simple and straightforward answer is to the most tranquil and happy place, which is called the Buddha Land.

Buddhists should certainly immigrate to the Buddha Land; otherwise, where could you go in this turbid 3

Wise Choices – Immigration in Buddhism

world? Where is the place of true peace and happiness?

A place you may find peaceful and happy today may be very different tomorrow. In this world, regardless of where you immigrate to, you will encounter adversities. The greatest assurance to finding real peace and happiness is to immigrate to the Buddha Land.

However, with an infinite number of Buddha Lands, which one should we immigrate to?

Buddhists should possess Buddhist values and have great wisdom; we should immigrate to the most peaceful and auspicious place. As mentioned earlier, neither the Buddhadharma nor secular law deviates from the Law of Cause and Effect. What causes and effects should we aspire to create? To immigrate in the secular world, you have to obtain a passport first, but is that all you need? You still need money for accommodation and living expenses, and you also need to consider your employment opportunities abroad. These are the most basic conditions that must be fulfilled.

Immigrating to the Buddha Land also has its requirements. In Buddhist terms, this is the Law of Cause and Effect and the Law of Dependent Origination.

4

Immigrating to the Buddha Land is like returning home

Everything in the secular world and beyond is governed by causes and effects. The Law of Dependent Origination governs everything in the Ten Directions and the Three Periods of time; therefore, nothing can deviate from this Law. We must have strong faith and cultivate diligently. It is only when you plant good causes that you reap good effects. In doing so, you will be able to fulfill your wishes and reach your destination.

Since there are innumerable Buddha Lands in the Ten Directions, which one shall we immigrate to? Immigration is not something new; our original teacher, Shakyamuni Buddha, spoke about it three thousand years ago. Yet, it was not until about six hundred years ago that we became aware of the “New World,” and there was no such thing as immigrating to the Americas. The Buddha had told us a long time ago that this world has too much suffering and that we should immigrate to the Western Pure Land of Ultimate Bliss—the Land of Amitabha Buddha where there is no suffering but only happiness.

Why do we talk about the Land of Ultimate Bliss being in the west and not in the east or in the south? It 5

Wise Choices – Immigration in Buddhism

is because the Pure Land is located to the west of our world, thus we call it western. How far is it from here?

Ten trillion Buddha Lands away! If our planet were located to the west of the ten trillion Buddha Lands, the Land of Ultimate Bliss would then be to our east instead of our west, and we would then wish to be reborn in the east. The direction is thus not fixed and is only relative.

Can we immigrate to the Western Pure Land of Ultimate Bliss? Of course! It is much more convenient than immigrating in our world. How so? Immigrating to the Western Pure Land is returning home. Returning home is easy. I am only afraid that you have forgotten your home or you do not want to go home.

Why is it easy to return home? We rely on Amitabha Buddha, our compassionate father. We are the children in the heart of the compassionate Amitabha Buddha. Father and son share the same intrinsic nature. What is this intrinsic nature? It is the mind.

What is the mind? The Buddha is the mind. What is the Buddha? Our mind is the Buddha. The mind, the Buddha, and sentient beings are of the same nature.

6

Immigrating to the Buddha Land is like returning home

Therefore, going to the Western Pure Land is returning home, and seeing our compassionate father is seeing our real father—the father of our Dharma Body.

Our biological parents gave birth to our physical bodies, and this parent-child relationship is borne out of secular sentiments. The compassionate father, Amitabha Buddha, on the other hand, is borne out of wisdom, and from wisdom, one creates blessings and virtues. Seeds of blessings and virtues will naturally yield the fruit of Buddhahood. This is not something difficult! If it were difficult, why have some people been able to achieve Buddhahood? But then why have we not achieved it? It is because we do not know the Way. Now that we know and as long as we comply with the requirements, everyone—whether a single person or millions—will be reborn in the Western Pure Land. What is the difficulty in returning home and seeing the compassionate father of our intrinsic nature?

It is difficult because some people are ignorant and do not understand the principles. To know is difficult, but to practice is easy!

As to the nobility of human nature, as long as you 7

Wise Choices – Immigration in Buddhism

act ethically, then together with heaven and earth, you are regarded as part of the Three Righteous. If you do not, then you are needlessly giving up on yourself and destroying your potential. Sentient beings and the Buddha are of the same nature, which is of supreme nobility that transcends all worldly honors. If we do not seek to be reborn in the Western Pure Land, or if we wish to but do not recite the Buddha’s name, then we will not achieve rebirth. This is because of the Law of Dependent Origination. What are the requirements to be reborn in the Western Pure Land? They are faith, vows, and practice—chanting the Buddha’s name.

Properly fulfilling these three requirements will give you better assurance than getting any immigration visa will. Remember this firmly!

8

Wise Choices – Immigration in Buddhism

Let us first talk about faith. What do we mean by faith? Some may ask, “We are already Buddhists. Is that not faith?” That is only part of it. You became a Buddhist because you had accumulated good karma in the past and encountered the right conditions, or perhaps you had listened to the advice of virtuous friends. Now you should take a step further to understand, and deepen your faith in the teachings.

What teachings do you need to understand? You need to understand that there is a Western Pure Land of Ultimate Bliss and that there is an Amitabha Buddha.

Who is Amitabha Buddha? Amitabha Buddha is the Buddha within our mind; the mind is the Buddha.

What is the Buddha? The Buddha is the mind. Even though the mind and the Buddha are distinct names, they are of the same nature. This you have to believe through understanding rather than blind faith; otherwise you will not be able to go to the Western Pure Land. Can our physical body go to the Western Pure Land? It is impossible! We must instead rely upon our original nature—the nature that is not separate in essence from that of the Buddha.

10

Believing in oneness of the Buddha and our mind

We believe that Amitabha Buddha is the Buddha within our mind, but at the same time we have to know that we are the sentient beings in the Buddha’s mind. Only then are the mind and the Buddha one; thus in Buddhism, the essence and manifestation of phenomena are not separate from each other.

The function of this principle is that it enables us to cultivate and chant the Buddha’s name to attain Buddhahood. Without this principle, how could we attain Buddhahood? Do not put your potential to waste! If you create bad karma, then you are neglecting your duties as a human being; if you create good karma and cultivate the Way, then you become a most noble person. Attaining Buddhahood does not mean becoming a Buddha who is separate from our mind, but rather a Buddha within our own mind and nature.

How difficult can this be?

The Buddha is the Buddha in our mind, and we are the sentient beings in the Buddha’s mind. If we understand this principle, then the Western Pure Land of Ultimate Bliss becomes our home—our real home. Is the place where you live right now your 11

Wise Choices – Immigration in Buddhism

home? Let me tell you; it is not your home! Do not get it wrong! It is only a hotel for a temporary stay. If it were your real home, you should be able to stay there permanently, but can you? You have to understand that it is not your real home!

One day, we will have to leave this temporary home. But make sure you do not end up in Hell! If you do, you are still far from your real home, and you remain a vexed sentient being transmigrating within the Saha World, enduring endless suffering. Everybody should be aware of this! Regardless of whether you are rich or poor, both of which are the results of accumulated karma, you still have to endure suffering in the Saha World forever. Thus, we have to return to a peaceful and tranquil place—our real home, the Western Pure Land. What a pity that you realize this only now!

What kind of home are we currently living in?

There is an old Chinese saying, “Husband and wife are like two birds in a forest; they go their separate ways when the ultimate time comes.” Is this not true? Yes, it is; however, we should apply it in a broader sense. We 12

Believing in oneness of the Buddha and our mind

should say that all people in this world are like birds living temporarily in a forest together and that they go their separate ways when the ultimate time comes.

Nevertheless, do not wait until the ultimate time, which is death. At that time, each person goes their own way in accordance with their karma. If you are merely a good person, the highest place you can go to is simply one of the Heavens. If you are wicked, where else can you go if not Hell? You cannot escape the Law of Cause and Effect.

We have to understand and believe in these principles. You are wise if you do, and foolish if you do not. If you are skeptical of these principles and claim how great you are, then you are ignorant and a victim of your own cleverness. From the Buddhist perspective, being clever and eloquent in the worldly sense is piteous. Real wisdom is when one distinguishes that the Buddhadharma is real, while worldly matters are not.

All of the above is about faith. You have to believe in yourself. We are sentient beings in the Buddha’s mind; he is like a father to us. Not only do we have to believe in ourselves, we also have to believe in “him”— 13

Wise Choices – Immigration in Buddhism

Amitabha Buddha. Shakyamuni Buddha, the founder of Buddhism, had said that the Western Pure Land and Amitabha Buddha are real. Had he not told us, how would we have known that the Western Pure Land and Amitabha Buddha exist ten trillion Buddha Lands away from us? There is no way that we would have known. Our naked eyes cannot even see through a piece of paper. The capacity of his eyes is so immense that we simply cannot compare. The Buddha’s eyes can not only see ten trillion Buddha Lands, but also the infinite universe.

People who are far-sighted can only see things that are far away, while people who are near-sighted have to see things up close. Why is there a difference?

It is because each person’s karma is different. Take the Buddha for example. Because the Buddha has perfected his blessings and virtues through countless kalpas of cultivation, his mind is free of vexations much like a mirror that is free of dust. Therefore, it can radiate light. As for the reasons behind the Buddha’s bright eyes and perfect vision, I will explain at a later time.

Believing in Amitabha Buddha is believing in the 14

Believing in oneness of the Buddha and our mind

teachings of Shakyamuni Buddha who proclaimed the existence of Amitabha Buddha’s Western Pure Land.

The Buddhas of the Ten Directions put forth their vast and long tongues to affirm Shakyamuni Buddha’s words. You may wonder if the words of Shakyamuni Buddha are reliable. Are you treating the Buddha as an ordinary being? The Buddha speaks the truth and only the truth. We must believe in the teachings of Shakyamuni Buddha. The World-Honored One is our teacher; so believe in his words and above all, believe in the Western Pure Land and Amitabha Buddha. Once you know this, you must act on it and seek rebirth in the Western Pure Land. This is the immigration that you should seek.

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Wise Choices – Immigration in Buddhism

Compared to the Saha World, the Western Pure Land of Ultimate Bliss that Shakyamuni Buddha introduced is a place where “sentient beings endure none of the sufferings, but enjoy every bliss.” How joyful is the Pure Land of Ultimate Bliss and who created it? What does Amitabha mean? The word Amitabha is Sanskrit; it has infinite meanings, such as infinite light, infinite life, infinite compassion, and infinite capacity of the Buddha Land to take in sentient beings. In accordance with translation principles, terms that have multiple meanings are generally not translated but transliterated. Why does the name of Amitabha Buddha carry the meaning of infinite life and infinite light? Listen carefully! Once you understand, you will find that the more you chant the Buddha’s name, the more you want to do it. You will become more energetic, enhance your blessings and wisdom, further develop your virtuous roots, and eliminate your karmic obstructions.

Why is the life of the Buddha infinite while ours is short? Why does the Buddha possess the light of wisdom while we are in the darkness of ignorance?

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Infinite light and life arise from cause and effect

Infinite light symbolizes infinite wisdom. Wisdom is important because all meritorious virtues arise from wisdom. On the other hand, we must avoid ignorance because all karmic hindrances arise from ignorance. All of the negative karma that ordinary beings create stems from ignorance. If we wish to have great wisdom, we must chant Amitabha Buddha’s name.

The merits of Amitabha Buddha’s holy name are like multivitamins that can give your body the nutrients it lacks. Therefore, if you want to eliminate karmic obstacles and gain blessings and wisdom, all you need to do is chant “Amitabha Buddha.” The merits of the sacred name of Amitabha Buddha are inconceivable. All Buddhist doctrines point to the Pure Land method; it is the path that all sages of the past and present pursued.

Some of you refuse to learn or do this, and even say that Pure Land teachings are inferior. The Buddharecitation doctrine was taught by the Buddha, thus when you say this, you are slandering the Buddha and the Dharma, and committing a major offense. What a pity for someone to learn Buddhism only to end up 19

Wise Choices – Immigration in Buddhism

in Hell! Someone who learns Buddhism without a good teacher can be led astray. Arrogant and conceited people who slander the Dharma should repent and change their ways!

Where does Amitabha Buddha’s wisdom come from? He wishes for everyone to know what he knows.

Some of us are stingy and do not want to share our knowledge with others. Even when we do, we may withhold some knowledge. As for the Buddha, he teaches whatever you want to learn without reservation.

This is how he attained infinite wisdom. Amitabha Buddha’s light is infinite and shines throughout the Ten Directions. He has been sharing his wisdom with not one but all sentient beings for infinite kalpas. The resulting karma enables his infinite light to reach out everywhere. Knowing Amitabha Buddha’s deeds, we should change our secular way of thinking. We should share the good with others, teaching and assisting them unconditionally.

Why does Amitabha also mean infinite life?

Amitabha Buddha’s longevity comes from his acts over infinite kalpas in the past, such as not harming 20

Infinite light and life arise from cause and effect

but saving infinite sentient beings, and helping them to get rid of suffering caused by fear and the cycle of birth and death. This relates back to what I explained yesterday about becoming a vegetarian by which you would not harm any lives. When you harm a life, you lose your compassion, and compassion is the seed of Buddhahood. We, as Buddhists, should become vegetarians and not accumulate bad karma while eating. Being a vegetarian does not lead to malnutrition. I became a vegetarian when I was nine and now I am seventy-six. I am still in good health; do I look malnourished to you?

Take cattle for example. They survive on grass, which gives them all the dietary nutrients they need.

We then, by eating all kinds of vegetables and plants, should not have to worry about malnutrition. On the contrary, nowadays, our sicknesses often come from burdening our bodies with too many nutrients; therefore, you should not use insufficient nutrition as an excuse to eat meat. If you look at the makeup of cattle and horses, for example, their teeth are flat, as are the molars of humans. This indicates that we are 21

Wise Choices – Immigration in Buddhism

born to consume vegetables and plants just like cattle and horses that survive on grass. We, however, have developed methods to kill and consume other animals even though we do not have the teeth of tigers, wolves, and poisonous snakes that are sharp and are meant to tear and penetrate flesh! By doing so, we in fact break the laws of nature. You may consider yourself smart in your cooking, but one day you will have to pay the price. Think about the consequences before you indulge your palate.

Do you want to have infinite life? If you do, you must allow others to also have a long life. This is the Law of Cause and Effect. How can you achieve longevity and infinite life if you terminate other lives? That would be against the Law of Cause and Effect. For infinite kalpas, Amitabha Buddha has refrained from harming any lives and has also saved and delivered sentient beings. You will have infinite life if you can do what Amitabha Buddha has done.

Of course, we cannot achieve all these things instantly.

We must therefore immigrate, without further delay, to the Western Pure Land where the environment 22

Infinite light and life arise from cause and effect

is conducive to cultivation but not to unwholesome deeds.

Amitabha Buddha has infinite life and so will we if we are reborn in the Western Pure Land. It is not like the Saha World where our lifespan is limited while the things that can be learned are unlimited. There is always more to learn but not enough time. However, in the Western Pure Land of Ultimate Bliss, Amitabha Buddha has infinite life and so do we. With infinite life, we can cultivate boundless merits and virtues to perfection and then transfer them to all sentient beings.

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Wise Choices – Immigration in Buddhism

The aforementioned deals with the phenomenal aspect of the Dharma, spoken from the secular perspective. What is the true essence behind the phenomenal appearance? As mentioned earlier, “The mind is the Buddha and the Buddha is the mind.”

We all have a mind and thus everyone is a Buddha in nature. You may ask, “Since we have what it takes to become a Buddha, why haven’t we become one yet?” It is because we have it all wrong; rather than following the Buddha’s path, we engaged in worldly affairs, and therefore we have become secular beings. If there is a cause, there must be a corresponding effect. By reidentifying with one’s true essence, one returns to the state of infinite light and infinite life.

We now understand that in phenomenal existence, whenever there is arising, there is cessation. Within this cycle of coming into and out of existence, there exist both the good and the bad. We must discard the bad and aim for the good. Therefore, we must sever our attachments to worldly love and disengage ourselves from mundane disputes. Eliminate unwholesome aspects but not worldly virtues.

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True Emptiness, absolute reality and pure mind

When practicing Buddhism, we must refrain from all bad deeds and pursue only the virtuous ones. Do not commit even the bad deeds that seem harmless or ignore the good deeds because they appear insignificant. Similar to water droplets which, when accumulated, can amount to a great volume, merits and virtues must also be accumulated. After hearing the Buddhadharma, one must not do what is wrong but put time and energy into doing good deeds. It will not hurt if you are short-changed; on the contrary, you will be enhancing your blessings. You should also be patient and accommodating because doing so will nurture your virtues. If we begin with these fundamentals and gradually transform people’s minds, this world could certainly be at peace.

The Buddhadharma talks about the mind, which is different from the heart. When one dies, the physical heart stops working. But the mind in Buddhism refers to the intrinsic, untainted essence, which existed before the world and is without beginning or end. We humans always believe that everything has a beginning and an end. If we possess the wisdom of the Buddha, we would 27

Wise Choices – Immigration in Buddhism

know that the nature of all phenomena is without beginning or end. The essence of our mind is the original nature that was never born and thus will never end. If there is no beginning, there is no end! In terms of time, the pure mind goes through neither arising nor cessation. Note that non-arising and non-cessation do not refer to our physical body, which undergoes changes moment to moment. Because it is subject to birth, it is certainly subject to death. This applies to not only the physical bodies of ordinary beings, but also to the manifested bodies of Bodhisattvas which exist for the sake of saving sentient beings and which will also perish upon the completion of their mission. What we are talking about right now is the pure Dharma Body, the nature of which is without beginning or end.

According to Buddhist teachings, our true mind is without form; therefore, in terms of space, it can span the Ten Directions. Emptiness in Buddhism is the unchanging nature behind all phenomena. Do not misinterpret Emptiness as the state of a cup or bowl that holds no content, because this type of emptiness is relative in the physical sense. On the other hand, the 28

True Emptiness, absolute reality and pure mind

Emptiness talked about in the Buddhadharma is not only intrinsic, but also absolute. No worldly matters can appropriately illustrate it, and for the sake of convenience, we simply use the universe as an analogy.

Do you know how the universe came into existence and how it will cease to exist in the future? Can nuclear bombs and rockets destroy it? Can wind blow it away?

Can rain wash it away? None of these forces can destroy the universe because its existence is not affected by phenomenal changes. However, the emptiness of the universe is not the absolute Emptiness. If the mundane universe is not affected by phenomenal changes, how much more so is True Emptiness, which is supra-mundane?

The empty nature of the universe is what allows infinite planets to come into and out of existence.

Because all phenomena undergo arising and cessation, they are impermanent. Although impermanent, the cyclic nature of birth and death grants all phenomena continuity. Understanding this principle, you will certainly strive to become a good person because not everything comes to an end when you die; there is a 29

Wise Choices – Immigration in Buddhism

next life. You must become a virtuous person today in order to live a good life in your next life. If you cannot be a good person in this life, how will you obtain good rewards in your next life? This is the Law of Cause and Effect and the Law of Dependent Origination. It is also what the Buddhadharma has taught us. Once you understand the reality of True Emptiness, you should approach it through conventional means of practice, by eliminating evil and cultivating the good. Once you perfect your cultivation of the Bodhisattva Way, you will attain Buddhahood. As a Buddha, you will have complete and perfect blessings and wisdom. How honorable, liberating and impartial is this process!

Otherwise, you can only envy others who have attained Buddhahood. Do you believe in my words? If you do, put them into practice right away, and one day, you will eliminate all your suffering.

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Shakyamuni Buddha, our teacher, urges us to seek rebirth in the Western Pure Land of Ultimate Bliss.

Now that we have faith in the Western Pure Land, how do we get there? Shakyamuni Buddha talked about two methods: vows and practice.

Let us talk about vows. What does it mean to make a vow? It means if you truly believe that the Western Pure Land exists and that Shakyamuni Buddha’s direction is correct, you must be willing to be reborn there. If not, although the Western Pure Land is wonderful, you cannot benefit from that world.

Instead, you will continue to suffer in this world. In order to avoid the suffering of this world and enjoy the benefits of the Western Pure Land, you must be willing to go there. You must make a vow to be reborn in the Western Pure Land. Then as long as you remain a virtuous person, once your present life comes to an end, you will be reborn in the Western Pure Land of Ultimate Bliss. This is the vow of returning home. If you are not willing to go home, what else can I say?

You must make this vow!

Since the Western Pure Land of Ultimate Bliss 32

Aspiration and renunciation assure fulfilment of one’s vows

is appealing, of course you are willing to go there.

Besides, who is not aware that our present world is full of suffering? On a smaller scale, is there no suffering in your own home? Each family has its own unique challenges and conflicts, however large or small. How can you then not be aware of suffering? Even though you know that there is suffering in this world, at times you mistake suffering for happiness. You maintain that this happiness is good and are unwilling to let it go!

While you would like to go to the Western Pure Land, you do not want to leave here; therefore, you will not be able to go!

If you want to go, then you will have to renounce and leave this world. For example, suppose you planned on coming to this Dharma lecture tonight, and suddenly a friend called you or something else came up. If you became preoccupied with such things, then your attendance would be unlikely. You must insist, “I have to attend the Dharma service this evening and must set aside everything!” If you have this kind of determination, your vow will encounter no obstacles and you will be reborn in the Western Pure 33

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Land. By vowing to go directly to the Western Pure Land, you have to let go of everything in this world.

There is nothing in this world of which you should not be able to let go. If you cannot let go, it is because of your attachments, which cause suffering for you and those around you.

If you want to be reborn in the Western Pure Land, but are still attached to secular sentiments of love, then you will not make it. Between the human realm and the Buddha realm, there are two boats. One is the boat of suffering (this realm), and the other is the boat of joy (Western Pure Land). You cannot step onto two boats simultaneously. When your left foot lands on the boat of joy, your right foot has to leave the boat of suffering!

Straddling two boats will get you nowhere! Therefore, you must joyfully aspire to be reborn in the Western Pure Land of Ultimate Bliss and renounce this world.

Aspiration and renunciation are two requirements of immigrating to the Western Pure Land.

Novice Buddhists might say, “Is there suffering in this world? Certainly, poverty, old age and sickness are types of suffering. But the rich have money and power, 34

Aspiration and renunciation assure fulfilment of one’s vows

and they eat and live well; what suffering could they possibly have?� This thinking is childish and shows a lack of understanding of this world. Do the rich not suffer? Let me tell you; being rich can cause more suffering than being poor. The poor have suffering, but so do the rich, even though their suffering may be difficult to imagine. Even if you have access to the best doctors and the best treatment, are you guaranteed to get better? That’s not for sure. On the contrary, you may suffer even more during your treatment. Whether you are rich or poor, you suffer when you become sick.

Can one be rich forever? Can youngsters stay healthy forever? The answer is obvious; things can change anytime. If you do not truly understand this, and mistake the Five Desires for joy, then how unfortunate that is! The Five Desires are the root causes of suffering in the Three Lower Realms. Mistaking suffering for joy is like being lost in a life of ignorance and indulgence. To attain happiness that is authentic, pure, ultimate, and peaceful, one must sever the Five Desires. If one also cultivates all good deeds, then one will attain perfection of blessings and wisdom.

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Your physical body is the karmic effect of your delusions such as love and lust. With birth, there must be death. There is also aging. Everything is forever changing and perishing in every instant. There is no permanent happiness or youth. What happens if happiness turns into suffering? You will have to understand all these concepts before you can claim that you understand worldly principles. Some people doubt that monastic practitioners understand worldly principles. Of course they do not understand worldly matters like wealth, fame, and desires. However, when it comes to the fundamental principles, such as where people come from before birth and where they go after death, secular people are confused. They are unenlightened ordinary people lost in a life of ignorance and indulgence. How sad!

Confucius said, “If you do not know life, how can you know death?� Nowadays, science is very advanced, but do people truly understand life and death? Of course scientists have their definitions of life and death. However, they do not understand, and have not studied or thought about life and death from the 36

Aspiration and renunciation assure fulfilment of one’s vows

Buddhist perspective. The theory of life and death in Buddhism is that birth comes from desire and secular sentiments while death occurs when karmic retribution ends. This is the correct understanding that Buddhism teaches us.

Why did we drift off course when we are supposed to be talking about making vows? This is to ensure you understand the Truth of Suffering. You definitely need to aspire to be reborn in the Western Pure Land, but you also need to renounce the Saha World which is like a burning house. If you do, you will then have the right method and conditions for immigration.

Even if you find yourself in the right circumstances, you still need to employ the right method in order to succeed. For example, even if you have all the ingredients, you still cannot cook a meal if you do not know how. To cook a good meal, you must follow the proper method. If you follow the process of aspiring to be reborn in the Western Pure Land and renouncing this world, then when the time is right, you will achieve success in your cultivation. Remember, if you would like to escape from suffering and obtain 37

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happiness, you must seek rebirth in the Western Pure Land. To be reborn in the Western Pure Land in this life, you must vow to do so and renounce the Saha World.

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Faith and vows are extremely important. Your faith and vows must be strong enough. And if you can also diligently put them into practice, you will not be disappointed with the results. Venerable Master OuYi, a Patriarch of the Pure Land School, said long ago that whether one is reborn in the Western Pure Land or not is dependent entirely on whether one has faith and vows. When one has both, and when the conditions are right, one will be reborn in the Western Pure Land. Anyone who can combine faith and vows with the practice of chanting the Buddha’s name can attain rebirth there. If you are perfectly clear about faith and vows, there is nothing that can stop you from being reborn in the Western Pure Land. If you do not achieve rebirth there, the teaching is not to blame.

Rather, because of your own ignorance and lack of diligence, you have not planted the necessary causes and conditions. Analogously, if you do not follow the recipe, then even if you have all the right ingredients, your meal will not turn out right. Where does the blame lie here?

One may ask, “If one is for sure reborn in the Pure 40

The Buddha welcomes the rebellious child who returns home

Land when one has faith and vows, why bother with chanting the Buddha’s name or cultivating virtues?”

You would for sure be reborn in the Pure Land if you have faith and vows. However, you should aim to be reborn in a higher Lotus Grade and be able to see Amitabha Buddha sooner. Therefore, Patriarch Ou-Yi also said that the diligence of one’s Buddha Recitation determines the Lotus Grade in which one will be reborn. It all depends on how well you have practiced Buddha Recitation and cultivated secular and nonsecular virtues. Paying filial piety to parents, respecting teachers, serving the country, caring for the public, and helping the poor are all virtuous deeds. All virtuous deeds and the dedication of their resulting merits to rebirth in the Western Pure Land are the provisions that will help you get there.

Those who have faith and vows will certainly be reborn in the Western Pure Land. If you are also virtuous and dedicate your merits, then you have a guaranteed ticket. What about the evil-doers? Can they be reborn in the Western Pure Land? Let me tell you: as long as they have faith and vows, they too 41

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can get there. The principle behind this is that the compassionate nature of Buddhism opens the door to the Western Pure Land for sentient beings of all capacities. It embraces not only the righteous but also the wicked. Even a wicked person who has committed the Five Cardinal Offenses and the Ten Unwholesome Deeds can go to the Western Pure Land if he or she has faith and vows.

When an evil person is reborn in the Western Pure Land, there will be one less bad person in the Saha World. When being reborn in the Western Pure Land, one is delivered in a lotus bud where one’s karmic hindrances are cleansed. Here, one will not commit any evil deeds since there are no conditions conducive to doing evil. Rather, this person’s evil karma is eradicated and his or her virtuous roots and sacred body are nurtured. This is the wonder of Buddhism and the great compassion of Amitabha Buddha. Is Buddhism unique in this regard? The most brilliant way to fight crime is to convert a convict into a law-abiding citizen.

Otherwise, if the person gets executed, is that not a loss to the country? Rather, if we transform the wicked 42

The Buddha welcomes the rebellious child who returns home

person into a virtuous one, he can benefit others.

Whether this person can be converted is a different matter.

This does not mean that we should give up on evil people; otherwise, they would simply continue committing bad deeds and harming others in this world. Ordinarily, a person might ask, “Why should an evil person be admitted to the Western Pure Land? Shouldn’t he be in hell?” The Buddha regards all sentient beings as his children. He is like a parent who does not see any of his children as being bad.

Even if they are, he would still be compassionate and not forsake them. In the eyes of some, murderers and arsonists should be condemned to death. But when they sneak home at night, their parents still look after them. Ordinary parents are like that, let alone the Buddhas from the Ten Directions who possess boundless compassion and benevolence. Thus, everybody should appreciate the Buddha’s unrelenting efforts to save sentient beings.

Some might say, “Wouldn’t it be nice if the Buddha just took all evil people to the Western Pure 43

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Land?� Alas, you have forgotten about faith and vows.

Only those who have fulfilled these two conditions can transcend to the Western Pure Land. Without them, one lacks the necessary prerequisites for rebirth.

This is not because the Buddha is not compassionate.

Think about how the Buddha attained Buddhahood.

It was the result of planting the right causes, fulfilling the necessary conditions, and thus giving rise to the corresponding effects. All sentient beings who have cultivated the right causes and conditions shall become Buddhas; otherwise, even good people cannot become Buddhas because the good deeds they have done are not the primary causes of Buddhahood. The primary cause is the cultivation of virtues without differentiating between oneself and others; these are the non-secular virtues. You have to contemplate and internalize this principle to unfold its multi-leveled subtleties. It is not something you can understand with basic studies that only scratch the surface.

The Pure Land doctrine is extensive and compassionate. Thus Patriarch Yin Kuang spoke a four-line verse (gatha) that praised the great vows of Amitabha 44

The Buddha welcomes the rebellious child who returns home

Buddha:

Forty-eight vows to save sentient beings, Including the rebellious and the wicked who have turned around; Not that Amitabha has no conditions for transcendence, But he recognizes they are future Buddhas in the making.

Rebellious and wicked refer to those who commit the Five Cardinal Offenses or the Ten Unwholesome Deeds, such as killing their parents, which cannot be vindicated in the time span of the coming of a thousand Buddhas. However, if those people turn themselves around, the greatly compassionate Amitabha Buddha will still welcome them. Is not the Buddhadharma wonderful and great? Is the Buddha’s method of saving sentient beings a misuse of compassion? No, it is not, because he accepts only those who have turned around. What about those who do not? What can parents or teachers do if their children or students do not listen? When learning 45

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Buddhism, one must get rid of the ignorance of ordinary people and apply the wisdom of sages.

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After hearing what I just said, some of you might think, “According to what is said, since evil people can also go to the Western Pure Land, why bother with cultivating virtue? Let’s just commit evil deeds!” That is not the way it works! Your thinking has just gone over to the other extreme. Speaking on this subject, I have a fable to share with you.

An old farmer goes out in the morning hoping to find dog feces to use as fertilizer. On the way, he sees a doctor picking up some horse feces, and out of curiosity, he asks, “Why are you picking up horse dung?” The doctor replies, “When someone suffers from cuts, bruises or has broken bones, the application of horse dung to the skin will cure the wounds.” The old farmer, surprised to hear the benefits of horse feces, also picks up some and takes it home.

After returning home, the old farmer asks his son to whip him on the back. The son is bewildered and asks why. The father says, “Do not ask; just do exactly what I have told you. Whip me hard until I bleed.”

“What for?” asks the son. The father persists, “Just do as I say, or you’ll be the one taking the whipping.”

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The fable of the ignorant farmer

The son has no choice, so he whips his father until he bleeds. The old farmer then says, “Okay, now take the horse dung and apply it to my body so that my wounds can heal.” If you think that it is all right to commit wicked deeds because, after all, even bad people can go to the Western Pure Land, then you are just as ignorant as the old farmer.

You should know that although the wicked can also be reborn in the Western Pure Land, they are born into a lower Lotus Grade, especially for those who committed the Five Cardinal Offenses or the Ten Unwholesome Deeds. Their lotus buds will not blossom until after twelve great kalpas. Besides, for wicked people to be reborn in the Western Pure Land, there are many associated causes and conditions. How are evil-doers supposed to have faith in the Buddha’s teachings or vow to be reborn in the Western Pure Land? Many of them think, “Where is the Western Pure Land? How can we, with so many karmic hindrances, get reborn in the Western Pure Land? It’s not possible!” They just do not believe. Even if they do, they would not make the vow because they are 49

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laden with karmic hindrances. The power of karmic hindrances is inconceivable. The worst-case scenario would be if you were surrounded by so many karmic hindrances that you could not even bring forth faith or vows. What should you do then? Notwithstanding that even the wicked can be reborn in the Western Pure Land, it is still better for you to pragmatically and earnestly cultivate the good and eliminate the bad, cut off all attachments to love and lust, and refrain from doing anything that would harm yourself and others.

Otherwise, who knows how long it will take you to free yourself from the suffering in the cycle of birth and death?

As a matter of fact, a lot of people who have karmic hindrances are unable to utter a single recitation of the Buddha’s name. “Hi, kid! Chant the Buddha’s name and I will give you a candy.” Although the child wants the candy, he is unable to chant the Buddha’s name. This is how obstructive negative karma can be! However, the Conventional Truth is conditioned.

Everything is relative in the worldly sense; there is no absolute fixed karma. If negative karma could not 50

The fable of the ignorant farmer

be eradicated, wouldn’t bad people remain wicked and suffer forever? Everything arises and extinguishes because of causes and conditions; all phenomena are impermanent. The cultivation of good deeds eradicates bad karma; the cultivation of bad karma hinders the growth of good karma. This is the Law of Cause and Effect. Things change relatively and interactively.

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What is the absolute Dharma? Absolute Dharma is the Ultimate Truth, which is unconditioned and embodies the original nature, conscience, and the Buddha nature. Being virtuous does not increase your Buddha nature; being wicked does not decrease it.

Even though wicked people commit bad acts that are against their true nature, this nature does not change.

It remains perfect, exists eternally, and does not waver, neither growing nor waning. This is similar to space, which does not change. Suppose I grab a handful of open space from my right and place it to my left, will there be a dent on my right? Does the space on my left bulge? No, it does not because space does not change.

All sentient beings possess the Buddha nature.

It’s just that they do not practice the Way of the Buddha; therefore, they fail to attain Buddhahood.

Buddhahood would be attained if they were to plant the right causes and come across the right conditions.

The Buddhadharma teaches Dependent Origination and the Law of Cause and Effect, which are not to be taken lightly. Fellow practitioners! Bad people are only temporarily unable to attain Buddhahood because 54

Evil and good do not alter true nature

they are obstructed by their karmic hindrances, which can be removed with the help of the Buddha. What matters is whether they are willing to change. Since the original nature does not change, wicked people can reidentify with it if they change and repent, stop doing unwholesome deeds, and cultivate virtues, thereby eliminating their karmic hindrances and enhancing their good karma. The key difference is that one is awakened while the other is not. One is good while the other is bad. Hence, we worry not about the rise of delusion but the late coming of awakening. This is key. Everyone should understand this great, boundless expedience in Buddhism.

One has to understand the Law of Dependent Origination, which explains the relationship among causes, conditions, and effects. Relatively speaking, the Law of Dependent Origination, presented as the Conventional Truth, in essence originates from the true nature, or the Ultimate Truth, which is absolute and unchanging. While the true nature does not change, it accords with conditions! Emptiness gives rise to everything, and thus the empty nature of the universe 55

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can accommodate infinite planets. Similarly, while our original nature does not change, it encompasses the Ten Realms and can, according to conditions, manifest any one of them: the Six Realms of the Unenlightened— Heavenly beings, humans, asuras, animals, hungry ghosts, and hell-dwellers—and the Four Enlightened Realms—Buddhas, Bodhisattvas, Pratyekabuddhas, and Shravakas. These are all in accordance with the Law of Dependent Origination. Everyone should study Buddhism, because we, as human beings, are the most intellectually suitable for doing so. Buddhism is the study of truth, which you have to study in order to understand. Once you understand, you will put the teachings into practice and be able to let go of attachments. Once you let go, you will be at ease. If all you do is think about happiness and do not take action, can you really attain true freedom?

Fellow practitioners, Buddhism has stood the test of time because it is good. Why else has it been followed and practiced by people of great wisdom and virtuous roots since three thousand years ago?

Buddhism naturally earns the respect and support of 56

Evil and good do not alter true nature

people from all walks of life. Although the Buddha is the most honored one, he is not arrogant at all. He practiced all virtuous deeds and refrained from doing unwholesome ones, thereby perfecting his virtues.

Naturally, people honor him and pay homage to him.

The Buddha is thus the World-Honored One. If we attain Buddhahood, we can be as dignified as the Buddha; otherwise, we are just poor ordinary beings.

We now have faith and have made vows. We realize that the Western Pure Land is full of happiness while the Saha World is full of suffering. Life is filled with adversities, and no wealth can be retained forever.

Not only is the lifespan of humans short, but the Earth also undergoes deterioration. Scientists have just recently realized that the Earth undergoes a process of deterioration, a process that was well documented and clearly explained in Buddhist sutras over three thousand years ago. The Earth came into existence because of Dependent Origination and will one day perish because of the same principle. So what wealth is there that we cannot let go of? The ground of the Western Pure Land is made of gold. In comparison, 57

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the earthly gold in the Saha World, like charcoal, is of little value in the Western Pure Land. In fact, earthly gold is of no comparison even to that in the Four Heavenly Realms, let alone the Western Pure Land.

Even the gold from the Brahmalokas, when compared to that of the Western Pure Land, is like black clay.

These differences are the result of cause and effect.

When smart people come across the Buddhadharma, they realize that it is something rarely encountered in millions of kalpas. How much of the Buddhadharma have you heard in your lifetime? Who can explain it to you this clearly and explicitly? Only the Buddha can.

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Having talked about faith and vows, let us now talk about practice. We, human beings, are transmigrating within the Six Paths. We are fortunate to have taken refuge in Buddhism. The Ten Dharma Realms are just like ten paths. Do not follow the paths of the Six Realms of the Unenlightened. Among the remaining four, do not wander around but go directly to the path of Buddhahood via Mahayana Buddhism. You can go straight down this path if you chant the name of Amitabha Buddha and nothing else. We have to rely on the great vows of Amitabha Buddha to be reborn in the Western Pure Land.

Upon hearing this, do not think that it is irrelevant.

All these things are within the original nature of our mind. We are discussing this as if we are family members. Speaking of Buddha Recitation, we chant the name of Amitabha Buddha, the compassionate father. When we are reborn in the Western Pure Land, we join the Lotus Family. You are all wise people; having heard these teachings, would you not believe and cultivate? In this world, people are in fact creating bad karma by living a life of ignorance, indulgence and 60

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vexations. If you are rich, what can wealth do for you?

Does death not await you? You might even suffer more than others. This is why we need to chant the Buddha’s name. It is great if you understand the principle behind Buddha Recitation. If you do not, please listen carefully.

Chanting the Buddha’s name is calling on your original nature. Being reborn in the Western Pure Land is like going back to our original home. Why would you rather wander around? Who can you truly rely on in this world? Can anyone bear your suffering for you? Will your filial children and grandchildren look after you in times of illness? Even if they do, you yourself still have to endure the pain and suffering associated with the illness and treatment. Your children can take care of you, but you still have to endure these unnecessary sufferings, which can be avoided if you stop wandering around. Why are they unnecessary?

Although our physical body has to endure sufferings, those reborn in the Western Pure Land of Ultimate Bliss endure none of them.

To be reborn in the Western Pure Land, one must 61

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be mindful of the Buddha and chant the Buddha’s name. How do we do it? There are four types of Buddha Recitation: Oral Recitation, Visualization Recitation, Contemplation of a Buddha’s Image, and True Mark Recitation. You have to be mindful when you engage in Visualization Recitation or Contemplation of a Buddha’s Image. However, as we practice Oral Recitation, our focus should be on the verbal chanting of the Buddha’s name. Thus, for beginners, they should just clearly chant “O Mi Tuo Fo” (Amitabha Buddha) so that their ears can hear each syllable distinctively. Chant the Buddha’s name with respect, compassion and utmost sincerity. In so doing, a single chant of the Buddha’s name has infinite merits and virtues. Do not absent-mindedly chant “Amitabha Buddha, Amitabha Buddha…” If you do, it is said, “The mouth is chanting while the mind is drifting; the throat is hurting but the effect is missing.”

Therefore, you must chant with utmost sincerity and single-mindedness. Sincerity leads to success; singlemindedness leads to Buddhahood.

The Buddhadharma talks about everything 62

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coming from the mind. What is this mind? It is your conscience. When chanting the Buddha's name, we must first express our gratitude to our parents. Some may say, “I am now a Buddhist and am able to chant the Buddha’s name, but my parents still haven’t taken up the faith.” It is not a concern and you should not panic! Rather, you should think, “I will transfer the merits from my Buddha Recitation to them, so that over a period of time, my actions will encourage them to become Buddhists just like me.” If you are a parent and your children are not yet Buddhists, you can also transfer the merits from your Buddha Recitation to them.

Furthermore, what is single-mindedness? It is utmost sincerity. It is not asking that you remain totally undistracted. How can the mind of ordinary beings, which are like monkeys or horses, not get distracted? It is not possible! Those who chant the Buddha’s name might ask, “My mind is distracted and scattered; what should I do?” You just have to continue chanting and prostrating to the Buddha. Leave your mind alone and let it drift, because the more you try to 63

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control it, the more vexations you will encounter. As is sometimes said, “Efforts to clear vexations only cause more delusions; the pursuit of the Real Truth leads one down the wrong path.”

Lay practitioners, young and old, who have been practicing Buddhism for sometime, pay attention here!

Do not create vexations for yourselves by thinking, “My mind drifts when I chant the Buddha’s name! It is not that bad when I am not chanting. As soon as I chant, my mind drifts and is full of scattered thoughts!”

Leave these thoughts alone. Their existence does not matter. What is more important is that you chant the Buddha’s name. You would have to attain Arhatship in order to achieve single-mindedness. You are still a secular person. Even a monastic practitioner may not be able to achieve single-mindedness. The lack of understanding of this principle is what generates so many vexations and afflictions! Once you understand, you will be peaceful and relaxed.

We said earlier, “The throat is hurting, but the effect is missing.” In fact, if we are diligent with our Buddha Recitation, we should chant until we lose our voice.

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Think about how spirited we can be when arguing.

If we use the same passion to chant the Buddha’s name, we will definitely attain Buddhahood! This is called “transforming the secular into a sage.” Once transformed, one would have more than it takes to attain Buddhahood. If you use the time and effort that you use to create bad karma to cultivate the Dharma, how can you not attain Buddhahood? Where else can you possibly go? Those who do evil deeds will surely go to hell. By transforming from being deluded to being awakened, one attains Buddhahood!

When it comes to True Mark Recitation, you contemplate without consciousness. All Marks are delusions.

Contemplating the Real Truth is contemplating the True Mark, which is free of all Marks. Therefore, contemplating True Marks is contemplating Emptiness, and Emptiness is Buddhahood. The Heart Sutra states that “Emptiness is form.” The Shurangama Sutra states that “The nature of form is True Emptiness.”

Everybody knows that “Form is Emptiness,” but they do not realize that “Emptiness is form.” Foolish people might say, “Buddhism talks about Emptiness 65

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which means there is nothing.” The Emptiness that the Buddhadharma talks about is the emptiness of the universe, which gives rise to everything and has unlimited potential. Consider the mountains and rivers, none of which could exist if there was no Emptiness. Do they not exist within Emptiness and are they not surrounded by Emptiness? Thus, do not mistake Emptiness for nothingness.

Emptiness is form. The Emptiness in Buddhism gives rise to everything. How can you claim that you understand the Buddhadharma if you do not understand that “Emptiness is form”? Emptiness gives rise to ever ything; all things are empty.

Dependent Origination, and cause and effect are part of the Conventional Truth which paves the way to Buddhahood. But this is not about Buddhahood in the context of our original nature. If it were, then since our original nature is the Buddha nature, we would all be Buddhas and we would all be equal to the Buddha! For instance, the space inside this hall is merely a part of the universe. Nevertheless, they are one. If you say that the space within this hall is different from the space in 66

Sincerity is crucial in Buddha Recitation

the universe, then where does this hall exist if it is not part of the universe? The hall being part of the universe does not make the latter smaller. Likewise, regardless of whether people attain Buddhahood or not, their Buddha nature remains the same and is equal to each other’s. It neither increases nor decreases.

If you really understand the Buddhadharma, then you have to let go of all worldly attachments because all phenomena are empty in nature. But you must still tread the Bodhisattva Path because “Emptiness is form.” The Law of Cause and Effect still applies.

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You may ask, “Do we, the lay practitioners, have to cross our legs and sit in the lotus position while meditating and chanting the Buddha’s name?” I am not saying that you have to, but my sincere suggestion is that if you truly wish to experience the joys of Buddha Recitation, follow me and take up monastic life at Lingyen Mountain Temple. Everyone can be a Buddhist but not everyone can become a monastic, which requires the right karmic conditions. Did you make offerings to the Three Treasures and help others to cultivate and attain Buddhahood in your previous lives? If not, then even if you have taken up monastic life, it would still be difficult to have any achievement because you have not planted the right conditions.

Lay practitioners can also practice Buddha Recitation and be reborn in the Western Pure Land. Of course, lay practitioners must conduct themselves ethically, safeguard the Three Treasures, and transfer all resulting merits to rebirth in the Western Pure Land. In so doing, they will get there. The Buddhadharma is allembracing; as long as you are sincere, then you will still be able to attain Buddhahood, whether you have taken 70

Chanting the Buddha’s name while working

up monastic life or not.

How should lay followers practice Buddha Recitation? There is a saying, “Do not forget to chant while you work,” because the two do not conflict with each another. You may be very busy at work, but it would be nice if you did not forget to chant the Buddha’s name. If people can sing or talk while working, there is no reason why people cannot chant and work at the same time. Buddhists should cherish, not squander, their time. They should be chanting while working and walking. What kind of work could keep you from chanting? Even the time you spend driving to and from work is time that you can use for practice.

You can play a cassette and chant along. Who says practicing Buddhism means one has to stop working?

As a Buddhist, you must be filial to your parents, bring up your children and make offerings to the Three Treasures. How can you do all these without money?

After taking up Buddhism, you have to perform even better at work and earn even more money. However, honorable people must earn their money ethically.

Money earned unethically not only fails to make one 71

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happy, but it also brings much trouble. Profit earned from honest and sincere business dealings brings blessings and wisdom and is something you can enjoy peacefully.

Remember, when chanting, words coming out of your mouth must be clear, and those entering your ears must be heard distinctively. Do not worry whether your mind is pure. It is impossible to obtain the result of a pure mind before the cultivation of your Buddha Recitation has reached a certain level. When you have perfected your Buddha Recitation, your mind will become pure and tranquil. How can any beginner attain purity? It is not possible to get to a destination in only one step. Take your strides to get there and do not hurry. It takes about four hours to drive across Taiwan in the north-south direction. Do not start wondering why you have not arrived at your destination only one hour into the trip. Do not cause yourself anxiety for it is unnecessary.

It is said that results will manifest themselves when the time is right. That is why the Buddhadharma talks about causes, conditions, and timing as necessary 72

Chanting the Buddha’s name while working

factors in yielding effects. Even when the causes and conditions are there, there will not be any effect if the timing is not right. At the moment of a slight setback, some people may complain and say, “Where is the justice in all of this? I have done so many good deeds, and yet the Bodhisattvas do not protect me.� That is nonsense. Just as parents who love their children, the Bodhisattvas will protect you. You may have done some good deeds, but the time for their fruition has not yet arrived. Also, you are not perfect; you have made some mistakes, which will yield some bad effects.

It is certain that good deeds produce good effects and bad deeds produce bad effects. Everything rests in our hands, and we must be genuine and sincere.

I cannot speak words that are not real or sincere as I will be held accountable for their karmic consequences.

But, if any of you has any questions, you must ask. For those who do not have questions, you must act. If you do not act, then no matter how much you have learned, the knowledge is useless to you. For example, if you do not take medication when you are sick, how can you recover? While all nutrients are good, how can your 73

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body be strong if you do not consume them? Amitabha Buddha is like a multivitamin; thus everyone must chant the Buddha’s name diligently.

After listening to “Immigration in Buddhism,” I hope all of you will chant Amitabha Buddha’s name and transfer the resulting merits to rebirth in the Western Pure Land. Everyone who does this will get there. If you cannot reach the Pure Land in this lifetime, then I will come back to find you and bring you there. It is best to go in this lifetime; do not wait for the next. Since the right conditions have enabled you to encounter the Buddhadharma, you must thus follow the teachings and practice accordingly. We will all attain Buddhahood in the future! What will we do after attaining Buddhahood? We must help and save sentient beings together!

The above is for beginners who hope to practice Buddha Recitation in their daily lives. It talks about the practical ways to cultivate while engaging in daily activities. Everyone, please be pragmatic and diligently chant the Buddha’s name to seek rebirth in the Western Pure Land.

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Glossary Asura A power-seeking deity, constantly in a state of anger.

Brahmaloka The first Dhyana Heaven. In Buddhist cosmology, there are 28 Heavens within the Three Realms.

Burning house The Parable of the Burning House in the Lotus Sutra likens life in the Three Realms to living in a house on fire. In this place, there is neither peace nor safety.

Conventional Truth The Buddhas utilize this truth as an expedient means in order to guide sentient beings to the Ultimate Truth.

Dependent Origination The teaching that everything in the world comes into existence in response to causes and conditions. Nothing can exist independent of other things.

Five Cardinal Offenses The five most grave offenses in Buddhism: killings one’s father; killing ones’ mother; killing an Arhat; injuring the body of a Buddha; causing disharmony in the Sangha.

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Wise Choices – Immigration in Buddhism

Five Desires Wealth, lust, fame, food, sleep.

Heaven The realm of the Heavenly Beings within the Six Paths of Transmigration.

Kalpa An extremely long period of time in practical terms.

Lotus Grade Sentient beings can be reborn in the Western Pure Land in one of the nine Lotus Grades (levels), depending on their karma.

Saha World The world we live in. Saha is Sanskrit for endurance.

The Saha World is the world where sentient beings endure sufferings.

Ten Directions North, east, south, west, northeast, northwest, southeast, southwest, zenith, nadir.

Ten Unwholesome Deeds The unwholesome deeds associated with our actions 76

Glossary

(killing, stealing, sexual misconduct); words (ill talk, twotongued talk, lying, frivolous speech); and thoughts (greed, anger, ignorance).

Three Lower Realms The three lower realms within the Ten Realms. They are the realms for the hell-dwellers, hungry ghosts, and animals.

Time span of the coming of a thousand Buddhas It is rare for a Buddha to appear in this world. Hence, the time span of the coming of a thousand Buddhas is a very long period of time.

Truth of Suffering The first truth of the Four Noble Truths: life is full of suffering.

Ultimate Truth The Ultimate Truth is the absolute, unchanging truth that cannot be described with words. The other truth, the Conventional Truth, is the relative, commonsense truth.

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Verses of Transference May the merits and virtues accrued from this work adorn the Buddhas’ Pure Lands, Showing gratitude to the four kinds of enlightened sages, and aiding those who are suffering in the six paths of transmigration.

May all sentient beings of the Dharma Realm practice the Bodhi path.

When this retribution body is over, may I be reborn together with others in the Pure Land of Ultimate Bliss.

The Forty-ninth Great Vow of the Venerable Master Miao Lien As our Venerable Master strove to realize Buddhahood and guide infinite sentient beings to transcendence, his compassion and vows were one with those of the Buddhas and the Bodhisattvas. With Amitabha Buddha’s forty-eight vows as his foundation, the Venerable Master made a fortyninth vow: I will help all sentient beings that have seen me or heard my sermons, or even just my name, to transcend to the Western Pure Land of Ultimate Bliss; for those who do not transcend in this life, I will continue my mission in future lives until all transcend.

Distributed by: Lingyen Mountain Temple (Taiwan) No. 105-1, Zhong Zheng Rd., Puli, Nantou, Taiwan, R.O.C. Tel: (049) 292-6336 Fax: (049) 292-5030 Lingyen Mountain Temple (Canada) 10060 No.5 Road, Richmond, BC, V7A 4E5, CANADA Tel: (604) 271-0009 Fax: (604) 271-3890 Lingyen Mountain Temple (California) 13938 Decliff Drive, Etiwanda, CA, 91739, U.S.A. Tel: (909) 463-0189 Fax: (909) 899-6138 Lingyen Mountain Temple (Austraila) 21 Vivian Crescent, Berala, Syndey, NSW, 2141, Australia Tel: (02)8030-8683 Fax: (02)8030-2930 Taiwan Lingyen Mountain Temple Taichung Recitation Hall No.293 Wenxin S. 6th Rd., Nantun Dist., Taichung City, 408, Taiwan, R.O.C. Tel: ((04) 2472-1234 Fax: (04) 2472-7216