Buddhism of Wisdom & Faith

 

2. THE BODHI MIND

 

Meaning of the Bodhi Mind

 

Exchanging the virtues of Buddha Recitation for the petty merits and blessings of this world is certainly not consonant with the intentions of the Buddhas. Therefore, practitioners should recite the name of Amitabha Buddha for the purpose of escaping the cycle of Birth and Death. However, if we were to practice Buddha Recitation for the sake of our own salvation alone, we would only fulfill a small part of the Buddhas' intentions.

What, then, is the ultimate intention of the Buddhas?

 

-The ultimate intention of the Buddhas is for all sentient beings to escape the cycle of Birth and Death and to become enlightened, as they are. Thus, those who recite Amitabha Buddha's name should develop the Bodhi Mind.

 

The word "Bodhi" means "enlightened." There are three main stages of Enlightenment: the Enlightenment of the Sravakas; the Enlightenment of the Pratyeka Buddhas; the Enlightenment of the Buddhas. What Pure Land practitioners who develop the Bodhi Mind are seeking is precisely the Enlightenment of the Buddhas. This stage of Buddhahood is the highest, transcending those of the Sravakas and Pratyeka Buddhas, and is therefore called Supreme Enlightenment or Supreme Bodhi.

This Supreme Bodhi Mind contains two principal seeds, Compassion and Wisdom, from which emanates the great undertaking of rescuing oneself and all other sentient beings.

 

To reiterate, the Bodhi Mind I am referring to here is the supreme, perfect Bodhi Mind of the Buddhas, not the Bodhi Mind of the Sravakas or Pratyeka Buddhas.

 

The Mahavairocana Sutra says:

“The Bodhi Mind is the cause
 Great Compassion is the root
 Skillful means are the ultimate”.

 

For example, if a person is to travel far, he should first determine the goal of the trip, then understand its purpose, and lastly, choose such expedient means of locomotion as automobiles, ships, or planes to set out on his journey. It is the same for the cultivator. He should first take Supreme Enlightenment as his ultimate goal, and the compassionate mind which benefits himself and others as the purpose of his cultivation, and then, depending on his preferences and capacities, choose a method, Zen, Pure Land or Esotericism, as an expedient for practice. Expedients, or skillful means, refer, in a broader sense, to flexible wisdom adapted to circumstances -- the application of all actions and practices, whether favorable or unfavorable, to the practice of the Bodhisattva Way.

For this reason, the Bodhi Mind is the goal that the cultivator should clearly understand before he sets out to practice.

 

Thus, while the previous chapter dealt with the importance of the Pure Land method and its immediate purpose of escaping Birth and Death, this chapter goes into the Supreme Bodhi Mind as the ultimate goal of the cultivator.

When Buddha Sakyamuni preached the Four Noble Truths, we might expect that he would have explained the "cause" of suffering first. Instead, He began with the Truth of Suffering, precisely because he wanted to expose sentient beings to the concept of universal suffering. Upon realizing this truth, they would become concerned and look for the cause and source of suffering.

Likewise, this author, following the intent of the Great Sage, first brought up the Pure Land method of escaping Birth and Death as a most urgent matter, and will proceed next to discuss the Bodhi Mind.

 

The Avatamsaka Sutra states:

“To neglect the Bodhi Mind when practicing good deeds is the action of demons”.

 

This teaching is very true indeed. For example, if someone begins walking without knowing the destination or goal of his journey, isn't his trip bound to be circuitous, tiring and useless? It is the same for the cultivator. If he expends a great deal of effort but forgets the goal of attaining Buddhahood to benefit himself and others, all his efforts will merely bring merits in the human and celestial realms. In the end he will still be deluded and revolve in the cycle of Birth and Death, undergoing immense suffering. If this is not the action of demons, what, then, is it?

For this reason, developing the supreme Bodhi Mind to benefit oneself and others should be recognized as a crucial step.

 

The Bodhi Mind and the Pure Land Method

 

The Dharma, adapting to the times and the capacities of the people, consists of two traditions, the Northern and the Southern. The Southern tradition emphasizes everyday practical realities and swift self-emancipation, leading to the fruits of the Arhats or Pratyeka Buddhas. The Northern tradition teaches all-encompassing truths and stresses the goal of liberating all sentient beings, leading to the complete Enlightenment of the Tathagatas. Pure Land is a Mahayana teaching and therefore is not only directed toward the goal of self-enlightenment, but stresses the enlightenment of others at the same time.

When Buddhism spread to China, it evolved, through the teachings of the Patriarchs, into ten schools. Among them are two schools which belong to the Southern tradition, the Satysiddhi School and the Abhidharma School. However, the faculties and temperament of the Chinese people did not correspond to the Southern tradition, and, therefore, within a short period of time it faded away. The other eight schools, are all Mahayana: the T'ien T'ai School, the Avatamsaka School, the Madyamika School, the Mind-Only School, the Vinaya School, the Zen School, the Esoteric School and the Pure Land School. The vehicle for popularizing the Pure Land School is the Buddha Recitation method.

Pure Land being a Mahayana teaching, if the practitioner, in addition, develops the Supreme Bodhi Mind, mind and method will be perfect. This leads to Buddhahood, which encompasses both "self-benefit" and "other benefit." If he recites the Buddha's name seeking rebirth in the celestial or human realms, Buddha Recitation becomes a celestial or human method. A practitioner who develops such a mind will receive only the blessings of the celestial or human realms. When such blessings are exhausted, he will sink into a lower realm. If the practitioner is interested first and foremost in self-enlightenment, he will receive only the less exalted, incomplete fruits of the Sravakas and Pratyeka Buddhas.

 

Therefore, when reciting the Buddha's name, we should develop the supreme Bodhi Mind. There is a saying, "if you are off by a thousandth of an inch, you are off by a thousand miles." This being the case, Pure Land practitioners should pay particular attention to developing a proper Bodhi Mind.

 

How to Develop the Bodhi Mind

Awakening the Bodhi Mind, as indicated earlier can be summarized in the four Bodhisattva vows:

 

Sentient beings are numberless, I vow to save them all;
Afflictions are inexhaustible, I vow to end them all;
Dharma doors are boundless, I vow to master them all;
Buddhahood is unsurpassable, I vow to attain it.

 

However, it is not enough simply to say "I have developed the Bodhi Mind," or to recite the above verses every day. To really develop the Bodhi Mind, the practitioner should, in his cultivation, meditate on and act in accordance with the essence of the vows. There are cultivators, clergy and lay people alike, who, each day, after reciting the sutras and the Buddha's name, kneel down to read the transference verses: "I wish to rid myself of the three obstructions and sever afflictions ..." However, their actual behavior is different: today they are greedy, tomorrow they become angry and bear grudges, the day after tomorrow it is delusion and laziness, the day after that it is belittling, criticizing and slandering others. The next day they are involved in arguments and disputes, leading to sadness and resentment on both sides. Under these circumstances, how can they rid themselves of the three obstructions and sever afflictions?

In general, most of us merely engage in external forms of cultivation, while paying lip service to "opening the mind." Thus, the fires of greed, anger and delusion continue to flare up, preventing us from tasting the pure and cool flavor of emancipation as taught by the Buddhas. Therefore, we have to pose the question, "How can we awaken the Bodhi Mind?"

In order to develop a true Bodhi Mind, we should ponder and meditate on the following six critical points:

 

1. The Enlightened Mind

 

Sentient beings are used to grasping at this body as "me," at this discriminating mind-consciousness which is subject to sadness and anger, love and happiness, as "me." However, this flesh-and-blood body is illusory; tomorrow, when it dies, it will return to dust. Therefore, this body -- a composite of the four elements (earth, water, fire and air) -- is not "me." The same is true of our mind-consciousness, which is merely the synthesis of our perception of the six "Dusts" (form, sound, fragrance, taste, touch and dharmas).

Take the case of a person who formerly could not read or write, but is now studying English or German. When his studies are completed, he will have knowledge of English or German. Another example is a person who had not known Paris but who later on had the opportunity to visit France and absorb the sights and sounds of that city. Upon his return, if someone were to mention Paris, the sights of that metropolis would appear clearly in his mind. That knowledge formerly did not exist; when the sights and sounds entered his subconscious, they "existed." If these memories were not rekindled from time to time, they would gradually fade away and disappear, returning to the void.

This knowledge of ours, sometimes existing, sometimes not existing, some images disappearing, other images arising, always changing following the outside world, is illusory, not real. Therefore, the mind-consciousness is not "me." The ancients have said:

The body is like a bubble, the mind is like the wind; they are illusions, without origin or True Nature.

Here we should clearly understand: it is not that the eternally dwelling "True Thusness" has no real nature or true self; it is because the sages have no attachment to that nature that it becomes void.

Sentient beings being void, objects (dharmas) are also void, because objects always change, are born and die away, with no self-nature. We should clearly realize that this is not because objects, upon disintegration, become void and non-existent; but, rather, because, being illusory, their True Nature is empty and void. Sentient beings, too, are like that. Therefore, the ancients have said:

Why wait until the flowers fall to understand that form is emptiness?

The practitioner, having clearly understood that beings and dharmas are empty, can proceed to recite the Buddha's name with a pure, clear and bright mind, free from all attachments. Only when he cultivates in such an enlightened frame of mind can he be said to have "developed the Bodhi Mind."

 

2. The Mind of Equanimity

 

In the sutras, Buddha Sakyamuni stated:

All sentient beings possess the Buddha Nature; they are our fathers and mothers of the past and the Buddhas of the future.

 The Buddhas view sentient beings as Buddhas and therefore attempt, with equanimity and great compassion, to rescue them. Sentient beings view Buddhas as sentient beings, engendering afflictions, discrimination, hatred and scorn The faculty of vision is the same; the difference lies in whether we are enlightened or not. As disciples of the Buddhas, we should follow their teachings and develop a mind of equanimity and respect towards sentient beings; they are the Buddhas of the future and are all endowed with the same Buddha Nature. When we cultivate with a mind of equanimity and respect, we rid ourselves of the afflictions of discrimination and scorn, and engender virtues. To cultivate with such a mind is called "developing the Bodhi Mind."

 

3. The Mind of Compassion

 

We ourselves and all sentient beings already possess the virtues, embellishments and wisdom of the Buddhas. However, because we are deluded as to our True Nature and commit evil deeds, we revolve in Birth and Death, to our immense suffering. Once we have understood this, we should rid ourselves of the mind of love-attachment, hate and discrimination, and develop the mind of repentance and compassion. We should seek expedient means to save ourselves and others, so that all are peaceful, happy and free of suffering. Let us be clear that compassion is different from love-attachment, that is, the mind of affection, attached to forms, which binds us with the ties of passion. Compassion is the mind of benevolence, rescuing and liberating, detached from forms, without discrimination or attachment. This mind manifests itself in every respect, with the result that we are peaceful, happy and liberated, and possess increased merit and wisdom.

If we wish to expand the compassionate mind, we should, taking our own suffering as a starting point, sympathize with the even more unbearable misery of others. A benevolent mind, eager to rescue and liberate, naturally develops; the compassionate thought of the Bodhi Mind arises from there. For instance, in a situation of war and famine, the young, who should be cared for by their parents, grow up orphans, helpless and forsaken. Likewise, the old, ideally, are supported by their children. However, their children having been killed prematurely, they are left to grieve and suffer alone. Witnessing these examples, our hearts are moved and we wish to come to their rescue. The compassionate thought of the Bodhi Mind, which up to that time had not developed, will spontaneously arise.

Other examples: there are young men, endowed with intelligence and full of health, with a bright future, who are suddenly cut down by bullets and bombs. There are also young women in their prime who suddenly lose the parents and family members upon whom they depend for support and therefore go astray, or they become orphans, their future livelihood and survival under a dark cloud. Witnessing these occurrences, our hearts are deeply moved and we wish to come to their rescue. The compassionate thought of the Bodhi Mind, which up to that time had not developed, will spontaneously arise.

There are people who are sick but cannot afford the high cost of treatment and must therefore suffer needlessly for months or years, to the point where some even commit suicide. There are the poor and unemployed, whose wives and children are undernourished and sick, their clothing in rags; they wander aimlessly, pursued by creditors, enduring hunger and cold, day in and day out. They can neither live decently nor die in peace. There are people who face difficult mental problems, without family or friends to turn to for advice and solace. There are those who are deluded and create bad karma, not knowing that in the future they will suffer retribution, unaware of the Dharma and thus ignorant of the way to emancipation. Witnessing these occurrences, our hearts are deeply moved and we wish to come to their rescue. The compassionate thought of the Bodhi Mind, which up to that time had not developed, will spontaneously arise.

 

In broader terms, as the Bodhisattva Samantabhadra taught in the Avatamsaka Sutra:

 

“Bodhisattvas develop great compassion by ten kinds of observations of sentient beings: they see sentient beings have nothing to rely on for support; they see sentient beings are unruly; they see sentient beings lack virtues; they see sentient beings are asleep in ignorance; they see sentient beings do bad things; they see sentient beings are bound by desires; they see sentient beings drowning in the sea of Birth and Death; they see sentient beings chronically suffer from illness; they see sentient beings have no desire for goodness; they see sentient beings have lost the way to enlightenment. Bodhisattvas always observe sentient beings with these awarenesses”.

 

Having developed the great compassionate mind, we should naturally develop the great Bodhi Mind and vow to rescue and liberate. Thus the great compassionate mind and the great Bodhi Mind interpenetrate freely. That is why to develop the compassionate mind is to develop the Bodhi Mind. Only when we cultivate with such great compassion can we be said to have "developed the Bodhi Mind."

 

4. The Mind of Joy

Having a benevolent mind, we should express it through a mind of joy. This mind is of two kinds: a rejoicing mind and a mind of "forgive and forget." A rejoicing mind means that we are glad to witness meritorious and virtuous acts, however insignificant, performed by anyone, from the Buddhas and saints to all the various sentient beings. Also, whenever we see anyone receiving gain or merit, or prosperous, successful and at peace, we are happy as well, and rejoice with them.

A "forgive and forget" mind means that even if sentient beings commit nefarious deeds, show ingratitude, hold us in contempt and denigrate us, are wicked, causing harm to others or to ourselves, we calmly forbear, gladly forgiving and forgetting their transgressions.

This mind of joy and forbearance, if one dwells deeply on it, does not really exist, because there is in truth no mark of self, no mark of others, no mark of annoyance or harm. As stated in the Diamond Sutra:

“The Tathagata teaches likewise that the Perfection of Patience is not the Perfection of Patience; such is merely a name”.

 

The rejoicing mind can destroy the affliction of mean jealousy. The "forgive and forget" mind can put an end to hatred, resentment, and revenge. Because the mind of joy cannot manifest itself in the absence of Enlightenment, it is that very Bodhi Mind. Only when we practice with such a mind, can we be said to have "developed the Bodhi Mind."

 

5. The Mind of Repentance and Vows

 

In the endless cycle of Birth and Death, all sentient beings are at one time or another related to one another. However, because of delusion and attachment to self, we have, for countless eons, harmed other sentient beings and created an immense amount of evil karma.

The Buddhas and the sages appear in this world out of compassion, to teach and liberate sentient beings, of whom we are a part. Even so, we engender a mind of ingratitude and destructiveness toward the Triple Jewel (Buddha, Dharma, Sangha). Now that we know this, we should feel remorse and repent the three evil karmas. Even the Bodhisattva Maitreya, who has attained non-retrogression, still practices repentance six times a day, in order to achieve Buddhahood swiftly. We should use our bodies to pay respect to the Triple Jewel, our mouths to confess our transgressions and seek expiation, and our minds to repent sincerely and undertake not to repeat them. Once we have repented, we should put a complete stop to our evil mind and conduct, to the point where mind and objects are empty. Only then will there be true repentance ... We should also vow to foster the Triple Jewel, rescue and liberate all sentient beings, atone for our past transgressions, and repay the "four great debts," which are the debt to the Triple Jewel, the debt to our parents and teachers, the debt to our spiritual friends, and finally, the debt we owe to all sentient beings.

Through this repentant mind, our past transgressions will disappear, our virtues will increase with time, leading us to the stage of perfect merit and wisdom. Only when we practice with such a repentant mind can we be said to have "developed the Bodhi Mind."

 

6. The Mind of no Retreat

 

Although a practitioner may have repented his past transgressions and vowed to cultivate, his habitual delusions and obstructions are not easy to eliminate, nor is the accumulation of merits and virtues through cultivation of the six paramitas and ten thousand conducts necessarily easy to achieve. Moreover, the path of perfect Enlightenment and Buddhahood is long and arduous, full of hardship and obstructions over the course of untold eons. It is not the work of one or two life spans. For example, the Elder Sariputra had reached the sixth "abode" of Bodhisattvahood in one of his previous incarnations and had developed the Bodhi Mind practicing the Paramita of Charity. However, when an externalist asked him for one of his eyes and then, instead of using it, spat on it and crushed it with his foot, even Sariputra became angry and retreated from the Mahayana mind.

We can see, therefore, that holding fast to our vows is not an easy thing! For this reason, if the practitioner wishes to keep his Bodhi Mind from retrogressing, he should be strong and firm in his vows. He should vow thus: "Although this body of mine may endure immense suffering and hardship, be beaten to death or even reduced to ashes, I shall not, in consequence, commit wicked deeds or retrogress in my cultivation." Practicing with such a non-retrogressing mind is called "developing the Bodhi Mind."

The six cardinal points summarized above are sine qua non for those who aspire to develop the Bodhi Mind. Those who do not earnestly practice on this basis will never attain Buddhahood. There are only two roads before us: revolving in Birth and Death, or liberation. Although the way to liberation is full of difficulties and hardships, each step leads gradually to the place of light, freedom, peace and happiness. The way of Birth and Death, while temporarily leading to blessings in the celestial and human realms, ultimately ends in the three Evil Paths, subjecting us to untold suffering, with no end in sight.

Therefore, fellow cultivators, you should develop a mind of strong perseverance, marching forward toward the bright path of great Bodhi. The scene of ten thousand flowers vying to bloom in the sky of liberation will be there to greet you!

 

Teachings on the Bodhi Mind

 

The sutras have expounded at length on the Bodhi Mind, as exemplified in the following excerpts from the Avatamsaka Sutra.

In such people arises the Bodhi Mind -- the mind of great compassion, for the salvation of all beings; the mind of great kindness, for unity with all beings; the mind of happiness, to stop the mass misery of all beings; the altruistic mind, to repulse all that is not good; the mind of mercy, to protect from all fears; the unobstructed mind, to get rid of all obstacles; the broad mind, to pervade all universes; the infinite mind, to pervade all spaces; the undefiled mind, to manifest the vision of all buddhas; the purified mind, to penetrate all knowledge of past, present, and future; the mind of knowledge, to remove all obstructive knowledge and enter the ocean of all-knowing knowledge.

Just as someone in water is in no danger from fire, the Bodhisattva who is soaked in the virtue of the aspiration for enlightenment Bodhi Mind is in no danger from the fire of knowledge of individual liberation ...

Just as a diamond, even if cracked, relieves poverty, in the same way the diamond of the Bodhi Mind, even if split, relieves the poverty of the mundane whirl.

Just as a person who takes the elixir of life lives for a long time and does not grow weak, the Bodhisattva who uses the elixir of the Bodhi Mind goes around in the mundane whirl for countless eons without becoming exhausted and without being stained by the ills of the mundane whirl.

We can see that in the Avatamsaka Sutra, the Buddhas and Bodhisattvas explained the virtues of the Bodhi Mind at length. The above are merely a few major excerpts. The sutras also state:

The principal door to the Way is development of the Bodhi Mind. The principal criterion of practice is the making of vows

If we do not develop the broad and lofty Bodhi Mind and do not make firm and strong vows, we will remain as we are now, in the wasteland of Birth and Death for countless eons to come. Even if we were to cultivate during that period, we would find it difficult to persevere and would only waste our efforts. Therefore, we should realize that in following Buddhism, we should definitely develop the Bodhi Mind without delay.

That is why Elder Zen Master Hsing An wrote the essay, "Developing the Bodhi Mind" to encourage the Fourfold Assembly. In it, the Master described eight approaches to developing the Bodhi Mind, depending on sentient beings' vows: "erroneous/correct, true/false, great/small, imperfect/perfect." What follows is a summary of his main points.

 

1) Some individuals cultivate without meditating on the Self-Nature. They just chase after externals or seek fame and profit, clinging to the fortunate circumstances of the present time, or they seek the fruits of future merits and blessings. Such development of the Bodhi Mind is called "erroneous."

2) Not seeking fame, profit, happiness, merit or blessings, but seeking only Buddhahood, to escape Birth and Death for the benefit of oneself and others -- such development of the Bodhi Mind is called "correct."

3) Aiming with each thought to seek Buddhahood "above" and save sentient beings "below," without fearing the long, arduous Bodhi path or being discouraged by sentient beings who are difficult to save, with a mind as firm as the resolve to ascend a mountain to its peak -- such development of the Bodhi Mind is called "true."

4) Not repenting or renouncing our transgressions, appearing pure on the outside while remaining filthy on the inside, formerly full of vigor but now lazy and lax having good intentions intermingled with the desire for fame and profit, practicing good deeds tainted by defilements -- such development of the Bodhi Mind is called "false."

5) Only when the realm of sentient beings has ceased to exist, would one's vows come to an end; only when Buddhahood has been realized, would one's vows be achieved. Such development of the Bodhi Mind is called "great."

6) Viewing the Triple World as a prison and Birth and Death as enemies, hoping only for swift self-salvation and being reluctant to help others -- such development of the Bodhi Mind is called "small."

7) Viewing sentient beings and Buddhahood as outside the Self-Nature while vowing to save sentient beings and achieve Buddhahood; engaging in cultivation while the mind is always discriminating -- such development of the Bodhi Mind is called "imperfect" (biased).

8) Knowing that sentient beings and Buddhahood are the Self-Nature while vowing to save sentient beings and achieve Buddhahood; cultivating virtues without seeing oneself cultivating, saving sentient beings without seeing anyone being saved -- such development of the Bodhi Mind is called "perfect."

Among the eight ways described above, we should not follow the "erroneous," "false," "imperfect," or "small" ways. We should instead follow the "true," "correct," "perfect," and "great" ways. Such cultivation is called developing the Bodhi Mind in a proper way.

 

In his commentary, Zen Master Hsing An also advised the Great Assembly to remember ten causes and conditions when developing the Bodhi Mind. These are: our debt to the Buddhas, our parents, teachers, benefactors and other sentient beings; concern about the sufferings of Birth and Death; respect for our Self-Nature; repentance and elimination of evil karma; upholding the correct Dharma; and seeking rebirth in the Pure Land.

On the subject of rebirth, he stated, quoting the Amitabha Sutra:

You cannot hope to be reborn in the Pure Land with little merit and virtue and few causes and conditions or good roots.

Therefore, you should have numerous merits and virtues as well as good roots to qualify for rebirth in the Pure Land. However, there is no better way to plant numerous good roots than to develop the Bodhi Mind, while the best way to achieve numerous merits and virtues is to recite the name of Amitabha Buddha. A moment of singleminded recitation surpasses years of practicing charity; truly developing the Bodhi Mind surpasses eons of cultivation. Holding firmly to these two causes and conditions assures rebirth in the Pure Land.

Through these teachings of the Buddhas, Bodhisattvas and Patriarchs, we can see that the Bodhi Mind is essential for the practice of the Way. 

 

The Path of Birth and Death is Full of Danger

 

There are many gates to the garden of Enlightenment. As long as the practitioner takes the great Bodhi Mind as his correct starting point, whatever Dharma door he chooses, in accordance with his capacities and preferences, will bring results.

If we consider "capacity," Pure Land embraces persons of all levels. Not only ordinary people but also Bodhisattvas (Manjusri, Samantabhadra) and Patriarchs (Asvaghosha, Nagarjuna) have all vowed to be reborn in the Pure Land.

If we take "timing" into consideration, we should realize that in this Dharma-Ending Age when sentient beings in general have scattered minds and heavy obstructions, Buddha Recitation is easy to practice and can help the practitioner achieve rebirth in the Pure Land in just one lifetime.

However, if we discuss "individual preferences," the Pure Land method alone cannot satisfy everyone; hence the need for many schools and methods.

In general, cultivators endowed with a sharp mind, seeking a direct, simple and clear approach, prefer Zen. Those who are attracted to supernatural power, the mystical and the mysterious prefer the Esoteric School. Those who like reasoning and require a clear, genuine analysis of everything before they can believe and act, prefer the Mind-Only School... Each school has further subdivisions, so that adherents of the same school may have differing practices.

The cultivator who has developed the Bodhi Mind, vowing to save himself and others, may follow any of the schools mentioned earlier. Nevertheless, in this Dharma-Ending Age, he should, at the same time, practice Buddha Recitation seeking rebirth in the Pure Land -- thus ensuring success without retrogression. Why is this so? There are three cardinal points:

In the wasteland of Birth and Death, there are many dangers and obstacles to cultivation. In order to escape the dangerous cycle of Birth and Death and ensure that there is no retreat or loss of the Bodhi Mind, we should seek rebirth in the Pure Land. This is the first cardinal point the practitioner should keep in mind.

The ancients often reminded us:

If we cultivate without striving for liberation, then our cultivation in this life is in fact an enemy during our third rebirth.

This is because in the first lifetime, we endure suffering and bitterness in our practice and therefore, in the next life we enjoy wealth, intelligence and authority. In this second lifetime, it is easy to be deluded by power and wealth, "charming spouses and cute children," and other such worldly pleasures. Having tasted lust and passion, it is easy to become attached, and the deeper the attachments, the closer we are to the dark place of perdition, as we resort to numerous evil deeds to strengthen our power, authority and ambitions. Having generated such causes in our second lifetime, how can we fail to descend upon the three Evil Paths in our third lifetime?

Some would ask: "If we have expended efforts to cultivate and sow good seeds in our previous life, how can we lose all our good roots and wisdom in the second lifetime, to the point of descending upon the Evil Paths in the third lifetime?"

Answer: Although good roots exist, the bad karma accumulated for eons past is not necessarily wiped out. Furthermore, on this earth, good actions are as difficult to perform as climbing a high tree, while bad deeds are as easy to commit as sliding down a slope. As the sages of old have said:

The good deeds performed all of one's life are still not enough; the bad deeds performed in just one day are already too many.

For example, people in positions of power and authority whom we meet today have all, to a greater or lesser extent, practiced charity and cultivated blessings and good karma in their previous lives. However, few among them now lean toward the path of virtue, while those who are mired in fame and profit constitute the majority. Let us ask ourselves, how many persons of high academic achievement, power and fame would agree to leave the secular life, opting for a frugal, austere existence directed toward the goal of lofty and pure liberation? Monks and nuns, too, may patiently cultivate when they have not yet reached high positions. However, with power and fame, and many disciples bowing to and serving them, even they may become easy prey to the trappings of the vain world. Nowadays, how many individuals, clergy or laymen, who were practicing vigorously in the past, have gradually grown lax and lazy, abandoning cultivation or leaving the Order entirely, retreating from the Way -- why even mention the next lifetime?

If such is the case in the human realm, how much more difficult it is to cultivate in the celestial realms, where the Five Pleasures are so much more subtle!

We have been talking about those who enjoy blessings. Those lacking in blessings and leading a life of deprivation also find it difficult to cultivate. Even if they are middle class, in this life full of heterodox ways, they may find it difficult to meet true Dharma teachers or to discover the path to liberation. Let us not even mention those treading the three Evil Paths, where cultivation is tens of thousands times more difficult, because they are deluded and suffering both in mind and body.

 

The cycle of Birth and Death is filled with such dangers and calamities. Thus, if we do not seek rebirth in the Pure Land, it is difficult to ensure non-retrogression of the Bodhi Mind.

 

The Need to Seek Liberation in this Very Life

 

In this Dharma-Ending Age, if we practice other methods without following Pure Land at the same time, it is difficult to attain emancipation in this very lifetime. If emancipation is not achieved in this lifetime, deluded as we are on the path of Birth and Death, all of our crucial vows will become empty thoughts. This is the second cardinal point which the cultivator should keep in mind.

Those practitioners who follow other schools, stressing only self-help and a firm, never-changing mind, believe that we should just pursue our cultivation life after life. Even if we do not achieve emancipation in this life, we shall certainly do so in a future lifetime. However, there is one thing we should consider: Do we have any firm assurances that in the next lifetime, we will continue cultivating? For, if we have not yet attained Enlightenment, we are bound to be deluded upon rebirth, easily forgetting the vow to cultivate which we made in our previous lifetimes. Moreover, in this world conditions favoring progress in the Way are few, while the opportunities for retrogression are many. How many monks and nuns have failed to pursue their cultivation upon rebirth, as in the examples summarized in the first chapter?

The sutras state:

Even Bodhisattvas are deluded in the bardo stage, 
Even Sravakas are deluded at birth.

Bardo is the intermediate stage between death and rebirth ... In the interval between the end of this current life and the beginning of the next life, even Bodhisattvas are subject to delusion, if they have not yet attained Enlightenment.

Another passage in the sutras states:

“Common mortals are confused and deluded when they enter the womb, reside in the womb, and exit from the womb. Celestial kings, thanks to their merits, are awake upon entering the womb, but are confused and deluded when residing in or exiting from the womb. Sravakas are awake when they enter and reside in the womb; however, they are confused and deluded when they exit from the womb. Only those Bodhisattvas who have attained the Tolerance of Non-Birth are always awake -- entering, residing in, and exiting from the womb”.

In a few instances, ordinary people, because of special karmic conditions, are able to remember their previous lives, but these are very rare occurrences. Or else, they could be Bodhisattvas who took human form in order to demonstrate the existence of transmigration to sentient beings. Otherwise, all sentient beings are deluded when they pass from one life to another. When they are in such a state, all their knowledge of the Dharma and their great vows from previous lives are hidden by delusion and often forgotten.

This author recalls the story of a Dharma colleague. In his youth, each time he happened to be dreaming, he would see himself floating freely, high up in the air, traveling everywhere. As he grew older, he could only float lower and lower, until he could no longer float at all. In the commentary Guide to Buddhism, there is the story of a layman who, at the age of four or five, could see everything by night as clearly as in the daytime. As the years went by, this faculty diminished. From the age of ten onward, he could no longer see in the dark, except that from time to time, if he happened to wake up in the middle of the night, he might see clearly for a few seconds. After his seventeenth birthday, he could experience this special faculty only once every two or three years; however, his special sight would be merely a flash before dying out. Such persons had cultivated in their previous lives. However, when they were reborn on this earth they became deluded, and then, as their attachments grew deeper, their special faculties diminished.

There are similar cases of persons who can see everything clearly for a few dozen miles around them. Others can see things underground, through walls, or in people's pockets. However, if they do not pursue cultivation, their special faculties diminish with time and, in the end, they become just like everyone else. Some persons, having read a book once, can close it and recite every line without a single mistake. Others have a special gift for poetry, so that whatever they say or write turns poetic. However, if they do not pursue cultivation, they sometimes end by rejecting the Dharma.

An eminent Master once commented that such persons had practiced meditation in their previous lives to a rather high level and reached a certain degree of attainment. However, following the Zen tradition, they sought only immediate awakening to the True Nature, severing attachment to the concepts of Buddha and Dharma (i.e., letting the mind be empty, recognizing no Buddha and no Dharma). Therefore, those who failed to attain Enlightenment were bound to undergo rebirth in the Triple Realm, whereupon, relying on their mundane intelligence, they sometimes became critical of Buddhism. Even true cultivators in the past were thus; how would today's practitioners fare compared to them?

As Buddha Sakyamuni predicted, "In the Dharma-Ending Age, cultivators are numerous, but those who can achieve Supreme Enlightenment are few." And, not having achieved it, even with bad karma as light as a fine silk thread, they are subject to Birth and Death. Although there may be a few cultivators who have awakened to the Way, being awakened is different from attaining Supreme Enlightenment. During rebirth, they are bound to be deluded and unfree. In subsequent lifetimes, there may be few conditions for progress and many opportunities for retrogression, making it difficult to preserve the vow of liberation intact.

Concerning the retrogression of practitioners who have merely experienced Awakening, the ancients have provided three analogies:

1) When we crush prairie grass with a stone block, though the grass cannot grow, its roots are not yet rotten or destroyed. If conditions arise that cause the stone to be overturned, the grass will continue to grow as before.

2) When we pour water into a jar, though the impurities are deposited at the very bottom, they are not yet filtered out. If conditions change and the water is stirred up, the impurities will rise.

3) Take the case of clay which is molded into earthenware but not yet fired in a kiln. If it should rain, the earthenware would certainly disintegrate.

The strong probability that those who have merely experienced an Awakening will retrogress during transmigration is similar to the above examples.

Furthermore, in the Dharma-Ending Age, how many cultivators can claim to be awakened to the Way? Awakening to the Way is not easy. There was once a Zen Master who practiced with all his might for forty years before he succeeded. Another Great Master sat for so long that he wore out more than a dozen meditation cushions before he saw his Original Nature. As far as today's Zen practitioners are concerned (with the exception of a few saints who have taken human form to teach sentient beings), the majority only manage to achieve a temporary calming of the mind and body; at most they may witness a few auspicious realms! Even if they have awakened to the Way, they can still encounter dangerous obstacles during transmigration, as previously described. The path of Birth and Death, filled with fearful dangers for those who have not attained Enlightenment, is the same. Therefore, to claim that we should not fear Birth and Death is a superficial point of view.

Furthermore, over the centuries, the Dharma has met with difficulties in some parts of the world. Wherever materialism has spread, Buddhism has come under criticism. There are places where temples and pagodas have been destroyed, sutras and commentaries burned, monks and nuns forcibly returned to lay life, and common citizens barred from practicing their faith.

Even if Buddhism is revived later on, it will have undergone changes and possibly lost some of its vitality ... For this reason, we should follow the Pure Land School, to ensure non-retrogression of the Bodhi Mind. Even if we follow other schools we should, at the same time, practice Buddha Recitation seeking rebirth in the Land of Ultimate Bliss.

This is the common exhortation of such eminent sages as Masters Lien Ch'ih, Ou I, Chien Mi and Yin Kuang.

 

How to Perfect the Bodhi Mind

 

Having developed the Bodhi Mind and considering our own capacities and circumstances, what expedients should we adopt to perfect that Mind? If we want both the self-centered and the altruistic aspects of the Bodhi Vow to be complete, there is no better way than to seek rebirth in the Pure Land. This is the third cardinal point that the practitioner should keep in mind.

A high-ranking monk of old, having expressed his determination to cultivate, penned the following verses:

I have pondered this world, and the world beyond, 
Whose name would one recite if not Amitabha's?

 

Truthfully, after reading these verses, pondering, and comparing Dharma methods, people's capacities and the current environment, this author is convinced that Pure Land is the safest and most complete path.

Some may say that having awakened the Bodhi Mind, we should remain in the Saha World, because in this world there are many sentient beings in need of help. Why seek rebirth in the Pure Land?

Let me reverse the question: What are the conditions that would allow us to save sentient beings? They are, of course, merit, virtue, wisdom, eloquence, spiritual power and auspicious features and bearing. (Do we have these qualities to any degree?) Particularly, severing afflictions and delusions and developing wisdom, so that we are not led astray by mundane things, is no easy matter! The ancients have said, "Severing Delusions of Views is as difficult as preventing water from running down a mountain forty miles high." If it is so difficult to rid ourselves of Delusions of Views, how much more difficult it is to sever Delusions of Thought, Delusions of "Dust and Sand," and ignorance.

Delusions of Views, simply put, are the afflictions connected with seeing and grasping at the coarse level. Delusions of Thought are afflictions at the subtle level. For countless eons, the infectious filth of greed, anger and delusion, as well as countless other erroneous views, have been instilled in our mind-consciousness. Can we really manage, in the short span of this life, to do away with them all? Today's cultivators, in general, have few blessings and shallow wisdom. Just reciting the words "Amitabha Buddha" in an accomplished manner is difficult enough. Why even mention such distant goals as saving sentient beings at will?

For this reason, the immediate necessity is to seek rebirth in the Western Pure Land, first rescuing ourselves from the cycle of Birth and Death and then relying upon the auspicious environment of that Land to practice vigorously. We should wait until we have achieved Enlightenment and developed wisdom, eloquence, spiritual powers and auspicious features before returning to the Saha World to rescue sentient beings. Only then will we have some freedom of action.

Nevertheless, considering the responsibility and the compassionate mind of the cultivator, we should not completely reject all attempts to save sentient beings in our current life. In truth, however, our present altruistic attempts can only be within the framework of "according to one's means and conditions." This is not unlike the case of someone who, having fallen into the river of delusion, tries his best to reach the shore, all the while shouting to others, exhorting them to do likewise.

To speak more broadly, even if we have attained the stage of Non-Birth and must reside in the evil worlds in order to perfect the "paramitas," in reality we cannot be away from the various pure lands. Why is this so? As stated in the sutras, even Bodhisattvas of the First Stage cannot know the "comings and goings" of Bodhisattvas of the Second Stage, much less the realms of the Buddhas! For this reason, in the Avatamsaka Sutra, after preaching the Ten Great Vows, the Bodhisattva Samantabhadra immediately admonished the Bodhisattvas at all fifty-two levels to seek rebirth in the Western Pure Land. This is because Amitabha Buddha is always teaching in that Land, and Bodhisattvas wishing to enter the lofty, esoteric realm of the Tathagatas should remain close to and study with Him.

Thus, even the highest level Bodhisattvas should spiritually divide themselves -- on the one hand remaining in the various defiled worlds to accumulate good deeds and on the other, being present in the various pure lands to be close to and cultivate with the Buddhas. Rebirth in the Pure Land of Amitabha Buddha is, therefore, important for sentient beings -- from the lowest beings to the highest level Bodhisattvas.

As seen above, there are many obstacles along the path of Birth and Death. If we have not reached the stage of Non-Birth, it is easy to become deluded during transmigration and descend into evil realms. For this reason, to ensure non-retrogression of the Great Bodhi Mind and fulfillment of the Bodhi Vow, common mortals such as ourselves -- who urgently need to resolve the issue of Birth and Death existing before our very eyes -- should seek rebirth in the Pure Land of Amitabha Buddha. Even the highest Bodhisattvas cannot remain away from the Pure Land, if they wish to enter the lofty, esoteric realms of the Tathagatas and fulfill the Great Bodhi Vow.

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