Pure-Land Zen Zen Pure-Land - Letter from Patriarch Yin Kuang

Sentient Beings Fear Results

(A layman’s house was burned to the ground and everything was lost. His wife, distraught, became seriously ill. The man then lost all his sense of right and wrong, as though insane. Master Yin Kuang sent this letter to console and counsel him.)

♦ ♦ ♦ The Lotus Sutra (Chapter 3) states:

There is no peace in the Triple Realm. It is like a burning house, full of suffering. It is frightening indeed.

Nevertheless, individuals at times achieve awakening through such circumstances as misfortune or blessings, conflict or harmony, suffering or joy, etc. ... The means of achieving awakening are not fixed. To the wise, who know how to adapt flexibly to circumstances and are at peace with their lot, there is no suffering that is not joy, no conflict that is not harmony, no misfortune that is not a blessing.

Therefore, the wise man is at peace with himself and others, understands human destiny, does not resent the heavens or blame his fellow beings and is always even-tempered, peaceful and calm, regardless of circumstances. The ancients had a saying:

In circumstances of wealth and nobility, he is at peace with wealth and nobi-lity; in circumstances of poverty and deprivation, he is at peace with poverty and deprivation; in circumstances of rudeness and vulgarity, he is at peace with rudeness and vulgarity; in circumstances of adversity and misfortune, he is at peace with adversity and misfortune ...

Although you enjoy performing good deeds, you do not yet understand the essence of Confucianism and Buddhism and are thus confused and frightened after a single instance of adversity. Let me cite a few examples to clarify your understanding.

♦ ♦ ♦

There is nothing in the universe vaster, higher or brighter than Heaven and Earth, the sun and the moon. However, once the sun has reached its zenith, it begins to set; once the moon is full, it wanes. Even the high mountains will in time give way to deep ravines and the vast oceans will be replaced by fields of mulberry. The human condition is the same: the advance and decline of our fortunes, as well as other changes, are merely the norm.

From ancient times to the present, who could surpass Confucius in morality and virtue? Nevertheless, even he was once surrounded by enemies, his life threatened. On another occasion, he was down to his last reserves while at yet another point he was getting nowhere in his efforts to travel and disseminate his teachings throughout the various kingdoms. Worse, his only son died suddenly at the age of fifty.

Confucius and others like him were great sages and saints, yet they could not escape adversity. However, they knew how to live in harmony with their circumstances and so managed to keep their minds calm and at peace.

♦ ♦ ♦ During our lives, we make all kinds of plans and perform all kinds of tasks but, in retrospect, they essentially revolve around the issues of food, clothing and the desire to leave some legacy behind for our children. Yet, as far as food is concerned, a bowl of soup and some fresh vegetables should suffice; why seek exquisite seafood and mountain delicacies? As for clothing, a few simple garments should amply cover our bodies; what is the use of a wardrobe filled with brocade and satin? As for our children, they can study, till the fields or engage in small business; what is the use of wealth running into the millions?

Besides, who in the history of China can surpass the Emperor Ch’in Shih Huang in scheming for fame and fortune for his descendants? This brutal ruler subdued the six kingdoms, burned books, buried scholars alive and confiscated all weapons converting them into bells, all for the purpose of keeping the populace ignorant and powerless and thus preventing insurrection. However, with the uprising of Ch’en She, heroes sprang up everywhere. The Emperor’s unification scheme did not last even thirteen years before collapsing, and all his direct descendants were put to death. The Emperor intended that his children be honored, but, in the end, they were defeated and lost everything.

Think about it: how many can be as exalted as the Son of Heaven (Emperor), his wealth extending over the four seas? Yet even he could not ensure lasting wealth and happiness for his family and clan – not to mention ordinary beings who, throughout the eons, have committed evil karma as thick as the earth’s crust and as deep as the oceans! How can they guarantee that their families will flourish forever, always blessed, never encountering setbacks?

♦ ♦ ♦ You should know that all things in life are intrinsically false, like dreams, illusions, bubbles, shadows, dew or lightning, the moon reflected in a pond, flowers in the mirror, flickering mirages in the blazing sun, Gandharva cities – nothing is true or real. Only the Mind-Nature is everlasting and immutable, encompassing all past and present. Although it neither changes nor dies, it always follows causes and conditions.

If conditions are consonant with awakening and purity, we become Arhats, Pratyeka Buddhas, Bodhisattvas or Buddhas – the level of achievement depending on the depth of our virtues. If conditions are consonant with delusion and impurity, we stray into the realms of gods, humans, asuras, animals, hungry ghosts and hells.

The length of our suffering or happiness depends on the weight of our transgressions or merits.

Those who are unaware of the Buddha Dharma cannot be faulted, but as a devout Buddhist, why do you not profit from this painful experience to see life clearly, abandon delusion for awakening and singlemindedly recite the Buddha’s name seeking rebirth in the Pure Land – thus escaping Birth and Death and reaching the four levels of sagehood? Would that not be turning a small misfortune into a great blessing?

The way out of your predicament is as described. Why do yo remain troubled and confused, daydreaming as though you have lost your mind? If you lose your life through excessive worry, you will not only wallow in Birth and Death for many lifetimes, your sick wife and orphaned children will have no means of support.

Thus, all you will do is harm yourself while hurting others at the same time. How can you be so deluded?

♦ ♦ ♦ The sutras teach:

Bodhisattvas fear causes, sentient beings fear results.

73 To avoid the result of suffering, Bodhisattvas destroy evil causes in advance. Thus, evil karma is eliminated and virtues are accrued in full, up to the time they become Buddhas. Sentient beings constantly create evil causes but wish to escape the suffering that results. They are no different from those who fear their own shadows but continually run for cover under the glare of the sun. How can they escape their shadows?

Many persons expect huge blessings after performing a few good deeds. When they encounter adversity, they immediately think that “to do good is to meet with misfortune; there is no law of Cause and Effect.” From that point on, they regress from their newly awakened state, turn around and vilify the Buddha Dharma. These persons do not understand the truths that “Cause and Effect encompass three lifetimes” and “the mind can change the environment for the better.”

How do Cause and Effect encompass three lifetimes? As an example, in this lifetime we may perform wholesome or evil deeds, as a result of which we receive benefits or suffer vicissitudes. This is a case of current requital.

If we perform wholesome or evil deeds in this lifetime and receive benefits or suffer vicissitudes in the next lifetime, it is a case of birth [next lifetime] requital.

If we perform wholesome or evil deeds in this lifetime but only receive benefits or suffer vicissitudes in the third or fourth lifetime, or even the tenth, hundredth, or thousandth lifetime, or countless eons in the future – it is a case of future requital.

The time frame of future requital is not fixed. However, to create “causes” is to create “effects and consequences.” This is a natural occurrence.

In what way can our minds change the environment for the better? Take the case of a person who has performed evil deeds and should be condemned to the sufferings of the hells for untold eons. Suppose that individual suddenly becomes extremely frightened and utterly ashamed, develops the Bodhi Mind, changes his ways, recites sutras and the Buddha’s name, cultivates personally and enjoins others to do likewise, seeking rebirth in the Pure Land. Thanks to this change of heart, the previous karma of hell is dissipated and transmuted into a lesser karma in the current lifetime. Thus, for example, he may be subject to contempt by others, suffer a bout of illness, become destitute or meet with unhappy events. After enduring such minor retribution, that person may escape Birth and Death and enter the “stream of the sages,” transcending the ordinary world. As the Diamond Sutra states:

If there is anyone who receives and keeps this Sutra but is maligned by others, such a person has created evil karma in previous lifetimes and should have descended upon the Evil Paths. As a result of this calumny, however, his past karma is instantly extinguished and he will attain Supreme Enlightenment.

This is precisely the meaning of the mind changing life and the environment for the better. ♦ ♦ ♦

When ordinary beings meet disaster, if they do not resent the heavens, they blame their fellow-beings. Very few think of repaying their karma and developing a mind of repentance and reform. You should know that “if you plant melons, you reap melons, if you plant beans, you reap beans.” This is the natural course of events. Having sown thorns, do not expect, when the harvest comes, to have wheat and rice. If those who create evil still enjoy blessings, it is because in previous lifetimes they amassed great blessings; if not for their transgressions, their blessings would have been much greater.

It is as if the scion of a wealthy family were to lead a dissipated life, lus-ting and gambling, squandering money like so much dirt, without suffering hunger and cold immediately because of his great fortune. Yet, if he were to continue in this manner day in and day out, even with a family estate in the millions, one day he would surely lose all his property and suffer an premature death.

If those who perform wholesome deeds customarily meet with misfortune, it is because they planted the seeds of transgression deeply in past lifetimes. If not for their good deeds, their misfortunes would have been much worse.

This is similar to the case of a condemned prisoner, who manages to perform a small public service while waiting for his sentence to be carried out. Because of the limited impact of his contribution, he cannot yet be pardoned; therefore his sentence is merely commuted to a lighter one. If he continues to contribute to the public good and the sum total of such contributions becomes sizeable, not only will his previous transgressions be wiped away, he may even receive honors, high position and noble rank, with his descendants inheriting honors for generations!

♦ ♦ ♦ A superior person should transcend ordinary events and not allow external circumstances to damage his very life. Suppose his storeroom is overflowing with gold and jewelry. When renegade soldiers and outlaws come to steal them, he should abandon his house and escape, rather than risk death in order to hold on to his riches. This is because gold and jewelry may be precious, but they cannot be compared to life. If we cannot safeguard both, property should be abandoned and life preserved.

Now that your wealth and property have been reduced to ashes, it is useless to worry excessively or cry over their loss. You should adapt to conditions, carry on and strive to recite the Buddha’s name, seeking rebirth in the Pure Land, so that you may be spared suffering and enjoy only happiness until the end of time. Thus, thanks to this catastrophe, you will ultimately attain Buddhahood. Why continue in delusion – suffering and grieving?

I hope that you will consider my words carefully. You will then get over your grief, clearing the sky of dark clouds and revealing its brightness, finding happiness in calamity and exchanging intense heat for a cool, joyous breeze. Otherwise, if you continue to dwell on your loss and fail to awaken, you will not escape insanity. Once the Self-Mind is lost, demons will enter. At that time, even if a thousand Buddhas were to appear on earth, they would have no way of saving you! ♦ ♦ ♦ 76 Letter 17

The Five Skandas are

All Empty!17

In Shanghai recently there were many gatherings where revelations and prophe-cies were proclaimed. Their messages about abandoning evil ways and practicing wholesome deeds, as well as their pronouncements on Birth and Death, Cause and Effect, while superficial and limited, are very useful for everyday morality and the minds of ordinary persons. However the points they made concerning the future and the Buddha Dharma are somewhat vague and not free of error. As disciples of the Buddhas, we should not oppose or reject those pronouncements, because doing so may hinder the good actions of others. At the same time, however, we should not repeat or extol them, lest we be guilty of chimerical statements and conjectures that bring harm and disorder to the Dharma and engender doubts among the people.

This old monk, knowing himself to be beset with many karmic obstructions, would not dare abandon reason for emotion and thus cause others to err. He begs the reader to take both emotion and reason into account when following his advice, in order to avoid harmful actions.

♦ ♦ ♦ Think this over: the word “samadhi” is translated as correct concentration. It is the state of dissipation of delusion and emergence of the Truth – tranquil and bright. How can there be any realm or state within it? Therefore, the Surangama

Sutra states:

Perfect attainment of the fruit of Enlightenment is non-attainment of any- thing.

The Zen practitioner relies only on his own strength (self-power) without seeking the Buddhas’ assistance. Therefore, when he exerts himself to the limit in cultivation, the true and the false assail each other, giving rise to many states and realms that suddenly appear and disappear.

It is as though a heavy rain is abating. The dark clouds disperse, the overcast sky suddenly clears; things change back and forth without warning. These states and realms are difficult for those who do not possess transcendental vision to distinguish. If the cultivator mistakenly considers these manifestations to be true, he is immediately possessed by “demons,” and becomes insane.

On the other hand, when the Pure Land practitioner earnestly recites Bud-dha Amitabha’s name and His ten thousand virtues, it is like the sun shining in the middle of empty space or a walk along a broad, straight path. Not only are demons and evil spirits nowhere in sight, but deluded thoughts disappear as well.

♦ ♦ ♦ Ultimately, when the practitioner recites to the point of pure, unmixed power, the totality of Mind is Buddha, the totality of Buddha is Mind, Mind and Buddha are as one. I am afraid that this principle and practice are not understood by everyone. It has always been my desire to proclaim them and to disseminate the Original Vows of Amitabha Buddha to rescue all sentient beings. How would I dare conceal this truth, transmitting it privately to you alone? If there is any secret knowledge to be transmitted privately in a hidden place, it is an externalist teaching, not a Buddhist teaching.

Having said so, however, this old monk, in truth, does have a wonderful secret teaching, which only he possesses. Since you have requested it today, I have no qualms about revealing it to all Buddhist followers. What is this wonderful teaching?

It is utter sincerity and profound respect. This secret is known to everyone, yet obscure to all!

Wishing to eradicate deep-seated karma and repay the kindness of the Buddhas, I have endeavored, day in and day out, to probe the shining cultivation of the ancients. I have thus discovered that utter sincerity and profound respect constitute a wonderful “secret” method that lifts human beings to the realms of the saints, enabling them to escape Birth and Death. Time and again I have brought these points to the attention of those who have the right conditions. You should know that sincerity and respect are not reserved exclusively to students of the Dharma, but form the basis of all activities that you want to complete to perfection.

♦ ♦ ♦ You have planted wholesome roots in previous lifetimes and belong to a family imbued with Buddhism for many generations. In your youth, you were well brought up at home and later on, for some twenty to thirty years, you attended school and experienced the ways of the world fully. Why have you decided to abandon the lofty and sublime to stoop to the common and ordinary, placing such value on my writings and distributing them to others?

You should know that the most important criteria in dissemination of the Dharma for the benefit of sentient beings are “timing” and “capacities.”

Those who are well-versed in Buddhism have failed to point out the most relevant cure for today’s illnesses. Instead, all they do is discourse on lofty, sublime methods which, generally speaking, are not the right medicine. Sometimes, this very medicine, however valuable, intensifies the illness. This old monk is like an inexperienced physician – not only is he unclear about the roots of disease, he does not know the properties of the medication either. He merely prescribes a panacea transmitted “secretly” by ancient sages and saints and dispenses it against each and every symptom, such as falsity or truth, chills or fever. Anyone with faith in the medicine who tries it will recover. Even those afflicted with “incurable” diseases, forsaken by the greatest Immortal physicians, will immediately regain strength and escape death as soon as they take this medicine.

Therefore, I have no hesitation about hanging out my shingle for those who wish to rescue sentient beings and benefit mankind, advertising this medicine to all who are ill. I do realize that the remedies prescribed by those Immortal physicians are miraculous, but I do not advise people to take them – as illnesses stem from past karma and cannot be cured by physicians, however divine.

♦ ♦ ♦ Heavy karmic obstructions, excessive greed and anger, a weak and ailing body, a fearful, apprehensive mind – these symptoms will, in time, disappear naturally if you singlemindedly recite the Buddha’s name. The “Avalokitesvara [twenty-fifth]

Chapter” of the Lotus Sutra states:

If ... living beings much given to carnal passion keep in mind and revere the Bodhisattva Regarder of the Cries of the World, they will be set free from their passion. If [those] much given to irascibility [hatred and anger] keep in mind and revere the Bodhisattva Regarder of the Cries of the World, they will be set free from their delusion. (B. Kato, et al, The Threefold Lotus Sutra, p.

320.)

The same is true of reciting the Buddha’s name. However, you should concentrate your mind to the utmost and put a stop to “sundry [distracting] thoughts,” doubts and uncertainties. Whatever you seek will then materialize. As the Bodhisattva

Avalokitesvara has great affinities with sentient beings in the Saha World, you should, in addition to your regular Pure Land sessions, recite Her name. Alterna-tively, you may also recite the Surangama Mantra or the Great Compassion Mantra.

♦ ♦ ♦

If you wish to be a Dharma master, lecturing on the sutras in public, you should first read the original texts, then study the commentaries and subcom-mentaries. However, should you discover that your intellect is average and your understanding not necessarily above others, you should concentrate on Buddha Re-citation rather than wasting time and energy pursuing these non-essential endeavors.

If, on the other hand, you would like to engage in Sutra Recital in accordance with your limited capacities for the benefits it confers, you should keep the three karmas of body, speech and mind utterly pure, earnest and sincere, bow to the Buddhas and sit erect concentrating your mind for a moment or two, before opening a sutra to read aloud or silently. At that time, you should sit up straight as though you were facing the Buddhas, listening to their perfect voices, without a single lazy, discriminating thought. Then, without trying to find the meaning of the sutra, just recite it in one stretch from beginning to end.

By reciting the sutras in such a manner, if you are of superior spirituality, you can awaken to the Non-Dual Truth and reach the Dharma of True Mark. Even if you are dull and of low capacity, you will gain increased merit and wisdom, eradicating karmic obstructions in the process. The Sixth Patriarch once said:

We can awaken our Mind and see our True Nature just by reciting the Dia- mond Sutra.

This quote refers to the practice of Sutra Recital as explained above. It is therefore called “samatha” (stopping or arresting mental processes). If you follow these steps, reciting any Mahayana sutra can lead to the opening of the Mind, the seeing of your True Nature. This does not apply to the Diamond Sutra alone.

You should not use the discriminating mind, trying to understand the meaning of this sentence, the idea behind that paragraph, as all this belongs to the realm of deluded thought, reasoning and comparing. Such a mind cannot be in silent accord with the Buddha Mind, lead to a thorough understanding of the essence of the sutras or provide the causes and conditions for eradicating transgressions and creating blessings.

Practicing Sutra Recital with a discriminating mind, if accompanied by reve-rential thoughts, may lead to the sowing of a few wholesome karmic seeds. If, on the other hand, it is accompanied by laziness and arrogant thoughts, it cannot fail to generate evil consequences from these very same seeds – the resulting suffering will be immense!

Once, while reciting a sutra, the Patriarch Chih I [founder of the T’ien T’ai school] suddenly experienced a Great Awakening and silently entered samadhi.

If he had had a discriminating mind at that time, how could he possibly have succeeded in such a manner? Another master was copying the Lotus Sutra, completely oblivious to the ten thousand conditions (i.e., everything). He was still at his desk writing long after the sun had set when his disciple walked in and said: “It is so late already, how can you, Master, still be copying the sutra?” The monk was startled to discover that it was so dark he could not even see his hand!

Whether reciting the sutras, meditating, chanting mantras or reciting the Buddha’s name, as long as you do it with this level of concentration and persevere for a long time, one day you will understand all and everything and experience a Great Awakening (awaken to the Way).

Thus, during the Ming dynasty, there was a Zen monk by the name of Hsueh Ch’iao Hsin. He had entered the Order in midlife and was completely illiterate. Nevertheless, thanks to his strict observance of austerities, assiduous meditation, extreme forbearance and other difficult practices, before long he suddenly expe-rienced a Great Awakening. Whatever he said after that was in accordance with the Perfect Teaching. From then on, he gradually came to know how to read and write. In a relatively short time, he was transformed into a scholar fully at ease in the exposition of the Dharma. During the Ch’ing period, his writings were incorporated into the Mahayana canon.

Such benefits all stem from a mind completely focussed on meditation, with no discriminating thoughts. Those who practice Sutra Recital should take these examples as models. Thus, when engaging in Sutra Recital, you absolutely must avoid the development of a discriminating mind. In this way deluded thoughts will settle themselves at the bottom, while your transcendental Original Nature will gradually reveal itself.

♦ ♦ ♦ However, if you wish to study the sutras to understand their profound meaning or write commentaries upon them, you should reserve a special period of time to concentrate exclusively on such activity. At that time, it may not be necessary to be as strict and respectful as during Sutra Recital, but you should not adopt an irreverent attitude – at most, you can be a little more relaxed.

If you have not succeeded in extinguishing evil karma and developing wisdom, you should consider Sutra Recital as your main objective and sutra study as secondary. Otherwise, you will waste months and years pursuing such studies.

Even if you were to understand the sutras to the point of pushing away the clouds and revealing the shining moon, sliding open the shutters and admiring the green mountains, it would merely increase your stock of rationalizations and arguments at the “edge of the lips and the tip of the tongue.” What relationship does that bear to the issue of Birth and Death? When the last day of the twelfth month has come and death is waiting, you could not use the least bit of such knowledge!

If you can follow the Sutra Recital method described above, the various karmas of greed, anger and desire/grasping will gradually disappear and you will develop wisdom. Otherwise, not only will you fail to derive any true benefits, there is the possibility that the power of evil karma accumulated from time immemorial will lead you to develop wrong views and reject Cause and Effect. All the while, the afflictions of lust, killing, stealing and lying will come to the fore one after another like a raging fire. You may even sometimes mistake yourself for a Mahayana luminary, thinking that nothing should be an obstacle, using the Sixth Patriarch’s teaching “if the mind is pure, what need is there to keep the precepts,” to justify your actions, claiming that “to break the precepts without breaking the precepts is true keeping of the precepts.”

There are many such hazards along the path of cultivation, making the True Dharma very difficult to attain! For this reason, the various Patriarchs have gene-rally advocated cultivation of the Pure Land method, relying on the compassionate power of Amitabha Buddha to extinguish evil karmic power, so that it will not flare up.

You should therefore take Buddha Recitation as your principal practice and Sutra Recital as an auxiliary method. You can recite the Avatamsaka Sutra, the Lotus Sutra, the Surangama Sutra, the Diamond Sutra, the Parinirvana Sutra, the Sutra of Complete Enlightenment, etc. one after another or you can limit yourself to one sutra. In either case, you should follow the principles I explained earlier.

If you are indifferent and lack restraint and respect, discriminating feelings and views will surely rob you of great benefits. Your evil karma will then know no bounds!

♦ ♦ ♦ I used to think that you and your friend were thorough believers in the Pure Land method. However, when I saw the draft of your letter seeking advice from Hsu Chun, I learned of your intention to recite mantras and investigate the Precept-keeping (Discipline) method. You also said: “I have not seen anything mentioned in Pure Land as lofty and sublime as the blessings and virtues derived from reciting mantras; therefore, my mind is undecided and I do not know whether or not I should follow Pure Land.”

Look at yourself and see what your capacities are. Why do you wish to understand and penetrate all Dharma methods in such a manner? I only fear that such confusion and indecisiveness will, in time, unsettle and cloud your mind.

As for Hsu Chun, he has said that “according to the Tantric method, wherever the power of mantras goes, be it on a wisp of air or a grain of dust, sentient beings there will all be liberated. Does the Pure Land method bring such benefits?”

You should know that while reciting mantras brings limitless blessings and virtue, reciting the Buddha’s name also has unimaginable power! Do you not recall this passage from the Meditation Sutra:

Even those who have committed the Five Grave Offenses or the Ten Evil Acts, may, on the verge of death, when the marks of the hells appear, recite the Buddha’s name a few times, and be reborn immediately in the Pure Land.

Do you not also realize that in the Avatamsaka Assembly, even those Bodhisatt-vas who have attained the Equal Enlightenment stage (i.e., virtual equality with the Buddhas) must still make the Ten Great Vows, dedicating the merits to rebirth in the Pure Land, so as to perfect the fruit of Enlightenment? Moreover, if the Pure Land were not a lofty, transcendental method, why would the Buddhas and Patriarchs, in countless sutras and commentaries, have all carefully and earnestly recommended its cultivation?

In truth, Mahayana methods are all complete, perfect and sublime; it is only because sentient beings differ in conditions and capacities, some high level and ma-ture, others low level and wanting, that the benefits derived from these methods are different. When the Patriarch Shan Tao – believed to be an incarnation of Amitabha Buddha – was teaching “uninterrupted practice,” he was concerned that cultivators were unsettled in mind and will. He therefore wrote:

Even if the sages of the Four Fruits, the Bodhisattvas at the stages of the Ten Abodes, Ten Practices, Ten Dedications and Ten Grounds, as well as the Buddhas of the ten directions who fill the empty space of the Dharma Realm, should all appear – their bodies emitting rays of light – and request you to abandon the Pure Land method, offering to transmit a loftier method to you, do not dare to follow their words. This is because, having previously resolved with utmost determination to follow the Pure Land method, you cannot go back on your Vows.

The Patriarch Shan Tao uttered these words because he anticipated that those of future generations would “stand on one mountain while dreaming of the other,”

having no true position. However, these golden words were not followed even by those who venerated him as their direct teacher – much less by those who have not heard or understood them! To be exposed to a method so well adapted to the conditions and capacities of sentient beings and yet to abandon it for the murky path of karmic consciousness – practicing neither Zen nor Pure Land – is this not incitement by evil karma accumulated from time immemorial? What a pity indeed!

♦ ♦ ♦ The Non-Dual Truth represents No-Self and No-Dharma.

No-Self (emptiness of self) means true understanding that the five skandas, which together represent body and mind, are all born of causes and conditions. When these come apart, body and mind immediately disappear. There is no real “self” as master.

No-Dharma (emptiness of all phenomena) means true understanding that the five skandas are empty [not only because they are aggregates] but by their very nature. Thus, the Heart Sutra states:

Thus, the Boddhisattva Avalokitesvara illumined the five skandas and saw that they were empty.

The truth of Emptiness of all Dharmas is precisely the True Mark, attained through eradication of delusion. Therefore, the Heart Sutra continues:

Thus, the Boddhisattva Avalokitesvara overcame all ills and suffering.

Furthermore, the principle that the Dharma-body – while being the basis of all marks – is completely apart from such marks as birth, extinction, impermanence, permanence, existence and emptiness, conforms very much to the Truth. Hence the name “True Mark.”

This True Mark is common to sentient beings and Buddhas, but ordinary humans, as well as followers of the Two Vehicles, deludedly reject it and therefore cannot take advantage of it. It is as though you had a diamond sewn into the hem of your shirt but, unaware of it, must endure poverty and deprivation.

To awaken to the Way (experience a Great Awakening) is to be in a state of thorough understanding, like the clouds dissipating to expose the moon, the shutters thrown open to reveal the mountain range; it is like someone with clear vi-sion recognizing the way home, or a tramp unexpectedly discovering a treasure trove.

To achieve Enlightenment is like following a well-trodden path home, dusting off your feet and sitting down to rest; it is like taking treasures from the trove to spend as you wish.

Once truly awakened to the Way, an ordinary being endowed with the Bodhi Mind achieves a level of insight and understanding equal to that of the Buddhas. As far as attaining Enlightenment is concerned, the Bodhisattvas of the first “ground”

do not know the comings and goings of those of the next “ground.” Understanding the meaning of awakening to the Way and attainment of Enlightenment, you naturally do not become arrogant toward those at a higher level, nor do you develop a mind of retrogression. Rather, your determination to achieve rebirth in the Pure Land cannot be restrained, not even by ten thousand buffaloes!

♦ ♦ ♦ 84 Look at the times we are in. The flames of war are now raging. There is fighting between north and south, insurrection and strife are spreading within China and abroad, the number of dead over the last three or four years can be counted in the millions – we have not heard of such tragedies throughout history. Moreover, disasters such as typhoons, floods, earthquakes and epidemics occur with alarming frequency. Sometimes drought and flooding both create havoc several times within a single year. Because of these events, prices have more than doubled.

At times like these, it is a feat just to remain alive; how dare you fail to redouble your efforts at uninterrupted Buddha Recitation, seeking rebirth in the Pure Land? How can you waste this human body, so difficult to obtain, dreaming of methods which are not suitable for the times? If you do not strive to concentrate on this one method now, I fear that in the future, you will no longer have the unique opportunity to encounter such a straightforward, sublime shortcut!

♦ ♦ ♦ 85 Letter 18

Buddha Recitation and Mantras

The Pure Land practitioner may recite mantras as well as the Buddha’s name. However, he should make a clear distinction between the main and the subsidiary practice – in which case the subsidiary practice naturally points to the main practice. If, on the other hand, he is careless and considers the two practices to be equal, even the main practice is no longer the main practice!

The Ten-Thousand-Arm Avalokitesvara Mantra (Cundi Dharani) is neither more nor less efficacious than the Great Compassion Mantra. If the mind is utterly sincere, each and every Dharma method elicits a wonderful response; if the mind is not utterly sincere, no method is effective.

A single recitation of the Buddha’s name encompasses all the teachings of the Tripitaka. It includes all methods in full without omitting a single method.

♦ ♦ ♦ Only those who are well-versed in all Buddhist traditions and teachings can be true Buddha Recitation practitioners. On the other hand, the dull, who are ignorant of everything but how to follow instructions sincerely, can also become true practitioners. Outside of these two groups, the correctness of practice depends on the cultivator’s diligence and on whether or not he is practicing in accordance with the teachings.

Since you are already determined and have no further doubts about Pure Land practice, why inquire about the results that other practitioners obtain? Even if no one else in the whole world obtains results, you should not develop a single thought of doubt. This is because the true words of Buddha Sakyamuni and the Patriarchs should be proof enough.

If you continually inquire about the results other practitioners obtain, it means that you lack complete faith in the Buddha’s words – and thus your practice certainly cannot bring results. The wise must not abandon the words of the Buddhas to follow those of human beings. Those who have no firm position and are only guided by the results of others are greatly to be pitied!

♦ ♦ ♦ Letter 19

Mind-Only Pure Land

The main tenets of the Pure Land method are Faith, Vows and Practice. Like a three-legged incense burner, if it lacks one leg, it cannot stand. You have diligently practiced Buddha Recitation and have no more doubts about the first criterion of Faith. However, you seem to be attached to the idea that there is a dichotomy between Vows and Practice. You therefore cannot have complete understanding and synthesis.

Thus, within the unimpeded, perfect and wonderful Dharma, there suddenly arise numerous impediments and obstacles, causing the bright moon, adorned with ten thousand halos, of Elder Masters Ch’e Wu, Chien Mi and Ou I to pull apart and divide. All this is due simply to a fine silk thread before your eyes. How regrettable!

The true Pure Land practitioner always fully combines the three criteria of Faith, Vows and Practice during recitation. He is like an infant longing for his mother. When, lonely and crying, he searches for her, he certainly never lacks Faith or the desire (Vow) to see her. Therefore, why do you ask whether “Vows and Practice come separately or together”? Why do you say such things as “with Vows, it is difficult to focus the mind completely,” or “in Buddha Recitation, one can neither have Vows and Practice concurrently nor non-concurrently”? This is creating problems where there are none!

From your letter, and from the line of reasoning of the monk [from Hangchou], it would appear that neither of you really knows how to practice Buddha Recitation properly. You are just like someone who has not begun his journey but is already thinking of what it will be like when he returns home.

Therefore, you take the very Dharma pronouncements of ancient masters – which were designed to counteract differentiation and discrimination – to create yet more differentiation! Let me ask you this question: Can you really reach the stage of “no Buddha outside Mind, no Mind outside Buddha” without utmost earnestness? Can you really reach that stage without Faith and Vows? While Elder Masters Ch’e Wu and Chien Mi may differ in words, their ideas actually reinforce and complement one another. To reduce them to a question of “whether Vows and Practice are separate or together” is to lack the eye of discernment in the Dharma!

As for the words of Elder Master Ou I, they represent a Dharma medicine inten-ded for those cultivators who, following Zen practice, meditate on the Self-Nature Amitabha and the Mind-Only Pure Land. They are not cultivating in accordance with Pure Land tenets, but merely seek an undisturbed mind as the ultimate goal. This aim is something external to the Pure Land method; why do you bring it up here and compare it to the criteria of complete Faith and Vows of genuine cultivation – thus creating opportunities for confusion?

♦ ♦ ♦ So far, I have spoken in general, basing myself on principle and noumenon. On the level of practice and phenomena, the Vow for rebirth in the Pure Land should be made early in the morning and again at night after recitation is completed [using one of the available Vow compositions]. You should realize that reading the text of the Vow is to rely on that text to make your own Vow – do not think that reading through the text once is equivalent to making the Vow!

Except for morning and evening, when you make your Vow for rebirth in the Pure Land, it is enough merely to recite the Buddha’s name with utmost sincerity. ♦ ♦ ♦ 88 Letter 20

Do Not Mistake a Thief for Your Son!20

I am delighted to learn from your letter that you are deeply devoted to the Way. However, because of numerous commitments, including the need to review a commentary, my answer to you has been somewhat delayed.

Greed, anger and delusion are afflictions common to everyone. However, if you are aware that they are diseases, their power should not be overwhelming. They are like thieves who have broken into the house. If the owner mistakes them for members of the household, all the valuables in the house will be stolen. If, on the other hand, he recognizes the thieves as such and immediately chases them away, his valuables will be safeguarded and he will be at peace. In this connection, the ancients have said:

Fear not the early arising of thoughts [greed, anger, delusion, etc.]; fear only the late awareness of them as such.

When greed, anger and delusion arise, as long as you recognize them for what they are, these thoughts will immediately be destroyed. If, however, you take them for the true masters of your household, it is no different from mistaking a thief for your son. How can your riches not be squandered and lost?

♦ ♦ ♦ Your Buddha Recitation is not earnest because you have not learned to recognize the Saha World as a place of suffering and the Western Pure Land as a realm of joy. You should think thus: “It is difficult to obtain a human rebirth, it is difficult to be reborn in a ’central land,’ it is difficult to hear the Dharma and even more difficult to encounter and learn about the Pure Land method. If I do not recite the Buddha’s name singlemindedly now, once the ghost of impermanence arrives, I am bound to descend upon the three Evil Paths in accordance with the heavy evil karma of this life or of past lives, subject to long periods of suffering, with no liberation in sight.” If you keep these thoughts constantly in mind, you will awaken and be earnest.

Moreover, you should think about the sufferings of the various hells and develop the Bodhi Mind. The Bodhi Mind is the Mind striving to benefit oneself and others. Once this Mind develops, it is like a tool which has been electrified; it acquires tremendous power and speed. No ordinary virtues of good roots can compare with it in severing karmic obstructions and increasing merits and wisdom.

♦ ♦ ♦ You are swayed by the environment and external circumstances because your cultivation is still shallow. Therefore, whenever you are affected by feelings of anger or joy, or have evil or wholesome thoughts, such states of mind show clearly on your face. If your mind is filled with correct thoughts, all afflictions will decrease naturally. Therefore, although he may be dwelling in the prison of Birth and Death, the true cultivator always trains himself strenuously. As a result, afflictions and karmic habits are gradually eliminated. This is true cultivation. In this way the mind becomes master of itself, thus escaping the influence and control of external circumstances.

♦ ♦ ♦ Laymen like yourself, residing at home [unlike monks and nuns] can practice as you wish. You may recite the Buddha’s name sitting, standing, kneeling or circumambulating the altar, etc. but you should not be attached to any set ways.

If you become attached to a fixed position, your body may tire easily and your mind may find it difficult to merge with the Mind of the Buddhas. To reap benefits, you should make allowances for your health or habits and skillfully select the practice that fits your circumstances.

Traditionally, Pure Land practitioners circumambulate the altar at the beginning of a Buddha Recitation session, then sit down and, finally, kneel. However, if you feel tired when circumambulating or kneeling, you should sit down and recite. If you be-come drowsy while seated, you can circumambulate the altar or recite standing up, waiting for the drowsiness to go away before sitting down again. When reciting, it is better to determine the length of the session with a clock rather than fingering a ro-sary, as doing so may make it difficult to focus the mind and keep it empty and pure.

♦ ♦ ♦ 90 Letter 21

Buddhism and the Tao

The Taoist Master “Ocean Corpse” recently conveyed your letter to me. From reading it, I learned that you have been practicing Taoism assiduously for a long time and that your achievements are profound. That you are now inquiring into the Pure Land method, which is the foremost practice in Buddhism, demonstrates that in previous lifetimes, you planted deep, wholesome roots in the Buddha Dharma. That is why you have not followed the grasping view of the God of Water, but, out of the ocean of teachings, have learned to seek the shore of Ultimate Liberation.

Since you are acquainted with Master Ocean Corpse, why not seek instruction from him; why leave the lofty, bright ground he represents for a low, dark place? Is it not turning your back on your hopes and aspirations? The Taoist Master Ocean Corpse was originally well-versed in Buddhist teachings and schools, has practiced both Zen and Pure Land and is no less than the boat of Great Vows in the sea of Birth and Death. Because of his modesty, he adopted the name “Corpse.” In truth, anyone who encounters such a corpse in the sea of Birth and Death will, without doubt, speedily reach the other shore and peacefully return home. Is it not better to approach him than to ask a lowly monk who lacks full understanding of the Dharma?

Nevertheless, since you had the poor judgement to have inquired of me, I shall, for my part, reply to you in accordance with my shallow opinions. Hopefully, my answers may assuage some of your doubts!

♦ ♦ ♦ I venture to think that, in their essence, Buddhism and Taoism spring from the same source. However, their various schools differ greatly in their practices today. Buddhism teaches us, first of all, to practice the Four Foundations of Mindfulness, that is, to contemplate the body as impure, all feelings as suffering, the [ordinary] mind as impermanent and all phenomena as devoid of self. When we realize that body, feelings, mind and phenomena are impure, the source of suffering, impermanent, without self, false, dream-like and illusory, the True Thusness Nature will manifest itself.

Buddhism encompasses all methods and dharmas. Not only does it clearly explain the issues of body, mind and life, it does not neglect the small issues of human morality, such as “filiality, respect for elders, loyalty, faith, propriety, justice, decency and shame.” An exception is the practice of “balancing energy currents,” about which not a single word is said in the Buddha Dharma. Not only that, Buddhism forbids the practice entirely. This is because while Taoism regards the preservation of body and mind as an ideal, Buddhism, on the contrary, teaches that body and mind are intrinsically false, born of conditions, disappearing also through conditions. They are not the Self-Nature True Mind.

From your letter, it seems that you already know that “Immortals” have a definite life-span while the Buddha’s life is without limit. Therefore, now that you are advanced in age, you should diligently practice the Pure Land method. Keep your investigation of Zen and other teachings to a minimum, as these methods are broad and profound and not easy to study. Even if you were to reach the ultimate source, you would still need to return to the Pure Land method to resolve the problem of Birth and Death in this very lifetime.

You should read the Pure Land sutras and commentaries without delay and practice in accordance with their teachings – with deep faith in the words of the Buddhas and Patriarchs. Do not develop doubts when you encounter something you cannot yet understand. If you are utterly sincere in your Faith, Vows and Practice, you will naturally be able to rely on the compassionate power of Amitabha Buddha to achieve rebirth in the Pure Land. Once reborn you will be close to Amitabha Buddha, in the company of the Ocean-Wide Assembly and gradually attain the fruit of Non-Birth and the rank of a One-Life Bodhisattva. At that time, looking back at your original intention of becoming an Immortal in the assembly of the Lord Brahma, and comparing it to your current status, you will discover that the two are as different as a dark ravine from the blue yonder!

♦ ♦ ♦ “Sarira” is a Sanskrit word translated as “relics”, “remains of the body.” It also means “miraculous remains,” which are the crystallization of the cultivation of precepts, concentration and wisdom and not the result of “balancing energy currents.” It is the symbolic mark of the cultivator who has reached the state of union between Mind and Buddha. However, Buddhist relics do not come only from the transformation of flesh, bones and hair during cremation, but also derive from many other circumstances.

For example, once upon a time, an Elder Master, while bathing, suddenly obtained some relics. A Zen Master, having a tonsure, saw his hair turn into a string of relics. There are instances of relics emerging from the mouths of practitioners earnestly reciting the Buddha’s name. A printer setting the text of a famous Pure Land commentary saw relics among the wooden typefaces. A laywoman embroidering Buddhist images and sutras found relics under her needle point. In another case, a practitioner who had returned from afar and was wholeheartedly paying respect before his altar, suddenly saw relics emerging from one of the statues. These accounts demonstrate that relics are due to the power of cultivation [not internal energy currents].

♦ ♦ ♦ The Bodhisattva Avalokitesvara (Kuan Yin) has, since time without beginning, been a Buddha with the name of True Dharma Light. While residing in the Land of Eternal Stillness, because of Her boundless concern and compassion, She also appears in all lands and realms. Standing beside Amitabha Buddha, She also manifests Herself everywhere, as Buddha, Bodhisattva, Arhat, Pratyeka Buddha, or takes the form of various beings along the Six Paths in the Dharma Realm of the ten directions. She accomplishes whatever deeds are of benefit to sentient beings and takes whatever form is necessary to rescue them and teach them the Dharma.

P’u T’o Mountain is the place associated with this Bodhisattva. In order to provide sentient beings with a focal point to express their sincerity, the Bodhisattva manifested Her Parinirvana (earthly demise) on this mountain.

This does not mean that the Bodhisattva resides only on P’u T’o Mountain and not elsewhere. As an analogy, the single moon in the sky appears in ten thousand rivers and lakes. From the oceans to the tiniest dewdrops, wherever there is limpid water, the moon appears. However, if the water is turbid or muddy, the image of the moon will be blurred or hidden. Our Mind-Nature is similar to the water. If sentient beings concentrate singlemindedly on the Bodhisattva Avalokitesvara, She employs all kinds of expedients, favorable or unfavorable, hidden or overt, to bring them benefits. If, on the other hand, the cultivator is not utterly sincere and singleminded in his recitation, his “mind water” will be turbid and it will be difficult for him to obtain a response. The meaning of this is very profound. If you read the section on P’u T’o Mountain in my compendium of letters you will understand this yourself.

The Bodhisattva, in the causal stage, “visualized” (concentrated on) the nature of hearing and thus attained perfect, all-pervading power. In the result stage (as a Bodhisattva), She visualizes the voices of sentient beings calling upon Her and goes to their rescue – hence the name “Regarder of the Cries of the World.” Moreover, the Bodhisattva’s methods are boundless and all-encompassing. She preaches every kind of method to teach and transform sentient beings in accordance with their individual capacities and nature, without insisting on any particular Dharma method. Therefore, Her approach is called “all-sided.”

93 ♦ ♦ ♦

What I have just discussed are some “superficial” issues, which you are not familiar with because you have not examined them. My answers have followed the order of your questions. In fact, these answers do not cover the Pure Land method, a teaching that can bring you full benefits. However, if I were to give a more detailed explanation, I fear it would be lengthy and waste more paper and ink. You should obtain and read the Longer Amitabha Sutra, the Meditation Sutra, the Biographies of Pure Land Sages and Saints ... These books provide a full explanation of the theory and practice of cultivation and attainment.

♦ ♦ ♦ 94 Letter 22

Cultivate, Do Not Verbalize!22

The tenets of the Pure Land method are Faith, Vows and Practice. Only with true Faith and earnest Vows can Practice be assiduous and pure. The common disease of sentient beings is to be diligent and earnest when catastrophe strikes but lax and remiss in normal times.

However, living in this current period is no different from lying peacefully on a huge pile of dried wood under which a fire has already started. Though it has not yet reached the body, in no time flames and smoke will cover everything, leaving no possibility of escape. If you are indifferent or careless, remiss in seeking help through reciting the Buddha’s name, your understanding and perception are shallow indeed!

♦ ♦ ♦ When cultivating various Dharma methods, you must reach the level of “development of true practice, perfection of understanding” before you can receive real benefits. This is not unique to the Visualization Method of Pure Land. In Zen, a meaningless koan (kung an) becomes the “very life and mind” of the cultivator; he puts his entire mind and thought into it, constantly meditating on it, oblivious to the passage of time, be it days or months, until he reaches the point of extinguishing all discriminating, delusive views with respect to internal and external realms. Only then does he achieve Great Awakening. Is this not “development of true practice, perfection of understanding”?

The Sixth Patriarch of Zen has said:

Simply by reading the Diamond Sutra, we can illumine our Mind and see our

True Nature.

Is this not also “development of true practice, perfection of understanding”?

The word “development” should be understood here as “[developing to] the utmost.” Only by striving to the utmost can the cultivator forget altogether about body, mind and the world around him, remaining completely still and tranquil, as though of one hue.

If your cultivation has not reached the highest level, you may practice Vi-sualization and Recitation, but you will still be making the distinction between subject and object (yourself and the Buddhas). You will be engaged in an entirely mundane, ordinary activity, entirely within the realm of discriminatory views and understanding. How can you, then, achieve true benefits? That is why, when the ancients were in meditation, their mind and thoughts were like withered trees. Thus, their lofty conduct was known far and wide and later generations continue to admire and esteem them. These benefits are all due to the single word “utmost.”

People today prefer empty talk; few care to cultivate. Pure Land should include both theory and practice, with a definite emphasis on practice. Why? It is because for the person who thoroughly comprehends theory, all of practice is theory – practicing all day at the phenomenal level is practicing at the noumenon level.

When those who lack clear understanding of noumenon and phenomena hear the words “practice at the noumenal level,” they consider the meaning to be profound and sublime. They also find it consonant with their lazy, lethargic minds, which loathe the effort and difficulties of Buddha Recitation. Thus, they immediately grasp at noumenon and abandon the phenomenal. Little do they realize that when the phenomenal aspect is abandoned, noumenon becomes hollow and meaningless as well! I hope that you will explain cultivation at both the phenomenal and noumenal levels to everyone, counselling them accordingly. The benefits will be great indeed! ♦ ♦ ♦ 96 Letter 23

This Mind is the Buddha

There are, in general, four methods of Pure Land practice: oral recitation (Hol-ding the Name), contemplation of a Buddha image, Visualization (contemplation by thought) and True Mark Recitation.

Among the four methods, oral recitation has the broadest appeal. It is not only easy to practice, it does not lead to “demonic events.”

If you wish to practice the Visualization method, you should carefully read the Meditation Sutra and clearly understand such principles as “This Mind is the Buddha,” “If the mind is pure, the Buddha appears,” “All realms and states are Mind-Only, there should be no attachment to them.” Once you understand that realms and states do not come from the outside and avoid developing attachments to them, these states then become more sublime and the mind grows purer and more focussed. If you reach that point, the benefits of Visualization are significant.

On the other hand, if you are unfamiliar with the realms visualized and have not comprehended the essence of the Dharma, but are over-eager to see [auspicious] realms, everything is delusion. Not only are you not in communion with the Buddhas, you even begin to create the causes of demonic events (hallucinate). This is because the more eager you are to see realms, the more agitated and deluded your mind becomes.

Since from the outset, you have failed to apply your mind correctly, you will not be able to realize that these realms are demonic apparitions. Therefore, you are overcome with joy; your thoughts and feelings are not peaceful and calm. Taking ad-vantage of this, demons will cloud your mind and plunder your Self-Nature. At that point, even if a living Buddha were to appear, He would have no way of rescuing you!

♦ ♦ ♦ You should, therefore, take your capacities and circumstances into consideration and not aim for what is too lofty and beyond your reach – seeking benefits only to receive harm. The Patriarch Shan Tao has said:

“Sentient beings in the Dharma-Ending Age have agitated, inverted minds. Visualizing lofty realms with such coarse minds is certainly difficult to accom-plish!”

Therefore, the Great Sage [Buddha Sakyamuni] took pity and specifically recommended oral recitation because He feared that those who were not skillful in using their minds would be lost in demonic realms.

Cultivation through oral recitation is very easy. To achieve rebirth in the Pure Land, you need only ensure that singleminded thought follows singleminded thought. Moreover, utmost sincerity and earnestness are also wonderful methods to treat the deluded mind and demonic realms.

You should think this over carefully and strive with all your mental strength to cultivate.

♦ ♦ ♦ 98 Letter 24

The Bodhi Mind

I just received your letter and am glad to learn that you have finally recovered from your long illness! The great issue of Birth and Death, the swiftness with which the ghost of impermanence can strike – these are things which we have all heard of and fear, but only when we have actually had a near-death experience, do these realities truly hit home.

You should, therefore, develop the great Bodhi Mind and refer to your own circumstances to counsel your family, your friends and all who have the right conditions. Only in this manner can the benefits spread far and wide.

♦ ♦ ♦ You wrote that you suffered from overexertion as a result of reciting the Buddha’s name too rapidly and hurriedly. This is, of course, because your were not skillful. Buddha Recitation should be practiced according to one’s strength; it can be done silently or audibly, softly or loudly. Why did you insist on reciting in such a loud voice that you became exhausted and fell ill?

Although the immediate cause of your grave illness was shortness of breath, if you look deeper, the underlying cause must really have been the force of evil karma accumulated from time immemorial. Your diligent Buddha Recitation must have transformed future karma into current karma, heavy karma into light karma. You should not grow discouraged or develop doubts. Who knows how many eons of transgressions along the three Evil Paths have been erased by this single illness! The Buddhas’ power is difficult to imagine, their compassion is difficult to repay! You should rejoice, feel great remorse and develop stronger faith.

From now on, you should cultivate diligently and counsel others to practice Buddha Recitation, so that those near and far may achieve rebirth in the Western Pure Land. This is precisely the way to avoid ingratitude toward the Buddhas, who, through your illness, have awakened you.

♦ ♦ ♦

There is no need to come to P’u T’o Mountain, considering the travel expenses involved. Reciting the Buddha’s name at home will bring progress and results just as easily, while saving money and preserving your health. Is it not better that way?

♦ ♦ ♦ Letter 25