Buddha Spoke the Amitabha Sutra

Shariputra, the Land of Ultimate Bliss is complete with all these adornments and virtues. 

What do you think, Shariputra: Why is this Buddha called Amitabha?

Shariputra, the light of this Buddha is infinite and shines on all lands

throughout the universe without obstruction. Thus this Buddha is called Amitabha.

Also Shariputra, the life-span of this Buddha and his people is an infinite number of immeasurable eons, and so he is called Amitabha.

Shariputra, Amitabha Buddha attained enlightenment ten eons ago. 

Moreover Shariputra, this Buddha has innumerable disciples, all of whom are Arhats, whose numbers are incalculable.

Amitabha also has a following of innumerable Bodhisattvas.

Shariputra, the Land of Ultimate Bliss is complete with all these adornments and virtues.

Moreover Shariputra, none of the sentient beings who are born in the Land of Ultimate Bliss ever fall back into a lower realm.

Many among them have only one more lifetime to go before Buddhahood.

Their number is incalculable: they can be spoken of as innumerable.

Shariputra, when sentient beings hear these teachings, they must take a vow to be born in this land.

Why so? So that they can be together with all these Beings of Superior Goodness.

...

In One Lifetime: Pure Land Buddhism

Pure Land Buddhism

Once, the Buddha was asked if he was a god. The Buddha replied that no, he was not a god. Then was he an angel? No. A spirit? No. Then what was he? The Buddha replied that he was awakened. Since the Buddha, by his own assertion, is not a god, we do not worship him. We respect and are grateful to him for teaching us many different methods to help us find the way to be liberated from the cycle of birth, death, and rebirth, and like him, to become perfectly enlightened.

One of the methods the Buddha taught is Pure Land Buddhism. Though still in its formative years in the West, Pure Land Buddhism is widely practised in Asia and its roots extend all the way to ancient India.

We generally think in terms of only one Buddha: Sakyamuni, who lived about 2500 years ago. But, since any sentient being can awaken and innumerable numbers have, there are innumerable Buddhas.

Sakyamuni Buddha, after his enlightenment, explained that he saw not only his past lifetimes but also how the future would unfold. Sakyamuni saw people in our time having more afflictions, worries, and wandering thoughts. Our deep-seated bad habits having become even more entrenched over thousands of lifetimes would make liberating ourselves solely by our own efforts almost impossible.

He knew that to end one’s problems and attain lasting happiness many people would need the help of another Buddha: Amitabha, the Buddha of Infinite Light and Infinite Life.

Almost all of the teachings by Sakyamuni were the result of his being asked a question. In a departure from the norm, and knowing when the time was right, Sakyamuni initiated the teaching that introduced Amitabha and his pure land. This spontaneous teaching by Sakyamuni is what makes this teaching so special.

In this teaching, Sakyamuni recounted how the bodhisattva Dharmakara, after witnessing the suffering of sentient beings, spent five eons (an incredibly long period of time) studying all the Buddha lands. Dharmakara then made forty-eight vows, the fulfillment of which would create the Western Pure Land of Ultimate Bliss. He declared that he would not attain Buddhahood unless his vows for a perfect pure land, where all beings would advance along the Buddhistpath and never again fall back into samsara, were accomplished. Once these vows were accomplished, Dharmakara Bodhisattva became Amitabha Buddha. He is now speaking the Dharma in his pure land and helping all who are truly sincere in their vows to be reborn there. With help from Amitabha, we do not have to rely solely on ourselves to attain enlightenment as we would with other methods.

In Pure Land Buddhism, we rely on the compassionate Buddhas and bodhisattvas to help us. Thus, reliance on self and on another are combined as we request by way of our mindful chanting that Amitabha Buddha, through the strength of his vows, help us to be reborn in his Pure Land as we breathe our last breath in our present body.

The Three Refuges- The Ten Recitation Method

The Ten Recitation Method

The Ten-Recitation method is a simple, convenient, and effective way of practising Buddha Recitation. It is especially suitable for those who find little time in the day for cultivation. Practicing the Ten-Recitation method helps us to regain mindfulness of Amitabha Buddha and brings us peace and clarity to the present moment.

The practice begins first thing in the morning when we wake up. We should sit up straight and clearly recite Amitabha's name ten times with an undisturbed mind, whether out loud or silently to ourselves. We repeat the process eight more times for the rest of the day:

1) First thing in the morning

2) At Breakfast

3) Before Work

4) At Lunch Break

5) At Lunch

6) After Lunch Break

7) Getting Off Work

8) At Dinner

9) At Bedtime

Altogether, the method is practised nine times a day, every day. The key point in this cultivation is regularity; we must not practice one day and not the other. If this practice can be maintained undisturbed, the cultivator would soon feel his purity of mind increase, and wisdom grow.

Diligent practice of the Ten-Recitation method together with deep faith and determined vows can ensure fulfilment of our wish to reach the Western Pure Land of Infinite Life and Infinite Light. We hope everyone will practice accordingly.

Namo Amitabha Buddha.

Amitabha Buddha's 48 Vows

Amitabha Buddha's Vow 18th In The Infinite Life Sutra.

Vow 18 

Provided I become a Buddha, if the beings of the ten quarters who after having heard my name, and thus awakened their highest faith and aspiration of re-birth in that country of mine, even they have recollected such a thought for ten times only, they are destinated to be born there, with the exception of those who have committed the five deadly sins (Anantarya), and who have blasphemed the orthodox Law (Dharma), otherwise may I not attain the enlightenment.

Essence Of The Infinite Life Sutra

ESSENCE OF THE INFINITE LIFE SUTRA

Excerption requires identifying the essence.This is a must. It is like finding the right medicine for an illness. What symptoms are present society and people exhibiting? Today, society is in disorder. People have conflicting thoughts. They feel helpless and do not have any sense of security.

When we look into the root cause, we find it is none other than

(1) people not maintaining proper relationships with others,

(2) the loss of morality, and

(3) people ignoring the principles and truth of the law of cause and effect.

These are the main causes of today’s problems in society. This is why our excerpts should focus on morality and the principles and truth of causality.

The sixty excerpts were chosen based on problems in society. The focus was not on Pure Land practitioners.

For Pure Land practitioners,

instead of these excerpts, I would definitely choose the forty-eight vows and chapters 32 through 37. These are the chapters Pure Land practitioners must study and understand.1

Regrettably, we do not have an approved English translation of the Infinite Life Sutra. Reading these sixty excerpts is the same as reading the entire Infinite Life Sutra. It is impossible for a sutra to suit one’s capacity from beginning to end. There may be parts that seem boring and that are not applicable for the reader. The reader may thus lose interest.

The excerpts, on the other hand, are the essence. Whether one reads them or listens to lectures on them, one will be highly interested to learn and practice them.

Shi Chin Kung

For The Sake Of All Beings

 Rare it is to be born as a human.

Rare it is to be born when the Buddhadharma is known.

Rare to have a wise Master to teach.

Rare to have the good fortune to learn from the Master.

For over sixty years Venerable Master Chin Kung has been learning the Buddhadharma. For over fifty, with skilful means, great patience, and profound clarity—and the sincere wish that all beings awaken and find true happiness—Venerable Master Chin Kung has tirelessly taught all who wished to learn.

Countless gems of wisdom exist throughout all his talks, writing, and correspondence. The book that you are holding holds just a taste of them. A taste of the Buddhadharma for you to savour.

For us, his students, it was a privilege and an absolute joy to work on this book. Translations were carefully read and one excerpt after another seemed to step out of the files and into the book. The reading could have gone on much longer, from every translation that we have worked on since the early 1990s.

Unfortunately, further reading would have meant delaying the printing of this book. That could not be allowed to happen. And so, you now hold this first edition of excerpts from the ongoing work of Venerable Master Chin Kung. Like working on this book, even titling the book was a pleasure.

Upon asking some friends for thoughts on what to name the book, one replied,

“What would sum up Venerable Master Chin Kung’s teachings?” The answer immediately came to mind: For The sake of all beings.

A file search quickly revealed that Teacher had indeed said that in one of the lectures. Never has a title sprung forth so effortlessly, or so perfectly.

Everything We Do Matters

 In a land and time very distant from us, two men encountered one another. One was a Brahmin, a Hindu priest. He realized that the man he was looking at was no ordinary being and so he inquired: “Are you a god?” “No, Brahmin.” “Are you an angel?” “No, Brahmin.” “Are you a spirit?” “No, Brahmin.” “What are you then?” “I am awake,” replied the Buddha.

By his own assertion, the Buddha was not a god. He was an ordinary man living in a world engulfed in greed, anger, ignorance, and delusion.

Twenty-five hundred years ago, when the Buddha was teaching what he had awoken to, his world was similar in many ways to our world today.

There were great centers of culture, and there were lands of stagnation. There were rulers with great power who thirsted for even more, and there were oppressed people who only wanted to live in peace.

There were 2 men who said that they alone held the key to spiritual secrets, and there were those who searched for different answers.

There were people who had great wealth, and there were those who had nothing.

There were people who said we must change, and

there were those who denied there was anything wrong.

Perhaps that distant land and time is not that distant after all. Greed, anger, ignorance, and delusion are still very much with us.

In the world today, we hear so much about conflict: Economic conflict between the developed countries and third-world countries. Cultural conflict between the East and the West. Sectarian conflict in the Middle East. Ethnic conflict in Africa. So much pride and arrogance, so much hatred, so much pain. When even government leaders cannot peacefully resolve the world’s problems, what are we supposed to do? How can we, individuals without power or influence, hope to accomplish anything positive in the face of such fury and intolerance?

The Buddha Speaks Of The Infinite Life Sutra

The Buddha Speaks of the Infinite Life Sutra of Adornment, Purity, Equality and Enlightenment of the Mahayana School.

The Western Pure Land is the ultimate destination for practicing Samantabhadra Bodhisattva's Ten Great Vows. Many great Bodhisattvas, appearing as lay persons, attended this teaching. The first was "Worthy and Protective" Bodhisattva, the only one from our Saha (Skrt) world. His name teaches us that the Buddhas and Bodhisattvas always protect and help those who sincerely generate their Bodhi mind, the great compassionate mind to help all beings. "Skillful in Contemplation" and "Wise and Eloquent" Bodhisattvas represent true understanding. In Buddhism, if one does not have true understanding, one cannot believe this sutra.

Every sutra tells us that the time required for an ordinary being to become a Buddha is three great Asankhya aeons, an incalculably long amount of time. However, in this Pure Land teaching, three great Asankhya aeons can be transcended by a single thought of Buddha Amitabha.

"Observation of Non-Dwelling" Bodhisattva reminds us of the teaching from the Diamond Sutra, "One's mind should not attach to anything, then the true mind will arise."

"Spiritual Penetration Flower" Bodhisattva teaches us that many different abilities can be used to help sentient beings as he pledged in his vows.

"Light Emitting" Bodhisattva symbolizes the light of wisdom. Chanting Buddha's name will help us generate this limitless light.

"Precious Flag" Bodhisattva stands for how precious the opportunity is to help all beings through the Buddha's teachings. In the past, people would raise a flag from a pole in front of a Buddhist teaching center, which signaled that a lecture would be given that day.

"Utmost Wisdom" Bodhisattva illustrates that infinite wisdom is within this Pure Land teaching. 3

"Stilled Root" Bodhisattva demonstrated purification of the six sense organs (eye, ear, nose, tongue, mind, and body). Practicing according to the Buddha's teachings naturally purifies these six sense organs.

"Faith and Wisdom" Bodhisattva clarified that, without wisdom, one cannot believe in this teaching.

"Vow and Wisdom" Bodhisattva told us that, after unwavering belief is developed, it is important to vow to go to the Western Pure Land. From true wisdom comes the vow. The elephant was the strongest animal to haul vehicles in ancient times. So the name of "Fragrant Elephant" Bodhisattva is a way to show us how great the benefit is to chant the Buddha's name.

"Treasury Revelation" Bodhisattva taught us that after one goes to the Western Pure Land, with the help of Buddha Amitabha, the treasury in one's self-nature will be uncovered.

"Dwelling in the Middle" Bodhisattva represents how one's mind should be set on the practice in the middle path, avoiding the extremes.

"Practice of Restraint" Bodhisattva advocated two points in the Pure Land School; following the precepts and Buddha-name chanting. Following the precepts disciplines one's thought, speech and behavior.

"Liberation" Bodhisattva was the last of the sixteen great guests of honor. He represented the result one attains from this practice: to be freed from worry and to attain liberation from the cycle of birth and death. The first fourteen Bodhisattvas teach us to recognize this Buddha Name Chanting method and the Infinite Life Sutra, illustrating their importance in uncovering our true wisdom. The fifteenth Bodhisattva represents our actual transformation by correcting erroneous ways in thought, speech and behavior. The sixteenth and the last of the Bodhisattvas symbolized the final outcome of the entire practice.

All of those who attended this teaching followed the "Ten Great Vows" of Samantabhadra. The characteristics of this Bodhisattva are having a great compassionate mind and tirelessly fulfilling his vows. 

Changing Destiny

The book Liaofan’s Four Lessons was written in the sixteenth century in China by Yuan Liaofan with the hope that it would teach his son, Yuan Tianqi, about destiny, how to differentiate good from bad, how to correct his faults, and how to practice good deeds to cultivate both virtue and humility. As an embodiment of his teachings, Liaofan was living proof of their benefits, for he had changed his destiny.

Learning to re-create destiny has long been of interest to those who believe that wealth or poverty, long life or short life—everything is destined. People who accomplished good deeds in their past lives will naturally enjoy wealthy and long lives now, while those who committed bad deeds in their past lives will undergo

deprivations and short lives. However, there are exceptions.

Destiny can be changed.

If we were originally supposed to enjoy wealth and longevity in this lifetime, but have committed excessive bad deeds, then without waiting until the next life, we will become poor and have shortened lives. If we were originally supposed to undergo poverty and have short lives, but have accomplished exemplary deeds, we

will become wealthy and have long lives. History provides many examples of this.

Although everything that we have to go through in this life is the result of our thoughts and behaviour in our past lives and has been predetermined, it is not rigid. We can still modify it with our current thoughts and behaviour.

As Buddhists, we are taught to refrain from evil, to do good, and to purify our minds. This is the Dharma Seal, our criteria to determine the genuineness of Buddhist teachings or truths.

Buddhist sutras address principles and logic, and are spoken by five types of people. They are

1) Buddhas, in our case Buddha Shakyamuni,

2) his students,

3) heavenly beings,

4) immortals, and

5) manifested beings.

As long as what has been said conforms to the Buddha’s teachings and does not contradict them, the Buddhas with their great broad-mindedness will recognize them as sutras. Thus, we should regard and respect as a sutra, any work that conforms to Buddhist principles.

This applies to Liaofan’s Four Lessons for although it is not a Buddhist sutra, we need to respect and praise it as one. This is especially so for this book for it was certified and advocated by Master Yin Guang, the thirteenth Patriarch of the Pure Land school. In the early part of the twentieth century, he dedicated his life to its propagation and was responsible for printing millions of copies as well as studying, practising, and lecturing on it. Not only can it help to serve as a foundation in our learning, but more importantly, it can also serve as a foundation for non-Buddhists in helping them learn how to change their destinies.

There is much to learn, including principles and methods, all of which are covered in this book. Although it is relatively short, its impact can be significant. Therefore, if we wish to change our destinies or to truly achieve attainment through the practice of Buddhism, we would do well to accord with its guidance.

Buddhism As An Education

1. BUDDHISM IS AN EDUCATION, NOT A RELIGION

According to the Webster’s Dictionary, the definition of religion is as follows, “An organized system of beliefs, rites, and celebrations centred on a supernatural being power; belief pursued with devotion.” Buddhism is not a religion because:

• First, the Buddha is not a ‘supernatural being power’. The Buddha is simply a person who has reached Complete Understanding of the reality of life and the universe. Life refers to ourselves, and universe refers to our living environment. The Buddha taught that all beings possess the same ability within to reach Complete Understanding of themselves and their environment and free themselves from all sufferings to attain utmost happiness. All beings can become Buddhas, and all beings and the Buddha are equal by nature. The Buddha is not a God, but a teacher, who teaches us the way to restore Wisdom and Understanding by conquering the greed, hatred, and ignorance which blind us at the present moment. The word ‘Buddha’ is a Sanskrit word when translated it means, “Wisdom, Awareness/Understanding”. We call the founder of Buddhism Shakyamuni ‘Bud-dha’ because He has attained Complete Understanding and Wisdom of life and the universe. Buddhism is His education to us, it is His teaching which shines the way to Buddhahood.
• Second, Buddhism is not a religion because ‘belief’ in the Buddha’s teachings is not blind belief, blind faith, and far from superstition. Shakyamuni Buddha taught us not to blindly believe what he tells us, he wants us to try the teachings and prove them for ourselves. The Buddha wants us to know, not merely believe. The Buddha’s teachings flow from his own experience of the way to understand the true face of life and the universe, and show us a path of our own to taste the truth for ourselves. This is much like a good friend told us of his trip to Europe, the sights he has seen, and the way to go there and see for ourselves. The Buddha uses a perfectly scientific way of showing us reality in its true form.
• Third, Buddhism is not a religion because all the ‘rites and celebrations’ are not centred on a supernatural being, but rather the people attending the assemblies. The ceremonies and celebrations in Buddhism all serve an educational purpose, a reminder of the Buddha’s teachings and encouragement to all students who practice it. For example, the

Thousand Buddhas Repentance Ceremony practised during Chinese New Year is to help the participants cultivate a humble heart and respect for others. The point of all ‘cere-monies’ is to help others awaken from delusion and return to Wisdom and Understanding.

Finally, Buddhism is not a religion because the ‘devotion’ used in Buddhism is not one based on emotion, but one based on reason. Students of the Buddha are devoted to their practice of maintaining Purity of Mind because this practice brings true happiness. We are devoted to helping others and the Society attains Complete Under-standing and Wisdom. Only through Complete Understanding and Wisdom can we realize our true selves and living environment. The Buddha’s education is truly not a religion but an education, teaching us the way to break

through ignorance and arrive at a perfect understanding of ourselves and everything around us.

Our goal is True Happiness.