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	<h2>The Second Lesson:<br />Ways to Reform</h2>

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	<h3>The Reason to Reform:<br />To Avoid Misfortunes and Accumulate Good Fortune </h3>

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	<h4>A Sign for Good Fortune and Misfortune </h4>

	<p>The first lesson, which is about cause and effect, concentrates on building up the confidence in an individual’s ability to alter destiny and the ways in which to do so. The second and third lessons emphasize the methods to accomplish this; thus, they are concerned mainly with the ways to refrain from wrongdoings and the ways to accumulate virtues.</p>

	<blockquote>
		During the Spring-Autumn Period,<a href="notes.html#31"><sup>31</sup></a> China was divided into several small nations. Many prestigious advisers of these nations were able to accurately predict whether a person’s future would be fortunate or unfortunate based on their observation of that person’s speech and behavior. Many of these are recorded in <cite>Spring and Autumn Annals</cite>.<a href="notes.html#32"><sup>32</sup></a>
	</blockquote>

	<p>Liaofan told Tianqi that there were many advisers during this period who could accurately predict whether a person’s future would be good or bad, or fortunate or unfortunate based on their observations of the person’s speech and behavior. On an individual basis, they could predict a person’s success or failure. On a much larger scale, they could predict a country’s rise and fall.</p>
	<p>These individuals in this period had such exceptional abilities in observing others because they understood the law of causality. When our speech and actions are good, and we are dignified and considerate, it is safe to say that we will possess good fortune and a promising future. On the other hand, if our speech is harsh and our actions frivolous, then our future will be dismal. Even if we seem to be doing well now, this period of success will be shortlived, like a briefly blooming flower. Since our speech and actions determine our future, we need to be cautious in everything we say and do.</p>

	<blockquote>As a rule, there are signs that signal impending danger or the coming of good fortune. These signs rising from within are due to one’s thoughts and feelings being revealed in his or her behavior.</blockquote>

	<p>This applies to individuals as well as to countries. Preceding every occurrence is a sign that originates from the initial intention and is seen in thoughts and behavior. This is why calm and logical people are able to observe and then predict future changes. They can see a nation’s rise and fall through its people’s desires and actions.</p>
	<p>Just by observing what people of all levels of society think and do, we can often foresee a country’s future, whether it is going to prosper or decline. The same applies to families. The manner in which the members think and behave will greatly affect its success or failure. And this is true for individuals as well. There is a sign for everything and it is usually obvious to wise and knowledgeable people.</p>

	<blockquote>Usually a person is more fortunate when tending toward kindness but invites trouble when tending toward cruelty. Ordinary people often do not know what is really happening. It is as if their vision were blurred. Since they cannot see the truth, they claim that good fortune and misfortunes are unpredictable.</blockquote>

	<p>“Kindness” refers to our hearts and behavior. Truly kind people will help others even when they themselves are harmed in the process. Those who are strict with themselves but lenient with others are bound to have an abundance of good fortune later in their lives. On the other hand, a person invites trouble when he or she is cruel. Those who are self-indulgent and disdainful of others are planting the seeds for future misfortune, but they cannot see the signs.</p>
	<p>For ordinary people, it would seem that their vision is blurred or their eyes have been blindfolded. It seems that there is no way to foretell destiny when actually, all the signs are right before their eyes. Who seeks advice from fortune-tellers? These ordinary people.</p>
	<p>What Liaofan told his son next is very important and we need to pay close attention and learn from it.</p>

	<blockquote>When we are sincere and honest, our hearts will accord with the will of heaven.</blockquote>

	<p>This is the main principle. We must be sincere in all our actions, neither cheating others nor fooling ourselves. The “will of heaven” is what Buddhism calls the true nature. It is the state of having no wandering thoughts, only those that are virtuous. When we are absolutely honest and truthful, our hearts will agree with the will of heaven. Even if we are presently undergoing hardships, they will soon be over and then we will enjoy abundant good fortune. Therefore, everything we think, say, and do needs to arise from sincerity.</p>
	<p>“The sincere and honest heart” is the essence of the eight guidelines taught by Confucius. We accomplish this by severing our desires and uncovering our true nature. Failing to do this, we will be unable to accomplish ultimate sincerity. When severing desires, what are we cutting off? The Six Dusts or polluting factors of sight, hearing, smell, taste, touch, and thought and the Five Desires for wealth, lust, fame, food, and sleep. If these desires cannot be reduced, our hearts will be constantly affected by our surroundings. How can such a heart remain sincere?</p>
	<p>Even if we cannot completely discard these desires, we can work to gradually lessen them. Most of us are immersed in wandering thoughts that accomplish nothing. It would be best if we can abandon these thoughts and some of the enjoyments that we experience through our six senses, and be more considerate of others. If we welcome others to share in our good fortune, then it will become even greater good fortune. Once we understand this, we need to act on it.</p>
	<p>When I began studying and practicing Buddhism, a dedicated Buddhist, Mr. Zhu Jingzhou gave me a copy of <cite>Liaofan’s Four Lessons</cite>. After reading it, I reflected on my life and realized that I had the same faults and destiny as Liaofan had. I too was supposed to have a very short life. Many people, who were able to know the future, including Ganzhu Living Buddha,<a href="notes.html#33"><sup>33</sup></a> told me that I would die young. I believed them and was convinced that I was not going to live past the age of forty-five. Therefore, when I became a monk, I based my studying on my presumed early death because that was all the time I had. I did not ask for a longer life. As expected, at forty-five I fell seriously ill.</p>
	<p>At that time, Master Lingyuan from Gilong’s Dajue Temple was holding a summer retreat and invited me to lecture on the <cite>Surangama Sutra</cite>. I had only reached the third chapter when I became ill. I did not go to see a doctor or take any medication because I realized that my time was up. I simply stayed home every day, recited “Amituofo” and quietly waited for my death and subsequent rebirth into the Pure Land. However, after a month, not only did I not die but I also regained my health! In all these years, as I practiced according to this method and began to see the results, I have felt increasingly confident in the principle of changing destiny. Now, I have let go of everything and I feel even more liberated.</p>
	<p>Therefore, in order to gain, we must first let go. If we are reluctant to let go, then we will not be able to gain. In the sutras, we read that to give is to gain. We first give up something in order to gain something in return. Without giving, we will receive nothing. So, this lesson on reforming our destinies is all about letting go. What if we seek something? To seek also helps us to receive. But how do we accomplish this? Just let go and we will receive everything we are seeking.</p>
	<p>First, we must let go of all our desires and wandering thoughts. Liaofan said, “When we are absolutely honest, our hearts will accord with the will of heaven.” We discard from the root: to eradicate our selfishness, we completely extinguish thoughts of benefiting ourselves. Instead, all our thoughts should be of how to benefit all living beings. Once this is achieved, we will gain infinite good fortune.</p>

	<blockquote>By observing our goodness, others will be able to foresee the coming of good fortune; and by observing our immorality, they will foresee approaching misfortune.</blockquote>

	<p>Thus, both good fortune and adversities have signs. Others know that good fortune is about to be ours when they see that our hearts and behavior are good, for we invite others to share in our good fortune. But, if we are unkind and selfish, robbing others of their benefits and never relinquishing our own, then our benefits and good fortune will eventually be used up. Once this happens, we will encounter misfortune. So, as long as we continue with our reckless behavior, others will know that we will soon meet with adversities.</p>
	<p>This principle of observation is applicable to an individual, a family, a society, a nation, and even to the world. As long as we remain calm and alert, we will be able to see everything clearly. Therefore, it is possible to predict good fortune and misfortune, happiness and suffering, the rise and fall of a country, and the stability or turbulence in the world.</p>

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	<h3>The Ways to Reform:<br />A Perfect Awakening of Three Hearts</h3>

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	<h4>A Shameful Heart:<br />Knowing Shame Can Give Rise to Great Courage</h4>

	<blockquote>If we wish to gain good fortune and avoid misfortunes, we first need to reform before we even talk about doing good deeds.</blockquote>

	<p>Only those with pure minds and deep concentration can see the signs of good fortune and misfortune. Deep concentration is not limited to Buddhists. The person can be a Taoist, a Confucian, or simply someone with a pure mind. The deeper the concentration, the farther they will see. This is why Buddhist sutras often say that an Arhat can see five hundred past lifetimes and five hundred future lifetimes.</p>
	<p>Actually, since all living beings possess this innate ability, this is the way it should be. However, this ability has now been lost because our minds are distracted. Various wandering and discriminatory thoughts, attachments, and afflictions have confused the mind and caused it to lose its natural ability. Buddhism teaches us how to eliminate these pollutants and hindrances so we may uncover our original true nature.</p>
	<p>Once we understand the principles, we then decide how to change. There are several effective methods to do this. Most of us would like to attain good fortune, happiness, and wisdom while avoiding adversity. Good behavior is the cause that results in good fortune, the effect. But, if we do not first eliminate our karmic obstacles, good fortune will be difficult to obtain. Thus, our first objective is to eradicate our negative karma.</p>
	<p>Ordinary people seek outside of themselves, that is, they seek through the constants, but this will not help them receive what they seek. On the other hand, we are now confident in the knowledge that variables exist. However, the variables do not surface immediately. Then how do we reach our goals? We first need to purify our minds. The mind that is pure and serene is the mind of foremost goodness. But if the mind is impure, all good deeds will be tainted and the amount of good fortune that can be received will be limited.</p>
	<p>In other words, karmic obstacles have not yet been thoroughly removed. From this we can see that a virtuous and pure mind is of utmost importance. How do we return our mind to its natural state of purity? We first need to know our faults and correct them, following which we need to know the correct methods of doing good deeds.</p>

	<blockquote>There are three ways to reform our faults. First, we must be able to feel ashamed.</blockquote> 

	<p>Many ancient Chinese sages and virtuous people taught us that knowing shame is close to possessing courage. Confucius often spoke of great wisdom, great kindness, and great courage. By knowing what is shame, we will truly reform and improve ourselves. If we do not know what shame is, we will not have good futures.</p>
	<p>When striving to improve ourselves, we do not use ordinary people as our standards; instead, we use Buddhas and Bodhisattvas. They were people just like us but they became Buddhas and Bodhisattvas. It is a major humiliation that we are still trapped in samsara.</p>

	<blockquote>Think of all of the ancient sages and virtuous people whose names and teachings have lasted for hundreds of generations. They were people just like us, but why is my name worthless like a broken roof-tile?</blockquote> 

	<p>If we can often think this way and ask ourselves this question, then the shameful heart will take shape. This is the first step and the motivation in changing our destinies. What is the force behind this motivation? It is an inconceivable primal ability. We can readily identify with what Liaofan was explaining here. There were several great Chinese sages during ancient times: Confucius, Mencius, Zhou Gong, and Yi Yin.<a href="notes.html#34"><sup>34</sup></a> We can think: “They were great men, well I’m great too. They were human. Well, so am I. If they can do it, why can’t I?” This is where and how we begin to reflect.</p>
	<p>Transcending our world, others have become Arhats, Bodhisattvas, and Buddhas. They have lived an infinite number of lifetimes. So, have we. Why is it that after countless lifetimes of practicing Buddhism, they have succeeded in becoming Bodhisattvas or Buddhas, whereas, we are still mired in reincarnation? This is the worst shame, unmatched by any other.</p>
	<p>In this world or beyond, these sages have all become teachers of heavenly and human beings. One of the ten names for all Buddhas is “Teacher of Heavenly Beings and Humanity.” Here, a teacher is essentially a role model. He or she can set a good example and be a good role model for all living beings. We can use this example to examine our behavior. Why have our names and reputations become tarnished or ruined? Such is the price we pay for our offenses.</p>
	<p>One of Liaofan’s virtues was that he did not attempt to hide any of his faults. He did not talk about other’s mistakes, only his own. As soon as he realized his faults, he immediately began to correct them. This was his strength and the crucial element that led to his later achievements.</p>

	<blockquote>We are clinging to worldly desires.</blockquote> 

	<p>This is our underlying fault or ailment. We still long for and cling to “worldly desires” because our minds have been seriously polluted. Worldly desires refer to the Five Desires and the Six Dusts of form, sound, scent, taste, texture, and thought. The word dust is used here as it carries with it the meaning of pollution.</p>
	<p>For example, if we do not wipe the furniture daily, it will be covered with dust. To wipe it everyday is to rid it of dust or pollution. This is similar to our pure minds being polluted by desires and dust. Wealth, lust, fame, food, and sleep are the desires that give rise to the emotions of greed, anger, ignorance, arrogance, and doubt, the elements of pollution. This is why the Buddha called the external environment the Six Sense Objects or Six Dusts. These impurities contaminate our pure minds and are the root of our illnesses.</p>
	<p>If we wish to recover the pure mind of our true nature, we must let go of clinging to these desires and dusts. Letting go is the hardest thing for us to do. But, if we can let go of one degree of desire, our minds will become purer by one degree. If we can let go of two degrees then our minds will become purer by two degrees, and so on.</p>
	<p>The Buddha taught us that there are fifty-one levels of Bodhisattva practice. Each level is based on the amount of emotions the Bodhisattva has discarded. Once we can let go of all fifty-one dusts and desires, we will become Buddhas. If we still have one degree of desire, we will become Equal-Enlightenment Bodhisattvas. These dusts and desires are actually our karmic obstacles.</p>
	<p>The Pure Land school often speaks of carrying our remaining karma with us to the Pure Land. This means that if we have been unable to let go of all of our worldly desires before our deaths, we will carry our remaining karma along with us. In the past, some people believed that the Pure Land method does not allow one to be reborn into the Pure Land if there is any remaining karma. They felt that the phrase should have been “eliminate all our karma and be reborn into the Pure Land.” This stunned Pure Land practitioners around the world. This interpretation of needing to eliminate all karma is incorrect for it is not what the sutras mean.</p>
	<p>Although the phrase “carry our remaining karma with us to the Pure Land” is not in any sutra, the truth of that statement is very clear. If we believe that we can only be reborn when all of our karma has been eliminated, then upon reading the <cite>Infinite Life Sutra</cite>, we would wonder why we would even need to be reborn in the Pure Land if we had eliminated all of our karma! Equalenlightenment Bodhisattvas still have one degree of remaining ignorance and are not yet totally free of all desires. They still have a tiny fragment of remaining karma. Thus, Bodhisattvas are called enlightened sentient beings.</p>
	<p>Actually, there is only one being with a perfectly pure mind—a Buddha. Even Equal-enlightenment Bodhisattvas still possess one degree of remaining karma. They still have some of the Six Dusts. However, they do not cling to these emotions and this is why they are called enlightened sentient beings.</p>
	<p>The phrase “carry our remaining karma with us to the Pure Land” was said by the patriarchs and is based on the meaning of the sutras. This is especially so in the Pure Land school. We can still be reborn into the Western Pure Land even when we have not removed all our karma. We have seen and learned of numerous Pure Land practitioners who passed away only to be reborn into the Pure Land. Thus, we need to realize the true reality and not be affected by deviated views. We accord with the teachings in the sutras, not with individual people for individuals can misinterpret the sutras.</p>

	<blockquote>Secretly, we do many improper things while thinking others will not know about them and then are shamelessly proud of ourselves! One day, we will be reborn as an animal without realizing it.</blockquote> 

	<p>“Improper” refers to things that we should not do: something illegal, illogical, or against moral standards or customs. Many people behave improperly and think that others will not know about it. Frankly, some people would not know. Who? Those, whose minds have been clouded by ignorance and who are deluded. On the other hand, those who possess proper thoughts, wisdom, and a serene mind will be able to see. We cannot hide from them or from the beings and spirits of heaven and earth who are always present.</p>
	<p>Heavenly beings and spirits have five extraordinary abilities that they are born with; these abilities are not achieved through practice. So, if heavenly beings and spirits know, needless to say, Bodhisattvas and Buddhas will as well. They are aware of every thought of every being within samsara. After reading this in sutras and books written by the sages, we would tremble in fear to realize that we cannot hide anything from them. Would it not be better to regret on our own? Since they know everything even without our confession, it would make us feel a little less guilty if we voluntarily feel felt contrition.</p>
	<p>Instead, we are shamelessly arrogant. Shameless refers to someone who is without remorse and who ignores his or her conscience. If we feel guilty after a wrongdoing, we are still all right. Although we hide our bad deeds from others, our conscience is heavy. There is still hope for our turning back. However, if we have no guilty feelings after committing a wrongdoing, then we are hopeless. Only the person who feels ashamed of his or her wrongdoings can be helped.</p>
	<p>When we are shameless and arrogant, one day we will be reborn in the animal realm. Although we are presently in the human realm, we will eventually fall into the Three Bad Paths because of our negative karma. We may not know this, but the Buddhas, Bodhisattvas, and beings and spirits of heaven and earth do.</p>
	<p>At times when we are in a state of bad fortune, evil spirits will start to harass us. They do not arbitrarily harass anyone, but select their targets according to the person’s behavior. They dare not bother those who will be reborn into the Three Good Paths and they are extremely respectful to people with kind hearts and compassionate behavior. But, they torment those who are evil. They will be insolent and sarcastic as they ridicule and bully such people because bad spirits know that these people will eventually fall into the Three Bad Paths.</p>
	<p>True Buddhist practitioners understand these principles. Once we also understand, we will naturally be watchful over our thoughts and behavior because not only do we not want to fall into the Three Bad Paths, we want to transcend samsara. There is only one way to accomplish this in the present lifetime: we need to seek rebirth into the Pure Land. Therefore, we need to have firm and unshakable determination.</p>
	<p>How do we attain this rebirth? Through firm belief, vows, mindfulness of Buddha Amitabha, and the cultivation of purity of mind. We should sever our worldly attachments. We do not need to completely let go of everything for if we did, we would become Buddhas. However, the more we let go the better off we will be. Sever unnecessary clinging. Then, focus our minds on Buddha Amitabha and transform our thoughts from those that only benefit our families and ourselves to those that benefit all others. In so doing, our minds will become pure.</p>
	<p>The difference between enlightened beings and sentient beings is that enlightened beings think of all sentient beings instead of themselves, while sentient beings who are ordinary people only think of themselves. Even if we do not consciously try to sever our self-attachment, by constantly thinking of benefiting all sentient beings, it will gradually diminish by itself. Once we no longer have self-attachment due to our success in Buddha recitation, we will attain the level of One Mind Undisturbed in Mindfulness and achieve a higher level of rebirth into the Land Where Everything is Temporary. In this way, we are assured of being reborn into the Pure Land.</p>
	<p>We need to begin from here and practice earnestly, to set our sights far ahead, and to not only consider our immediate future or even just this lifetime, for they are illusory and impermanent. The <cite>Diamond Sutra</cite> said it well, “Whatever takes form is an illusion.” Nothing is permanent or worthy of worry. As for family members and relatives, we can share with them the proper teachings and encourage them to practice accordingly.</p>
	<p>Once an anxious practitioner asked me for help regarding his child who wanted to study abroad. He asked me what to do. I told him to let go of all wandering thoughts and to have the family recite the <cite>Infinite Life Sutra</cite> and chant “Amituofo” to find the answer. He said, “That won’t help, I need to handle this first before my mind can settle down to reciting and chanting.”</p>
	<p>I replied that if he thought that way, there was no hope for him in this lifetime. He asked why. I explained that he was handling the issue incorrectly, that his method was within the control of his karma and he did not have the strength from the help of the Triple Jewels.</p>
	<p>We need to know how to use the strength from the Triple Jewels and to give up relying on just our own because we cannot achieve in this way. We need to use our pure minds to seek help from the Triple Jewels. When we do this, we will attain inconceivable help from them. This is very important. As I said previously, we need to use the variable, not the constant that is destined. The variable can be used to re-create our destinies.</p>
	<p>In doing this, we seek from within our mind. This is the true mind, not the illusory one. When our minds are constantly filled with wandering thoughts, we are using our illusory minds that exist because of the constants, not the variables. If we use our true minds, then the variables come into play. We can see this very clearly in the sutras and in <cite>Liaofan’s Four Lessons</cite>.</p>
	<p>How do we seek help from Buddhas and Bodhisattvas? We do not negotiate with them. For example, we do not ask them to help us gain wealth and say that in return, we will offer them half of the money. This is not right! Do we really think that they would agree to this? Ordinary people request help from the Buddhas, Bodhisattvas and the Triple Jewels by trying to strike a deal with them. This is wrong because there are no deals to make.</p>
	<p>What is important now is for us to recover our original pure minds. Master Huineng said: “Why bother to seek outside of ourselves when everything already exists within the true nature. Since everything exists within our true nature, if we seek inwardly, we can attain everything. When there is a sincere request, a response will follow.”</p>
	<p>The Triple Jewels act as a catalytic condition. We seek and attain something our true nature originally had. If it were not already within the true nature, even the Triple Jewels could not help us. In Buddhism, it is said that whatever is properly sought can be attained. If we believe that whatever is sought will be attained, including the vow to become a Buddha, then certainly everything else can be achieved.</p>
	<p>But, as ordinary people, we do not realize this for we use our worldly intelligence in pursuing everything. We mistakenly think we are obtaining fame, wealth, and prestige, but are actually committing bad deeds. Whatever is attained was already destined to be ours. It is not worth the price we will have to pay in the future for we will suffer the consequences from our wrongdoings.</p>
	<p>Buddhism teaches us about the Ten Dharma Realms. Within each of these exists another Ten Dharma Realms. Currently, we exist in the human realm. Within this realm, Ten Dharma Realms exist. This moment, if we are single-mindedly mindful of Buddha Amitabha and seek rebirth into the Pure Land, then for this moment, we are in the Buddha realm. Being mindful of a Buddha is the cause; becoming a Buddha is the consequence.</p>
	<p>At this moment, if we are mindful of Bodhisattvas and of cultivating the Six Paramitas, we are in the Bodhisattva realm. Similarly, if we are mindful of virtue, morality, and humanity, we are in the human realm. But, if we are greedy, constantly scheming to make money and to possess materialistic enjoyments, we are in the hungry ghost realm. If our thinking is confused and deluded, and we are drifting along through life, we are in the animal realm. And if we are displeased and angry with everyone and everything, we are in the hell realm.</p>
	<p>Although we are currently in the form of a human, we can still be in any of the other nine realms. When Buddhas, Bodhisattvas and spirits see us, they know very well whether we are Buddhas, Bodhisattvas or any other beings. Once we realize that there are Ten Dharma Realms within each Dharma realm, we will know how to choose. The choice rests in our hands.</p>

	<blockquote>There is nothing else in the world that calls for more shame and remorse than behavior such as this. Mencius once said, “Shame is the most important word in a person’s life.” Why? Because one who knows shame will put forth his or her best efforts into correcting faults and will eventually attain sagehood or become a virtuous person. One who does not know shame will be just like an animal: unrestrained and immoral. This is the key to correcting our faults.</blockquote>

	<p>It is shameful for us to still be mired in samsara while others have become Buddhas and Bodhisattvas. Nothing is of greater shame than this. The word shame has a very close connection with humans. Why? By being ashamed, we can become a virtuous person or a sage. By being unashamed, we will doubtlessly fall into the Three Bad Paths. So, we can see how closely connected the word shame is to our future. By knowing shame, we will tirelessly strive to eliminate it and replace it with the inspired enthusiasm to become a sage or a virtuous person.</p>
	<p>By not knowing shame, we will be a dishonorable person engaging in immoral activities. Only those without shame still have greed, anger, ignorance, and arrogance. But by knowing shame, we will no longer have these Four Poisons. The mind of greed will lead us into the hungry ghost realm. The mind of anger and hatred will lead us into the hell realm. The mind of ignorance will lead us into the animal realm. What is there for us to be proud of? Compared with Buddhas and Bodhisattvas, we are unimaginably far behind them! By understanding this, these afflictions will naturally diminish and vanish.</p>
	<p>Frankly, it is shameful to fall behind others in performing virtuous deeds and attaining good results. If we know shame, we will strive to improve ourselves.</p>

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	<h4>A Fearful Heart:<br />From Fear Comes Sincerity and Respect</h4>

	<blockquote>The second way to reform is to know fear. Celestial beings and earthly spirits hover over our heads in observation. There is no way for us to deceive them.</blockquote> 

	<p>Constantly having this fearful mind will enable us to discipline ourselves so that we will no longer dare to commit wrongdoings. It will help us to be constantly apprehensive. What are we fearful of? Above us, there are celestial beings with extraordinary abilities of clairvoyance who see very clearly our every movement. Below us, there are earthly spirits who also have the five extraordinary abilities.<a href="notes.html#35"><sup>35</sup></a> Although their abilities cannot compare with those of the celestial beings, their senses such as hearing and sight are much keener than ours.</p>
	<p>It is probably difficult for us to believe that even with these abilities earthly spirits are not cleverer and wiser than us. We know that many animals possess unique senses. For example, a dog’s senses of smell and hearing are keener than ours. But, they are less intelligent than we are. Since animals surpass us in various abilities, it should not be surprising that ghosts and spirits do so as well. Nor is it difficult to believe that spirits and ghosts have five kinds of extraordinary abilities. But, why do they still suffer? They are not as wise as us and most do not possess as much good fortune as we do. We need to remember that all around, there are spirits and ghosts that are perfectly aware of our every thought and our every act.</p>

	<blockquote>Even when my wrongdoings are done in a concealed place, the beings and spirits of heaven and earth are present. They see all my faults. If my bad deeds are serious, then all kinds of adversities will befall me. If my fault is minor, it will still reduce my current good fortune. How can I not feel fear?</blockquote>  

	<p>Even if we are committing small faults in the most concealed place where nobody can witness them, the beings and spirits who are clairvoyant can clearly see everything. This is terrifying! But the abilities of these beings are still not great, for their abilities are incomparable to those of Buddhas and Bodhisattvas. Fortunately, Buddhas and Bodhisattvas have great compassion, loving-kindness, and purity of mind. When these compassionate beings witness our wrongdoings, they will not cause problems for us.</p>
	<p>However, Dharma Protectors, spirits, and ghosts are ordinary beings who will cause trouble for those who have committed wrongdoings. Becoming angry upon seeing our improper behavior, they can cause us trouble. They are more prone to punish us for our severe wrongdoings; thus, adversities will befall us. Understanding this, how can we not be afraid?</p>
	<p>There are several passages in the <cite>Infinite Life Sutra</cite> that call for respect and fear. There are an infinite number of beings in the Pure Land. All have the heavenly eye and can see everything without any obstruction. All have the heavenly ear and can hear every sound throughout the universe, in the past, present, and future. They see what we cannot see. They hear what we cannot hear. When we think about it, we will realize that we cannot hide anything from these utmost virtuous people. If we cannot deceive spirits and other beings, then how could we even think of deceiving Buddha Amitabha, Avalokiteshvara Bodhisattva, and Mahasthamaprapta Bodhisattva? It is impossible!</p>
	<p>Once we understand this and deeply realize that we need to seek rebirth into the Pure Land, it does not matter how we perform our merit dedications. All the beings there know our aspirations. There is no need for us to verbally say, “We seek rebirth into the Pure Land.” They knew it the instant that we first gave rise to the thought. We need to honestly chant “Amituofo.” There is no need for unnecessary words. We just need to seek One Mind Undisturbed and the highest level of rebirth into the Western Pure Land. In so doing, we will be foremost in wisdom, merits, and virtues.</p>

	<blockquote>Even when we are alone in our room, the beings and spirits watch us very carefully and record everything. Even if we try to conceal our improper acts with clever speech, the spirits and celestial beings can see into our hearts as clearly as seeing into our lungs or liver. We are just trying to deceive ourselves and others. In actuality, others have seen through us, and we thus become worthless [in their eyes]. When we think about this, how can we not afraid?</blockquote>

	<p>Previously, we read about being with others. Here Liaofan wrote of being alone in our room and behind closed doors. We become careless, behaving as we wish, not realizing the importance in cultivating alertness even when alone. When with others, we tend to restrain ourselves. When alone, we tend to relax.</p>
	<p>My late teacher, Mr. Li Bingnan, told me of an occurrence that happened almost two thousand years ago. Mr. Zheng Kangcheng and a group of classmates were reflecting on their faults. As each reflected, they found that they had many shortcomings. Only Mr. Zheng could not think of any. After thinking for a long time, he remembered. One time, when he went to the bathroom, he forgot to put on his hat. This was his shortcoming!<a href="notes.html#36"><sup>36</sup></a></p>
	<p>It is obvious that in the past, even when alone people were constantly watchful over their thoughts and behavior, and their appearance would be as neat as if they had company. Today, people would say why bother. But this was how people used to behave, for they knew that even when alone, beings and spirits of heaven and earth could still see them. It would have been impolite to be careless and behave as they pleased. Even a concealed spot is visible to the beings and spirits. Thus, our demeanor should always be respectful as we refrain from self-indulgence.</p>
	<p>Even in our room, it should seem as if innumerable pairs of eyes were watching us and innumerable fingers were pointing at us. We should be as watchful of our behavior as if we were in public, not daring to behave as we please. There is no use in trying to conceal our behavior or cover up our faults with glib talk. It is as if our internal organs were visible to all. This is how clearly the spirits can see us.</p>
	<p>We may think that we have secrets, but we are only deceiving ourselves for the spirits of heaven and earth can see through everything. Any attempts to hide our faults are useless. Realizing this, how could we not be fearful?</p>

	<blockquote>However, as long as we still have one breath left, we have the chance to regret even the worst deeds.</blockquote> 

	<p>When we are ashamed, our hearts are respectful and fearful. This will enable us to reform and eradicate our bad deeds. Many Buddhists attend repentance ceremonies daily throughout their lives trying to repent and eradicate karmic obstacles. Not only do some fail to eradicate such obstacles, but the more ceremonies they attend the more their karmic obstacles increase. Why? They do not know how to sincerely regret, but instead conceal their bad deeds even more. To truly cultivate is to be able to feel ashamed, to have respect, and to know fear. It is essential for us to understand this and to change our improper thinking.</p>
	<p>Those who have committed the greatest transgressions such as the Five Deadly Offenses or the Ten Bad Conducts<a href="notes.html#37"><sup>37</sup></a> are destined for the hell realms. Can they be helped? Yes, even with only one remaining breath, if they feel remorseful, they can be helped. By being genuinely ashamed, sincerely giving rise to a respectful and apprehensive heart, deeply regretting their ways, vowing to be reborn into the Pure Land and properly chanting “Amituofo” one to ten times, they are assured of being reborn in the Pure Land. For example, during the Tang dynasty, a butcher named Zhang Shanhe chanted “Amituofo” just ten times at the last moment before his death, and was reborn into the Pure Land.</p>
	<p>Also, in the <cite>Visualization Sutra</cite> we learn that in ancient India, King Ajatasatru killed his father, egregiously mistreated his mother, and caused dissension in the Sangha. He would stop at nothing. We learn further of him in the Ajatasatru Sutra. At the last moment of his life, with just one remaining breath, the king truly regretted and attained single-mindedness of Buddha Amitabha as he sought rebirth into the Pure Land. He was reborn into the second highest level of the Pure Land. Inconceivable!</p>
	<p>From this, we know that there are two ways to be reborn into the Pure Land. One way is to cultivate and accumulate merits and virtues daily, and to follow the regular way of practice to seek rebirth into the Pure Land. The other way is for those who have committed egregious evil deeds to be deeply remorseful at the last moments of their life.</p>
	<p>Therefore, do not look down on those who have committed wrongdoings. Perhaps at the last moment of their lives, their ability to feel deep remorse will be so strong that they may attain a higher level of rebirth than we can. This is very possible. It is said that a prodigal who returns home is more precious than gold. Ordinary people cannot be compared with them. Thus, we cannot look down on those who have committed wrongdoings.</p>
	<p>Understanding this, we should not even think of counting on our luck as we continue to commit transgressions, thinking that we can always regret at the last moment and still be reborn into the Pure Land. Such thinking will guarantee our falling into the Three Bad Paths. It is extremely difficult to accomplish this last-minute change of heart. A deluded person who is able to maintain a clear mind during his dying moments is someone who had deeply cultivated the roots of goodness in his previous lifetimes.</p>
	<p>Visit a hospital and you will understand. Look around. How many people are still alert in their last moments? Being able to maintain a clear mind is the first criterion. If we are in a coma, unable to feel remorse and to chant, we will fall into the Three Bad Paths. Rarely is one out of thousands of people lucid upon death. Can we guarantee that at the instant of our deaths we will remain fully conscious?</p>
	<p>The second criterion is to encounter someone who can remind us to chant “Amituofo.” And the third is to be able to turn back immediately at that instant, to deeply regret, to be mindful of Buddha Amitabha, and to seek rebirth into the Pure Land. Can we guarantee that all these conditions will exist at that precise critical moment? If not, then we need to honestly and sincerely cultivate daily to accumulate merits and virtues. This is the only truly reliable and safe way.</p>
	<p>If ten thousand people practice the Pure Land method accordingly, ten thousand will be reborn into the Pure Land. Mr. You said in his commentary that “By laying down the butcher knife, one can become a Buddha right then and there. If we have the heart to regret our wrongdoings, then we can begin again.” The earlier we awaken the better, so please, make haste in turning back and do not commit any more wrongdoings.</p>

	<blockquote>There are cases in history where people who had committed numerous bad deeds but who later deeply regretted them during their dying moments were able to pass away peacefully.</blockquote> 

	<p>There are many examples of this, some of whom were Buddhist practitioners. Recently, one that we personally witnessed was that of Mr. Zhou Guangda, a businessman in Washington, D.C. in the United States. Mr. Zhou had been a good person who had not committed bad deeds. He proved to us that one may encounter Buddhism in one’s last moments of life, chant “Amituofo” one to ten times and be reborn into the Pure Land.</p>
	<p>Mr. Zhou did not encounter Buddhism until a friend introduced him to the Pure Land teachings just three days before he passed away. He was elated upon hearing the teachings and accepted them without the slightest doubt. He vowed to be reborn into the Pure Land and chanted “Amituofo” wholeheartedly. This was the result of his good roots from past lifetimes. Once he had vowed to be reborn into the Pure Land, he no longer felt the pain from his illness.</p>
	<p>This is the reward for good behavior. Once the true mind is developed, the Triple Jewels will help. Although Mr. Zhou was in critical condition, he felt uplifted due to the strength from his vows and the joy of practicing Buddhism. His energy and strength came from within himself and from Buddha Amitabha. Thus, Mr. Zhou was able to chant “Amituofo.” After chanting for three days, he was able to see the three sages of the Western Pure Land who had come to escort him to the Pure Land. This happened recently. How can we not believe it?</p>
	<p>In our practice, the essence or what is in our heart and mind is important, not formalities. Mr. Zhou had never listened to Buddhist lectures or read the sutras. He had not taken the Three Refuges or the Five Precepts. He just had a kind friend who encouraged him to chant “Amituofo,” and Buddha Amitabha and the sages came to escort him to the Pure Land. Thus, what matters in our cultivation is our true hearts and minds.</p>
	<p>In Mr. You’s commentary, we read: “It is never too early to begin practicing or too late to regret. To pass away peacefully is an observable fact of transcendence.” It is not too late to regret at the time of our death. Every time a person dies well, he or she is assured of going to a good place. Die well, born well. The fifth of the Chinese Five Good Fortunes is to be able to pass away peacefully without suffering, thus assuring rebirth into one of the Three Good Paths.</p>

	<blockquote>If a person can have a determined and courageous kind thought at the most important moment, it can cleanse away hundreds of years of accumulated offenses. This is like only needing one lamp to bring light into a valley that has been dark for a thousand years. It does not matter how long one has been committing misdeeds. If one can reform, he or she is exceptional!</blockquote>

	<p>Both Buddhists and Confucian scholars have spoken this truth. We need to be courageous and determined in regretting and reforming. Whether the offense is major or long standing, it can be regretted and eradicated. Having an overwhelming and courageous kind thought as we are dying is to genuinely regret and to eradicate karmic obstacles. In this way, it can indeed cleanse away hundreds of years of accumulated misdeeds.</p>
	<p>We only need one lamp to light a valley that has been dark for a thousand years. This compares the lamp and the brightness to our bravery and determination in reforming, and in our ability to wash away long-accumulated misdeeds. Thus, regardless of how serious our bad deeds are or how long we have been committing them, what is important is that we reform.</p>
	<p>It is often said in Buddhism that true Dharma repositories are rare. If we are not true repositories, we will be unable to maintain the continuance of Buddhism. For example, a cup has to be well cleaned for the water it holds to be drinkable. If it is not clean, but is tainted with just a trace of poison and we drink from it, we will be poisoned. Poison is the negative karma. To become true Dharma repositories, we first need to eliminate our afflictions to receive the Buddha’s teachings so we will be able to benefit not just ourselves but others as well.</p>
	<p>To do this, we reform and then cultivate good fortune. Why do we need to reform first to become a Dharma repository? So that we will be able to receive all of the good fortune that Buddhas, Bodhisattvas, and beings and spirits of heaven and earth bestow on us. This is true good fortune. If our repository is not clean, but is filled with afflictions and negative karma, then the good fortune given to us by Buddhas and Bodhisattvas will turn into even deadlier poisons.</p>
	<p>If we do not reform our erroneous ways, the good fortune we cultivate will lead us to commit even more offenses. Why? Lacking good fortune, we only commit small transgressions since we do not have the opportunity to create greater ones. However, with great good fortune, the wrongs we commit will be even more grave. In the future, this will lead us deeper into the hell realms, to bear even more severe sufferings.</p>
	<p>Although poor people may have thought of committing transgressions that are more serious, they are generally unable to carry them out. The transgressions that wealthy people create are more serious than those of average people.</p>
	<p>We first need to reform to eradicate misfortunes so we can enjoy genuine good fortune. If we do not eradicate our accumulated bad habits before this cultivation, then as our good fortune increases, we are likely to commit worse deeds. In passing on knowledge, will a truly benevolent teacher accept this kind of student? No! Why not? The teacher knows that it will harm the student for he or she is not a Dharma repository.</p>
	<p>This is not to say that only a very smart or wise person is suitable to be a Dharma repository. If a person has a pure mind and a kind heart without greed, anger, ignorance, and arrogance, then he or she is a Dharma repository.</p>
	<p>We read in Master Tanxu’s memoirs about a monk who took moldy candles outside to dry in the sun. He was very slow-witted and without any wisdom. But his mind was pure, he was honest, and he did not harbor ill feelings for anyone. The old Master took a liking to him. He was a Dharma repository so the master taught him to prostrate to the relics of Buddha Shakyamuni at the King A Yu Temple, three thousand times a day.</p>
	<p>After three years, the monk was awakened and was even able to compose poetry. Extremely articulate, he eventually lectured on sutras and was widely welcomed. But although he had achieved attainment, he still lived thriftily, remained very humble, and was courteous towards others. This is the way to be a Dharma repository and is true good fortune.</p>
	<p>By choosing a successor, a teacher can either harm a person or help him or her to succeed. Since ancient times, good teachers, whether Buddhist or otherwise, have been selective in choosing their successors. The most important criterion for selection is virtuous conduct. Other qualities that can be nurtured are not considered. Thus, we need to begin by reforming if we truly want to achieve attainment, to be reborn into the Pure Land, and to benefit others and ourselves. As Liaofan said, “It is of utmost value to be able to change.”</p>

	<blockquote>We live in a constantly changing and chaotic world. Our bodies, made of flesh and blood, are perishable. If our next breath does not come, then this body will no longer be a part of us. Then, even if we want to reform, it will be too late.</blockquote> 

	<p>This encourages us to grab hold of the opportunity, to regret and reform while we still can. This is an ever-changing world. The sutras tell us that life is only a breath. If our next breath does not come, this life is over and the next one has begun. Then it will be too late for regrets. Knowing that this is our most crucial concern, we need to treasure this opportunity and not waste any more time. Reflect daily, regret earnestly, and reform. This is true cultivation.</p>
	<p>Unfortunately, many people think that cultivation is simply reciting sutras, prostrating to the Buddha, or chanting a Buddha’s name daily. These are merely formalities and have no impact on reducing our negative karma. Cultivation is not simply reciting a sutra. It is to not give rise to wandering thoughts as we focus on the text during recitation. Neither should we attempt to analyze the meanings, because to do so is also to have wandering thoughts. The goal of cultivation is to halt our thoughts and to attain purity of mind. Reciting sutras, chanting mantras, and chanting a Buddha’s name all share this goal. When the mind is pure, the body will be pure.</p>
	<p>Over the years, I have truly taken to heart that with purity of mind, the body will become pure and remain healthy. Naturally, we still need to be careful of what we eat and drink, and how we live. Although we are advancing in age, with a pure body and surroundings, and the absence of worries and afflictions, we will not fall ill or become inactive.</p>
	<p>Mr. Li Bingnan was an excellent example of this. Even in his nineties, every day was a rush of lectures, appointments, social engagements, and so on. From his example, we can see how a person who is advanced in years, can remain perfectly competent while living a healthy, long life. Many younger people cannot accomplish this. It was all due to the purity of his mind and thus, his body.</p>

	<blockquote>When we commit a wrongdoing, our retribution in this world is a bad reputation that will last for hundreds, even thousands of years. Even filial and loving descendants cannot restore our honor. In a future life, we might end up in hell suffering from immense pain.</blockquote> 

	<p>If we do not know to regret and to correct our wrongdoings, then we will be burdening future generations with our bad reputations. Even our filial and virtuous descendants will not be able to clear our names.</p>
	<p>We are currently unable to see the hells, but be assured that our negative karma will lead us to them and they are truly terrifying. Sutras talk of the hells and provide us with many explanations of how long we will remain in them. One day in hell is equivalent to twenty seven hundred years on earth.</p>
	<p>The Chinese often proudly tell of their five thousand years of history. But this is only two days in the hell realms. And think how terrifying hell is! The shorter life spans are thousands and millions of years! Please understand the magnitude of this! The suffering is ceaseless. We will not be able to emerge for hundreds and thousands of eons. And in this lifetime, it is very easy for us to create the cause of going to the hells. Once we have fallen into them, it is unimaginably difficult to get out. Therefore, if we believe that the Buddha only tells the truth, how can we continue to act rashly and blindly commit bad deeds!</p>

	<blockquote>When even the sages, virtuous people, Buddhas, and Bodhisattvas cannot help us escape from our bad consequences, how can we not be afraid?</blockquote>

	<p>Even the Buddhas and Bodhisattvas with their great compassion and loving-kindness are unable to help us when we fall into the hell realms. Can Ksitigarbha Bodhisattva who presides there help us when we fall into hell? Very honestly, he can only help those who possess abundant, solid roots of goodness and good fortune, and who can accept and accord with his teachings. Only they are able to honestly regret and mend their ways to transcend the hell realms.</p>
	<p>Moreover, when we are suffering from intense pain, it is virtually impossible to accept good words. The more we suffer, the more malicious thoughts and angry feelings we will have. Then, even when others say something pleasant to us, we may feel that they have insulted us and hate them even more for it. This is true for those who are suffering in this world let alone those in the hell realms! Thus, more often than not, those suffering in the hell realms will commit worse deeds, making the transcendence from the hell realms more difficult and this is why even Buddhas and Bodhisattvas cannot help us.</p>
	<p>What kind of people is Ksitigarbha Bodhisattva able to help? He can help those who truly possess roots of goodness and good fortune, but who fell into the hell realms because of one wrong thought in their last moments. Ksitigarbha Bodhisattva can advise and encourage them. Because they are willing to listen, to regret and be awakened, it is easier for them to transcend from the hell realms. Otherwise, there is no way to help them. Even Buddhas and Bodhisattvas are helpless in this matter. Understanding this, how can we not be afraid?</p>
	<p>The second way to reform teaches us to have a fearful heart. We cannot hide even the slightest of our faults from the beings and spirits of heaven and earth, much less from all the Buddhas and Bodhisattvas. So, even in a dark room, we would do well not to give rise to deviated thoughts. In this way, we naturally will not commit any bad deeds. This is simply the truth! When we regret and reform, we need to begin from our hearts. When our hearts and minds are virtuous and kind, our speech and behavior will naturally be likewise. When our hearts are immoral and uncaring, regardless of how well we pretend, our speech and behavior will still be false.</p>

	<div id="02-03"></div>
	<h4>A Determined, Courageous Heart:<br />From Courage Comes Inspiration</h4>

	<blockquote>The third way to reform is to have a determined, courageous heart.</blockquote> 

	<p>We need to be courageous in regretting and reforming. The first way to reform, which is to know shame, is close to being courageous. Having a sense of shame is to be awakened; not having a sense of shame is to be deluded. Therefore, a sense of shame is the condition for awakening and courage is the condition for diligent cultivation. Feeling ashamed is awakening from within ourselves. Having a fearful heart is the external force that helps us to refrain from wrongdoing; this also reflects the deep shame in our true nature.</p>
	<p>There are eleven virtuous Dharmas in the <cite>Treatise on the Door to Understanding the Hundred Dharmas</cite>, one of which includes shame, which is the state of mind of feeling ashamed. Fear is the state of mind of being conscience-stricken. Feeling ashamed and being conscience-stricken are two virtuous states of mind. If we can feel ashamed, then we are bound to achieve. Throughout his life, Master Yin Guang said that he was “constantly shameful.” He constantly had a shameful and fearful heart. Cultivating from this frame of reference, he was able to be diligent and courageous in improving himself. In this way, he attained a determined, courageous heart.</p>

	<blockquote>When we hesitate to reform our faults because we do not really want to change, we are content with what we can get away with. For a reform to take place, we must be resolute and resolve to change immediately. We should not hesitate or postpone until tomorrow or the day after.</blockquote> 

	<p>Most of us drift along day to day, regressing instead of advancing. Without the heart to keep improving in our virtuous conduct, we are not genuinely trying to improve. Today, those who are resolute and diligent in advancing also seek the Five Desires, the Six Dusts, and the Five Poisons, without knowing the fearful consequences caused by their actions. Sages of this world and beyond taught us to concentrate on moral improvement and to gain wisdom, the original wisdom that flows from the true nature. This wisdom is higher than the academic study and skills of worldly intelligence.</p>
	<p>Today, we advance resolutely and diligently, but in the wrong direction! We are going into the Three Bad Realms and remaining mired in reincarnation. Sages of this world and beyond teach us that we need to transcend samsara, the Six Realms, to free ourselves forever from reincarnation, to catch up with the Buddhas and Bodhisattvas. As Liaofan said, we must strive to completely eradicate doubt and resolve to change immediately, to lift our spirits, and diligently advance. Do not delay, resolve and begin now.</p>

	<blockquote>A minor fault is like a thorn piercing our flesh and should be quickly removed.</blockquote> 

	<p>Because a thorn piercing our skin is very painful, we will do whatever we can to quickly extract it. But a minor fault in our mind is even more painful. We need to become aware of it as well. Remaining unaware is like having no sense of feeling, not knowing that something is piercing our body and is causing us pain. Now, it is our conscience not our flesh that is numb.</p>

	<blockquote>A big fault is like our finger being bitten by a poisonous snake. We must quickly cut off the finger to prevent the poison from spreading and killing us. If we consult the <cite>I Ching</cite> and receive the wind-thunder symbol, it means that our strong determination in reforming assures us of success.</blockquote> 

	<p>This is just an example to show us how determined we need to be in correcting our shortcomings. When we are listless every day, it is due to our karmic obstacles. When we constantly have wandering thoughts, afflictions, and worries, and find that nothing is going our way, it is also due to our karmic obstacles.</p>
	<p>We often speak of these because they are the cause of our nightmares and irregular patterns in our daily living. When this happens, we need to earnestly reflect and be vigilant. If we can correct all of our faults, our karmic obstacles will be eradicated. With fewer obstacles, we will be filled with the Dharma bliss and will feel light in body and mind. We will have no burdens. Our afflictions will diminish and our minds will naturally be pure and continuously give rise to wisdom. This will enable us to clearly see and understand everything around us, whether spiritual or physical, worldly or beyond. We need to have the determination and aspiration to examine our motives and feelings, to find our faults and fearlessly correct them.</p>
	<p>The <cite>I Ching</cite> contains sixty-four hexagrams, each of which has six explanations or predictions. The wind-thunder symbol represents benefit and is concerned with determination. If we are resolved to correct our erroneous ways and to cultivate kindness, this will enable us to gain true benefit. If we can immediately reform without hesitation, then we will have done what the wind-thunder symbol said we would.</p>

	<blockquote>If we can follow the three ways of shame, fear, and determination to reform, then we will surely be transformed.</blockquote> 

	<p>In reforming, we need to have shame, fear, and courageous determination. To have a shameful heart is to be awakened. To have a respectful and fearful heart is to be conscience-stricken. Only when we have both of these, do we give rise to the courageous and determined heart that enables us to regret and reform. Realizing this, why are we unable to correct our faults? Since we have yet to possess a shameful and fearful heart, we do not have the motivation that gives rise to a courageous and determined heart. If we do not know shame, then we will not be afraid of being laughed at by others so there is little incentive for us to cultivate kindness.</p>
	<p>How do we nurture these three qualities of shame, fear, and courageous determination? Why do we choose the <cite>Infinite Life Sutra</cite> for everyone to practice? It is not that the other sutras are not good, they just do not explain as perfectly as does the <cite>Infinite Life Sutra</cite>. The <cite>Infinite Life Sutra</cite> completely explains phenomena and principles, cause and effect. It is not too lengthy so it is easy for modern people to practice, and it is the essence of all sutras!</p>
	<p>Our Morning and Evening Ceremony Recitation Book was specially compiled for fellow practitioners at the Amitabha Buddhist Societies. Ancient virtuous people originally edited the older version of the recitation book. It was compiled to cure the problems of practitioners of that time. Thus, the old version was effective for them. However, our problems are different and so, we need to modify the morning and evening recitations. For the morning ceremony, we recite chapter six of the <cite>Infinite Life Sutra</cite>, in the hope of having the same mind and vow as that of Buddha Amitabha.</p>
	<p>For the evening ceremony, we recite chapters thirty-two through thirty-seven. These six chapters explain the Five Deadly Offenses of killing, stealing, sexual misconduct, lying, and consuming intoxicants, and the Ten Bad Conducts. They also describe the Five Sufferings that we bear in this life and the Five Burnings that are the consequences we undergo in the hells in future lives. These sufferings and burnings are retributions.</p>
	<p>As we recite these chapters daily, they can help us to reflect, regret, and reform. Reciting them is essentially the same as reciting the repentance verse. After our recitation, we need to be vigilant and awakened, to sincerely mend our ways and follow the chapter’s guidance in understanding and cultivation. In this way, we will benefit from this kind of recitation practice. Therefore, it is important for us to have these three qualities of shame, fear, and courageous determination.</p>

	<blockquote>There is no need to worry. It will happen as assuredly as the spring sun will melt a thin layer of ice.</blockquote> 

	<p>If we have these three qualities, we will immediately amend our faults. It is as natural as the ice in springtime becoming thinner as the weather becomes warmer. As we amend our faults, our wisdom will grow and our karmic obstacles will be eliminated.</p>

	<div id="03"></div>
	<h3>Three Methods of Practice in Reforming</h3> 

	<div id="03-01"></div>
	<h4>Changing through Behavior</h4> 

	<blockquote>There are also three methods of practice to help us reform. The first is changing through behavior, the second is changing through reasoning, and the third is changing from the heart.</blockquote> 

	<p>Since the methods are different, the effects will also be different. For example, if I used to kill living beings in the past, I vow never to kill them again. If I used to get angry and yell at others in the past, I vow never to do so again. This is changing through behavior by refraining from repeating a wrongdoing committed in the past and vowing never to do it again.</p>
	<p>Previously Liaofan spoke of principles. Now he provides us with the three general methods of practice. First is “changing through behavior.” If we lose our temper and yell at others or use abusive language to attack others, we can change through behavior and refrain from repeating a wrongdoing by vowing never to do it again, finding and then correcting the faults one by one. This was how Liaofan first began to change. It took him more than ten years to accomplish his first goal of three thousand good deeds. Not good enough. He accomplished the second similar pledge in only four years, when he sought and attained a son. But this was still too long. Through the change of behavior, the result attained was as sought.</p>
	<p>In Buddhism, one can change through behavior by keeping the precepts. In China, there are eight schools in Mahayana Buddhism and two in Theravada Buddhism; all ten begin cultivation through precept keeping. This is especially true for the Theravada precepts that emphasize behavior more than thoughts.</p>
	<p>This is different from the Mahayana precepts like those found in the <cite>Brahma Net Sutra</cite>. This somewhat lengthy sutra was not completely translated into Chinese. Only the most important chapter, the “Mind Precept Chapter,” was brought to China. The first section, which explains the state of mind of a Bodhisattva, describes how to change from the mind. The second section, which explains the Bodhisattva precepts and behavior, describes how to change through behavior. What is important is the state of the mind. To change from the mind as well as through behavior is the best way.</p>

	<blockquote>Trying to force ourselves to suppress our faults is extremely difficult because we have not permanently uprooted our faults, merely temporarily curbed them. Therefore, changing through behavior cannot help us to permanently eliminate our faults.</blockquote> 

	<p>The root of our problems lies in our minds. If we only suppress our faults instead of eliminating them, they will simply reappear at another time. Therefore, changing through behavior is a shortlived solution that only treats the symptoms. This is like treating the head when there is a headache or treating the foot when there is a foot pain. The behavior seems to be correct but the mind is still polluted because the root problem remains.</p>

	<div id="03-02"></div>
	<h4>Changing through Reasoning</h4> 

	<blockquote>Instead, we can try to reform by understanding why we should not do something; for example, killing. To love all living things is a virtue of heaven. Understanding that all living beings love life and fear death, how can I be at peace with myself by taking another’s life to nurture my own? At times, animals such as fish or crabs have been cooked alive. Such pain and suffering reach down into their very bones. How can we be so cruel?</blockquote>
	<blockquote>When we eat, we use many expensive and tasty things to nourish ourselves, enough to fill the whole dining table! But once the meal is done, even the best delicacies will become body waste and be excreted. The result of our killing accomplishes nothing. Consuming vegetarian foods can fill and nourish us just as well. Why let our stomachs become a graveyard and reduce our good fortune through killing?</blockquote>

	<p>Here, Liaofan wrote of changing through reasoning by understanding the true reality and its principles. Achieving this, we will naturally no longer bear to eat the flesh of another sentient being. Before, since we were unclear of why we should not do something, we grudgingly tried to stop. Trying to force ourselves to do something is extremely difficult. Unhappy and unwilling, we will end up painfully struggling with ourselves.</p>
	<p>But once we understand the principles and the logic, we can reconcile these problems. We need to constantly bear in mind that loving all living things is a virtue of heaven. It is natural that we do so. Today, scientists are gradually beginning to understand that having a natural ecological balance is the same as loving all living things. If our naturally balanced ecological system becomes unbalanced, every living being in the world will suffer from the devastation. A wise person would refrain from doing anything that would harm our ecological system.</p>
	<p>Actually of all the animals, humans are the worst for we are the cruelest, the most evil. Animals only kill when hungry. After satisfying their hunger, they ignore other animals that walk near them. This shows that they kill from the natural instinct of hunger and thus create little negative karma. On the other hand, humans slaughter at will even though we have no need to kill. The negative karma created by humans is unequaled by animals! When we consider this, we will realize that there is nothing in samsara for us to be proud of.</p>
	<p>Although it is of great suffering to fall into the animal realms, those who do so are reducing their negative karma. If we do not practice Buddhism when we obtain our human forms, then what is the good of having them? We commit wrongdoings daily. Animals reduce their negative karma. We create it. After reducing their karma, they will emerge and be reborn into the Three Good Paths. On the other hand, our negative karma has increased and when it comes into fruition, we will fall into the Three Bad Paths. Animals prepare to emerge from the Three Bad Paths whereas we prepare to go into these paths. What is there for us to be proud of?</p>
	<p>We also need to remember that all sentient beings including animals are mortally afraid of death. We are able to kill them because they are unable to fight back. This is the weak being the prey of the strong! Animals are unable to resist, but are they willing to be killed? If not, be assured that they will have resentment and hatred. How are we going to avoid revenge that will in turn breed further revenge?</p>
	<p>Once, a fellow practitioner came to me and asked, “Is there any use in transcending the spirits of aborted babies?” I said, “No use! You think transcending them will solve anything?” The practitioner asked: “But if the child is born deformed or retarded, would he or she not undergo much suffering? Would it not be better to abort?” I replied: “We need to understand that bearing a deformed or retarded baby is bearing one who has come to demand payment of a debt. You owe a debt. By aborting the baby, not only are you stopping the debt from being claimed, you have killed him or her. The debt you owed in the past has now been multiplied. In a future life, it will be even worse. Right now scientists only see what is in front of them, they do not know of the cause and effect of the next lifetime. Cause and effect are linked through the past, present and future. This is a grave offense.”</p>
	<p>The practitioner persisted: “But the baby has yet to take shape. It is only in the first or second week of gestation.” I said: “No, the baby comes at the time it is conceived, it has nothing to do with taking shape or not. Upon conception, it has found you. You have an affinity with it from the past, whether it is repaying gratitude or a grievance, demanding payment of a debt, or repaying a debt. If the baby has come to repay gratitude and is killed by you, you will be returning kindness with ingratitude. He or she will become your enemy in the future.</p>
	<p>Perhaps, it was a filial child or a virtuous grandchild who had come to repay kindness. By killing it, you have turned the fetus into a mortal enemy. This is terrible! You think you can transcend the baby through the little merit gained from spending some money for a plaque. Nothing is this easy! You are only deceiving yourself.”</p>
	<p>If everyone could just see the past cause and the resultant effect, we would be terrified! We have to be careful, to understand the principles and know the true reality. It is a grave transgression to kill or harm another sentient being just to nurture ourselves. However, today, people regard this as perfectly normal. Some people even believe that animals are creations of God given to them to eat.</p>
	<p>If these sentient beings were intended for us to eat, then would we not question whether God truly has the virtue of loving all living things? This wrong thinking leads us to commit many transgressions. And we do not even know how very wrong we are. When killed and slaughtered, all beings cry out from their fear and pain. When we listen to their terrified cries, how could anyone think that they willingly submitted to their deaths?</p>
	<p>It is stated in the sutras: “A human dies and becomes a sheep. A sheep dies and becomes a human.” Life after life they will kill each other seeking vengeance. Thus, it is said that if we eat one pound of flesh, we will pay back one pound of flesh. A debt of money must be repaid in cash, and a life owed must be repaid in kind. This is the inescapability of the law of causality. Once we truly believe and accept this, we will never again think of harming any being because we do not wish to pay with our lives in the future.</p>
	<p>Nor will we seek ill-gotten wealth. Why? Because we know that in the future we will have to repay the debt. By understanding the true reality, we naturally will abide by the law, be contented with what we have, and be honest in all that we do. Be assured that this is neither passive nor regressive. It is doing our best to create a beautiful and bright future for ourselves. It is seeking a good life, not only for this lifetime, but for all of our future lifetimes as well. Without wisdom and knowledge of the true reality, we will be unable to attain what we seek.</p>
	<p>In this segment of the text, Liaofan wrote about eating meat, of seeing sentient beings killed, and of witnessing their pain and suffering that reach down to the bones. How could we bear to take their lives to nurture our own? Once we have finished eating, even the most delicious foods become body waste. People long for delicacies and for food that tastes good; but no matter how we cook it the only thing that will enjoy the taste is our tongue, nothing else. Just for a few seconds of enjoyment we have killed countless sentient beings and committed innumerable transgressions!</p>
	<p>Eating vegetarian food can be just as filling and nourishing. Some may say that vegetarian food is not nutritious, but many vegetarians have lived long and healthy lives. Monks and nuns who became vegetarians when they were young are strong and healthy. To say that being a vegetarian is unhealthy is incorrect. When we take the life of another sentient being and eat them to nurture ourselves, we not only make enemies and incur their hatred, but we also reduce our good fortune. A truly intelligent person would never do this.</p>

	<blockquote>Think of all the living beings with flesh and blood. Like us, they are self-aware. They and we are one entity. Although our cultivation of virtue has not yet reached the state that will enable these beings to respect us and feel safe around us, we can at least not harm them or make them hate us. If we think about it, we will naturally feel sorrow for these animals and thus be unable to swallow their flesh.</blockquote>

	<p>All living beings have self-awareness; they are no different from us. No one other than Buddhas and Bodhisattvas would understand this. From this segment of the text, it is logical to assume that Liaofan’s family was vegetarian because he understood the reasoning and knew the truth.</p>
	<p>Today, some people still misunderstand and think that while adults can be vegetarians, children cannot. Parents, afraid that their children will be malnourished, want them to eat more meat. This is incorrect. Actually, it is more like thinking that their children might not have enough karmic obstacles or might have too few enemies, so we should help them incur even more karmic foes. This is what it amounts to! If we try to explain to them, they may doubt what we say or even criticize us, saying that we are out of touch, and are ignorant of science and nutrition.</p>
	<p>In fact, they are mistaken, for this is not the case at all. It is best to awaken as early as possible; the younger our children become vegetarians the better off they will be. It will help them to build a solid foundation of good fortune and merits. As was explained in the <cite>Infinite Life Sutra</cite> and <cite>Ananda Asks the Buddha is Practicing Buddhism a Good Deed</cite>, the ancestors were ignorant. The ancestors here are the older generations. Lacking wisdom, they have led us to unwittingly commit transgressions, creating much negative karma. This matter of our eating meat is appalling for this is a serious offense.</p>

	<blockquote>Another example of changing through reasoning is an easily angered person. He or she can stop and think that we all have our strengths and weaknesses. If I touch on someone’s weakness, I should feel sad about their failing and forgive any shortcomings. If someone offends me for no reason at all, it is that person’s problem and has nothing to do with me. There is no reason for me to become angry.</blockquote> 

	<p>Instead of losing our tempers and becoming angry, we should sincerely reflect and remind ourselves that we are only human and that each of us has faults. If we cannot forgive others’ shortcomings, how can we expect them to forgive ours? Thinking in this manner, we will no longer condemn others but will instead feel empathy for them. People only make mistakes due to their ignorance. They lack the ability to distinguish between true and false, proper and deviated, and between harmful and beneficial. Thus, they cannot correct themselves, end their erroneous ways, or cultivate kindness. We should feel sympathy for them and not be reproachful. In so doing, we follow the Buddha’s and Bodhisattva’s way of relating to people and situations.</p>
	<p>Liaofan said that when someone offends us for no reason at all, it is their problem, not ours. If someone attacks us unfairly, it does not concern us. Even if they attack us physically, there is no reason to become angry. This body is not “me.” Purity of mind will never be hurt by attacks, as purity of mind by its nature contains nothing. It is a shame that we do not employ purity of mind when we interact with others or circumstances.</p>
	<p>What we use is the illusory mind not the true self. Buddhism teaches us to seek the original self. This true, pure mind does not give rise to any wandering thoughts. Our surroundings will not affect the pure mind. If it does not concern us, why should we worry about it? Why should we be so attached to it? Once we sever all wandering discriminatory thoughts and attachments, what is there to concern us? Nothing.</p>
	<p>By understanding the logic, our minds will be settled and no longer affected by external conditions, and we will achieve perfect peace of mind. Regardless of what happens around us, we can remain calm. When we encounter favorable conditions, we do not give rise to the heart of greed. Encountering unfavorable conditions, we do not give rise to the heart of anger. Regardless of the circumstances, we are able to maintain the mind of purity, equality, and compassion to genuinely reform ourselves.</p>

	<blockquote>I also think that no great person thinks that he or she is always right. Nor do intelligent people blame their faults on others. When things do not go the way we wish, it is because we have not cultivated our virtues and morals, and have not accumulated enough merits to move others!</blockquote>
	<blockquote>We should always reflect upon ourselves first. In so doing, criticism can become a training ground to refine our character and to strengthen our abilities. We should be very glad to accept someone else’s criticism and guidance. What is there to be angry and complain about?</blockquote>

	<p>This teaches us the best way to change: to reform from the heart. In the <cite>Avatamsaka Sutra</cite>, the purpose of the fifty-three visits of Sudhana was to practice and learn from experience. Our best way to change is to cultivate and reform from the mind. To do this, we need to earnestly reflect.</p>
	<p>In Buddhism, Buddhas and Bodhisattvas are great heroes. They stand out among others and do what others cannot do.<a href="notes.html#38"><sup>38</sup></a> They regret and reform. Able to correct all errors, they are great heroes. There are no self-righteous Buddhas or Bodhisattvas. There are no arrogant great sages or virtuous people. They are all humble, patient, and agreeable. This humility and respect are a revelation of their virtuous natures.</p>
	<p>An intelligent person never blames others or the heavens. They have true learning, which is wisdom revealed from the true nature. This learning may be Buddhist or Confucian. The wisdom spoken of in Confucianism also flows from our original nature; thus, it is called the sincere and honest mind. Sincerity is the true mind, for it flows from the sincere mind. It is wisdom; it is true learning. Therefore, learned and wise people never complain about or blame others, nor blame the heavens for their misfortunes.</p>
	<p>When we do not succeed in our endeavors, when our speech and behavior are criticized, when others slander us, and things are not going our way, do not blame others. Instead, we need to reflect and understand that it is because we have not yet succeeded in our cultivation of morals and virtues, and this is the reason why we are unable to move them.</p>
	<p>We need to first determine if we have mistreated others. When people verbally abuse, criticize, and slander us, we should accept it with a grateful heart rather than a vengeful heart. Why? They have provided us with invaluable assistance that can help us reflect and correct our mistakes immediately if we do have these faults, or guard against them if we do not. If we are not at fault, do not blame these people; instead be encouraged to make further improvements. Sudhana adopted this method when visiting his fifty-three advisors to correct all of his shortcomings and to eventually become a Buddha.</p>
	<p>The fifty-three visits are examples of training the mind through experience, through the interactions with circumstances and others in our daily lives. Everything and everyone provides us with the means to contemplate. No matter who the individuals are, we should regard them as our teachers. We should regard what they teach us as lessons taught by Buddhas and Bodhisattvas. We want to earnestly reflect, learn, and practice. There is only one student—me. Everyone else is my teacher, my advisor, a Buddha and a Bodhisattva. They do not have faults, only I do. This is how Sudhana became a Buddha.</p>
	<p>We learn from the <cite>Avatamsaka Sutra</cite>, that Sudhana did not need to wait until a future lifetime to become a Buddha. He became one in his current existence! He began as an ordinary person and continued to practice until he reached supreme perfect enlightenment in one lifetime. If we can acquire this ability and method, then we too are assured of becoming a Buddha in this body, in this lifetime.</p>
	<p>How did Sudhana cultivate? How do we cultivate? First, do not blame anyone or anything. Blame only ourselves. If other people are disagreeable to me, it is because my karmic obstacles have surfaced. All other people are Buddhas and Bodhisattvas without the slightest faults. Whatever I see that incurs my dislike is my karmic obstacle, my fault.</p>
	<p>As the sixth Patriarch of Zen, Master Huineng said, “It is our shortcoming if we see the faults of others, as we will regress also.” When we mind the faults of others, our karmic obstacles will surface and we will regress. Master Huineng also said that a true practitioner does not see the faults of others. Sudhana was a true practitioner. He did not see the faults of others, only his own. He was afraid of not having enough time to correct his own, much less having the time to find the faults of others. He saw everyone as a virtuous person, as a Bodhisattva and Buddha. In this way, he himself became a Bodhisattva, a Buddha. If we still see the faults of others, it is our fault, our karmic obstacle materializing. In the eyes of a Buddha, everyone is a Buddha. In the eyes of ordinary beings, even Buddhas and Bodhisattvas are ordinary beings. Thus, the best way to reform is from within.</p>
	<p>Criticism can actually be a good thing. It is not easy for us to discover our faults even when we try to. When others find them and tell us about them, it will save us a great deal of trouble. Therefore, we should be very glad to accept someone else’s criticism, as this is our training ground to refine our character and to fulfill our goals. They have come to help us, to be our benevolent advisors. If we can accept things in this way, we will see that there is nothing to be angry or complain about. How can we be angry? How can we not accept criticism? How can we give rise to the heart of revenge? This is a serious offense! They are our benefactors and yet we want to repay them with reprisals!</p>
	<p>When the Chinese speak of filial piety, we think of Emperor Shun,<a href="notes.html#39"><sup>39</sup></a> who is known as a model of filial piety. His profound filial piety was able to move heaven and earth. Who helped him to achieve this? His parents and half-brother. After his mother died, Shun’s father remarried. When his stepmother mistreated him, his father sided with her. Then, years later after his half-brother grew up, he mistreated Shun as well and the three even tried to kill him!</p>
	<p>But through it all, Shun did not change his gentle heart, but constantly questioned why he could not make his parents and brother happy. He regarded their actions as his own fault for he did not see those of others. Everyday he reflected on his shortcomings, on how to regret and correct them. In the end, he finally influenced and reformed his whole family. He did not try to run away from home or think of revenge. When Emperor Yao learned of Shun, he chose him as his successor and married his two daughters to him. For if Shun could influence his family, then surely he could influence the whole country.</p>
	<p>In the sutras, we read of Endurance Celestial Being. Who helped him to attain achievement? Kaliraja. Buddha Shakyamuni spoke of this example briefly in the <cite>Diamond Sutra</cite> and provided further details in the <cite>Great Nirvana Sutra</cite>. Kaliraja is a Sanskrit word meaning a self-indulgent unprincipled tyrant. The celestial being was cultivating on a mountain when for no reason, Kaliraja lost his temper and put the celestial being to death by dismemberment.</p>
	<p>Endurance Celestial Being did not have the slightest trace of hatred. Instead, he perfected the Paramita of Patience. He did not view any person or matter as evil. Try to imagine the level of purity of mind that he had attained. What do we learn from practicing Buddhism? The importance of attaining purity of mind through endurance.</p>
	<p>People might say that we are insensitive if we do not differentiate good from bad. In fact, it is not that we do not understand what is happening around us. We do. Understanding the law of causality enables our hearts to be pure and without any attachments or discriminatory thoughts. As for Endurance Celestial Being, his mind was pure because he had found the truth. But because sentient beings have afflictions, it is necessary to explain to them the principles in a progression of ideas.</p>
	<p>We understand that the four attachments of self, others, phenomena, and time are not real; that everything is equal, without the slightest difference. Therefore, in this state, differentiation and non-differentiation are the same because there is no duality—everything is one. When we differentiate, we do not do so for ourselves but as a method to help others.</p>
	<p>Since sentient beings have not yet found their true nature, we teach them to end their erroneous ways and cultivate good deeds. When we have uncovered our true nature, there will be no erroneous ways to be ended and no good deeds to be cultivated, for our minds will be in a state of purity and equality—the One True Dharma Realm—the state of non-cultivation and non-attainment. Within such states, we still do whatever is needed for cultivation and attainment. But, we do not attach to either extreme of emptiness or existence.</p>
	<p>If we uncover our true nature, or purity and equality, but do not practice, then we will fall into the extreme of emptiness. If we are attached to the appearance of matters and do not thoroughly understand the principle, do not see into our original nature, then we fall into the extreme of existence. We should not attach to emptiness or to existence.</p>
	<p>As Mahasthamaprapta Bodhisattva explained, we should concentrate the six senses on uninterrupted pure thoughts. With concentration of the six senses, we will not fall into the extreme of existence. With uninterrupted pure thoughts, we will not fall into the extreme of emptiness. In this way, our minds are pure and nondiscriminatory, with everything in accordance with the true nature. We chant “Amituofo” continuously, without interruption day and night, and without attaching to either existence or emptiness.</p>

	<blockquote>Likewise, in the face of slander, we should maintain the mind of stillness. Although the slanderous rumors and tale bearing spread like a huge fire, like a torch, they will eventually burn themselves out.</blockquote> 

	<p>This tells us how to behave when others insult and slander us. If we remain calm and unaffected, everything will naturally pass. When others verbally abuse us, we do not need to respond in kind. When they curse us, we need not say anything. After a few hours, they will get tired and stop. This is a very effective method to handle this type of situation.</p>
	<p>I learned this from a classmate when I was a teenager studying in school. At that time, I was very caustic like Liaofan. I loved to ridicule people and play tricks on them. However, that classmate became my good advisor. I was arrogant towards him and even ridiculed him in public. But he never responded in kind. This continued for an entire year and in the end, he got through to me. This person was truly amazing! He did not return one blow or one insult. I learned this skill from him and have used it my entire life.</p>
	<p>It can also serve to improve our self-cultivation and help accumulate good fortune, for average people will praise us, saying that we are truly good practitioners! If it was not for those people insulting and slandering us, we would not have the opportunity to practice endurance. They have come to help us to succeed in our practice. Why would we refuse their help? If someone treats us like this at work and we can interact with them with a pure mind, our supervisors will appreciate us, our co-workers will respect us, and our opportunities for promotion will improve. This person has greatly benefited us. How can we refuse such help?</p>
	<p>When I was in school, if two students quarreled, the teacher would usually punish both by having them kneel on the ground. We felt that this was so unfair and would think, “I was obviously right, why did the teacher also punish me?” Later on, I realized that in any argument or fight, both parties are at fault and are at the same level. If one is high and the other is low, then the argument would not have taken place. For example, an adult would not fight with a baby. It was very logical. Now, when we are insulted or slandered, we can tell whether the practitioner’s level of cultivation is high or low.</p>
	<p>When insulted or slandered, we need to remember that these individuals are benefactors who come to give us a gift. We cannot return this kindness with ingratitude. First, they have come to test our level of cultivation. Second, we will accumulate good fortune and are about to gain the praise and respect of others. Therefore, these benefactors are not bad people, but are actually good friends whom we do not want to wrongly accuse.</p>

	<blockquote>If we become angry and try to defend ourselves when slandered, it would be like the spring silkworm spinning its own cocoon and suffocating itself. Becoming angry does not benefit us; it harms us.</blockquote> 

	<p>This applies to worldly teachings as well as to Buddhism. The first of the two essential practices of the Six Paramitas of Bodhisattvas is Giving. This is to cultivate good fortune. We cannot live without good fortune and this is even truer for Buddhas. We call the Buddha “Respected One with Perfect Wisdom and Good Fortune.” His wisdom and good fortune are unsurpassed. It very natural that we seek these also, as our true nature originally contained infinite wisdom and good fortune.</p>
	<p>As we have said, there are three kinds of giving: wealth, teaching, and fearlessness. Practicing these will result in having what everyone seeks: wealth, wisdom, and healthy long lives respectively. By planting good causes, we are assured of harvesting good results.</p>
	<p>The second essential practice is the Paramita of Patience, which enables us to retain our good fortune. If we practice giving and gain good fortune, but do not practice this second Paramita, we will lose our good fortune. The <cite>Diamond Sutra</cite> tells us, “everything is attained through patience.” We need to cultivate patience to safeguard our achievements, worldly and Buddhist.</p>
	<p>We often read in the sutras of the fire burning our forest of merits. What is this fire? It is anger and hatred. When we lose our tempers, we lose our merits as well. If you want to know how much merit you have, think of the last time you became angry. With one angry thought, the fire burns our forest of merits.</p>
	<p>If Pure Land practitioners were to become angry at their last moments of life, all would be lost! This is why the Buddha taught us not to touch the body of the deceased within eight hours of passing away. Although the person has breathed his or her last breath, the spirit has not left the body. To touch the deceased would cause great pain and possibly anger. If they were to become angry at this critical moment, all of their merits would be lost. Thus, merits are extremely difficult to accumulate for they can be lost at any time. Our good fortune and virtues however, will remain.</p>
	<p>What is merit? It is purity of mind, concentration, and wisdom. Think about it, if we lose our tempers, how can we maintain our concentration and wisdom? Impossible. As for good fortune, it is our wealth and intelligence. When our mind attains Constant Mindfulness of Buddha Amitabha or One Mind Undisturbed, we can accumulate merits and virtues. But with just one outburst of temper, all is lost: no more Constant Mindfulness of Buddha Amitabha, much less One Mind Undisturbed. Therefore, we need to remain vigilant so as not to lose our merits.</p>
	<p>In our cultivation on the path to awakening, our karmic creditors will often try to create trouble. Why? They have an overwhelming need for revenge. They see that we are about to succeed in our cultivation and know that once we have succeeded, they will no longer have the opportunity for revenge. Thus, they will do all they can to block our progress. And the way they do this is by making us burn our forest of merits. But, if we are determined not to have our merits destroyed, then no external force can do so.</p>
	<p>Sometimes, when we find ourselves in unpleasant circumstances or have personal problems, we become unhappy and lose our tempers. Once we do this, our merits are burnt. What or who makes us so unhappy and angry? Probably all those unfavorable conditions, enemies, and people stirring up trouble. This is an example of “The speaker had no such intention, the listener interpreted it to be so.” Perhaps the speaker had no intention to upset us, but we interpreted what was said to be deliberate and feel miserable. We may burst out in anger or we may manage some control and keep it inside. Either way, our merits are gone.</p>
	<p>Why would all of our merits be destroyed with just a little anger? Because we have lost our purity of mind. Therefore, all the teachings and attainments are based on patience and deep concentration. They are not only the key to our cultivation in transcending samsara, but the key to worldly matters as well. “To remain unmoved by slander” is deep concentration and is the revelation of wisdom. To become angry due to slander is a manifestation of karmic obstacles. We can choose whether to have our wisdom revealed or our karmic obstacles materialize.</p>
	<p>Are these encounters good for us? For practitioners, yes! It is good training to have someone constantly causing trouble for us and to not have things going our way. Without these adversities, how would we achieve concentration? Adverse conditions and affinities provide us with just the right opportunities to discipline ourselves and to practice the Paramita of Patience. We cannot be thankful enough for these opportunities, much less to complain about them or get angry.</p>
	<p>In the past, the method used in helping a person to learn discipline was to teach him or her to practice the Paramita of Patience. Those who were believed to be potential Dharma repositories would be tested. They would be picked on at every opportunity and treated unpleasantly as if they were disliked. This was to see if they were able to remain patient and to endure the harassment. If they were unable to endure and left, so be it. If we cannot endure or be patient, then we cannot achieve attainment. Even if we are exceptional in all other areas, if we do not have the patience to endure, our achievements will be limited.</p>
	<p>In <cite>The Valuable Teachings of Zen</cite>, we read of an old monk who severely mistreated one particular student. He constantly reproached and verbally abused the student at every opportunity. One time, when the student was washing his feet, he poured dirty water all over him, but the student still would not leave his master. Later, the old monk really got angry, kicked him out, and refused to allow him to come back! The student had no alternative. Unable to stay near his master, he camped out at a distant hallway of the temple. When the old monk lectured, the student would hide himself outside the window and listen to his master.</p>
	<p>One year later, it was time for the old monk to pass on the teachings, to retire and choose a new abbot to take his place. No one knew whom he would choose. The old monk asked those who were present to bring in the student who was listening outside the window so that he could pass on the teachings and position to that student. Only then did everybody realize that for all those years, the old monk had actually been training his successor!</p>
	<p>If we want to give up every time we encounter some small unpleasantness, and are unwilling to be patient and accept the torment, then we will not achieve anything, regardless of how outstanding we may be in other areas. The key to success or failure lies in patience. If we can endure, we will achieve deep concentration. We will then uncover out true wisdom and be no longer affected by out external conditions.</p>
	<p>Sometimes we see new people with excellent qualities staying at a Buddhist center. But after a short time, they leave. The residents would smile, thinking that it does not matter. If people lack the patience to endure, they cannot achieve. But would it matter much whether one person, who could not achieve, were to stay? Those who are shortsighted would consider the loss of such a talented person as regrettable. But, in the end, it is not so. A truly talented person is one who has attained deep concentration and wisdom for only with these will we be able to pass on the wisdom of the Buddhas, and thus, enable Buddhism to remain in this world. Without endurance, we will not attain deep concentration and without deep concentration, we will not attain wisdom.</p>
	<p>With wisdom, we will recognize a true cultivation center with good teachers who can help us on the path to enlightenment. Then no matter how they may mistreat us, we will endure and not leave until we learn everything. This is the way to truly learn the teachings. If we are unable to endure the least disagreeable circumstance and just walk out, then we are useless and it will be pointless to keep us.</p>
	<p>This passage from the book is very important for it provides a wonderful way to end slander and disputes. We simply ignore them. Even the worst will fade. When slandered, do not dispute or debate it, or we will bind ourselves further. Thus, it is said that no benefit is derived from getting angry, only harm.</p>
	<p>At work, a superior will not give an important job or a promotion to someone who is easily angered. Usually, when assessing a subordinate, the superior will observe the way the person interacts with others daily to decide whether this person is a promising employee and worth training. Upon observing that we are easily angered, they will know that we are not good candidates because our anger will only cause difficulties.</p>

	<blockquote>There are other faults and offenses we can change. If we understand the principle behind the need for reform, we will not repeat our mistakes.</blockquote> 

	<p>These are the main principles underlying our ability to change. Mahayana Buddhists adopt this method, as it is faster to reach achievement with it. Theravadans tend to change themselves through behavior, which is akin to slowly removing a tree by plucking off each leaf and branch. To reform in this way is difficult because we will have to correct each fault one by one which is very painstaking and time consuming. It is much wiser to change through reasoning than through actions for the mind is the root from which everything arises.</p> 

	<div id="03-03"></div>
	<h4>Changing from the Heart and Mind</h4>

	<blockquote>What does “changing from the heart” mean? Although we have thousands of different faults, they all stem from the heart, from the mind.</blockquote> 

	<p>Positive and negative karma as well as the entire universe are created from our mind. The Buddha told us in the <cite>Avatamsaka Sutra</cite>: “The nature of the Dharma realms arises from the mind. Nature is essence and essence is the mind.” How do Mahayana Bodhisattvas enter the hell realms to help the beings there? These enlightened beings do so by understanding the principle that everything arises from the mind. We learn from the Ksitigarbha Sutra that to break through the doors of the hells, one needs to understand that everything arises from the mind. What is Hell? A creation of our minds. Understanding this, we will learn that there are no gates to hell—we can come and go freely!</p>
	<p>We can correct our faults by beginning to change from our minds and practicing good deeds. If we practice from our minds, then even a small good deed such as unreservedly giving a penny to a person in need would be of infinite merits and virtues. Why? This deed comes from the great compassion in our true nature, thus the broadmindedness is boundless. The good fortune is infinite for the good deed arises from our minds and accords with our true nature. However, if the good deed arises solely from our actions, then it is a small merit for it did not arise from our true nature.</p>
	<p>How then do we reform ourselves from our minds? We sincerely cultivating by wanting to correct our offenses, practicing goodness, and refraining from wrongdoings. When we correct from our minds, there is no such thing as should or should not. Reforming ourselves by reasoning and realizing the principle is conditional. However, when we reform from the mind, it is unconditional, pure, and sincere. In this way, giving rise to even the slightest of kind thoughts will be in harmony with our true nature. Knowing that everything arises from the mind, we need to correct our faults by beginning from the mind.</p>

	<blockquote>If my heart is still of thoughts, then actions will not arise and faults can be avoided.</blockquote>

	<p>This is an unsurpassed principle. Purity of mind can suppress the negative karma accumulated over infinite past eons. How can we attain purity of mind, stillness of thought? We can do so through the unmoved mind that is in deep concentration. This is called “One Mind Undisturbed” in the method of chanting mindfully the Buddha’s name. Once we attain this state, all of our negative karma will be suppressed. However, when a new wandering thought arises, our negative karma will again materialize.</p>
	<p>For example, if we switch off the television, there is no longer a picture but a blank screen. When we turn on the television again, the picture reappears. The karmic phenomena stored in the minds of sentient beings are the same. When our minds are in deep concentration and calm, none of the karmic phenomena will manifest. When our minds give rise to wandering thoughts, the karmic obstacles will again materialize. Understanding this, we will nurture purity of mind, the state of not giving rise to a single wandering thought. As Master Huineng said, “The true mind originally contains nothing and collects no dust.” Karmic obstacles exist in the illusory mind, not in the true mind. The true mind has always been pure.</p>
	<p>An example is wearing eyeglasses. Originally, our eyes were pure. When our glasses are covered with dust, our vision is blurred. There is nothing wrong with our eyes; the problem is on the glasses. Where are our karmic obstacles? They are the dust, the contamination on the glasses. There is no obstacle within our eyes. Whenever we can do without glasses and eradicate the contamination, we will have pure vision to see clearly. This is the same as uncovering our true nature to become Buddhas. If we wear glasses, the barrier remains. Then we are ordinary people, sentient beings. Once we can rid ourselves of these obstacles, we are Buddhas.</p>
	<p>What kind of mind are we using now? The deluded mind, not the true mind. There is no hindrance in the true mind. With the deluded mind, when we try to see something with our naked eyes, we cannot see it clearly. It is like looking through distorted glasses, seeing the external environment through a layer of delusion. This delusion is the Eight Consciousnesses and fifty-one mind objects; the glasses have been heavily contaminated. We then interact with the external environment through these consciousnesses and mind objects. Therefore, the environment has changed to that of the Six Dusts. If we do not apply these consciousnesses and mind objects to see the external environment, then we do not see the environment of the Six Dusts but that of the true nature.</p>
	<p>The big problem is that we cannot rid ourselves of these distorted eyeglasses that are the Eight Consciousnesses and fifty-one mind objects. The goal of our practice is to teach us to let go of these and to transform consciousness into wisdom. Wisdom is the functioning of the true nature. Consciousness is the functioning of the deluded mind, the functioning of the Eight Consciousnesses and fifty-one mind objects.</p>
	<p>Arhats, Pratyekabuddhas, and Theravada Bodhisattvas still use these consciousnesses and mind objects. They have yet to clarify their true nature to become Buddhas. They know how to regret through actions and through understanding the principles. But they do not yet change from the mind. Why? They do not know where their minds are.</p>
	<p>We learn in the <cite>Surangama Sutra</cite> that in the beginning of the Surangama assembly, Buddha Shakyamuni asked Venerable Ananda, who was very intelligent, where his mind was. Ananda could not find it for he did not know what or where it was. How can we regret from our minds if we do not even know what our true minds are?</p>
	<p>Mahayana Bodhisattvas who have begun to uncover their true nature cultivate feeling regret from the mind. We will better understand once we study the <cite>Avatamsaka Sutra</cite>, particularly Sudhana’s visits to the fifty-three good spiritual teachers. How did Sudhana practice? These fifty-three spiritual teachers represent Bodhisattvas of Perfect Teaching from the level of First Dwelling to the highest, the level of Equal-enlightenment. They manifested as young and old, and as men and women from all walks of life.</p>
	<p>How did the fifty-three spiritual teachers cultivate? The genuine practice of Buddhism is comprised of principles, examples, and practical applications for us to follow. Although we cannot study the complete <cite>Avatamsaka Sutra</cite>, the chapter on “Samantabhadra Bodhisattva’s Conduct and Vows” from the peerless forty-chapter version is very important. We need to know how to apply this most outstanding Mahayana teaching so that as modern people, we can incorporate it into our daily lives. This is an excellent sutra for sincere cultivation and is worth propagation.</p>
	<p>Following this principle, ancient virtuous people taught us how to give rise to the Bodhi Mind and be constantly mindful of Buddha Amitabha. Single-mindedly chanting “Amituofo” day and night will reduce all of our wandering thoughts into one thought of Amituofo. Is Amituofo good or bad? Neither. It has nothing to do with the duality of good and bad for it accords with our true nature. The duality of good and bad only exists in our conscious minds, not in our true minds. With prolonged practice, we will naturally attain enlightenment if we are constantly mindful of Amituofo. Among eighty-four thousand methods, this method is unsurpassed.</p>
	<p>If we cannot attain Supreme Perfect Enlightenment due to our insufficient efforts, it is all right as long as we can go to the Pure Land and meet Buddha Amitabha for then we will uncover our true nature. This convenient and suitable method cannot be found in any other teaching. In others, if we do not achieve enlightenment, we will not be considered as having achieved attainment.</p>
	<p>When we practice mindfulness of Buddha Amitabha, it is not necessary for us to be able to see the true nature. As long as we can see Buddha Amitabha, we will have achieved attainment. All our negative karma will be suppressed when we sincerely and single-mindedly chant. How can Amituofo have any negative karma? It is true and perfect goodness, not that of good or bad for such goodness is relative. True goodness has no duality and is the absolute great goodness.</p>

	<blockquote>Practitioners do not have to try to eradicate faults such as the desire for fame, sex, profit, or anger, one by one.</blockquote>

	<p>This is just to give us some examples. We have millions of faults; but we do not have to find each of them one by one. Practitioners specialize in precept keeping by reflecting on what went wrong and about the many mistakes they commit every day. They carefully look back and then correct them one by one. They not only reflect upon their behavior daily, but may also keep a record of their merits and faults.</p>
	<p>This method of record keeping can work well for some. Each of us has a different personality related to our habits accumulated over innumerable lifetimes. Mahayana practitioners do not practice this way while Theravada practitioners are very fond of this method and can benefit from it. Different people have different characters; thus, different principles and methods are used.</p>
	<p>Many practitioners in China, [and northern Asia] who practice Mahayana Buddhism refrain from wrongdoings and perform acts of kindness through reasoning and awakened hearts. However, in South Asia, such as Thailand and Sri Lanka, most practitioners are Theravada Buddhists and while they likewise refrain from wrongdoing and practice kind deeds, they change through behavior.</p>

	<blockquote>All we need is a sincere heart to practice good deeds. As long as our hearts are virtuous and kind, then naturally our minds will not have any improper thoughts.</blockquote> 

	<p>This is an excellent, simple, and clear method. However, if we do not have true wisdom, we still cannot achieve this state. Why? Because of doubts. We wonder how it is possible for us to eradicate all the offenses that we have committed. We doubt, we do not believe, we cannot accept. When we are advised to concentrate our mind on Buddha Amitabha and seek rebirth into the Western Pure Land, we suspect that with so many wrongdoings, we cannot possibly go to the Pure Land. We would be ashamed to see Buddha Amitabha!</p>
	<p>Some do not even dare to pay their respects to his image at the cultivation center, considering their offenses too numerous and heavy. It would be embarrassing to see the Buddha! If we think this way, then it would be better to regret and reform through behavior for at least if we discovered and corrected one fault, our minds would be more settled.</p>
	<p>Those who can accept the Pure Land method possess great roots of goodness, good fortune, and good causes and conditions. If we did not already have the best root nature, it would be impossible for us to accept the Buddha Mindfulness Chanting method. Those, who can accept it and practice earnestly, can neutralize the transgressions accumulated over infinite lifetimes with the merits of their chanting. The Pure Land is a gathering place for the utmost virtuous people. Once reborn there, we will be a member of this assembly and the equal of such virtuous people as the Bodhisattvas Samantabhadra, Manjusri, Avalokiteshvara, and Mahasthamaprapta.</p>
	<p>As Mr. Huang Nianzu said in his commentary on the <cite>Infinite Life Sutra</cite>, the Pure Land method is for sentient beings of supreme root nature. Who has the utmost root nature? Those who can believe, vow to go to the Pure Land, and practice mindfulness of Buddha Amitabha have the utmost root nature. Master Huineng only taught those with supreme root natures. However, his students, although very successful, could not maintain their level of attainment. Pure Land practitioners with foremost capabilities will never regress, for they have perfectly achieved in the three non-regressions. The students of Master Huineng achieved the three non-regressions, but not perfectly.</p>
	<p>The Pure Land method is unsurpassed. We are unbelievably fortunate to have encountered it; but this is no coincidence. It is due to the maturing of our roots of goodness, good fortunes, and good causes and conditions that we have accumulated over infinite eons.</p>
	<p>To practice good deeds with one sincere mind means to have an absolute proper and virtuous thought as the first thought. There are no wandering second thoughts. To chant “Amituofo,” is to single-mindedly practice Constant Mindfulness of Buddha Amitabha and wholeheartedly seek rebirth into the Pure Land. The most marvelous way to reform and reduce our karmic obstacles is to have no wandering thoughts. This does not mean to not have any proper thoughts. Without proper thoughts, we become ignorant. Wandering thoughts are discriminatory thoughts and attachments. It is not easy for average people to achieve the state of no wandering thought. However, everyone can achieve this by practicing the Buddha Mindfulness Chanting method.</p>
	<p>What does proper thought arising mean? It is Amituofo: the most truthful and ultimate proper thought. The only important issue in our life is to constantly maintain proper thoughts, not to cling to deviated or erroneous ones, and to be constantly mindful of Buddha Amitabha day and night, without interruption. If we can continue our cultivation in this way, then in three months we will receive wonderful results. If we can constantly maintain mindfulness of Buddha Amitabha, with this one thought we are assured of reducing our wandering discriminatory thoughts.</p>
	<p>It is impossible for us to not have any wandering thoughts. Do not be afraid of them so long as thoughts of Buddha Amitabha can occupy us the most; such as sixty percent of our thoughts of Buddha Amitabha with only forty percent that are wandering. If we are not constantly mindful of Buddha Amitabha, then our minds will be filled with wandering thoughts.</p>
	<p>If we can continue this practice for three months, increasing the thoughts of Buddha Amitabha and decreasing our wandering thoughts, we will be at ease and free in spirit. Our minds will become more serene and our joy from practicing the teachings will show that our karmic obstacles have been reduced. In the past, our minds were filled with afflictions and worries, and our futures looked dark. Now we can be happy, confident, and wise as our lives become interesting, and our futures become bright.</p>
	<p>As we continue our chanting for half a year, we will receive even better results, which in turn will increase our confidence and determination. Anyone who really wants to go to the Pure Land will find that it is achievable after three years of cultivation of Constant Mindfulness of Buddha Amitabha. Numerous people have achieved this.</p>
	<p>There are those who have said that they cannot practice this method because they are afraid that they will die in three years. What can we say? Honestly speaking, many people dare not practice this method for they are still clinging to this world, unwilling to give up reincarnation in samsara. These people are shortsighted. They do not know that the happiness and enjoyment of the Pure Land are peerless; that the human and heavenly realms and even all other Buddha lands are incomparable. Such a wonderful place but they do not want to go? They prefer to stay here and continue to suffer. What can I say?</p>
	<p>People with true aspiration and profound insight need to know that seeking rebirth into the Pure Land wholeheartedly and meeting Buddha Amitabha is the perfect and complete accomplishment of life. We should let go of attachments to worldly activities, both physical and mental, and rid ourselves of differentiating thoughts. There is nothing worthy of worry and nothing worthy of greed. We accord with conditions and do not seek affinities in our daily lives. How happy and free we will be for we will have truly achieved.</p>
	<p>This is what worldly people are unable to think of: to turn affliction into awakening and to live or die at will; not just to pass away when our time is up but to leave as we wish. If we feel there is a need to remain in this world for several more years, there is no harm in so doing. However, the only reason to remain is because we still have affinities with those who are here and we need to stay here to encourage them to go to the Pure Land with us. In this way, our time spent here will be to help others.</p>
	<p>If it were just for ourselves, then we would rather leave earlier for the Western Pure Land. The purpose of staying here is to help all sentient beings, to propagate the Pure Land method. If there is someone who can assume the task of advocating this method, and to continue this teaching, then we can pass on the job to him or her.</p>
	<p>We can leave first and let them carry on with this weighty responsibility of guiding sentient beings to transcend samsara. This is freedom! Thus, everyone needs to know that those who had succeeded in their practice and left this world in three years had no Dharma affinities, and had nobody to teach. Those who cannot leave have no alternative but to stay.</p>
	<p>As long as we single-mindedly chant the Buddha’s name without doubts, without intermingling, and without interruption, we are assured to succeed in three years. Consider the student of Master Dixian who relied only on the chanting of “Amituofo” and was ignorant of everything else. After becoming a monk, the master did not require him to be ordained, for the master was worried that due to the student’s advanced age, he could not withstand the hardship [of the long training session]. Also, he was uneducated and illiterate, and so it was not necessary for him to attend the lectures. He did not even live in the temple to work with the others. If they made fun of him and should he lose his temper, it would have been all very difficult for him.</p>
	<p>He was instead sent to the countryside to live alone in an abandoned temple. For three years, he chanted “Amituofo” day and night. He knew beforehand when he would die. How did he accomplish this? As Liaofan told his son: “As long as our hearts are virtuous and kind, then naturally our minds will not have any improper thoughts.” This is the attainment from sincerely chanting the Buddha’s name!</p>
	<p>Average people cannot be compared to Master Dixian’s student who was soon reborn into the Pure Land because he did not have the ability to teach Buddhism to others. Illiterate and with no knowledge of Buddhism, he succeeded in his practice and was reborn into the Pure Land. He did not suffer any illness or pain and knew in advance his time of death. He died in a standing position and remained so for three days, waiting for Master Dixian to take care of his memorial service. Amazing! He is a role model for Pure Land practitioners.</p>
	<p>Some may feel that the Pure Land method is not a good practice, but what other method of practice can show us something like this? Which other method enables us to be clear-headed at the time of death and to remain standing for three days, waiting for others to take care of our funeral arrangements? This is truly our testimony.</p>
	<p>The method that I would offer to everyone is to single-mindedly chant “Amituofo.” While our bodies remain in this world, we have no choice but to make a living to support ourselves. But after work, we can let go of thinking about work and be mindful of the Buddha. When we work, concentrate on working. Once finished, begin chanting.</p>
	<p>While at work, when there is no thinking required, we could silently chant or play a cassette to listen to the chanting of “Amituofo” while working. When thinking is required, we can temporarily lay aside chanting to concentrate on work. When again thinking is not needed, we can chant or listen to the Buddha’s name while working. Buddha Name Chanting is the major issue in our life! Everything else is unimportant, unworthy of concern. This is the way to regret our wrongdoings and to reform from our minds. A learned practitioner would do so from the root, from the basics.</p>

	<blockquote>“Demons do not appear during the day.”<a href="notes.html#40"><sup>40</sup></a> This is the essence, the key to our change. Since all mistakes stem from the heart, we change from the heart. It is like getting rid of a poisonous tree. If we want to put an end to it, we uproot it altogether so it cannot grow again. Why exert ourselves to no avail by pulling out its leaves one by one and cutting it twig by twig?</blockquote> 

	<p>An analogy of changing through behavior is cutting down the branches and the twigs of a tree one by one, or pulling off the leaves one by one. To change from the heart is to uproot the tree. Thus, we need to know the key method to change ourselves.</p>
	<p>If everybody can memorize and uphold the teaching of Master Ou-Yi, and change from the heart, then all the transgressions accumulated over infinite past eons will be absolved. Amituofo can reform all wrongdoings. By sincerely chanting “Amituofo,” we perfectly practice all the virtuous teachings, be they worldly or Buddhist. Cultivating one is cultivating all. Changing one is changing all. Truly inconceivable!</p>
	<p>Many people are rather skeptical and have doubts. They think that this method is not very reliable or that there is an even better one. I smile after hearing this, place my palms together, say “Amituofo,” and am not swayed by them.</p>

	<blockquote>The best way to reform our faults is through cultivating our hearts for purity will surface right away.</blockquote> 

	<p>The foremost way for us to change is from the heart. If we are able to let go of everything and continuously chant “Amituofo” for three months or even six months, our minds will be purified, and the results will come forth. As for people learning to lecture on the Buddhist sutras, I always encourage them to learn just one sutra. By reciting one sutra daily, we can attain purity of mind in three to five months.</p>
	<p>If we were to study many sutras simultaneously, we would not attain purity of mind in the same amount of time and thus our learning would be useless. Few people realize that the solution is specialization.</p>
	<p>A genuine practitioner will experience a purer mind and fewer afflictions with the passing of time. We will be less ignorant and gain wisdom as our faces glow with health. These are the effects of genuine practice!</p>
	<p>We need to remember what Master Lianchi said: “Let others be awakened by all of the Buddhist Canon.” The books in the library are for others to read, not for ourselves. We offer them so many books because they do not believe, so let them read. If they want to travel so many roads, let them.</p>
	<p>We will take a different route, a specialized short cut. They change on the appearance and only on minor details. We change from our hearts because wrongdoings originate from our hearts. From here, we can tell the differences in views and wisdom between the two.</p>

	<blockquote>If my heart is pure, I can recognize and stop an improper thought as soon as it arises. The immoral idea will disappear the moment I am conscious of it.</blockquote> 

	<p>This talks of changing from the heart. Wandering thoughts are afflictions and karmic obstacles. As soon as they begin to rise, we will recognize them and change them into Amituofo. As the six senses encounter the external world and a wandering thought, which may be pleasurable or unpleasant, virtuous or unvirtuous arises, we immediately replace it with a second thought of either Amituofo or Namo Amituofo. Although the first thought is wandering and deluded, the second thought is Amituofo. This is to awaken. This awakening needs to be immediate so there is no room for delusion to grow. This is how we will effectively uncover our wisdom.</p>
	<p>If we are able to persevere like this for six to twelve months, we will attain wisdom. Our eyes will be bright and our six senses will be intelligent and sharp. We will be able to completely understand everything that we encounter. Others may read and study extensively to be able to analyze matters, but they still may not reach the right conclusion. Whereas, having uncovered our wisdom, we may only need to see something once to perfectly understand it. Ordinary people do not have this kind of ability for this is the ability of Bodhisattvas: the true wisdom the Buddhas taught us to seek.</p>
	<p>When we have the heart to propagate the true teachings, the key is for us to harbor sincerity, purity of mind, and compassion. There is really no need to search for reference materials and study how to lecture. We do not want to use our sixth consciousness of discrimination for we may misinterpret the Buddha’s true meaning. As I have said so many times before, there is no [specific] meaning within the sutras. All the Buddhas will protest that they have been wronged if we ponder the meanings within the sutras. Therefore, we only need to honestly recite the sutra without seeking or analyzing its meanings. We just need to honestly recite to purify our minds and uncover the wisdom in our true nature.</p>
	<p>If someone asks us the meanings within sutras, we can tell them that the meanings are infinite. By not purposely seeking the meanings, the infinite meanings will surface; this is a revelation of the wisdom in our true nature. When we lecture on the sutra in this manner, the flow of the talk will naturally be conducted perfectly whether it is simple or profound, short or long.</p>
	<p>After the lectures, when people ask what we have said, we really would not know. Why? When no questions arise, there is no meaning; with questions, the meaning emerges. The emergence of infinite meanings is to benefit others. Having no meaning is to benefit ourselves so that we are cultivating pure minds, with no thoughts arising but Amituofo. Lecturing on sutras to propagate the teachings to benefit others not ourselves. Thus, there is no need for the lecturer to remember what we just lectured. Knowing nothing, the mind will be pure.</p>
	<p>When we lecture on the teachings to benefit others, we can choose to read the commentary on the <cite>Infinite Life Sutra</cite> by Mr. Huang Nianzu and three commentaries on the <cite>Amitabha Sutra</cite>. The commentary by Master Lianchi is very well written and perfect; Master Ou-Yi praised it as broad and profound. Reading this commentary on the <cite>Amitabha Sutra</cite> would be the same as reading the Buddhist Canon. Master Lianchi used both worldly and Buddhist teachings for reference; thus, the content is rich.</p>
	<p>Master Yuanying and Master Baojing<a href="notes.html#41"><sup>41</sup></a> also wrote explanatory notes on Master Ou-Yi’s commentary on the <cite>Amitabha Sutra</cite>. The above would be enough reference material to propagate the Pure Land school. Once we have thoroughly comprehended these commentaries, not only would we have thoroughly comprehended all the Pure Land sutras but also the Buddhist Canon and even the teachings of all other Buddhist schools. On the other hand, if we study many schools, our minds will become scattered and our wisdom will remain covered.</p>
	<p>These four commentaries are sufficient for those who give rise to a compassionate heart to propagate the Pure Land method. There is no need to look into additional references. Do not be afraid there is insufficient material to lecture on. On the contrary, with shorter, more concise reference material, we would require less time to lecture. Why struggle to try to talk for a lengthy period of time? When we speak for a shorter time, we will only talk of the essence. The more the essence is refined, the more wonderful it is. Each moment will be valuable, as we do not waste any of the audience’s precious time. If we compiled a talk using many reference materials, as if to make up one giant platter of hors d’oeuvres, the listeners will not be able to savor any particular flavor. This wastes our time and energy as well as those of others.</p>

	<blockquote>If I am unable to succeed at reforming my faults through changing the heart, then I will try at the level of understanding, knowing the reasons why I need to make the change. If I cannot succeed with this, then I will try to reform by changing through behavior. The best way is to cultivate the heart and understand the reasons behind the need to change. It is foolish to confine ourselves to reforming through behavior. This is the inferior way. Instead we should be reforming from the heart, for this is the best way to change.</blockquote> 

	<p>If we are unable to achieve using the best method, then we have no choice but to try the less effective way, which is to try to understand why it would be best to change. When problems occur, remain calm and contemplate why it would have happened. Once the condition is clear and the reason is determined, our mind will instinctively calm down, our wandering thoughts will lessen, and our anger will dissolve.</p>
	<p>However, if as beginners, we have little sense of reasoning and cannot succeed through understanding, what can we do? We could use an even more basic method of reforming by changing through behavior and in this way, force the thought to dissipate by putting a check on our every action, finding our faults, and correcting them one by one. If we cannot do this, we will find ourselves in trouble, creating even more severe negative karma, and thereby bringing even greater suffering upon ourselves. This is why beginning practitioners were required to strictly abide by the precepts for they could not understand the reasoning. The spirit of abiding by the precepts is to refrain from committing further wrongdoings.</p>
	<p>The best way to reform is to cultivate the heart and understand the need to change. An alternative way is to force ourselves not to commit the wrongdoing again. When we attain purity of mind and understand the logic, we will be able to uphold and maintain good conduct. This is the best way to change. As we cultivate, we attain purity of mind while serving as a role model for beginners. Until we can do this, all three methods may have to be used to correct a fault.</p>
	<p>Some people become inflexible when keeping the precepts. They are unable to progress in cultivation because they are attached to behavior and to the formality of cultivation. Actually, the precepts are very flexible. When we uphold them, we need to understand the logic behind them and even more importantly, to strive to attain purity of mind that is the mind without wandering and discriminatory thoughts, and attachments. The purpose of keeping the precepts is to attain this deep concentration.</p>
	<p>If we are overly attached to the formality of keeping the precepts, then it will be difficult for us to achieve deep concentration because we will tend to differentiate and be attached to the appearance: the formality of keeping them daily. How can we succeed in doing this? Only by severing our discriminatory thoughts and attachments are we able to attain deep concentration. This concentration is still a means, a way; so do not be attached to attaining it, for to do so will result in our wisdom remaining hidden.</p>
	<p>Theravada practitioners are attached to achieving concentration. The Buddha talked about the mind state of Arhats in the <cite>Surangama Sutra</cite>. They have attained the ninth level of concentration and are partial to the state of empty nirvana. Due to their attachment, they cannot let go of the gentle and serene state; they are still differentiating, still attached to extinguishing all the contaminants.</p>
	<p>For example, when Theravada practitioners try to sever their afflictions, virtually all their change is through behavior. Sometimes, they will concurrently try to change through behavior and through reasoning, but not from the mind. The sutras tell us that trying to sever attachments by changing through behavior is as difficult as “trying to cut off a raging waterfall forty miles high.”</p>
	<p>This is as difficult as trying to remove a tree by plucking off one leaf at a time and is a good example of why changes should be made from the mind. How then should we proceed? Wise people would go straight to the root and pull up the tree. Then, the leaves would naturally wither and fall. Why bother to pluck the leaves and cut off the twigs, one by one?</p>

	<div id="04"></div>
	<h3>The Desired Result of Reform</h3>

	<blockquote>But even when we vow to change, assistance is needed to truly reform. We will need constant reminders from genuine friends who witness our actions in everyday life. As for our good and bad thoughts, we can ask the beings and spirits of heaven and earth to be our witnesses. We also need to be diligent and to sincerely regret day and night. If we can honestly regret for one to two weeks, one to three months, then in this way, we are assured of attaining good results.</blockquote> 

	<p>We need to have the shameful heart, fearful heart, and courageous determined heart, for they are the inner, direct causes and conditions for reforming. But we still need catalytic factors, such as good spiritual friends who are on the path to awakening to remind us, and to help us from the outside as our visible assisting factors. If we have a virtuous and sincere thought of trying to correct our faults, all the Buddhas and Bodhisattvas will be happy and all benevolent spirits will praise and respect us as they unobtrusively assist us at the same time. It becomes clear that one virtuous thought can result in inconceivable results.</p>
	<p>Therefore, we need to truly change through actions when the condition is right. Day and night, we need to be diligent and sincere in our regretting. If we are not, then we will inadvertently create negative karma. So, we cannot be remiss!</p>
	<p>To accomplish this, it is best if our cultivation hall provides chanting for twenty-four hours a day. In the temples of ancient patriarchs and masters, the chanting continued night and day. During the day, everyone participated; at night, they practiced in groups of four with each group taking a turn.</p>
	<p>Although we may not currently have such a cultivation hall where we live, we can make use of cassette tapes or chanting machines. We simply chant along with it, as if participating in a big assembly. The volume need not be so loud that it disturbs others, nor should it be so soft that we cannot hear clearly.</p>
	<p>We can also listen to it when sleeping. Sometimes, we can even hear it when we dream, so we can chant in our dreams. This is similar to “hearing the drum play or the thunder rumble in our sleep.” It will be wonderful if we can hear the chanting in our sleep. It will be as if we are participating in a seven-day retreat.</p>
	<p>Liaofan spoke of sincerely regretting for one week. Participating in a seven-day retreat, in which the chanting is limited to certain periods each day, may not be as effective as gathering a number of like-minded fellow cultivators in a quiet place to chant continuously for seven days. A seven-day retreat should continue non-stop day and night.</p>
	<p>Also, when we attend our first retreat, it is best not to participate for all seven days, because most people have difficulty meeting the full schedule. We can try one day and night, a full twentyfour hours. After we feel this is effective for several times, we can try two days and nights, then three days and nights, and so on.</p>
	<p>Thus, to truly cultivate, we can chant once a week for three days and nights. If we are unable to do this, we can try a shorter period. The merit accrued from this would be effective and outstanding. <cite>Liaofan’s Four Lessons</cite> tells us how we can create our destinies. When there is a sincere request, a response will follow. If we sincerely seek a center that is a good environment for cultivation, we should be able to obtain what we seek. If this kind of cultivation effort can be sustained for one to three months, then the desired results will be seen.</p>

	<blockquote>What are the benefits of contrition? We may feel very much at ease and our hearts may feel light and generous. An unintelligent person may suddenly become wise. Another might maintain a clear and relaxed mind even in a disturbing and confusing environment. We would also feel able to understand everything or to eradicate our hatred upon seeing an enemy while we remain happy.</blockquote>

	<p>There are many examples of desired results. If we were depressed or unhappy in the past, we can become cheerful instead. If we have many worries, they can be lifted from our mind after we reach understanding, and instead, we can become liberated and free. If we are confused, we can become intelligent and no longer be foolish.</p>
	<p>When we find ourselves in circumstances that are disturbing or agitating, or when we encounter many diverse and hard to solve matters, we can easily resolve them even if they overwhelm others. We have seen examples of this with some of our fellow practitioners. Some are able to settle matters they undertake without any apparent difficulty, while others find it extremely difficult to resolve them.</p>
	<p>Mr. You said in his commentary, “This is a sign of good fortune, merits, and wisdom.” For example, former enemies who resented us are now friendly towards us. This is due to our merits from cultivation, of being able to influence and change others unobtrusively. It is said that a kind-hearted person has no enemies and has the appearance of good fortune, merits, and wisdom.</p>

	<blockquote>We may dream of spitting out black things, or having ancient sages or virtuous people encourage and escort us. We may dream of flying in space or of colorful pennants and ornately decorated canopies. Such phenomena are indications of a successful reform and a dissolving of past offenses.</blockquote> 

	<p>“Black things” are pollutants or karmic obstacles. In the past, we may have had nightmares or confused dreams, but not anymore. Although we still dream, what we see is as clear as in daylight. This is obviously very good. We may also dream of ancient sages or virtuous people offering their help.</p>
	<p>As Buddhists, we would dream of Buddhas and Bodhisattvas teaching us about the sutras and guiding us in our practice. We may also dream of flying in space, or of colorful pennants and canopies. These are indications of success in our attempts to improve. Whether in our daily lives or in our dreams, all these responses are signs that our karmic obstacles are gradually being reduced and eradicated, and that our good fortune and happiness are steadily materializing.</p>

	<blockquote>However, we must not consider seeing these phenomena as signs of perfection. Instead, we must resolve to further improve ourselves and work even harder to reform.</blockquote> 

	<p>We should not be proud that we have made progress. If we become arrogant, then we will once again regress just as our karmic obstacles are being reduced and eradicated. We need to guard against becoming arrogant, to increase our resolve to attain even further self-improvement, and work even harder at reforming. If we become satisfied with our accomplishments, further improvement will be impossible.</p>
	<p>Be constantly diligent and never stop improving. Even when we are reborn into the Pure Land, we need to continue to improve. How can we be content? While we can be satisfied in our manner of living, we should never be satisfied but continue with deep-felt confidence when seeking improvements in our virtues and cultivation.</p>

	<blockquote>[An example is Qu Boyu] At twenty, he was already mindful of his faults, had analyzed them, and tried to thoroughly correct them. At the age of twenty-one, he felt that he still had not completely corrected all of them. At twenty-two, he felt as if twenty-one was wasted, without any real improvement. Thus, year after year, he continued to correct his faults. When he reached fifty, Boyu still felt that the past forty-nine years were filled with wrongdoings. This was how particular our ancestors were regarding the correction of faults!</blockquote>

	<p>During the Spring-Autumn period in China, a senior government official in Wei named Qu Boyu awakened when he was only twenty. He knew his faults and vowed to reform. At twenty-one, he felt he still needed to improve. This was further proof of the previous passage: “We should not consider seeing these phenomena as a sign of perfection. Instead, we must resolve to further improve ourselves and work even harder to reform.” Boyu had accomplished this. Every year, every month, and every day he reflected and reformed. He is an excellent example of how diligent people used to be. Their resolve and patience in reforming highlighted that their endurance and efforts are qualities to emulate.</p> 

	<blockquote>We are all just ordinary people with mistakes as numerous as a porcupine’s spines. Often when we look back, we do not even see our faults because we are careless and do not know how to reflect on our actions. It is as if a cataract is growing in our eye.</blockquote> 

	<p>Liaofan taught his son to think about his ancestor’s behavior and then to examine his own. We are ordinary people with innumerable faults. Thinking back over today or yesterday, or over last year or before that, if it seems that we have not committed any great mistakes or done anything seriously wrong, then this thinking is due to carelessness. It is as if we have cataracts blocking us from seeing our faults. This results in our failure to improve and is why we will forever be one of the crowd.</p>
	<p>This is why Master Lianchi taught beginners to use a merit-fault Chart so that they would watch every thought and deed. Only when we discover our many faults, will we be truly afraid. We need to change primarily from the heart and reinforce this with changing through reasoning so that we are concurrently practicing both the primary and secondary ways to reform.</p>

	<blockquote>All these are symptoms of having accumulated too many offenses! Our hearts may feel confused and oppressed, lacking energy. We will become extremely forgetful and filled with worries even when nothing is happening.</blockquote> 

	<p>We will benefit by practicing Buddhism. Signs of others as well as our own great or small karmic obstacles can be detected. [When we commit too many offenses] our hearts may feel heavy and we may become extremely forgetful at work or study and be unable to lift our spirits. When those who are young unexpectedly begin to forget things like elderly people do, it is due to karmic obstacles. True cultivators in their eighties and nineties will find that their memories are still good.</p>
	<p>Needless worrying is also an indication of karmic obstacles. The past is past, what is the use of dwelling on it? Tomorrow is yet to come, to wonder about it is to have wandering thoughts. Some people are extremely good at worrying and wondering about the past and the future. They can do so all day long. This is to make a mountain out of a molehill and this is a karmic obstacle.</p>

	<blockquote>[We will] feel embarrassed and depressed upon meeting a virtuous person, or become displeased at hearing proper reasoning. When kind to others, we will be met with hostility. We may have nightmares where everything is upside-down, and talk incoherently and behave abnormally. These are all signs of misfortune.</blockquote>

	<p>If we are sincere, we will not be embarrassed or conscience-stricken, listless, or dejected when we meet a genuinely good person. If we are not sincere, we will become displeased at listening to the teachings of the Buddha or Confucius [or to those of Mohammed or Jesus or any other moral teachings].</p>
	<p>In the earlier years of the Qing dynasty, everyone in the imperial court recited the <cite>Infinite Life Sutra</cite>, but due to the Empress Dowager’s discomfort in hearing it, the recitation was abolished. Perhaps her karmic obstacles made her uncomfortable when hearing about the Ten Bad Conducts and their consequential sufferings in the human and hell realms.</p>
	<p>When being kind to others, we may be met with hostility. For example, upon giving someone a gift, not only do they not thank us, they may even resent us for it. Another sign of misfortune is having nightmares where everything is confused, and our speech and behavior are abnormal. Such dreams mean that when our speech is nonsensical and disjointed and our behavior becomes psychotic, we have come up against a major karmic obstacle. These are all signs of significant transgressions.</p>

	<blockquote>If we have any of these symptoms, we must immediately reinforce our willpower to correct all of our faults. It is necessary to start anew and not delay!</blockquote>

	<p>The presence of any of these signs means that we need to earnestly regret and to rid ourselves of bad habits. We no longer have the time for procrastination or carelessness. If we do not change, there will be no future for us. Therefore, upon discovering any of these symptoms, we need to immediately correct our faults. Do not go astray on a deviated path and waste this lifetime. Only when we truly rid ourselves of bad habits and faults will we be able to accept the teachings, cultivate good deeds, and accumulate merits.</p>
	<p>When imparting the teachings to others, it is important to choose those with fewer faults, purity of mind, the courage to reform, and wisdom. Without these qualities, it is useless to teach someone. For example, one might teach a person who lacks virtue and good intentions. With increased knowledge and abilities, this person might be enabled to commit serious offenses! In this case, the wrong person was selected.</p>
	<p>If he or she did not receive this knowledge, then there would have been less risk of harming others and creating negative karma. Therefore, teachers need to determine whether the person is qualified to inherit their knowledge and ability, and if not, they should not impart the teachings. This is not withholding knowledge, but using good judgment. On the other hand, if we are unwilling to teach a suitable person, then we have overlooked and possibly wasted a proper Dharma repository. So, if a person is suitable, we teach them; if they are unsuitable, we do not.</p>
	<p>In summary, how do we accumulate merits? First, we correct our faults to have the abilities and conditions to be able to accept the great teachings. But before accepting them, we need to perform more good deeds to meet the qualifications for being a Dharma repository. Then we can accept the great teachings.</p>
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