40) General Outline of the Karma of Delusion

When the practitioner cannot thoroughly grasp the noumenal and phenomenal aspects of various events, all kinds of errors and misunderstandings arise, agitating his mind and thought. This is the beginning of the karma of delusion. For example, in the middle of a recitation session, he suddenly remembers that one should recite with one-pointedness of mind to achieve rebirth in the Pure Land. Realizing that he cannot easily reach that level and may be wasting his efforts, he grows perplexed. This is a manifestation of the karma of delusion.

Delusion (ignorance) is the source of all afflictions. Greed and anger stem from delusion, as do pride, doubts and wrong views. For example, when we have such thoughts as: "I have few equals in hard and assiduous cultivation, even among the ranks of monks and nuns" -- this is the affliction of pride and self-love. If, on the other hand, we develop such thoughts as: "the Land of Ultimate Bliss is so well-adorned, while I have heavy karma and few merits; how do I know I will achieve rebirth there?" -- this is the affliction of doubt.

Wrong views consist of seeing and understanding in a wicked and grasping manner. They include five types: Wrong Views of the Body, One-Sided Views, Wrong Views Not Consistent with the Dharma, Wrong Views Caused by Attachment to one's own Erroneous Understandings and Wrong Views (understanding) of the Precepts.

For example, during cultivation a thought suddenly arises: "my health has always been poor, and today I feel tired, worn out; if I continue to recite the Buddha's name, I may fall ill." This is an example of a Wrong View of the Body.

Or else, we think: "death is like a candle which has been extinguished; if there was a previous life, how come I cannot remember it? It is better for me to follow Taoism, to prolong my life and avoid death." This is an instance of a One-Sided View.

Or else, we wonder why someone who had performed only good deeds had a short life and met a violent death, while others who had committed numerous transgressions lived long lives and died peacefully; thus, cultivation brings no benefit whatsoever! These are instances of Wrong Views Not Consistent with the Dharma, and failure to understand that the law of cause and effect spans many lifetimes.

Or else, someone might think, "I used to follow the externalist practice of circulating energy currents, and was achieving results in barely a few months. How is it that I have been reciting the Buddha's name for a long time, but have not yet seen any change?" This is an instance of Attachment to one's own Erroneous Understandings.

Or else, we may think: "In other religions, people who hurt and kill other sentient beings can still be reborn in paradise; therefore, in seeking rebirth in the Pure Land, there is no need to keep the precept against killing." This is an instance of a Wrong View of the Precepts.

The karma of delusion takes numerous forms. The Pure Land practitioner should, first and foremost, follow the sutras and put his entire faith in them. If he fails to understand certain passages, he should seek out good spiritual advisors for an explanation. Delusion can easily lead the practitioner astray when he is challenged by other teachings and ideologies. This is a particularly important point, as the Pure Land method is profound and lofty, difficult to understand and believe in.

According to the sutras and commentaries, the Pure Land practitioner should follow three guidelines to consolidate his faith.

1. The Guideline of Reason

This is the reasoning and understanding of human logic. For example, we may reflect: All realms are created from the mind. If there is a world such as ours, where good karma and bad karma are about equal, there must exist other worlds such as the three Evil Paths, with a preponderance of evil karma, as well as celestial realms, where good karma prevails. It therefore stands to reason that the Western Pure Land exists, as a result of the pure, good Vows of Amitabha Buddha as well as the virtues of the Bodhisattvas and other morally superior beings.

2. The Guideline of the Teachings of the Sages

These are the words of the Buddhas and Bodhisattvas in sutras and commentaries. Buddha Sakyamuni, with his pure vision, clearly saw the auspicious environment and superior beings of the Western Pure Land and described them in the Pure Land sutras. The great Bodhisattvas, such as Manjusri and Samantabhadra, all extolled the Land of Ultimate Bliss and enjoined sentient beings to seek rebirth there. If Buddhists are not guided by the words of the Buddhas and Bodhisattvas, whom then should they believe?

3. The Guideline of Actual Seeing and Understanding

This is a method of reasoning based on actual occurrences, verifiable through our eyes and understanding. The commentary, Biographies of Pure Land Sages and Saints, has amply documented the stories of individuals who have achieved rebirth in the Land of Ultimate Bliss through Buddha Recitation ... Moreover, those who have practiced Buddha Recitation with a pure mind have been known to witness scenes of the Pure Land during their current lifetimes.

I have described above three guidelines that Pure Land practitioners should follow to consolidate their faith. Moreover, according to Elder Master Yin Kuang, Pure Land followers should not seek guidance on Pure Land matters from Zen Masters. This is because the answers of Zen Masters are all directed towards principle and essence, while the Pure Land approach is based on phenomena and marks. This being the case, and considering the different areas of emphasis, beginning Pure Land practitioners who do not yet fully understand essence and marks, noumenon and phenomena, will not only fail to benefit from the answers of Zen Masters, they may develop even greater doubts, perplexity and inconsistent views.

41) Sadness and Discouragement Should Be Eradicated

One minor affliction in Buddhism, caused by the karma of delusion, is a pitfall for many practitioners. I will elaborate on it, to strengthen the resolve of cultivators.

Compassionate individuals, or those who have the interests of the Dharma at heart, generally go through three stages: in the first, they are eager and enthusiastic; in the second, they grow sad and discouraged; in the third and last stage, they achieve the mind of compassion and wisdom, adapted to circumstances. Unfortunately, however, these good and eager individuals usually give up and lose their determination during the second stage; very few reach the third stage. To get past the second stage and reach the third, we must have a mind of great compassion and wisdom, like the mythical dragon which can soar to the blue yonder or hide in the ocean depths.

Confucian followers express this idea as follows: "The true scholar teaches the Way if the world is receptive; if the time is not right, he retreats and lives in seclusion." Confucius himself, at one point in his career, saw his teachings rejected by the local rulers. At that time, he retreated to write books and teach his disciples, his determination to help the world intact. Those who do not understand this principle of timing and conditions are usually discouraged and stricken with sadness!

Let us look at the issue from an everyday point of view.

We meet numerous individuals in their prime, endowed with good health, seeing life as a flower in a dream, full of enthusiasm and zeal, determined to build an ideal, bright, beautiful life, if not for all humanity, at least for those around them, or for themselves personally. However, after a few ups and downs and some sour, cruel setbacks, having penetrated deeply into real life and witnessed the ingratitude of human nature, they become despondent. The more enthusiastic and eager they were, the more distant and cautious they become! Some even wish to go into seclusion, shunning all contacts and avoiding everything. This state of mind is described in the following couplets:

It is better not to know, 
The more we know, the more heartrending it becomes!

The ways of the world are such, we know this; 
Better live in seclusion in the mountains, neither hearing nor knowing!

In general, human resolve is easily shaken and we easily retreat!

We find the same state of mind among monks and nuns. The ancients accurately observed:

In general, practitioners are assiduous in the beginning; later on, they usually grow lazy and tardy.

The fervent resolve that some possess when first developing the Bodhi Mind resembles that of the great Bodhisattvas. However, with time, because of karmic obstructions withinand adverse conditions without, they grow lazy and arrogant. Their thoughts are then no different from those of ordinary people.

These practitioners, in general, do not yet understand the world of the Five Turbidities; therefore, they easily regress when faced with reality. For this reason, many monks and nuns, witnessing errors within their own ranks or seeing the many afflictions and attachments of the laity, develop retrogressive thoughts. From there, they either abandon the Order and return to lay life, or they lose their altruistic determination preferring to live in seclusion, practicing by themselves, unwilling to teach and save others.

Likewise, many lay Buddhists, discouraged at the number of monks and nuns who commit transgressions, abandon Buddhism and cut off relations with the clergy; or else, they grow scornful and decide to take refuge only in the Buddha and the Dharma, but not in the Sangha. Still others, hearing rumors that their teacher has committed certain transgressions, hastily abandon all practice, without even taking time to investigate the matter. These people have only a shallow grasp of the Dharma, failing to realize that we cultivate for ourselves not for our teachers and that to abandon practice is detrimental to ourselves alone, not to others.

As a general comment, the states of sadness and discouragement described above are all misguided and wrong. This is because, in life, as within the Order, genuine and honest practitioners, while rare, do indeed exist. "Sugar cane is eaten by worms only in certain spots; a roof leaks only in certain places." Just because certain individuals transgress, let us not generalize and think that everyone is bad and wrong. Moreover,

Human beings are bad and false; the Way is neither bad nor false.

Even if everyone were in the wrong, the Dharma would still be the shining, enlightened Way that leads us to liberation.

Furthermore, before criticizing others, let us look at ourselves to see whether we are already perfect, or whether, in truth, we are not worse than the person we are criticizing. We should feel compassion and forgiveness, blaming ourselves instead of others, forgiving others as much as we forgive ourselves. Let us not throw stones at others while we ourselves are still full of transgressions.

Again, the goal of cultivation is first of all to save ourselves, finding the way to self-emancipation. If because of some external factors we forget even ourselves, is this not delusion? Therefore, the practitioner who has deep and thorough understanding should always fulfill his duties and obligations. He should develop a loyal, truthful, compassionate and forgiving mind, be ashamed of his many remaining karmic obstacles, take pity on sentient beings revolving in the cycle of afflictions, hold fast to his resolve and vows, and earnestly search for a way to save himself and others.

Loving-kindness, compassion, joy and equanimity are the house; wisdom and expedients are the windows.

We should not let our Bodhi Mind regress just because sentient beings have many afflictions, or because the Way is full of obstacles and difficulties. To come to such a realization is to overcome the obstacles of the second stage and reach the peaceful state of the third stage.

42) General Guidelines for Countering Afflictations

The karmas of greed, anger and delusion manifest themselves in many forms, which are impossible to describe fully. I will discuss, in general, four basic ways to subdue them.

1. Suppressing Afflictions with the Mind

There are only two points of divergence between the deluded and the enlightened (i.e., Buddhas and Bodhisattvas ...): purity is Buddhahood, defilement is the state of sentient beings. Because the Buddhas are in accord with the Pure Mind, they are enlightened, fully endowed with spiritual powers and wisdom. Because sentient beings are attached to worldly Dusts, they are deluded and revolve in the cycle of Birth and Death. To practice Pure Land is to go deep into the Buddha Recitation Samadhi, awakening to the Original Mind and attaining Buddhahood. Therefore, if any deluded, agitated thought develops during Buddha Recitation, it should be severed immediately, allowing us to return to the state of the Pure Mind. This is the method of counteracting afflictions with the mind.

2. Suppressing Afflictions with Noumenon

When deluded thoughts arise which cannot be suppressed with the mind, we should move to the second stage and "visualize principles." For example, whenever the affliction of greed develops, we should visualize the principles of impurity, suffering, impermanence, No-Self. Whenever the affliction of anger arises, we should visualize the principles of compassion, forgiveness and emptiness of all dharmas.

3. Suppressing Afflictions with Phenomena

Persons with heavy karma who cannot suppress their afflictions by visualizing principles alone, should use "phenomena," that is, external forms.

For example, individuals who are prone to anger and delusion and are aware of their shortcomings, should, when they are on the verge of bursting into a quarrel, immediately leave the scene and slowly sip a glass of cold water. Those heavily afflicted with the karma of lust-attachment who cannot suppress their afflictions through "visualization of principle," should arrange to be near virtuous Elders and concentrate on Buddhist activities or distant travel, to overcome lust and memories gradually. The saying "absence makes the heart grow fonder," should really read "out of sight, out of mind." This is because sentient beings' minds closely parallel their surroundings and environment. If the surroundings disappear, the mind loses its anchor, and, gradually, all memories fade away.

4. Suppressing Afflictions with Repentance and Recitation

In addition to the above three methods, which range from the subtle to the gross, there is also a fourth: repentance and the recitation of sutras, mantras and the Buddha's name. If performed regularly, repentance and recitation eradicate bad karma and generate merit and wisdom.

For this reason, many cultivators in times past, before receiving the precepts of embarking upon some great Dharma work such as building a temple or translating a sutra, would vow to recite the Great Compassion Mantra tens of thousand of times, or to recite the entire Larger Prajna Paramita Sutra, the longest sutra in the Buddhist canon.

In the past, during lay retreats, if a practitioner had heavy karmic obstructions and could not recite the Buddha's name with a pure mind or clearly visualize Amitabha Buddha, the presiding Dharma Master would usually advise him to follow the practice of "bowing repentance with incense." This method consists of lighting a long incense stick and respectfully bowing in repentance while uttering the Buddha's name, until the stick is burnt out. There are cases of individuals with heavy karma who would spend the entire seven or twenty-one-day retreat doing nothing but "bowing with incense."

Depending on circumstances, the practitioner can use any of these four methods to counteract the karma of greed, anger and delusion in a general way. If these methods are practiced patiently and in earnest, there is nothing that cannot be accomplished.