The ninth principle of the Three Conditions is to deeply believe in the Law of Cause and Effect. Earlier in my practice, I was puzzled by this phrase in the "Visualization Sutra." Why? It seemed to imply that a Bodhisattva had no understanding of the Law of Cause and Effect. If we know that good causes will result in good effects and that bad causes will result in bad effects, how could it be that a Bodhisattva was not aware of this? But the sutra urges Bodhisattvas to believe in cause and effect. I could not understand it.
Then I read the "Flower Adornment Sutra" and upon carefully reading the chapter about the Ten Grounds, I suddenly saw the light. It said that, "from the beginning to the end, the Ten Ground Bodhisattvas have always practiced the mindfulness of the Buddha". I then realized that the Bodhisattvas, from the first to the tenth ground and the level of equal enlightenment, all practiced the Buddha Name Chanting method. And I also came to understand that "Chanting the Buddha's name is the cause and attaining Buddhahood is the effect". Many Bodhisattvas were not aware of this, which is why Buddha Shakyamuni explained it in this sutra.
It was their firm belief in the above statement that led Manjushri Bodhisattva, Universal Worthy Bodhisattva and Sudhana to vow to be born into the Pure Land. It was after I had studied and lectured on the "Flower Adornment Sutra" that I came to understand this statement. Thus, it really is difficult to acquire this understanding.
The tenth principle of the Three Conditions is reciting and upholding Mahayana sutras, which help us to understand the true reality of life and the universe. With this understanding, we will know the proper way to think and behave as well as the appropriate method to use. Only when we truly accord with the teachings of the sutra, will we benefit. As practitioners, the least we need to do is to participate in the daily morning and evening sessions. The purpose of the morning session is to start a new day by reminding ourselves to base our thought and behavior on the Buddha's teachings. The purpose of the evening session is to reflect on whether we have followed the instructions. If not, then we need to earnestly regret and vow to correct our mistakes.
For the sessions, Pure Land Practitioners used to recite the "Amitabha Sutra," chant the Rebirth Mantra three times and then follow by chanting "Amituofo". The more times they recited "Amituofo", the better the result. This practice of single-mindedness was the same for morning and evening. The "Amitabha Sutra" appears simple but is actually extremely profound. To recite and benefit from it, we need a pure and quiet heart. The second time I lectured on the commentary of the "Amitabha Sutra," it took over three hundred sessions, which is an indication of its level of complexity. I now recommend the "Infinite Life Sutra," which is easier to understand both in language and meaning. Since many people lead such busy lives, I suggest reciting Chapter Six for the morning session, which is comprised of the Forty-eight vows of Buddha Amitabha. It is the core of Pure Land Buddhism because true cultivators need to have the same compassion and vows as those of Buddha Amitabha. For the evening session, I recommend reading chapters thirty-two to thirty-seven, in which the Buddha teaches us how to end all wrongdoings, practice good conduct and how to interact with objects, matters and people in our daily living. If we can follow at least these chapters then we abide by the precepts.
If we can follow the above practices, be mindful of Buddha Amitabha and abide by the teachings in these six chapters, we would have the same mind, vows, understanding and practice of Buddha Amitabha and then we are Buddha Amitabha. But if we chant or read indifferently without applying the principles, then all the efforts we put forth will be pointless. The combination of morning and evening sessions was designed in ancient times and proved to be useful, for the people of that time had better understanding of what they were reciting. These sessions reminded people to behave in a proper manner and thus helped them to detect their faults. Today, however, people simply recite absentmindedly, like small children who sing a song with the right words to the right tune, but without understanding the meaning. Only when we become aware of the purpose and method of chanting the sutra can we actually achieve any results.
My late teacher, Mr. Lee, always told his students that when they listened to lectures, they needed to concentrate on understanding the principles in the sutra and not the words themselves. These principles are the laws governing the Buddha's teachings as well as worldly teachings. One, who thoroughly understands the principles of one sutra, can then use them to master all sutras. In other words, the student must conscientiously follow the methods taught by the teacher and do so wholeheartedly without being distracted by anything new and different.
To develop the Paramita of Patience, we need to persevere in our cultivation. People may recommend other methods or sutras as a better choice. Do not listen to them; do not pay attention to them until we have attained wisdom. Delve deeply into just one method. This is the key to success in our study and cultivation.
The eleventh principle of the Three Conditions is encouraging others to advance on the path to enlightenment. To do this, we extensively introduce Buddhism to those who are willing to learn. While the first ten principles of the Three Conditions are for self-benefit and cultivation, the eleventh is to encourage and help others to understand and practice Buddhism. To help others is the act of a Bodhisattva.
By fulfilling all the principles in the Three Conditions, from practicing filial piety for parents to encouraging others on the path to enlightenment, we will become the "good man and woman" of the Mahayana sutras. The "Earth Treasure Sutra" tells us that if we chant the name, make offerings to Earth Treasure Bodhisattva and accord with the teachings, then we can be born into the thirty-third Heaven one hundred times, without falling into the three bad realms. In our world, we are considered a good man or woman after fulfilling the First Condition. The criteria in the Theravada teachings require us to meet the First and Second Conditions. However, in the Mahayana teachings, we are required to meet all three conditions. Therefore, when reading sutras, we need to ask ourselves whether or not we are qualified to be "good men or women". How much have I achieved? And does my conduct conform to the standards set forth in the Mahayana teachings?
