Elder Upasaka Li Bing Nan: Silver or Gold ?
Note: This is the third post of the translation series of Elder Upasaka Li Bing-Nan’s profound Pure Land teachings. Click to read the first and second posts.
Even though all faiths teach the importance of eschewing vice and embracing virtue, the ultimate question of which path to take when our final moment arrives still remains. This is where Buddhism differs from all other faiths. If we look carefully, most faiths cultivate in order to obtain heavenly rebirth. The blessings of the heavenly devas are indeed enormous, and their lives are both long and luxurious. However, once their stock of merit has been exhausted, they fall into the various lower planes of existence, and continue to suffer within the Samsara. Therefore, these faiths are ultimately incomplete in their reward.
Only Buddhism can transcend the Samsara. And by reaching the Western Land of Ultimate Bliss to become Buddhas, we forever transcend the Samsara.
To be a human on this earth is similar to being on a treasure seeking expedition in a mountain full of riches. For example, say two of the treasure seekers encounter piles of silver ingots, and being naturally thrilled, they take all they could carry. After a long trek, they encounter piles of gold ingots. One of the treasure seekers proposes that they abandon the silver and load up on the gold, however, the other treasure seeker refuses and reasons that since he had already expended so much energy carrying the silver, he ought to keep it and forgo the gold.
This example perfectly illustrates the choice between Buddhism and other faiths. The two treasure seekers are like cultivators of another faith, and heavenly rebirth their reward. However, the treasure seeker who wanted to exchange his silver for gold is like a person who, despite being of another faith, wisely decides to practice Pure Land Buddhism after encountering the profound and perfect principles of the Buddha-dharma. Amita Buddha, the Patriarch of The Western Land of Ultimate Bliss, is the Father of Great Compassion, and his 48 Great Vows were made to guide innumerable suffering sentient beings to attain bliss in His land. As long as we faithfully and without doubt recite the name of Amitabha until our hearts are without confusion, Amitabha will appear during our last moment of life and welcome us into the Western Land of Ultimate Bliss, where we may attain Bodhi and freedom from the Samsara.
Some people who have just begun to cultivate in earnest may meet obstacles. For instance, they might face adverse situations or encounter family problems. Oftentimes, such people later blame the Buddhas and Bodhisattvas for not compassionately blessing them enough. However, such blameful thoughts are wrong. If we should meet misfortune or adversity, it is because of the multitude of evil karmic seeds we have accrued since time immemorial ripening. While reciting Amitabha’s name can eradicate calamities and dispel disasters, it takes resolute practice to fully eradicate such a large amount of evil karma. It is just like if we owe tens of millions in debt, but we have only ever made a payment of a few thousand, then we cannot hope for our creditors to leave us alone. The Buddha teaches us to be wise and not to waver, to faithfully and diligently recite the name of Amitabha, prostrate and repent before Him. After practicing with unwavering resolve, there will be a day when we profoundly experience the myriad benefits of reciting the Buddha’s name.
Moreover, there are also some people of little wisdom who doubt the workings of karma. They always feel that the wicked and deceitful often dwell in good fortune while the virtuous suffer poverty and unhappiness. The truth is that they’re wrong. Such situations are merely a matter of timing and not that the laws of karma are untrue. It is just like how the law often operates with a lag. The Buddha’s Sutras state: Our current circumstances reflect our past life deeds, and our future will reflect our current deeds. As we are common people and not Sages, we lack the power to see the good and evil of our past lives, and so we must not be like a foolish person who, after noticing that his granaries were empty, rushes to sow seeds hoping for a simultaneous harvest.
Our faith in the laws of karma must remain resolute, for all reap what they have sown in the past. Therefore, the wicked who enjoy prosperity are merely burning through their blessings accrued during a previous life. They are like a person who constantly withdraws from their account without making any new deposits. Eventually, their stock of merit will be depleted, and poverty and adversity will then rear its ugly head. To indulge in luxury and prosperity is to fritter away one’s stock of blessings, and is behavior characteristic of those who do not understand the laws of karma. Thus, we must hold fast to the Buddha’s teachings of cause and effect in order to avoid the fruits of evil karma.
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