..续本文上一页ve sentient beings and achieve Buddhahood; engaging in cultivation while the m ind is always discriminating – such development of the Bodhi M ind is ca led “imperfect” (biased).

　　8) Knowing that sentient beings and Buddhahood are the Self-Nature while vowing to save sentient beings and achieve Buddhahood; cultivating virtues without seeing oneself cultivating, saving sentient beings with-out seeing anyone being saved – such development of the Bodhi Mind is ca led “perfect.”

　　Among the eight ways described above, we should not fo low the “erroneous,” “false,” “imperfect,” or “sma l” ways. We should instead fo lo w the “true,” “correct,” “perfect,” and “great” ways. Such cultivation is caled developing the Bodhi Mind in a proper way.

　　In his commentary, Zen Master Hsing An also advised the Great Assembly to remember ten causes and conditions whe n developing the Bodhi Mind. These are: our debt to the Buddhas, our parents, teachers, benefactors and other sentient beings; concern about the sufferings of Birth and Death; respect for our Self-Nature; repentance and elimination of evil karma; upholding the correct Dharma; and seeking rebirth in the Pure Land.

　　On the subject of rebirth, he stated, quoting the Amitabha Sutra:

　　You cannot hope to be reborn in the Pure Land with little merit and virtue and few causes and conditions or good roots.

　　Therefore, you should have numerous merits and virtues as well as good roots to qualify for rebirth in the Pure Land. However, there is no better way to plant numerous good roots than to develop the Bodhi Mind, while the best way to achieve numerous merits and virtues is to recite the name of Amitabha Buddha. A moment of singleminded recitation surpasses years of practicing charity; truly developing the Bodhi M ind surpasses eons of cultivation. Holding firmly to these two causes and conditions assures rebirth in the Pure Land.

　　Through these teachings of the Buddhas, Bodhisattvas and Patriarchs, we can see that the Bodhi M ind is essential for the practice of the Way.

　　Key Conditions with respect to the Bodhi Mind

　　5) The Path of Birth and Death is Full of Danger

　　There are many gates to the garden of Enlightenment. As long as the practitioner takes the great Bodhi M ind as his correct starting point, whatever Dharma door he chooses, in accordance with his capacities and preferences, will bring results.

　　If we consider “capacity,” Pure Land embraces persons of all levels. Not only ordinary people but also Bodhisattvas (Manjusri, Samantabhadra) and Patriarchs (Asvaghosha, Nagarjuna) have all vowed to be reborn in the Pure Land. If we take “timing” into consideration, we should realize that in this Dharma-Ending Age when sentient beings in general have scattered minds and heavy obstructions, Buddha

　　Recitation is easy to practice and can help the practitioner achieve rebirth in the Pure Land in just one lifetime. However, if we discuss “inpidual preferences,” the Pure Land method alone cannot satisfy everyone; hence the need for many schools and methods.

　　In general, cultivators endowed with a sharp mind, seeking a direct, simple and clear approach, prefer Zen. Those who are attracted to supernatural power, the mystical and the mysterious prefer the Esoteric School. Those who like reasoning and require a clear, genuine analysis of everything before they can believe and act, prefer the Mind-Only School… Each school has further subpisions, so that adherents of the same school may have differing practices.

　　***

　　The cultivator who has developed the Bodhi Mind, vowing to save himself and others, may fo low any of the schools mentioned earlier. Nevertheless, in this Dharma-

　　Ending Age, he should, at the same time, practice Buddha Recitation seeking rebirth in the Pure Land – thus ensuring success witho…

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