August 1, 2026 Highlights of the Amitabha Buddha Principal Deity Group Practice
By TBSN
Q&A:
Question from Lotus Zhaotang, Taiwan
May the beloved Grandmaster abide in Buddha’s peace.
Recently, Guru has often spoken about the suffering of illness and old age, and it seems these are destined, unable to be avoided. Many practitioners have recited the High King Avalokitesvara Sutra thousands or even tens of thousands of times. Can it not eradicate the suffering of birth and death?
His Holiness' Answer
Every person’s destiny follows a predetermined number. In ancient times this was called Shaozi Numerology. Back then, it wasn’t called fortune-telling but verifying one's destiny. It was said to be so accurate that it could predict when one would meet certain people, one's family circumstances, and even the zodiac sign of one's future spouse.
The destiny can only be altered by great virtue or great wrongdoing. Whether a person becomes lax or especially diligent during a certain period is likewise part of destiny. The people we encounter in life are never by chance. Life is like a script that has already been written. We each come onto the stage, play our part, and then the curtain falls.
The karmic affinity to spiritual cultivation is also predetermined. When it is time to become ill, illness will come. When it is time to cultivate, one will naturally cultivate. During his own periods of illness, Guru also continued his cultivation and mantra recitation, and he persevered through them.
Cultivation can reduce a practitioner's suffering, and reciting the High King Avalokitesvara Sutra likewise lessens suffering because it is composed of the sacred names of Buddhas and bodhisattvas.
The purpose of spiritual cultivation is to reach the other shore, and reciting sutras and mantras is one of the methods for accomplishing this.
While living in this world, we should not become overly serious about worldly matters. Excessive seriousness gives rise to attachment, and attachment gives rise to affliction. The Surangama Sutra teaches that we must first eliminate self-attachment. When we learn to let go of the things that trouble us, our minds naturally become peaceful and joyful. Although life is like a dream, a pleasant dream is still better than a nightmare. Once we understand that ultimately there is nothing to attain, the mind naturally opens and relaxes.
At the very least, a practitioner should aspire to be reborn in the Pure Land of Ultimate Bliss. There, wondrous celestial music naturally fills one's heart with joy and inspires one to continue practicing.
We may engage in activities that bring us happiness, but we should not become attached to the experiences of the eyes, ears, nose, tongue, body, and mind.
His Holiness praised the spirit of Jesus and his apostles, who were willing to die for the Way, knowing that the physical body is only temporary, whereas Truth is eternal. Therefore, they were willing to sacrifice even their lives to uphold the Truth. Jesus came into this world to awaken humanity. The Buddha came into this world to enlighten humanity. Both came to awaken people.
His Holiness reminded everyone to remember to return home. "Returning home" means attaining realization. Once a practitioner attains realization, everywhere is home. In that state, there is no longer any coming together or parting.
His Holiness’ Commentary on the Surangama Sutra, Volume Five
At this moment, while seated upon the throne, Shakyamuni Buddha adjusted his lama skirt and kasaya, as well as organized his tea table. On the table was a khata offered by heavenly beings. Taking the khata into his hands, the Buddha tied a knot in it and asked Venerable Ananda, "What is this?"
Ananda and the assembly replied, “It is a knot."
The Buddha then tied another knot and asked the same question. He continued until he had tied six knots, and each time Ananda and the assembly answered, "It is a knot."
The Buddha told Venerable Ananda and the assembly that you called all these were knots. Why did you call all of them knots? From the first to the six, you all call each a knot.
After this exchange, Guru explained that people naturally focused on the six knots, but failed to notice the khata itself.
Furthermore, the Buddha said to Venerable Ananda that there was only one khata. Although it had six knots, if you observed carefully, it was still a khata. Nevertheless, you called it six knots.
His Holiness stated that people often see only outward appearances but fail to recognize their own Buddha-nature. In this teaching, the Buddha used the khata and its knots as an analogy. Everyone sees the knots, that is, they become attached to the eyes, ears, nose, tongue, body, and mind. Yet they overlook the khata that supports all the knots, which represents the innate Buddha-nature that every being already possesses.
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