You can become a Buddha!









(A) Budhha’s Message to All Human Beings: You can, and will become Buddhas!





“When a son of the Buddha (anyone who has strong faith in the Buddha) has fulfilled

Lotus Sutra, “in a world to come he becomes a Buddha…” (1) his course (of spiritual cultivation),” the Buddha Shakyamuni said to His leading disciple Shariputra in the, “in a world to come he becomes a Buddha…” (1)





Lotus Sutra makes the definitive statement in Mahayana literature that everyone can become a Buddha, the same message has been delivered implicitly in the vastly profound Avatamsaka Sutra which is believed by Mahayanists to have been given by the historical Buddha when in deep meditative concentration (samadhi) soon after gaining the Supreme, Perfect Enlightenment of Buddhahood. Although themakes the definitive statement in Mahayana literature that everyone can become a Buddha, the same message has been delivered implicitly in the vastly profoundwhich is believed by Mahayanists to have been given by the historical Buddha when in deep meditative concentration (samadhi) soon after gaining the Supreme, Perfect Enlightenment of Buddhahood.





Avatamsaka Sutra. “There is not a single sentient being who is not fully endowed with the knowledge of Buddha; it is just that because of deluded notions, erroneous thinking, and attachments, they are unable to realize,” the Bodhisattva Universally Good (Samantabhadra) spoke on behalf of the Buddha in the





“If they would get rid of deluded notions, then universal knowledge (omniscience), spontaneous knowledge, and unobstructed knowledge would become manifest…” (2)





Surangama Sutra, another major discourse and text in Mahayana Buddhism, the Buddha taught Ananda, His cousin and a leading disciple, about the two kinds of human mind. As translated by Buddhist scholar David Rounds, one is “the ordinary quotidian mind of which we are aware and which is entangled, lifetime after lifetime, in the snare of illusory perceptions and random thoughts…” In the, another major discourse and text in Mahayana Buddhism, the Buddha taught Ananda, His cousin and a leading disciple, about the two kinds of human mind. As translated by Buddhist scholar David Rounds, one is “the ordinary quotidian mind of which we are aware and which is entangled, lifetime after lifetime, in the snare of illusory perceptions and random thoughts…”





The day-to-day mind, mired in “worldly dusts” of the five senses and mundane consciousness. What we have in the perishable three-pound brain with 100 billion neurons.





The other is “the everlasting true mind, which is our real nature, and which is the state of the Buddha…” (3) The originally enlightened consciousness of Buddha Nature, is it. And its realization is the omniscient wisdom of Buddhahood.





The spiritual mind of inherent enlightenment, the Buddha taught Ananda, “is the original and pure essence of nirvana…”





To quote further: “It is the original understanding, the real nature of consciousness. All conditional phenomena arise from it, and yet it is among those phenomena that beings lose track of it.





unaware of it, they make the mistake of entering the various destinies (countless lifetimes of ignorance-bound suffering in the various realms of Samsara)…” “They have lost track of this fundamental understanding, though it is active in them all day long, and because they remainof it, they make the mistake of entering the various destinies (countless lifetimes ofin the various realms of Samsara)…”





















(B) Buddha’s Vow to Enlighten Everyone





Spiritual liberation and enlightenment, this is the Buddha’s Primal Vow. The timeless,

eternal, and irrevocable vow of all the Buddhas of the past, the present and the future.





Lotus Sutra, Shakyamuni spoke in verse: In theSutra, Shakyamuni spoke in verse:





“The original vow of the Buddhas

Was to cause all sentient beings to universally

Attain the very same Buddha path

That I have practiced…” (4)





The Buddha then reiterated:





“From a great many kalpas (eons) ago,

I have always taught like this:

I have praised and illuminated

The teaching of Nirvana,

Saying it ends the sufferings

Of birth and death…” (5)









Lotus Sutra on the various expedient and skillful means to attain Buddhahood, Shakyamuni exhorted His disciples in the highly distinguished assembly of 1,200 bodhisattvas and arhats: Concluding His teaching in theon the various expedient and skillful means to attain Buddhahood, Shakyamuni exhorted His disciples in the highly distinguished assembly of 1,200 bodhisattvas and arhats:





“Let great joy arise in your hearts

And know that you will all become Buddhas!”









(C) Buddha’s Mission: Buddhahood of All Human Beings





Lotus Sutra. “The Buddhas appear in this world to cause sentient beings to aspire toward purity and the wisdom and insight of the Buddhas,” Shakyamuni said to Shariputra in the





“They appear in this world to manifest the wisdom and insight of the Buddhas to sentient beings.





“They appear in this world to cause sentient beings to attain the wisdom and insight of a Buddha’s enlightenment.





“They appear in this world to cause sentient beings to enter the path of the wisdom and insight of a Buddha.





“ O Shariputra! For this one great reason alone the Buddhas have appeared in this world…” (6)









Buddha’s mission is for all human beings to obtain the omniscience and wisdom of

Buddhahood, and to make all sentient beings His equal.





To quote Buddha:





“I will lead and inspire all sentient beings

And cause them to enter the path of the Buddhas…” (7)





They will all become the equal of the Buddha Shakyamuni, with the eventual and ultimate fulfillment of their intrinsic Buddha Nature.









(D) The Buddha’s Teaching of Expedients and Skillful Means





Lotus Sutra, the Buddha spoke in verse: In the, the Buddha spoke in verse:





“The Dharma obtained by the Buddhas

Is spoken for living beings

Through the power of limitless expedients…” (8)





To recap, the Buddha then said:





“I have established these expedients

To cause them (sentients) to enter the Buddha’s wisdom…”





On practicing in accord with Skillful Means, Shramana Chih-i (538-597), the Patriarch of the Lotus Sutra-based T’ien-t’ai School, taught practicing with five dharmas of zeal, vigor, mindfulness, discerning wisdom, and single-mindedness, determination and perseverance to the end of the Way of Full Enlightenment. (9)





The Buddha has also given the assurance to all those who have great faith in the Dharma:





“Of those who hear the Law

Not one fails to become a Buddha…” (10)





Lotus Sutra, the Buddha also teaches the Dharma of faith and devotion. In the, the Buddha also teaches the Dharma of





Being completely antithetical and contrary to faith, doubt has no place in Mahayana practice. The Great Master Chih-I has taught that all doubtfulness must be cast off.





“Because doubt covers the mind, one is unable to develop faith in any dharma. Because one has no mind of faith, one encounters the Buddha’s Dharma in vain and gains nothing whatsoever from it,” Chih-i taught.





“With respect to the Dharma of the Buddha, faith constitutes the means whereby one can enter…” (11)

















Avatamsaka Sutra, the Bodhisattva Chief in Goodness versifies: In the, the Bodhisattva Chief in Goodness versifies:





“Faith is generous, the mind not grudging;

Faith can joyfully enter the Buddha’s teaching;

Faith can increase knowledge and virtue;

Faith can assure arrival at enlightenment…” (12)









Lotus Sutra, the Buddha said: Of the myriad expedient means to Buddhahood, including those cited in the, the Buddha said:





“Those who, even with distracted minds,

Entered a stupa compound

And chanted but once, ‘Homage to the Buddha!’

Have certainly attained the path of the Buddhas…” (13)









The invocation of the Buddha has become the number one skillful cultivation in Mahayana practice. In Pure Land Buddhism, it has evolved into the full-time signature practice of mindfulness of the Buddha.









E. The Quintessential Practice of Mindfulness of the Buddha





reciting the Buddha’s Name has been perfected and propagated by the Bodhisattva Mahasthamaprapta, Boundless Light and Power of Buddha-Wisdom. The practice of mindfulness throughhas been perfected and propagated by the Bodhisattva Mahasthamaprapta, Boundless Light and Power of Buddha-Wisdom.





Surangama Sutra, the lead teaching text of the Chan/Zen School, Mahasthama said he was taught by the “Buddha Whose Light Surpasses that of the Sun (Great Compassion) and Moon (Supreme Enlightenment) in the remotest of eons “how to realize Samadhi (profound meditative concentration and equanimity) by thinking exclusively of (Amitabha) Buddha”. In the, the lead teaching text of the Chan/Zen School, Mahasthama said he was taught by the “Buddha Whose Light Surpasses that of the Sun (Great Compassion) and Moon (Supreme Enlightenment) in the remotest of eons “how to realize Samadhi (profound meditative concentration and equanimity) by thinking exclusively of () Buddha”.





by repeating the Buddha’s Name so that they reach the Pure Land (where they can attain their spiritual liberation and perfection)…” (14) Having mastered and perfected this fundamental practice of mindfulness of the Buddha, Mahasthama added: “I help all living beings of this world to control their thoughts (their minds)byso that they reach the Pure Land (where they can attain their spiritual liberation and perfection)…” (14)





concentrate on reciting the Name of Amitabha Buddha until they achieve samadhi, stable concentration. When this work is completed, then when they die they can gather in their thoughts (concentrate in calm mindfulness) and attain birth in the Pure Land and definitely get to see Amitabha Buddha…” The eminent Buddhist master and philosopher Chih-i has taught: “Ordinary people with no power can onlyuntil they achieve samadhi, stable concentration. When this work is completed, then when they die they can gather in their thoughts (concentrate in calm mindfulness) and attain birth in the Pure Land and definitely get to see Amitabha Buddha…”





concentrate on cultivating Pure Land practice, and vow to be born there…” (15) The T’ien-t’ai patriarch was himself deeply devoted to Amitabha Buddha, and faithfully recited the Buddha’s Name. His advice: “you shouldon cultivating Pure Land practice, andto be born there…” (15)

















adhisthana) of the Buddha Amitabha. With the power of your concentration/samadhi and your karmic stock of merit, you can further call and draw on the ever-sustaining power or grace () of the Buddha





focus on Amitabha as the essential gate of access to Dharma…” (16) “Invoking Amitabha’s (Name) is equivalent to invoking (the Names of) all the Buddhas,” Master Chih-i has taught, “so in this case we simply…” (16)









In the year 770 AD the Bodhisattva Manjushri appeared before Master Fa-chao (747-821?) who was then in deep meditative concentration at a temple on the legendary Mount Wu-tai in Hang-chou.





During this extraordinary appearance, the Dharma Prince taught the young monk to constantly recite Amitabha Buddha’s Name, to be born in the Pure Land with the certainty of attaining the Supreme Enlightenment.





reciting the Buddha’s Name,” the Bodhisattva of Wisdom taught Fa-chao. “All the phenomena of enlightenment, from the perfection of wisdom, to meditative concentration, to Buddhahood, are all born from,” the Bodhisattva of Wisdom taught Fa-chao.





reciting the Buddha’s Name (Amitabha) is the king of all the Dharmas…” (17) “Thus we know that…” (17)





Master Fa-chao himself subsequently taught the practice of mindfulness of the Buddha Amitabha and incessantly reciting the Buddha’s Name as the supreme method of meditation and cultivation of Samadhi.









th century Chan/Zen Patriarch Hsuan Hua (1918-1995) has taught his American disciples: “To become a Buddha, all you need to do is to recite the Buddha’s Name…” (18) The illustrious 20century Chan/Zen Patriarch Hsuan Hua (1918-1995) has taught his American disciples: “(18)









NAMO AMITABHA BUDDHA

























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Notes.





THE THREEFOLD LOTUS SUTRA, translated by Bunno Kato, Chapter Two: Tactfulness, p. 41 rk-world.org 1., translated by Bunno Kato, Chapter Two: Tactfulness, p. 41





The Flower Ornament Scripture, A Translation of the Avatamsaka Sutra by Dr. Thomas Cleary, published by Shambhala, Boston, 1993, Book Thirty-six: The Practice of Universal Good, p. 1002 2.A Translation of theby Dr. Thomas Cleary, published by Shambhala, Boston, 1993, Book Thirty-six: The Practice of Universal Good, p. 1002





David Rounds, Rescuing Ananda – An Overview of the Surangama Sutra, Religion East and West Issue 7 October 2007 p. 81 3.David Rounds,, Religion East and West Issue 7 October 2007 p. 81





Translation by Tsugunari Kubo and Akira Yuyama bdk.america.org p. 40 4.Translation by Tsugunari Kubo and Akira Yuyamap. 40





Ibid., p. 44 5.Ibid., p. 44





THE LOTUS SUTRA translated by Tsugunari Kubo and Akira Yuyama, Numata Center for Buddhist Translation and Research, Berkeley, California, 2007 Chapter II Skillful Means bdk.org.jp/pdf p.46 6.translated by Tsugunari Kubo and Akira Yuyama, Numata Center for Buddhist Translation and Research, Berkeley, California, 2007 Chapter II Skillful Meansp.46





Ibid., p. 52 7.Ibid., p. 52





The Wonderful Dharma Lotus Flower Sutra Chapter 2 Expedient Devices THE SAGELY CITY OF TEN THOUSAND BUDDHAS cttbusa.org 8.Chapter 2 Expedient Devices THE SAGELY CITY OF TEN THOUSAND BUDDHAS





The Dharma Essentials… translated by Dharmamitra 1915 Chapter Five todian.net 9.translated by Dharmamitra 1915 Chapter Five





The Sutra of the Lotus Flower of the Wonderful Law translated by Bunno Kato Chapter Two: Tactfulness rk-world.org pdf p. 43 10.translated by Bunno Kato Chapter Two: Tactfulnesspdf p. 43





The Dharma Essentials…Chapter Three, on doubting oneself, one’s guru, and the Dharma todian.net 11.Chapter Three, on doubting oneself, one’s guru, and the Dharma





Flower Ornament Scripture, translated by Dr. Thomas Cleary, Book Twelve, p. 331 12., translated by Dr. Thomas Cleary, Book Twelve, p. 331





THE LOTUS SUTRA translated by Tsugunari Kubo and Akira Yuyama Chapter II Skillful Means bdk.org pdf p. 55 13.translated by Tsugunari Kubo and Akira Yuyama Chapter II Skillful Meanspdf p. 55





THE SURANGAMA SUTRA, translated by Upasaka Lu K’uan Yu (Charles Luk), p. 81 14., translated by Upasaka Lu K’uan Yu (Charles Luk), p. 81





DIRECT POINTING TO THE SOURCE, by 16th century Chan/Zen Master Tsung-pen, collated in PURE LAND, PURE MIND, translated by Dr. J.C. Cleary, reprinted November 2003 for free distribution by The Corporate Body of the Buddha Educational Foundation, Taiwan, pp. 149-150 15., by 16century Chan/Zen Master Tsung-pen, collated in, translated by Dr. J.C. Cleary, reprinted November 2003 for free distribution by The Corporate Body of the Buddha Educational Foundation, Taiwan, pp. 149-150









































Daniel Stevenson, Samadhi in Early T’ien-t’ai Buddhism, collated in TRADITIONS OF MEDITATION IN CHINESE BUDDHISM, edited by Peter N. Gregory, University of Hawaii Press, Honolulu, Hawaii 96822 1986 pp. 60-61 16.Daniel Stevenson,, collated in, edited by Peter N. Gregory, University of Hawaii Press, Honolulu, Hawaii 96822 1986 pp. 60-61





PURE LAND, PURE MIND, p. 184 17., p. 184





Master Fa-chao became a patriarch of the Pure Land.





BUDDHA ROOT FARM, Buddhist Text Translation Society, San Francisco 18., Buddhist Text Translation Society, San Francisco

February 1976 p. 56













































































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