An inclusive letter replying to several Buddhists from Florida, New York, Ohio, and a few others from California.

The

dharma practice ofis really not the way to enlightenment for all sentient beings in thisAt the present, the cultivated level of the majority of the people is at the Intermediate or Low level, but the dharma door ofis most appropriate and best accommodates practitioners at thelevel. Only people at this level are capable of penetrating and experiencing true awakening

Therefore, for the majority of those who practice Zen nowadays, no matter how many “Zen theories” they may learn, at most, they will only be able to understand the words and language at a superficial level. Otherwise, it will be impossible for them to penetrate the mind consciousness similar to the Bodhisattvas, Patriarchs, and Ancient Great Venerable Masters who lived during the Proper Dharma Age and Dharma Semblance Age in the past.

There are no “ good knowledgeable advisors” who practice Zen to guide and teach people. In this day and age, those who study and cultivate Zen do not know what it means to cultivate Zen properly. Thus, the majority of them may carry the title of being “Zen practitioners,” but, in truth, they should be called, “False Believers of Zen [1].”

Why is this‌?Because:How dare I make such a bold assertion‌?

In the Suramgama Sutra, the Venerable Ananda [2] asked the Buddha the following:

“Dear Lokanatha, although I have attained the level of a “great scholar” (vast knowledge and liberal understanding) and have the title of being a Bhiksu, upon reexamination I realize: whenever I am ‘awakened’ by the Buddha, then my Mind appears as if it has attained enlightenment (i.e. a moment of clarity, an epiphany). However, as soon as I am forced to return to worldly conditions, I am lost and I find myself once again bounded (by worldly delusions) just as before. Whenever I speak (of the dharma) it sounds as if I have awakened, but in facing the realities of life’s conditions, I find myself returning to ignorance, sometimes hot sometimes cold, similar to someone having fevers every other day (hot one day, cold the next day, etc.). All this is the result of the karmic consequences of the ‘ Binding Ignorance,’ which forces me to endure all these sufferings.”

The Venerable Ananda is an enlightened being who already attained the first fruit of Srotapanni Enlightenment (discussed earlier). Moreover, he was the "chosen one" who attended and was always at the Buddha’s side, having a profound knowledge and understanding of the dharma, yet even he had lamented in this way. But compared to Him, we are just ordinary unenlightened mortals, cultivating in this Dharma Ending Age (separated from Buddha for over 2500 years), who lack enlightened teachers and virtuous friends for support and guidance!

Being on the cultivated path for over twenty years, I have encountered many Zen cultivators. Thereafter, when I carefully assess theirand their variousI am able to arrive at a very definite conclusion:

Most of them (specifically) and (in general) all those who practice Zen in this day and age do so because of their residual (leftover) cultivation of Zen from their former lives. Therefore, in this life they are somewhat intelligent (above average) and whenever they read any books, commentaries, or teachings of Zen (Zen theories) they immediately develop an affinity for these teachings because Zen theories seem to agree with their inner beings (spiritual yearnings) as well as their knowledge and understanding. Consequently, they begin viewing themselves as “Zen Practitioners,” and begin thinking they are “Zen patriarchs” (the foremost authorities on Zen theories).

It is very easy to fall into this path of "illusion of grandeur" because Zen theories are so magnificent including no self; everything is emptiness, no Buddha, no Dharma, etc. Thus, without a proper understanding these people begin assuming they are those things, they do not need dharma, teachers, Patriarchs or anything. However, with a proper view, they would realize they are not anywhere near the ideals of Zen Buddhism. Why‌ Ironically, most who claimed "everything is emptiness" are, on the contrary, the very people who have wives, big homes, expensive clothes, lust for fame, fortune, beauty, etc.; thus, contradicting everything they "claim" as the essence of their spirituality.)

Then from that point forward, their speeches are filled with Zen theories of Emptiness, and yet everything about them both big and small consists of Existence (work, home, family, attachments). Subsequently, with each passing day they accumulate more and more “Vanity and Egotism” in a dangerous and disastrous manner!

People of this sort do not know what isand what isthus, they continue to increase in their egotism. Gradually, this will lead them to experience other unfavorable outcomes on their cultivated paths, such as degrading the Buddha Dharma, losing faith in the theory of cause-and-effect, etc.

Buddhists should not mimic those who have such deluded and false views. If we learn their ways, the matter of our hope to find liberation from the cycle of rebirths, which we have cultivated so hard from infinite aeons of reincarnations until now, will not reach fruition.

In the past...

Patriarch Pai Chang (Zen Master Huai-Hai, an awakened Zen Practitioner) was on a throne speaking the dharma. After the dharma session ended, everyone departed except for an elderly man with white hair and beard.

Seeing this, Patriarchinquired about them man’s life, so the elderly man recounted the following story:

Dear Patriarch, originally, in the past I was a Buddhist Monk cultivating in this mountain. At that time, I was on the throne teaching the dharma and a young student studying the Buddha Dharma asked me the following:

“For those who cultivate Mahayana Buddhism (highest cultivators), do they remain a part of the Law of Causality (cause-and-effect)‌”

My answer was:

“Beyond the law of causality [3]‌”

Because my answer was ambiguous, the Dharma listener misinterpreted it as:

There is no causality!!!

Although I was a Dharma Master who taught the Mahayana Dharma Sutra teachings, in giving such an ambiguous statement causing the listener to misinterpret my answer in that way; therefore, I was not able to achieve any spiritual fulfillment. In contrast, I was condemned to be a paranormal fox [4] and I have lived on this mountain for the past 500 reincarnations.

Today I askedto have compassion to help me change that mistakeand help me escape this suffering existence of being an animal.

Patriarch Pai Chang said to him:

If that is the case, at this time you should use the same words of that (former) student and ask me.

The old man kneeled down (just as the dharma student had done in the past) put his palms together and asked respectfully:

“For those who cultivate Mahayana Buddhism (highest cultivators), do they remain as a part of the Law of Cause-and-Effect‌”

The Patriarch Master replied:

“Do not doubt the law of causality.”

(Meaning: Those who cultivate Mahayana Buddhism should never doubt the law of karmic retribution. They must know the theory of cause-and-effect is inherently clear and is inseparable like a shadow is to a body).

As soon as the Patriarch finished, the elderly man wassuddenly. He prostrated respectfully and said:

“I have been condemned as a fox for over 500 reincarnations, but, today, relying on just one line of your Dharma teaching, I will be able to find liberation. I will now abandon my fox body in my den at the base of the mountain behind this temple, I ask the Great Master to please make funeral arrangements on my behalf.

The next day,ordered the ringing of bells to gather the community of monksin order to give a funeral service to awho had just passed away. This came as a great surprise to the Bhiksus in the temple because they had not noticed any “religious figure” in the temple who was gravely ill or had died recently...

The Patriarch then led the great following to the cave behind the temple and used an iron rod to poke into the cave. After a while, they were able to recover a body of a fox with white fur that died recently. He had everyone chant a sutra praying for the liberation of the spirit for a period of time before lighting a fire to cremate the body. The ashes were collected and buried.

Thus, we are able to observe the following:

With a false saying contrary to the proper dharma,

With a blind teaching without a clear meaning...

but a former “Buddhist Monk” was condemned in that way, much less if someone were to use the dharma door that is not appropriate to the time and level to guide and teach Buddhists, and in the process harming, delaying, and impeding their cultivated path toward achieving enlightenment.

Moreover, on the cultivated path, there are two important matters that must be remembered:

Those who learn and cultivate the Buddha Dharma must know clearly their cultivated level and know what period they are living in (present day: Dharma Ending Age. Know thyself and thy time and circumstance). As for the ordained Buddhists (monks and nuns) who take on the responsibilities of propagating the Buddha Dharma, they also must have awareness. This means, foremost, they need to examine carefully their own cultivated levels and their realistic and achievable spiritual potentials. Only thereafter should they rely on the Buddha’s teachings and work with the most appropriate dharma to teach and guide Buddhists to learn and cultivate. For instance, whatever dharma door they observe a Buddhist has the cultivated potential to benefit from, then that is the dharma door they should teach. Thus, if it is appropriate for that individual to cultivate Zen then teach Zen; if Pureland is appropriate, then teach Pureland. Otherwise, do not base the teaching on certain conditions (to gain fame and notoriety) and end up not fulfilling their duties. Foremost, this would be wrong before the Buddha, Bodhisattva, and Patriarchs; secondly, it would be a pity for Buddhists who have a genuine mind wishing to find the path of enlightenment. With present day Zen cultivators, the majority rely heavily on the teachings of the Sixth Zen Patriarch Hoei-Neng through his “Dharma Platform Commentary” (it is looked upon as the Zen Bible) to learn, cultivate, and discuss... The numbers of people who cultivate this path are many, but when it comes to attaining enlightenment, no one is able to attain enlightenment.

It is because I’m relying on the following teachings written in the “Dharma Platform Commentary:”

Zen Master Chi-Thanh (a disciple of Great Zen Master Than-Tu) came to ask about the Dharma of Patriarch Hoei-Neng...

After asking Zen Master Chi Thanh about the teachings of (his master) Great Master Than-Tu and then having broadened the knowledge and awakening of Zen Master Chi-Thanh, the Sixth Patriarch said the following:

“The Zen Dharma Door that your master (Great Zen Master Than-Tu) taught is intended to help those at the “Highest of Highest Level,” as for the teachings of my Zen dharma door, it is intended to help those at the “Supremely Highest of Highest Level”

Therefore, if we take the statement above and expand on it further, then the Zen dharma door taught in the “Dharma Platform Commentary” is used to guide practitioners at the “Supremely Highest of Highest Level” of cultivation.

But which cultivators are at the

They are the great strength dharma body Bodhisattvas and those in the rank of Arhat Enlightenment who reappeared in the world to help sentient beings. (Otherwise, no ordinary sentient beings can possibly penetrate the depth of the teachings within that Commentary).

At this moment, you and other present day Zen practitioners should calmly reexamine this situation. What should you reexamine‌ It is nothing other than to reexamine your cultivated level and realize where you are on the path toward enlightenment.

In this Dharma Ending Age, all of us should:

“Enlightened teachings” of the Patriarchs as well as the “indisputable evidence” as validations, and then use our own “Critical Judgments” to the fullest, then the following will be apparent: Those at the Intermediate Level do not exist (very few), let alone those at the Highest Level. Those at the Highest Level do not exist, let alone those at the Highest of Highest Level Those at the Highest of Highest Level do not exist, let alone those at the Supremely Highest of Highest Level. For one, rely on theof theas well as theas validations, and then use our ownto the fullest, then the following will be apparent:

Thus, can it be the case where:

All male, female, young, and old Buddhists who learn and practice Zen in this day and age are all at the "Supremely Highest of Highest Level" or what‌

I would like to recount a story:

Once a (layman) Buddhist, an older man, came up to the mountainous region to pay homage to a famed and highly virtuous master in retreat with the intention of inquiring about the Buddha Dharma and for clarification of various doubts and questions he had of his cultivated path.

He asked:

Great Master, earlier my seminal (first) master taught me to practice Zen and chant the “Vajra-Prajna-Paramita Sutra.” Since then, I have followed what he taught to practice and cultivate for over ten years. However, what I cannot understand is why my Mind is not only not “Peaceful” similar to the theoretical teachings, but, in contrast, each day I have become more and more distracted with endless thoughts; there are times I feel as if I’m about to go “insane.” Why does this happen‌ Is it because my practice is not proper according to the teachings‌ Or: The Dharma Door I have chosen to cultivate is false and erroneous‌ I ask the Great Master to please have compassion to teach and give me some guidance”. “Dear, earlier my seminalmaster taught me to practiceand chant theSince then, I have followed what he taught to practice and cultivate for overyears. However, what I cannot understand is why myis not only notsimilar to the theoretical teachings, but, in contrast, each day I have become more and more distracted with endless thoughts; there are times I feel as if I’m about to goOr:

The Great Master asked:

“Why did you not report this matter to your seminal master and ask that Venerable for clarification but instead you have come to me‌”

Answer:

“Dear Master, I have asked on many separate occasions, but each time my master would tell me to try to cultivate harder for a little longer, and my problems would go away gradually. Overall, that is all my master taught me. Otherwise, he did not go into any further detail so that I could have a better understanding…”

After hearing this, the Great Master did not answer directly what he had been asked but he began to ask the Buddhist the following (when hearing it for the first time, it sounds as if the Great Master is avoiding the question or not answering what he was asked):

“Do you have a family‌ ?

Answer: Yes, I do.

Answer: My wife and I are the same age. We have two boys and three girls. All of them now have families of their own, so I have many grandchildren.

Answer: I have a shop in the Saigon Market.

Answer: Yes, we make enough to get by.

Answer: My wife and I run the business ourselves.

Answer: Yes. We are very busy because there is ordering more merchandise, bookkeeping, planning, and then there are the grandchildren to take care of. Sometimes I don’t even have enough time to meditate.

What is your family like‌ ?What do you do for a living‌?Is it enough for you to live on‌ ?Do you hire outside help or do you do it yourself‌ ?Does this mean you are very busy‌ ?

At this time, the Great Master taught him:

“Existence.” Yet, the Zen dharma you are practicing currently focuses on teaching the way of Emptiness and even the “Vajra Prajna Paramita Sutra” you are chanting currently also teaches the theory of Emptiness. You have a family, wife, children, grandchildren, busy with your subsistence, and you must bear all those different responsibilities. Overall, in your life, from the smallest conditions to the biggest, everything consists of

Thus, between you and the dharma door you practice currently, there are many opposing (contradicting) forces:

Your external way of life and your internal state of mind both consist of “Existence.” As for your dharma practice and chanting of sutra, both teach everything (mind, body, and environment) is “Emptiness.”

One has Everything (existence) belonging to you.

belonging to you. The other has Nothing (emptiness) belonging to the dharma door (Zen) you have chosen to practice. They oppose each other completely similar to a drum beating one note and horns sounding another (out of synchronization). If that is the case, how can you not have a “Chaotic Mind”; the fact you have not gone mad is truly very fortunate.

Thus, with these two concepts:

After hearing the Great Master’s explanation, the Buddhist sat there in shock thinking for an extended period of time, and then barely able to speak, he said:

Zen for the past ten years, but I have remained Ignorant just as before. Now that I have heard what the Great Master has taught me, I feel as if I have just awakened. Dear Great Master, if that is the case, how should I start cultivating again‌” “Dear Great Master, I have cultivatedfor the past ten years, but I have remainedjust as before. Now that I have heard what the Great Master has taught me, I feel as if I have just awakened.

The Great Master replied:

“Since everything about you and your life has Existence and not Emptiness, from now do not cultivate “Emptiness” or chant the “Emptiness” sutra anymore. You should follow “Existence” and chant “Existence” sutras.

What does it means to cultivateandsutras‌ What is that dharma method and what is the name of that sutra‌ ?

The Great Master answered:

“That dharma door of Existence is the dharma practice of Pureland Buddhism, and that Existence sutra is the Amitabha Sutra”.

Question: Oh! I didn’t know the Pureland dharma door is the dharma door of Existence and the Existence sutra is the Amitabha Sutra, but why is it called “Existence‌” ?

Existence of the Ultimate Bliss World .

of the . Existence of Amitabha Buddha .

of . Existence of Avalokitesvara Maha-Bodhisattva.

of Maha-Bodhisattva. Existence of Mahasthamaprapta Maha-Bodhisattva.

of Maha-Bodhisattva. Existence of the Ocean-Assembly of Peaceful Maha-Bodhisattvas.

of the Maha-Bodhisattvas. Existence of the nine levels of golden lotus.

of the nine levels of golden lotus. Existence of rescue and deliverance to gain rebirth.

of rescue and deliverance to gain rebirth. Existence of the matters of No past, No future, No birth, No death.

of the matters of No past, No future, No birth, No death. Existence of the Ultimate Enlightenment of Buddhahood.

of the of Buddhahood. Etc. And there are many other characteristics of “Existence.”

Because thedharma door and thetaught there are the:

The Great Master continued teaching:

all of them exist and thus they are clearly not of Emptiness [7]. Therefore, if we speak of Emptiness, cultivate Emptiness, work Emptiness, having Emptiness in No thought, No Buddha, Dharma, Sangha, No Heaven or Hell, No cause-and-effect, etc. we can never truly or realistically practice or realize these concepts and this is only “with regard to our emotions.” In our daily lives, our thoughts, and all of life’s destinies from form to formless,and thus they are clearly not ofTherefore, if we speak ofcultivate, work, havinginthought,Heaven or Hell,cause-and-effect, etc. we can never truly or realistically practice or realize these concepts and this is only “with regard to our emotions.” (This is what it is known as: Mouth makes ten thousand mighty speeches,

But feet have not lifted half a step from the world [8]!) Now that you have asked, first for you and second for all novice Buddhists at Intermediate and Low levels cultivating and learning Buddhism currently, I wholeheartedly wish to share with everyone the following:

This is why the Buddhas have used every extraordinary skillful means depending on the High, Intermediate, and Low levels of infinite sentient beings to introduce infinite different dharma doors of cultivation with the intention of wishing for sentient beings to be far from all the sufferings of life and death in the three worlds and six realms in order to cross over to the shoreline of enlightenment and liberation.

As for the, relying on his vow powers he has introduced thepath, which not only the, specifically, who praised him, reminding and encouraging all of us to cultivate and pray for rebirth to the, but all the

Once cultivators are able to reach the Ultimate Bliss World, they will attain the various “Emptiness” of No Birth, No Death, No Cycle of Rebirths, No Sufferings, etc.

Existence Cultivated Door (i.e. Buddha Reciting, Sutra Chanting, Prostrating, Repenting, etc.) Emptiness Cultivated Door (Zen Buddhism).

What is the “Existence Cultivated Door‌” ? It is a dharma door that relies on “Form Characteristics” to practice. What does this mean‌ We sentient beings are still trapped in existence and by the Six Faculties of Eyes, Ears, Nose, Tongue, Body, and Mind and the Six Elements of Form, Sound, Odor, Flavor, Touch, and Dharma (thoughts, concepts, ideas, etc.). Thus at every moment of our existence, our faculties are interacting with the various elements, so it is impossible for us to have “Emptiness” while facing the stimuli in our surroundings (i.e., if a stimulus generates a response, then that is not emptiness). Because we are still “Attached to Form” in this way, on the cultivated path, it is necessary to have the “Existence Cultivated Door” for us to enter the “path of enlightenment.” What is the “Emptiness Cultivated Door‌” ? This dharma door abandons the attachments to Form in order to cultivate. What “Forms” are detached from‌ It is the ability to tame and master over the six faculties of Eyes, Ears, Nose, Tongue, Body, and Mind and is no longer enslaved and controlled by the six elements of Form, Sound, Odor, Flavor, Touch, and Dharma.

The cultivated dharma doors may be infinite, but, in general, there are only two mainand these are:

They are the enlightened sages who have attained the state of “No Learning [9]” from Arhat Enlightenment and above to the various levels of Bodhisattvas.

Thus, if we expand further on the discussion above and then summarize it, we are able to make the following conclusions:

(lowly) at the present it would be impossible for them to practice the “Emptiness Door” (Zen Buddhism). In contrast, they must rely on the “Existence Door” (Pureland Buddhism) in order to “gain rebirth” (to the Ultimate Bliss World) and be liberated from the cycle of rebirths. There is absolutely no doubt with sentient beings’ cultivated levelsat the present it would be impossible for them to practice the

Otherwise, if you wish to know more about the Pureland Dharma Door, then please look for various commentaries of the Pureland path, such as: Amitabha Sutra Essential Explanations (written by the Ninth Pureland Patriarch, Great Master Ou-I).

(written by the Eighth Pureland Patriarch, Great Master Lien-Ch’ih).

And recently, there is also the Pureland text, “The Daily Practices of Western Pureland Buddhism” written by the Great Venerable Master Thich Thien-Tam, which I also expand with various commentaries (published by the Dharma Flower Publication, Tucson AZ, also available in English).

In conclusion, with my limited knowledge I hope you will find my explanation satisfactory. Or if I were to borrow the meanings of Patriarch Yin-Kuang (Thirteenth Patriarch of Pureland Buddhism), then:

(In this segment, the Patriarch expressed that if the “existence cultivated door” seemed “like spoiled rice and vegetable soup,” [in the eyes of Zen Cultivators] in comparison to the “Emptiness Door,” then cultivators should “bear” with it. Why‌ Because, eventually, there will be greater opportunities to taste “fine delicacies” on the cultivated path if one is able to gain rebirth to the Ultimate Bliss World...) If one has the willingness to endure, even spoiled rice and vegetable soup is enough to overcome hunger. Thereafter, on other occasions, perhaps there will be opportunities to enjoy fine and exotic delicacies.

Please reexamine your cultivated level, and then follow the “Existence Door” of Pureland Buddhism to Practice and develop Faith and Vow praying to gain rebirth to the Ultimate Bliss World...

Upon reaching that world, the Pureland practitioners will meet theandas well as infinite other supremely virtuous Bodhisattvas in thewho, themselves, will teach and guide the cultivators further.

At that time, what worries are there one will not be able to taste the most enchanting and exquisite delicacies such as the Inherent Nature (Buddha Nature), No Birth, Emptiness, No Form, No Vow, etc. (all of which are part of the Dharma Door of Emptiness, the most profound teachings of Mahayana Buddhism).

I wish for all of you to take care of yourselves and calmly reexamine your cultivated level and then follow the dharma door ofto cultivate with vigor and diligence praying to gain rebirth to the

Sincerely