While we might find people who seem perfect if we judge them by words and deeds alone, none would remain flawless if we could peer into their thoughts.

       Judge people by what’s visible to the world, and you’ll find saints among us. Judge them by what remains hidden, and we’re all sinners.

       The first passage means that while a person’s character might appear perfect based on their outward speech and behavior, no one’s character could withstand scrutiny of their inner thoughts.

       This is because we restrain our words and actions since others can see and hear us. But our thoughts, hidden from view and unspoken, roam unchecked.

       The second passage means that judging by what’s visible to all, we might find sages among us; but judging by what remains unseen, all are transgressors.

       When what we say and do can be observed by others, we typically exercise caution in our words and actions, doing our best to display our best manners and social graces.

       However, in solitude or privacy, we often drop our guard. Away from watchful eyes, we might think or act in ways we normally wouldn’t. The belief that no one knows what we’re doing diminishes our moral compass and sense of shame.

       Let’s use these words to examine ourselves - aren’t we like this too? Outwardly, we follow precepts and practice virtue, but do our hearts truly match our words?

       In public view, we present our best selves. But in private moments, can we claim such perfection? Are we not, in truth, corrupted within?

       This is why ancient sages taught: “Of all virtues, filial piety stands first - judge the heart, not deeds; judged by deeds alone there would be no filial child in all the world. Among all vices, lust ranks worst - judge the deeds, not thoughts; judged by thoughts alone there would be no perfect person throughout time.

       Master Tanluan states in his Commentary on the Treatise on Rebirth: “The merits accruing from the wholesome actions of ordinary beings, as well as the karmic rewards of their human and heavenly states of existence - both the causes and consequences - are illusory and false. Hence, they are called ‘untrue merits.’

       In the Buddha’s eyes, all practices and their resulting karma - whether observing the Five Precepts for human rebirth or practicing the Ten Good Actions, meditation and Four Immeasurable Minds for celestial rebirth - are ultimately illusory and false, not true merits.

       Consider the first of the Three Meritorious practices described in the Contemplation Sutra: “Being filial to one’s parents, respecting teachers and elders, having compassion and abstaining from killing, and cultivating the Ten Good Actions.” These are basic moral principles that we should naturally follow in our daily lives. How, then, can they be considered inverted/illusory? and false?

       This is because our good deeds are still contaminated by the three poisons - greed, anger and ignorance - as we have not yet eliminated our afflictions. The Buddha called these “flawed virtues”, while Master Shandao termed them “poisoned practices.” They are not true virtues, not meritorious.

       Therefore, as long as we remain trapped in the six realms of samsara, whether we practice the Five Precepts for human rebirth or the Ten Good Actions for ascending to the celestial realm, these remain “flawed virtues.” In fact, we can barely uphold the Five Precepts, let alone practice the Ten Good Actions.

       The World-Honored One says: “In a single day, a person generates 840 million thoughts, and each of these thoughts creates karma leading to the three wretched realms.”

       Every day, our minds produce countless thoughts, which are metaphorically said to number 840 million, and each thought creates causes that lead us toward rebirth in the three wretched realms.

       The Ksitigarbha Sutra (Earth-Store Bodhisattva Sutra) also states, “Every action and thought of beings in Jambudvipa (the human world) creates karma and wrongdoing. How much more so when they freely indulge in killing, stealing, sexual misconduct, lying, and committing countless offenses.”

       When we use these teachings as a mirror to examine our actions of body, speech and mind, we realize that even our wish to practice the Dharma is futile, and our very motivation to cultivate is itself deluded.

       With this realization, we are driven to ask: which of the 84,000 Dharma teachings can truly lead us to liberation?

       Only when we reach the end of our tether do we discover that Amitabha Buddha’s compassionate deliverance is the only Dharma path that can bring light at the end of the tunnel and hope in place of despair.

       Indeed, Amitabha’s proactive, universal, and unconditional salvation is the final hope not only for practitioners like us but for all sentient beings.

(Translated by the Pure Land School Translation Team;
edited by Householder Fojin)