Understanding Amituofo via Amitabha Sutra
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this is brilliant...
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Originally posted by 2009novice:
this is brilliant...
Will you be attending? If yes, please share with us after your course. I'm too busy to attend.
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Originally posted by Dawnfirstlight:
Will you be attending? If yes, please share with us after your course. I'm too busy to attend.
Haha... I was a little hesitant to post here... Coz I'm novice.. lolBut I think it's better to share...
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26 Feb 2011 (Sat)
6.30pm – 8.30pm
Hi all,
I have attended the first session. But first, I must say thanks to Dawn for his/her initiative to post on this forum. Anyone who have attended the session please feel free to add on. Thanks.
In the first session, it covers the basic understanding of Buddhism, e.g. The Four Noble Truths, Five Precepts etc… So I shall not repeat here.
But there are some fundamental knowledge which I overlooked or mistaken.
1-The å�—æ— part, which I know is read as namo, not nan wu. Namo means “homage, refuge in”.
2-The Chinese character ä½› is really chim… Profound. The “ren” part means human. But the å¼— part means “not”.
It doesn’t imply Buddha is not human… ä¸�是人 (lol) not insults. This part got everyone laughing… lighten up the serious atmosphere.
It simply means Buddha is enlightened, unsurpassed wisdom and compassion that no humans can reach to that level… but yet humans can become buddhas as long as we follow (or test/ free inquiry) Buddha’s teachings.
Mr. Shen shared one funny incident when a cockroach was inside the room and everyone were afraid of the cockroach… including him as well (lol). Luckily there was a brave volunteer caught the cockroach and chant: “Amituofo! Amituofo!” And released the cockroach. (Cool)
Before the start of the session, some books and notes were given out. I shall copy down some points which I think is really moral booster.
14.Buddhism is multi-faceted and all-encompassing in all areas of life. It can be seen as a supreme religion, philosophy, psychology, science…
15. The greatest scientist of the last century, Albert Einstein, commented that “If there is any religion that would cope with modern scientific needs, it would be Buddhism.”
16. The greatest philosopher of the last century, Lord Bertrand Russell, said “Of the great religions of the world, I prefer Buddhism. Buddhism is a combination of both speculative and scientific philosophy.”
17. Dr. Carl Jung, one of the greatest psychologist ever and pioneer of modern psychology, said, “As a student of comparative religions, Buddhism is the most perfect one the world has seen.”
18. Despite having been a prince and having much friendship with kings, the Buddha never abused political power to spread His teachings.
(http://thedailyenlightenment.com/2010/11/whats-the-big-deal-about-buddhism/)
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Originally posted by 2009novice:
26 Feb 2011 (Sat)
6.30pm – 8.30pm
Hi all,
I have attended the first session. But first, I must say thanks to Dawn for his/her initiative to post on this forum. Anyone who have attended the session please feel free to add on. Thanks.
In the first session, it covers the basic understanding of Buddhism, e.g. The Four Noble Truths, Five Precepts etc… So I shall not repeat here.
But there are some fundamental knowledge which I overlooked or mistaken.
1-The å�—æ— part, which I know is read as namo, not nan wu. Namo means “homage, refuge in”.
2-The Chinese character ä½› is really chim… Profound. The “ren” part means human. But the å¼— part means “not”.
It doesn’t imply Buddha is not human… ä¸�是人 (lol) not insults. This part got everyone laughing… lighten up the serious atmosphere.
It simply means Buddha is enlightened, unsurpassed wisdom and compassion that no humans can reach to that level… but yet humans can become buddhas as long as we follow (or test/ free inquiry) Buddha’s teachings.
Mr. Shen shared one funny incident when a cockroach was inside the room and everyone were afraid of the cockroach… including him as well (lol). Luckily there was a brave volunteer caught the cockroach and chant: “Amituofo! Amituofo!” And released the cockroach. (Cool)
Before the start of the session, some books and notes were given out. I shall copy down some points which I think is really moral booster.
14.Buddhism is multi-faceted and all-encompassing in all areas of life. It can be seen as a supreme religion, philosophy, psychology, science…
15. The greatest scientist of the last century, Albert Einstein, commented that “If there is any religion that would cope with modern scientific needs, it would be Buddhism.”
16. The greatest philosopher of the last century, Lord Bertrand Russell, said “Of the great religions of the world, I prefer Buddhism. Buddhism is a combination of both speculative and scientific philosophy.”
17. Dr. Carl Jung, one of the greatest psychologist ever and pioneer of modern psychology, said, “As a student of comparative religions, Buddhism is the most perfect one the world has seen.”
18. Despite having been a prince and having much friendship with kings, the Buddha never abused political power to spread His teachings.
(http://thedailyenlightenment.com/2010/11/whats-the-big-deal-about-buddhism/)
Thanks for sharing. I've learnt something new from your post. Hope you will continue to post if you find anything worth sharing. Too bad that Bright Hill Temple is too far from my place and I've really no time to attend or I will be your dharma classmate ha ha..........
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Originally posted by Dawnfirstlight:
Thanks for sharing. I've learnt something new from your post. Hope you will continue to post if you find anything worth sharing. Too bad that Bright Hill Temple is too far from my place and I've really no time to attend or I will be your dharma classmate ha ha..........
Haha... no problemat your service
lol
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2-The Chinese character ä½› is really chim… Profound. The “ren” part means human. But the å¼— part means “not”.
According to understanding, ancient days in chinese wording has only å¼—, When the translation taken place in Buddhism to Chinese, the translator added a “ren” part beside the å¼— to denote that ä½› or enlightened and human are the same
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heard from MCK, that it's translated from the sound of pali word, Buddhaya 佛陀也. but chinese like it simple, hence they use just the first syllable which sound like 弗 and since Buddha is human, they added the "ren" - 佛.
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5 Mar 2011 (Sat)
6.30pm – 8.30pm
Today’s session was more about mindfulness of reciting Buddha’s name e.g. Amitabha Buddha.
Initially I thought it is mainly Mahayana Buddhism that we recite buddha’s name mindfully, for example, Pureland. But in the session, there is an extract from Dhammapada, Verse Two (I am not sure Dhammapada is Theravada tradition) has shown an example of how mind if trained mindfully can help to reborn in better places
(http://www.tipitaka.net/tipitaka/dhp/verseload.php?verse=002)
The Story of Matthakundali
While residing at the Jetavana monastery in Savatthi, the Buddha uttered Verse (2) of this book, with reference to Matthakundali, a young Brahmin. Matthakundali was a young brahmin, whose father, Adinnapubbaka, was very stingy and never gave anything in charity. Even the gold ornaments for his only son were made by himself to save payment for workmanship. When his son fell ill, no physician was consulted, until it was too late. When he realized that his son was dying, he had the youth carried outside on to the verandah, so that people coming to his house would not see his possessions.
On that morning, the Buddha arising early from his deep meditation of compassion saw, in his Net of Knowledge, Matthakundali lying on the verandah. So when entering Savatthi for alms-food with his disciples, the Buddha stood near the door of the brahmin Adinnapubbaka. The Buddha sent forth a ray of light to attract the attention of the youth, who was facing the interior of the house. The youth saw the Buddha; and as he was very weak he could only profess his faith mentally. But that was enough. When he passed away with his heart in devotion to the Buddha he was reborn in the Tavatimsa celestial world.
From his celestial abode the young Matthakundali, seeing his father mourning over him at the cemetery, appeared to the old man in the likeness of his old self. He told his father about his rebirth in the Tavatimsa world and also urged him to approach and invite the Buddha to a meal. At the house of Adinnapubbaka the question of whether one could or could not be reborn in a celestial world simply by mentally professing profound faith in the Buddha, without giving in charity or observing the moral precepts, was brought up. So the Buddha willed that Matthakundali should appear in person; Matthakundali soon appeared fully decked with celestial ornaments and told them about his rebirth in the Tavatimsa world. Then only, the audience became convinced that the son of the brahmin Adinnapubbaka by simply devoting his mind to the Buddha had attained much glory.
Then the Buddha spoke in verse as follows:
Verse 2: All mental phenomena have mind as their forerunner; they have mind as their chief; they are mind-made. If one speaks or acts with a pure mind, happiness (sukha) follows him like a shadow that never leaves him.
At the end of the discourse Matthakundali and his father Adinnapubbaka attained Sotapatti Magga and Sotapatti Phala. Adinnapubbaka also donated almost all his wealth to the cause of the Buddha's Teaching.
The above story was shown during the session. During the session, Mr. Shen shared a story which how reciting Amitabha Buddha’s name can protect people from danger.
I can’t recall where the story took place but there was a man who set up a table or alter (something) to offer food for the wandering unseen. One incident happened when this man was actually grabbed or something… A force that made him immobile. He recited Amitabha Buddha’s name in his mind and the unseen force released him immediately.
I tried to summarise what was shared during the session
There are further reasons why reciting Amitabha Buddha name is important:
-to aspire to reborn in Pureland and learn Dharma in the best conducive environment
-as we are mostly busy with our secular work and unable to have time for our cultivation
-life is uncertain, death is certain. While we recite Amitabha Buddha’s name, we are slowly ingraining, infusing into our minds. Think of it, something like a spiritual insurance. Because life exists only in each breath, life becomes full of uncertainty. Only reciting Amitabha Buddha’s name helps to devote our mind from all distractions, and prepare us for the inevitable, unexpected death call.
During Q & A,
One question was asked: “Can evil beings manifest into Amitabha Buddha and confuse the person?”
The answer is yes… Freak… If you chant Guan Yin Bodhisattva but Amitabha Buddha came along… most likely the Amitabha Buddha Image is a hoax… The karma does not match. Mr. Shen thought it was like… “Wrong number leh” Lol whole class was laughing.
Another question was: “If chant Shakyamuni Buddha’s name will lead to Pureland? The answer was surprisingly no. Because Shakyamuni Buddha did not create a Pureland. I am not too sure of the details. Sorry about this.
Amituofo.
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People who quote the Kalama sutta usually ignore this one:
""Excellent, Sariputta. Excellent. Those who have not known, seen, penetrated, realized, or attained it by means of discernment would have to take it on CONVICTION [shraddha, i.e. faith] in others that the faculty of conviction... persistence... mindfulness... concentration... discernment, when developed & pursued, gains a footing in the Deathless, has the Deathless as its goal & consummation"
-- Pubbakotthaka Sutta
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Saddha Sutta: Conviction
translated from the Pali by
Thanissaro Bhikkhu
"For a lay person, there are these five rewards of conviction. Which five?
"When the truly good people in the world show compassion, they will first show compassion to people of conviction, and not to people without conviction. When visiting, they first visit people of conviction, and not people without conviction. When accepting gifts, they will first accept those from people with conviction, and not from people without conviction. When teaching the Dhamma, they will first teach those with conviction, and not those without conviction. A person of conviction, on the break-up of the body, after death, will arise in a good destination, the heavenly world. For a lay person, these are the five rewards of conviction.
"Just as a large banyan tree, on level ground where four roads meet, is a haven for the birds all around, even so a lay person of conviction is a haven for many people: monks, nuns, male lay followers, & female lay followers."
A massive tree
whose branches carry fruits & leaves,
with trunks & roots
& an abundance of fruits:
There the birds find rest.
In that delightful sphere
they make their home.
Those seeking shade
come to the shade,
those seeking fruit
find fruit to eat.
So with the person consummate
in virtue & conviction,
humble, sensitive, gentle,
delightful, & mild:
To him come those without effluent —
free from passion,
free from aversion,
free from delusion —
the field of merit for the world.
They teach him the Dhamma
that dispels all stress.
And when he understands,
he is freed from effluents,
totally unbound.
---
i find this sutta, refering to pureland.
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I forgot to copy paste the email from Mr. Shen
(continuing from The Story of Matthakundali )
happy reading :)
Notes with Pureland Perspectives
[1] Though the Buddhas beseech us to be mindful of Amitabha Buddha (Amituofo), as stated in the Amitabha Sutra, the Buddhas are always mindful of sentient beings, so as to do what they can to help. When help seems absent, it is only because we lack the karmic conditions to be helped. This is as stated in 'The Foremost Attainment of Great Strength Bodhisattva through Buddha Mindfulness' below, from the Surangama Sutra. (Mindfulness of Amitabha Buddha is the easiest practice we can do to reconnect to all Buddhas, as stated in the Amitabha Sutra.)
å��方如æ�¥ï¼Œæ€œå¿µä¼—生，如æ¯�忆å�；若å�逃é€�，虽忆何为？
å�若忆æ¯�，如æ¯�忆时，æ¯�å�历生，ä¸�相è¿�远。
The Thus Come Ones (Buddhas) in all the ten directions are mindful of living beings, out of pity for them, in the same way that a mother is mindful of her child. If the child runs away, of what use is the mother's concern? But if the child remembers the mother in the same way that the mother remembers the child, then in life after life the mother and child will not be far apart.
[2] Like Shakyamuni Buddha, Amitabha Buddha also sends forth light, in all directions to touch and comfort beings in need. This is stated in the vows below, on how Amitabha Buddha's unlimited light of compassion, merits and wisdom can aid us. Through mindfulness of Amitabha Buddha, we can experience this light.
设我得佛，光明有能é™�é‡�，下至ä¸�照百å�ƒäº¿é‚£ç”±ä»–诸佛国者，ä¸�å�–æ£è§‰ã€‚
Vow #12: If, when I [Dharmakara, who became Amitabha Buddha] attain Buddhahood, my light should be limited, unable to illuminate at least a hundred thousand kotis of nayutas of Buddha-lands, may I not attain perfect awakening.
设我得佛，å��æ–¹æ— é‡�ä¸�å�¯æ€�议诸佛世界众生之类，蒙我光明触其体者，身心柔软，超过天人，若ä¸�尔者，ä¸�å�–æ£è§‰ã€‚
Vow #33: If, when I attain Buddhahood, beings of all kinds in all immeasurable and inconceivable Buddha-lands of the ten directions, who receive my light, that touches their bodies, should not experience [blessings of peace, happiness,] gentleness and softness of body and mind that surpasses that of devas and humans, may I not attain perfect awakening.
[3] Matthakundali's case reminds us of the importance and power of faith as a spiritual faculty, that can lead even to fortunate rebirths. As he was weak, he could only profess his faith mentally; not even verbally (e.g. by chanting or praising aloud), yet this was enough for securing a good rebirth as it is still the devotional practice of Buddha mindfulness. A good rebirth is possible via faithful mindfulness of the Buddha without doing charity or observing precepts in the moment as once one is sincerely mindful of Buddha, one would be practising both in that instant. This parallels that taught by Master Ou Yi (蕅益大师), the Ninth Chinese Patriarch of Pureland Buddhism, as part of the practice of the Six Perfections by Buddha mindfulness, as below. (The easiest way of practising Buddha mindfulness is by verbal or silent recitation of the Buddha's name.)
真能念佛，放下身心世界，�大布施。
In true mindfulness of the Buddha,
letting go of attachment to one's body, mind and the world
is the great Perfection of Giving [Charity].
真能念佛，�负起贪嗔痴，�大�戒。
In true mindfulness of the Buddha,
not giving rise to any thought of greed, hatred or ignorance
is the great Perfection of Morality [Precepts].
[4] Matthakundali was able to attain much glory as a deva in a heavenly plane because the faithful practice of Buddha mindfulness creates much merits, as the Buddhas are the most meritorious of all beings that we can be mindful of. In this sense, the Buddha is able to share his merits with those who are mindful of him.
[5] Based on the principle that Matthakundali was able to be reborn in Tavatimsa heaven due to the merits of being faithful to the Buddha in his last moments, if we are also mindful, specifically of Amitabha Buddha in our everyday life, and especially during our last moments, while being equipped with all Three Provisions of faith (in Amitabha Buddha), aspiration (to be reborn in his Pureland) and practice (of true mindfulness of Amitabha Buddha), we can be able to be born in his Pureland, which is more glorious than any heaven - where the path to Buddhahood is guaranteed. This is reflected in this vow:
è®¾æˆ‘å¾—ä½›ï¼Œè‡ªåœ°ä»¥ä¸Šï¼Œè‡³äºŽè™šç©ºï¼Œå®«æ®¿æ¥¼è§‚ï¼Œæ± æµ�å�Žæ ‘，国ä¸æ‰€æœ‰ä¸€åˆ‡ä¸‡ç‰©ï¼Œçš†ä»¥æ— é‡�æ�‚å®�，百å�ƒç§�香，而共å�ˆæˆ�。严饰奇妙，超诸天人。其香普薰å��方世界，è�©è�¨é—»è€…，皆修佛行。若ä¸�尔者，ä¸�å�–æ£è§‰ã€‚
Vow #32: If, when I attain Buddhahood, from the ground to above, even to the sky, palaces, towers, ponds, streams, flowering trees, and all myriad objects, are made of combinations of immeasurable variegated treasures and a hundred thousand kinds of fragrances [which radiate the Dharma]. These marvellous magnificent adornments surpass all things heavenly and human. Their fragrances universally pervade worlds of the ten directions and when bodhisattvas smell it, they all cultivate the Buddha's practices. If this should not be so, may I not attain perfect awakening.
[6] Matthakundali's case was a very fortunate one, where he was able to be mindful of the Buddha after being prompted by him personally in the nick of time due to his good karma, just before passing away. This illustrates the importance of having strong karmic affinity with at least one Buddha. It also illustrates the importance of death-proximate karma, in linking us to our destination of rebirth. If we are relatively more spiritually 'distant' from any Buddha, regular practice of Buddha mindfulness in everyday life is important - for creating strong karmic connections with Amitabha Buddha, so as to increase our ability to be 'automatically' mindful of him as much as possible, especially on our deathbeds. The light of Amitabha Buddha's light is actually shining upon us all the time. We just need to practise well to experience it. -
Originally posted by 2009novice:
5 Mar 2011 (Sat)
6.30pm – 8.30pm
Today’s session was more about mindfulness of reciting Buddha’s name e.g. Amitabha Buddha.
Initially I thought it is mainly Mahayana Buddhism that we recite buddha’s name mindfully, for example, Pureland. But in the session, there is an extract from Dhammapada, Verse Two (I am not sure Dhammapada is Theravada tradition) has shown an example of how mind if trained mindfully can help to reborn in better places
(http://www.tipitaka.net/tipitaka/dhp/verseload.php?verse=002)
The Story of Matthakundali
While residing at the Jetavana monastery in Savatthi, the Buddha uttered Verse (2) of this book, with reference to Matthakundali, a young Brahmin. Matthakundali was a young brahmin, whose father, Adinnapubbaka, was very stingy and never gave anything in charity. Even the gold ornaments for his only son were made by himself to save payment for workmanship. When his son fell ill, no physician was consulted, until it was too late. When he realized that his son was dying, he had the youth carried outside on to the verandah, so that people coming to his house would not see his possessions.
On that morning, the Buddha arising early from his deep meditation of compassion saw, in his Net of Knowledge, Matthakundali lying on the verandah. So when entering Savatthi for alms-food with his disciples, the Buddha stood near the door of the brahmin Adinnapubbaka. The Buddha sent forth a ray of light to attract the attention of the youth, who was facing the interior of the house. The youth saw the Buddha; and as he was very weak he could only profess his faith mentally. But that was enough. When he passed away with his heart in devotion to the Buddha he was reborn in the Tavatimsa celestial world.
From his celestial abode the young Matthakundali, seeing his father mourning over him at the cemetery, appeared to the old man in the likeness of his old self. He told his father about his rebirth in the Tavatimsa world and also urged him to approach and invite the Buddha to a meal. At the house of Adinnapubbaka the question of whether one could or could not be reborn in a celestial world simply by mentally professing profound faith in the Buddha, without giving in charity or observing the moral precepts, was brought up. So the Buddha willed that Matthakundali should appear in person; Matthakundali soon appeared fully decked with celestial ornaments and told them about his rebirth in the Tavatimsa world. Then only, the audience became convinced that the son of the brahmin Adinnapubbaka by simply devoting his mind to the Buddha had attained much glory.
Then the Buddha spoke in verse as follows:
Verse 2: All mental phenomena have mind as their forerunner; they have mind as their chief; they are mind-made. If one speaks or acts with a pure mind, happiness (sukha) follows him like a shadow that never leaves him.
At the end of the discourse Matthakundali and his father Adinnapubbaka attained Sotapatti Magga and Sotapatti Phala. Adinnapubbaka also donated almost all his wealth to the cause of the Buddha's Teaching.
The above story was shown during the session. During the session, Mr. Shen shared a story which how reciting Amitabha Buddha’s name can protect people from danger.
I can’t recall where the story took place but there was a man who set up a table or alter (something) to offer food for the wandering unseen. One incident happened when this man was actually grabbed or something… A force that made him immobile. He recited Amitabha Buddha’s name in his mind and the unseen force released him immediately.
I tried to summarise what was shared during the session
There are further reasons why reciting Amitabha Buddha name is important:
-to aspire to reborn in Pureland and learn Dharma in the best conducive environment
-as we are mostly busy with our secular work and unable to have time for our cultivation
-life is uncertain, death is certain. While we recite Amitabha Buddha’s name, we are slowly ingraining, infusing into our minds. Think of it, something like a spiritual insurance. Because life exists only in each breath, life becomes full of uncertainty. Only reciting Amitabha Buddha’s name helps to devote our mind from all distractions, and prepare us for the inevitable, unexpected death call.
During Q & A,
One question was asked: “Can evil beings manifest into Amitabha Buddha and confuse the person?”
The answer is yes… Freak… If you chant Guan Yin Bodhisattva but Amitabha Buddha came along… most likely the Amitabha Buddha Image is a hoax… The karma does not match. Mr. Shen thought it was like… “Wrong number leh” Lol whole class was laughing.
Another question was: “If chant Shakyamuni Buddha’s name will lead to Pureland? The answer was surprisingly no. Because Shakyamuni Buddha did not create a Pureland. I am not too sure of the details. Sorry about this.
Amituofo.
Thanks for sharing. Regarding the Q & A, I've heard Buddhists who recited Amituofo and wished to be born in Pureland, at their deathbed, only Guanyin Bodhisattva came to fetch her. I understand that we can follow any one of the Buddha from Pureland (
Amitabha, Guanyin Bodhisattva or Great Strength Bodhisattva). If you can, may be can help to clarify with Mr. Shen during your next lesson. Thanks. -
12 Mar 2011 (Sat)
6.30pm – 8.30pm
Faith, Aspirations (Vows) & Practice
What is faith?
- Faith in Amitabha Buddha’s Vows.
- Faith in Shakyamuni Buddha’s spoken teachings
- Faith in the praises of all Buddhas of the 6 directions (of Amitabha Buddha)
Lacking such Faith, one cannot be truly rescued by (by Amitabha Buddha)
Therefore, one should first give rise to deep faith, and not give rise to doubts- Master Ou Yi
What is Aspiration (Vow)?
During all times, loathe the suffering of (cyclical) birth and death in the Saha world, adore and envy (and thus yearn for) the bliss of enlightenment in (Amitabha Buddha’s) Pure Land. For all that is done, be it good or evil, if it is good, the merits should be dedicated for rebirth in Pure Land. If it is evil, there should be repentance for aspiring rebirth in Pure Land. Furthermore, without a secondary ambition, this is called Aspiration – Master Ou Yi
What is Practice?
With Faith and Aspiration already complete, recitation of (Amitabha) Buddha’s name is correctly called the main practice, while correction of evil and cultivation of good are all called auxiliary practices – Master Ou Yi
What is the relationship of faith, aspiration (vows) and practice?
In the practice of reciting the Buddha’s name, our Faith and Aspiration (Vow) are emphasized. If one has the Faith and Aspiration, even if one has not attained single-mindedness (in practice) yet, one can still obtain rebirth in (Amitabha Buddha’s) Pure Land. However, if one has attained single-mindedness, and yet lacks faith and aspiration, one will not be reborn in Pure Land. Many worldly people emphasize being single-minded, not emphasizing Faith and Aspiration, thus missing what is essential. Furthermore, when they have yet to attain single-mindedness, they doubt and fear not being able to obtain rebirth in Pure Land, which is completely opposite of true Faith and profound Aspiration. Therefore, it is beneficial to increase Faith and Aspiration, till single-mindedness is achieved. This is good mindfulness. If we fail to achieve single-mindedness and thus always doubt whether we can be reborn in Pure Land, this becomes bad mindfulness. This should not be not known- Master Yin Guang
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Originally posted by 2009novice:
What is the relationship of faith, aspiration (vows) and practice?
In the practice of reciting the Buddha’s name, our Faith and Aspiration (Vow) are emphasized. If one has the Faith and Aspiration, even if one has not attained single-mindedness (in practice) yet, one can still obtain rebirth in (Amitabha Buddha’s) Pure Land. However, if one has attained single-mindedness, and yet lacks faith and aspiration, one will not be reborn in Pure Land. Many worldly people emphasize being single-minded, not emphasizing Faith and Aspiration, thus missing what is essential. Furthermore, when they have yet to attain single-mindedness, they doubt and fear not being able to obtain rebirth in Pure Land, which is completely opposite of true Faith and profound Aspiration. Therefore, it is beneficial to increase Faith and Aspiration, till single-mindedness is achieved. This is good mindfulness. If we fail to achieve single-mindedness and thus always doubt whether we can be reborn in Pure Land, this becomes bad mindfulness. This should not be not known- Master Yin Guang
Ah, OK. So must really believe in and vow to be reborn in Pure Land. Then, achieve single-mindedness to top it off.
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Originally posted by realization:
Ah, OK. So must really believe in and vow to be reborn in Pure Land. Then, achieve single-mindedness to top it off.
Oh yes... But I also like Shakyamuni Buddha's Free Inquiry (Kalama Sutta)
But Mr. Shen will clarify next week...
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How did Amitabhav land come about ? It's from a monk who vowed to build such a paradise if he ever attained enlightenment (as a human). In one of the ancient era time.
So who say human can't be buddha ? You can be, she can, he can be, anybody who can open up all his/her 7 chakras in the human body and merge with the universe can be a Buddha. Even Amitabhva Buddha come from a human monk.
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I have received the email from Mr. Shen
I shall copy-paste here:
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How Do We Know If Amituofo & Pure Land Is Real?
Question: We are taught in the Kalama Sutta to analyse statements of scriptures, critically, including those taught by the Buddha. How do we use this teaching to gauge the following statement by Shakyamuni Buddha in the Infinite life Sutra, and to develop faith and understanding?
‘The Bodhisattva Dharmakara has already attained Buddhahood [became Amita(bha) Buddha; Amituofo] and is now dwelling in a western Buddha-land [Sukhavati Pure Land], called "Peace and Bliss," a hundred thousand kotis of lands away from here.’ Ananda further asked the Buddha, "How much time has passed since he attained Buddhahood?" The Buddha replied, "Since he attained Buddhahood, about ten kalpas have passed."’
Answer: Let us take one step backwards... When we hear that Shakyamuni Buddha himself told his disciples that he has already attained Buddhahood, that he dwells in an eternal state of 'Peace and Bliss' (attributes of enlightenment too), more than 2,500 years ago, we too ought to ask if this is really so - because we can't time-travel to verify this for ourselves. (In fact, being unenlightened, we cannot verify the Buddha’s enlightenment.) Trust them as we do, historians might make mistakes too. Though they do agree and we do believe that the Buddha did walk the Earth, the worst case scenario is that the Buddha never existed or was not enlightened. How should we see this 'problem'? Here is an answer, that we should naturally arrive at when we study and practise the Buddha's teachings deeper: http://groups.yahoo.com/group/thedailyenlightenment-realisation/message/318 (What If There Is No Triple Gem?) We should realise something surprising after reflecting on the above - that for us to be Buddhists, we do need some faith:
1. Faith that the Buddha existed,
2. Faith that there is such thing as enlightenment,
3. Faith that he attained enlightenment, and
4. Faith that what he taught can lead us to enlightenment too.In the Pure Land teachings, faith is simply extended one step forward - by having faith that the Buddha taught us accurately about Amitabha Buddha. In a sense, it is easier to believe in the Pure Land teachings than to believe Buddhahood is possible. For instance, if someone says there is a good school where you can learn to become wiser, this is more easy to believe than saying you can attain perfect wisdom and become a principal of your own school one day. Here, the school is analogous to Pure Land, the learning process refers to the accumulation of wisdom and becoming a principal refers to becoming a Buddha.
There is often focus only on the Kalama Sutta in terms of its Criterion for Rejection alone (such as the teaching of not simply subscribing to scriptures). If we use the Criterion for Rejection only, we will realise that there is no way to absolutely verify the Buddha's enlightenment and the teachings he taught - unless we become enlightened ourselves. For example, his enlightenment is stated in scriptures and our reasoning that he should be enlightened might turn out to be faulty. We thus need to remember the Criterion for Acceptance too. From http://thedailyenlightenment.com/2009/10/the-twin-criteria-for-rejection-acceptance :'... Often neglected are the following teachings, where the Buddha got the Kalamas to agree that greed, hate and delusion (Three Poisons) are harmful, leading to evil such as killing, stealing, adultery and lying, which is ‘bad, blamable, censured by the wise and harmful when undertaken’. Conversely, the Criterion for Acceptance is that of using the Criterion for Rejection to realise what is instead ‘good, not blamable, praised by the wise and beneficial (to happiness) when undertaken’. The Kalamas also agreed that the absence of greed, hate and delusion is beneficial, not leading to evil such as killing, stealing, adultery and lying, which is ‘good, not blamable, praised by the wise and beneficial when undertaken’. These teachings are easily forgotten when fellow Buddhists are satisfied with the Criterion of Rejection alone. Well, it is perhaps easier to reject known non-truths than to accept unknown truths! It takes effort to examine and question for the worth of any teaching.
'When Buddhists rigidly abide by the Criterion for Rejection while not practising the Criterion for Acceptance, their Dharma understanding ironically becomes more dogmatic and narrow-minded – which is what the Kalama Sutta is actually against, as it teaches how to graciously accept even apparently ‘non-Buddhist’ teachings, as long as they are in line with the Dharma, in the spirit of eradicating greed, hate and delusion, while increasing generosity, loving-kindness and wisdom. The sutta is not wholly about the Criterion for Rejection, which might be wrongly clung to as the ‘Ten Commandments’ of ‘Thou shalt nots…’ These guidelines given by the Buddha are for skilful application with the Criterion for Acceptance... '
If we use the Criterion for Rejection with the Criterion for Acceptance, we will realise that the Pure Land teachings pass the Kalama test. If we study the Kalama Sutta http://accesstoinsight.org/tipitaka/an/an03/an03.065.soma.html in its entirety, we will realise that at no point does it say it is wrong to have faith. In fact, what it proposes is how to have the right or sound faith - faith that is not blind and irrational. It was the single teaching of the Kalama Sutta that compelled the Kalamas to have further faith in the Buddha's teachings.
Faith (or rather, ‘saddha’: confidence; conviction) is also the first of the five spiritual faculties (faith, energy; diligence, mindfulness, concentration and wisdom) . That is how crucial faith is in all Buddhist traditions. Take for instance, the Buddha's first five disciples. Before, they had lost faith in the Buddha-to-be's quest for enlightenment. But when they encountered his approach at Deer Park after he became the Buddha, they felt compelled to go forth to serve him due to the majestic changes in his demeanour, which urged them to develop great faith that he is now very special, and probably enlightened. This they verified for themselves when they learnt from him how to become enlightened too. Without the initial faith to get started on the path of Dharma study and practice, the five would never become enlightened. Without their faith, we would not encounter the compassion and wisdom of the Triple Gem passed down through the generations through them.
Likewise for us, without some minimal faith in the Pure Land teachings, such as in the key 18th Vow of Amituofo, to get us interested in further learning, we would never get started to practise mindfulness of Amituofo well enough to experience the validity of the vow. The Buddha had absolutely no reason to lie about Amituofo and every reason to share about how Amituofo can benefit us. While we might wonder if the scriptures (sutras) on Amituofo are really words of the Buddha, the truth is, historians have discovered hundreds of interlinking sutras that cross-reference to Amituofo, while there is no proof that they are words put in the Buddha's mouth.
Let us look more at how likely the Pure Land teachings are to be true. It is perfectly logical… (1) that there are many Buddhas in the past kalpas, that there are some special ones, such as Amituofo, who are highlighted by the Buddha. (2) that there are Buddhas like Amituofo, who would create an ideal school (Pure Land) with their great compassion and wisdom for training beings to be enlightened - just as good-hearted Buddhists build good schools in our world to share the Dharma too. (3) that out of the countless schools, there is a best one (Amituofo's) - just as there is a best school for every subject in our world. (4) that this school is elsewhere, as the universe is big and our present karma conditioned us to miss it. (5) that this school, being adorned with the merits of a Buddha, is a land of peace and bliss. (6) that this school is recommended by all Buddhas as the ideal destination of birth because it is so excellent, just as those who care for us hope we can go to the best schools for the best education. The Pure Land teachings are filled with so much skilful compassion and wisdom that it would be incredible if the Buddha did not teach them!In fact, when we consider the reasoning above, it becomes hard to disprove the Pure Land teachings. This is clearly beyond blind adherence to scriptures. However, that said, the best proof (back to the context of the Kalama Sutta) of the proverbial ‘pudding’, is in the eating (i.e. via tasting the fruits of actual practice). Nothing is better than personal experiential proof - that vanquishes doubts without a trace. Even if others might doubt our experiences, a solid experience of the efficacy of the Pure Land teachings with the blessings of Amituofo, not just on the deathbed but when well and alive, will probably be the most genuine experience one has. Just as countless have verified their faith personally via Pure Land practice, so can we. As the Buddha put it, 'Ehi-passiko' - which means 'COME and SEE'. Just as the first five disciples of the Buddha and the Kalamas CAME closer to the Buddha to SEE what he had to offer, and practised the teachings he advocated because they made great sense, so too should we closer approach the Pure Land teachings, to see (learn and practise) more deeply, and to realise their immeasurable worth and benefits.
Related Articles:
The Mark of Faith
http://thedailyenlightenment.com/2011/03/the-mark-of-faith
Why Pure Lands Must Exist
http://groups.yahoo.com/group/Amituofo/message/301
Proof that We All Wish to Go Pure Land
http://groups.yahoo.com/group/Amituofo/message/171
Are the Pure Land Sutras Authentic?
http://groups.yahoo.com/group/Amituofo/message/120
Many Testimonials of Pure Land Practice
http://groups.yahoo.com/group/Amituofo/message/297
How do We Know the Buddha is Enlightened? (Just How Enlightened are You?)
http://groups.yahoo.com/group/thedailyenlightenment-realisation/message/245
Namo Amituofo: Shen Shi'an -
When I first read about Kalama Sutta, I began to have doubts in my mind. But now Kalama Sutta cleared my doubts.
Hahahahaha
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19 Mar 2011 (Sat)
6.30pm – 8.30pm
The Right Aspiration To Have When Severely Sick
Question: Should I aspire to be healed or to be born in Pure Land if I get very sick?
Answer: From the ‘Excerpts of Selected Essays’ by the 13th Chinese Pure Land Patriarch Great Master YinGuang, he gives a very clear answer.
ä½ è‹¥è‚¯æ”¾ä¸‹ä¸€åˆ‡ï¼Œä¸€å¿ƒå¿µä½›ï¼Œ
若世寿未尽，就会速好。
若世寿已尽，�往生西方。
If you are willing to let go of (attachment to) everything, and be mindful of (Amitabha Buddha) single-mindedly, and if your worldly lifespan is not at its end, you will be swiftly healed. If your worldly lifespan is at its end, you will be swiftly in the Western Pure Land.
During the talk, there were some video clips shown. But sorry I don’t have the link.
In other words, to aspire for birth in Pure Land when very sick is more skilful than to aspire to be headed – because it always creates a win-win situation. Those who can be healed will be healed, while those who should go to Pure Land will be born there swiftly. To aspire to be healed, however, might create a lose-lose situation. Those who cannot be healed will not be healed, while those who should go to Pure Land cannot reach there as they did not generate the right aspiration accordingly. Aspiring to be healed usually reflects attachment to Samsara (unless there are special valid spiritual reasons), which is the opposite of aspiring to be born in Pure Land.
The limits of one’s worldly lifespan depends on one’s karma. While proper mindfulness of Amituofo creates immense merits able to dilute negative karma to effect healing and lengthening of life, one might not have enough time or ability to practice properly and adequately to do so when very sick. This is why we should practice diligently and regularly when alive and well – so as to be ready for the possibility of being very sick in the future. The more well-practised we are in every day life, the easier it will be to practice when unwell. One should also not handker on healing only in terms of this body, as birth in Pure Land is the best form of healing, for both body and mind.
On the back of the note is talking more about what is useful on the deathbed. I think I shall not type it here. Maybe too gloomy. LoL.
During the talk, Mr. Shen shared with us what are the auspicious signs when Amitabha Buddha or the Pure Land Bodhisattvas who come to fetch the aspiring Pure Landers.
There will be any 4 auspicious signs:
- One could hear heavenly melodious music,
- Unknown fragrance fills the air,
- One could see Amitabha Buddha’s image or (lotus)
- Bright lights radiating
Mr. Shen shared one of his stories. (I can’t recall what the beginning of the incident is). There was a man who was about to die of severe illness. His son was a devout Buddhist and his son kept reminding to recite Amitabha Buddha’s name sincerely. His son even gave him a picture of Amitabha Buddha to concentrate. At first, the man rejected and was in pain. After constant pleading from his son, he finally grabbed the picture of Amitabha Buddha. He started to concentrate his mind. They could see Amitabha Buddha coming to them. Unknown fragrance fills the air. All the 4 signs may not appear together. At first the man has many tubes and medical apparatuses on his body, his face shown pain and suffering. But after the removal of all the medical devices, the man’s face shown serenity and calmness unlike the distorted painful look.
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Just sharing this true story which took place in my family, long ago in China. It happened to my grandfather's grandmother. That makes her my great-great-grandmother (?).
She was not an educated woman, but had been a sincere practitioner of Pureland chanting. She had also been vegetarian since she was a young girl. From what my grandfather told us, she was also a well respected member of the village and almost functioned like the village head. One night, she suddenly woke the entire household up and asked everyone to congregate at the family ancestral hall. To everyone's consternation, she asked to wear funeral clothes, saying that it was time for her to leave this world. The younger ones protested that it was inauspicious to wear funeral clothes, but she insisted. They had no choice but to give in to her request. After donning the clothes, she simply lay down and passed away, in front of everyone. My grandfather witnessed this.
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Originally posted by realization:
Just sharing this true story which took place in my family, long ago in China. It happened to my grandfather's grandmother. That makes her my great-great-grandmother (?).
She was not an educated woman, but had been a sincere practitioner of Pureland chanting. She had also been vegetarian since she was a young girl. From what my grandfather told us, she was also a well respected member of the village and almost functioned like the village head. One night, she suddenly woke the entire household up and asked everyone to congregate at the family ancestral hall. To everyone's consternation, she asked to wear funeral clothes, saying that it was time for her to leave this world. The younger ones protested that it was inauspicious to wear funeral clothes, but she insisted. They had no choice but to give in to her request. After donning the clothes, she simply lay down and passed away, in front of everyone. My grandfather witnessed this.
Yeah, the sutra did mention 自知时至, meaning we know when Amitabha is coming to fetch us to Pureland. I've heard of many true cases in recent years. One of them is my ex-colleague's father-in-law. He told his family members that Amitabha told him Amitabha would be fetching him in 4 days time. He passed away on the 4th day. Some can even tell the exact timing. It is still happening. From what I've heard, I feel that it happens to mostly Buddhists who are vegetarian. I'm still thinking when I should start to become a long term vegetarian.
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Originally posted by 2009novice:
26 Mar 2011 (Sat)
6.30pm – 8.30pm
The Fastest Way to Buddhahood is Via Birth in Pure Land
One of the most outstanding characteristics of the practice of Buddha mindfulness is that it enables one to be swiftly born in Pure Land within this life (if one truly aspires and practises accordingly with the right faith). And upon reaching Pure Land, one is able to swiftly attain Buddhahood, without backsliding or obstacles. It is truly the expressway to Buddhahood.
Usually, for ordinary beings to become Buddhas, we need to go through 52 stages of attainments (è�©è�¨äº”å��二ä½�) - namely, the 10 Faiths (å��ä¿¡), 10 Abodes (å��ä½�), 10 Practices (å��è¡Œ), 10 Transferences (å��回å�‘), 10 Grounds (å��地) and Universal Enlightenment (ç‰è§‰; highest Bodhisattvahood), before reaching Supreme Enlightenment (妙觉; Buddhahood). In terms of time, this requires 3 great Asankya-Kalpas (阿僧祗劫). [1 Asankya-Kalpa is 1000, 0000, 0000, 0000, 0000, 0000, 0000, 0000, 0000, 0000, 0000, 0000 Maha-Kalpas (or 10 to the power of 48 Maha-Kalpas) while 1 Maha-Kalpa (大劫) is 13, 4384, 0000 years. 3 great Asankya-Kalpas is thus 13, 4384, 0000 x 10 to the power of 48 years.] As this calculation is from the first stage of the 10th Abode onwards, the time spent in prior unsubstantial or trial-and-error practice is not added yet! As such, the time needed for ordinary beings to practise to become a Buddha is more than 3 great Asankya-Kalpas.
However, in the Amitabha Sutra (佛说阿弥陀ç»�), we know that Amitabha Buddha attained Buddhahood (and created his Pure Land) only 10 Maha-Kalpas (130, 4384, 0000 years) ago. This is tremendously shorter than 3 great Asankya-Kalpas. Yet, according to the sutra, despite this short period of time, 'In the Land of Ultimate Bliss, among the beings born there, all are Avaivartikas, many of whom are in the Stage of Becoming a Buddha after One More Life (Stage of Universal Enlightenment). Their numbers are great and cannot be known by calculation, but can be spoken of with [the time of] immeasurable and boundless Asankya-Kalpas.' (æž�ä¹�国土，众生生者，皆是阿鞞跋致，其ä¸å¤šæœ‰ä¸€ç”Ÿè¡¥å¤„，其数甚多，é�žæ˜¯ç®—数所能知之，但å�¯ä»¥æ— é‡�æ— è¾¹é˜¿åƒ§ç¥‡è¯´ã€‚) What is inconceivable is that within just 10 Maha-Kalpas, there are already countless beings in Pure Land who are on the brink of Buddhahood. This bears testimony to the efficiency of Pure Land in training beings for Buddhahood.
Though the stages attainable in Pure Land are in greater detail below, they should not be a key concern, as whatever stage one first realises there will be non-retrogressible and only lead towards steady progression in spiritual practice. Due to the supremely blessed environment of Pure Land, it is not necessary to ascend all the 52 stages to Buddhahood one by one. Pure Land is as such, the most accelerated and thus swiftest path towards Buddhahood.
The Contemplation Sutra (ä½›è¯´è§‚æ— é‡�寿佛ç»�) states that beings of the lower level of the lower grade of birth (下å“�下生) [who have done the 5 heinous misdeeds (五逆罪) and the 10 unwholesome deeds (å��æ�¶ä¸š), who repent and practise (è¡Œ) sincerely with faith (ä¿¡) and aspiration (æ„¿) for birth in Pure Land) will be reborn there from lotuses after 12 Maha-kalpas, and give rise to irreversible Bodhicitta (è�©æ��心; aspiration for Buddhahood). This is in sharp contrast with being reborn in Avici hell (阿鼻地狱) to suffer relentlessly for an unimaginably long duration of no certain limit, thereafter being reborn gradually in better lives to 'restart' spiritual cultivation. Due to the bountiful merits of Amitabha Buddha which he is ready to share, mindfulness of Buddha is the only way to escape from otherwise certain rebirth into the hells, including the worst, as above. The middle level of the lower grade of birth (下å“�ä¸ç”Ÿ) requires 6 Maha-Kalpas to give rise to Bodhicitta, while the higher level of the lower grade of birth (下å“�上生) requires only 10 Small Kalpas (160,798,000 years) to realise the First Ground (åˆ�地) of Bodhisattvahood. If we are sincere and proficient Dharma practitioners, we are likely to be born in higher levels and grades, thus taking even less time to realise Buddhahood.
For the lower level of the middle grade of birth (ä¸å“�下生), one realises the Stage of Stream-Winner (å…¥æµ�) after 7 days of birth and the Stage of Arhathood (阿罗汉) after 1 Small Kalpa (å°�劫; 16,798,000 years). For the middle level of the middle grade of birth (ä¸å“�ä¸ç”Ÿ), one realises the Stage of Stream-Winner after 7 days of birth and the Stage of Arhathood after half of 1 Small Kalpa. For the higher level of the middle grade of birth (ä¸å“�上生), one realises the Stage of Arhathood almost immediately when born.
For the lower level of the higher grade of birth (上å“�下生), one is born from a lotus after 1 day and 1 night, and able to realise the Stage of the First Ground (åˆ�地) of Rejoice (喜地) after 3 Small Kalpas. For the middle level of the higher grade of birth (上å“�ä¸ç”Ÿ), one realises the Stage of the Eighth Ground (八地) of Unshakability (ä¸�动地) after 7 days and realises the Patience of the Non-birth of Dharmas (æ— ç”Ÿæ³•å¿�) after 1 Small Kalpa. For the higher level of the higher grade of birth (上å“�上生), one will realise the Patience of Non-birth of Dharmas (which is equivalent to the Eighth Ground) upon birth, immediately becoming a Dharmakaya Bodhisattva (法身大士). Even great Bodhisattvas who have realised Universal Enlightenment like Samantabhadra (普贤) and Manjusri (文殊) need to practise mindfulness of Buddha, to aspire to be born in Amitabha Buddha’s Pure Land – because the path to Buddhahood there is very swift and cannot be compared with other worlds.
All beings who reach Pure Land are Avaivartika (阿鞞跋致) because they are non-retrogressible (ä¸�退转) in three ways (三ä¸�退) – in terms of attainment (ä½�ä¸�退: one will never backslide to rebirths in the lower realms and is bound for at least Arhathood), practice (è¡Œä¸�退: one will never backslide to goals lesser than Buddhahood), and mindfulness (念ä¸�退: one will never backslide from moment-to-moment mindfulness of awakening, and is aligned in every thought with the vast and deep ocean of the wisdom of Buddhas. A remarkable aspect of being born in Pure Land is that though one might not have technically realised non-retrogression in all three ways immediately when it is reached, one is nevertheless on the non-retrogressible path of realising them fully.
From the above, we can note that beings who can be born in Pure Land are unlimited in nature. They range from those who have done great evil, to those who are average, to those who are not even Stream-winners yet, to those who are good Dharma practitioners, to those on the brink of Buddhahood (Bodhisattvas who have realised Universal Enlightenment - who can reach there instantly via mindfulness; not via lotus births). As indicated in the Contemplation Sutra, the first attainment one realises in Pure Land depends on one's prior diligence in Dharma practice. They range from Stream-entry to Arhathood, from giving rise to irreversible Bodhicitta to realising the First Ground (up to the Eighth Ground). All these will lead up to Universal Enlightenment, and Supreme Enlightenment upon 'graduation' from Pure Land. With the practice of Buddha mindfulness, the aspiration for Buddhahood will no longer be a distant dream for anyone!
From
- Namo Amituofo, Shen Shi’anThanks. I've a better understanding now.