Understanding Amituofo via Amitabha Sutra

2009novice

27 Mar 11, 20:29

Originally posted by Dawnfirstlight:

Thanks. I've a better understanding now.

You are welcomed

Sorry by the way I read the true buddha school thread... didn't noticed it's locked

I never heard about this school before... but nevertheless I think we still have to keep on vigilant on these kind of c_._ts... What I know about those masters who claimed they are Buddha-something-something are actually fake.

Forgot to add something here: It was because during the lesson, I learnt that only Shakyamuni Buddha, who is our historic Buddha is only recognized in this world...

Other buddhas/bodhisattvas don't come reborn this world to teach Dharma... even so, they will never reveal their identities... It's because they all want sentient beings to learn Dharma, but not to be attracted to their identities... end up confusion and messup buddhism

Those who openly reveal their "identities" are actually fake. Not only they mislead people but disrespect Shakyamuni Buddha as well.

I don't want to talk about magic here now... sort of neverending... right?

Dawnfirstlight

27 Mar 11, 21:31

Originally posted by 2009novice:

You are welcomed

Sorry by the way I read the true buddha school thread... didn't noticed it's locked

I never heard about this school before... but nevertheless I think we still have to keep on vigilant on these kind of c_._ts... What I know about those masters who claimed they are Buddha-something-something are actually fake.

Forgot to add something here: It was because during the lesson, I learnt that only Shakyamuni Buddha, who is our historic Buddha is only recognized in this world...

Other buddhas/bodhisattvas don't come reborn this world to teach Dharma... even so, they will never reveal their identities... It's because they all want sentient beings to learn Dharma, but not to be attracted to their identities... end up confusion and messup buddhism

Those who openly reveal their "identities" are actually fake. Not only they mislead people but disrespect Shakyamuni Buddha as well.

I don't want to talk about magic here now... sort of neverending... right?

I've just heard from a master who was quite disturbed and worried that someone he knew claimed that he is Maitreya Buddha. My master is afraid that this person will be another Lu Sheng Yen, further dividing the Buddhist community.

True Buddha School is called çœŸä½›å®— in Chinese. Sad to say that it is quite wide spread and many people have been misled.

2009novice

3 Apr 11, 01:19

Sorry got work to do...

hahaha

i will post on sunday

An Eternal Now

3 Apr 11, 01:52

Originally posted by Dawnfirstlight:

I've just heard from a master who was quite disturbed and worried that someone he knew claimed that he is Maitreya Buddha. My master is afraid that this person will be another Lu Sheng Yen, further dividing the Buddhist community.

True Buddha School is called çœŸä½›å®— in Chinese. Sad to say that it is quite wide spread and many people have been misled.

Is that new 'Maitreya' popular or still someone relatively unknown?

2009novice

3 Apr 11, 14:27

2 Apr 2011 (Sat)

6.30pm – 8.30pm

The easier Path – Pure Land

I roughly summarized the session talk last evening

Self-reliance path (the more difficult path)

Sphere (World) of Desire æ¬²ç•Œ–> Sphere (World) of Form è‰²ç•Œ -> Sphere (World) of Formlessness æ— è‰²ç•Œ (also known as ä¸‰ç•Œ)

The above method is considered self-reliance because you work your way out of endless cyclic rebirth (theoretically speaking) It is vertical (up) kind of liberation. (ç«–å‡º)

Pure Land is easier because due to our environments that you are unable to cultivate, self-practice etc. The model is more of horizontal escape (æ¨ªå‡º) out the 3 worlds (ä¸‰ç•Œ)

Imagine Pure Land method is a boat, helping you to cross the sea (samsara) and land on shore (Pure Land). The wind blowing to help you reach the shore faster is like Amitabha Buddha’s power (ä»–åŠ›) while you rowing the boat is likened self-reliance (è‡ªåŠ›)

(Something extra to know-Why Amitabha Buddha is red in Tibetan tradition? Because as the sun sets in the west, the people will stop work and go home rest. Thus it has a subtle meaning- to go home)

During the session, Mr. Shen talks about the Parable of the White Path (with commentary by Shan-tao (å–„å¯¼) written in the 7th century, China) (äºŒæ²³ç™½é�“)

Suppose a man is traveling a hundred thousand miles toward the west. On the way, he suddenly comes upon two rivers: one is a river of fire that extends southward, and the other is a river of water that extends northward. The two rivers are each a hundred paces wide and unfathomably deep, extending endlessly to the north and south. Where they meet, there is a white path, four or five inches wide. This path is a hundred paces long from the east bank to the west. The waves of the water splash and the flames of the fire burn the path; the waves and flames alternate without ceasing.

This traveler has already journeyed far into the open plain where there is no one to be found. Suddenly, there appear many bandits and vicious beasts. Seeing him alone, they approach, competing with each other to kill him. Afraid of death, he at once runs to the west. When he suddenly sees this great river, he says to himself, "This river extends endlessly to the south and to the north. I see a white path in the middle, but it is extremely narrow. Although the two banks are close to each other, how can I get across? Undoubtedly, I shall die this day. When I turn round to return, I see bandits
and vicious beasts coming closer and closer. If I try to run toward the south or north, I see vicious beasts and poisonous insects vie with each other to attack me. If I seek the path to the west, I will certainly fall into one of the two rivers of water and fire.

His horror at this moment is beyond expression. So he thinks to himself, "If I turn back now, I shall die; if I stay, I shall die; if I go forward, I shall die, too. Since I cannot escape death in any way, I would rather follow this path. Because there is a path, it must be possible to cross the rivers."

When this thought occurs to him, he suddenly hears a voice from the eastern bank urging him, "Take this path with firm resolution. There is no danger of death. If you stay there, you will die." Again, he hears another voice from the western bank calling to him, "Come at once single-heartedly with right mindfulness. I will protect you. Do not fear that you may fall into the calamities of water or fire." Since the traveler hears this voice urging him from the bank and the calling from the other, he resolutely, body and soul, takes the path and proceeds at once without doubt or apprehension.

As he takes a step or two, he hears the voices of the bandits on the eastern bank, "Come back! That path is treacherous. You cannot cross it. Undoubtedly, you are sure to die. We have no evil intentions in pursuing you." Though hearing the calling voices, this person does not even look back. As he proceeds straight on this path with singleness of heart, he, in no time, reaches the western bank and is now free from all danger. There he meets his good friend, and his joy knows no end. This is the parable.

Commentary

The meaning of the parable is as follows. 'The eastern bank' is the burning house of this mundane world. 'The western bank' represents the Pure Land or Nirvana. The 'Bandits and vicious beasts calling with feigned friendship' refer to sentient beings' six sense-organs and the five aggregates by which we engage the life experience. 'The open plain where there is no one to be found' refers to always associating with evil friends without having a chance to meet a true good teacher. 'The two rivers of water and fire' describes sentient beings' greed and lust which are like water and their anger and hatred which are like fire. 'The white path, ‘four or five inches wide,' between the raging rivers symbolizes the Middle Way, which also demonstrates that the hope for spiritual rebirth and renewal arises from within sentient beings blind passions of greed and anger. Since greed and anger are intense, they are compared to the water and fire. Since the wholesome mind is subtle, it is compared to a white path. Further, 'waves always splash the path' describes that greed always arises and taints one's wholesome mind. 'Flames always burn the path' describes our foolish nature, that anger and hatred even burn those who travel the spiritual path.

'This man at once takes the path westward' shows that he, in one thought moment, proceeds westward by simply letting go of his self-power attitude and practices. 'Hearing a voice from the eastern bank urging him to proceed, he immediately takes the path to the west' shows that even though Shakyamuni (the historical Buddha) is already dead and people cannot see him, his teaching (dharma) still exists, which can be followed; the teaching is compared to the voice. 'As he takes a step or two, bandits call him to return' shows that people of different understandings, different practices and wrong views confuse him with their false views, saying, "You will commit
evil karma and fall back from the Path." 'There is a man on the western bank calling to him' refers to the living reality of Amida Buddha and the Primal Vow.

"In no time he reaches the western bank and rejoices at seeing his good friend" shows that the sentient beings who have long been sinking in the state of suffering and being deluded and bound by their own negative karma, from which they cannot set themselves free, are now urged by Shakyamuni to proceed to the west and also summoned by Amida's compassion and love; faithfully heeding the calls of wisdom and compassion from the earthly sage (Shakyamuni) and the living reality of compassion (Amida), they take the path of the Primal Vow with constant mindfulness while unafraid of the two rivers of water and fire; after their physical death, they will be spiritually reborn in the Pure Land, where they will see and experience reality-as-it-is with boundless joy.

http://rockyhill.bffct.net/id15.html

(I think I read this before in someone’s thread. But I could not recall who posted it in the forum)

2009novice

5 Apr 11, 21:53

Who Has Been To Pure Land?

Question: Who has been to Amituofo's Pure Land and back? How do we know if it really exists?

Answer: If someone not particularly special tells us he had been to Pure Land and back, we will tend to doubt him. If he describes Pure Land as it is described in the sutras, we will wonder what is the point of listening to his description. If he describes Pure Land as it is not described in the sutras, we will doubt him too.

Yet, there are especially great masters such as 13th Patriarch Master Yinguang who expounded on the Pure Land teachings detailedly... because he is from there, because he is a manifestation of Dashizhi Pusa from Pure Land.* There are many who have visions of Pure Land when they practise well too.

Those who have been to Pure Land and back would be Bodhisattvas, who will not reveal their identities to attract attention, but let their Dharma teachings and actions speak for their worth. This is in line with the Buddha's strict instruction in the Surangama Sutra as below, given out of compassion to avoid the prevalence of false claims for selfish gain in terms of fame and fortune, while confusing the masses with false 'Dharma' teachings:

"I command that after my [Pari]Nirvana, Bodhisattvas and Arhats appear in response-bodies in the Dharma-ending Age [the period we are in now], and take various forms in order to rescue those in the cycle of rebirth.

They should either become Shramanas [monastics], white-robed laypeople, kings, ministers or officials, virgin youths or maidens, and so forth, even prostitutes, widows, profligates, thieves, butchers, or dealers in contraband, be confreres of these kinds of people, praise the Buddha Vehicle [Mahayana teachings which lead to Buddhahood] and cause them to enter Samadhi in body and mind.

But they should never say of themselves, 'I am truly a Bodhisattva'; or 'I am truly an Arhat,' or let the Buddhas' secret [esoteric] cause leak out by speaking casually to those who have not yet studied, other than at the end of their lives and then only to those who inherit the teaching [to inspire them one 'final' time after a life of pure conduct]. Otherwise, aren't such people deluding and confusing beings and indulging in gross false claims?"

The truth is, even if there is no Pure Land, mindfulness of Buddha has to by default lead to the best rebirth as we ride upon his merits, as there is no more meritorious subject for mindfulness of, especially on the deathbed. That good Pure Land practitioners can know and announce in advance the time of their blissful departure is also a powerful proof that the Pure Land teachings hold true.

* [It is universally recognised in the Mahayana tradition that Master Yinguang is a manifestation of Dashizhi Bodhisattva. The identity of Master Yinguang was disclosed after his departure by a laywoman who had nothing to gain from doing so. Her testimonial as to how she came to know his identity can be seen at http://www.xuefo.net/show1_26706.htm The best proof of his identity is in his great efforts and ability to encourage countless, including us, to practise the Pure Land teachings.]

Related Articles:

Why Pure Land Must Exist
http://groups.yahoo.com/group/Amituofo/message/301
How Do We Know Amituofo And His Pure Land is Real?
http://groups.yahoo.com/group/Amituofo/message/302
Are The Enlightened Among Us Now?
http://thedailyenlightenment.com/2010/05/are-the-enlightened-among-us-now

Namo Amituofo : Shen Shi'an

2009novice

9 Apr 11, 23:25

9 Apr 2011 (Sat)

6.30pm – 8.30pm

The Differences Between Heaven(s) & Pure Land(s)

In Buddhist cosmology, there are as many as 26 heavenly planes within the 31 planes of existence. (http://accesstoinsight.org/ptf/dhamma/sagga/loka.html) For focus, this article will compare the most commonly believed kind of heaven (as subscribed by some monotheistic faiths) with Buddhist Pure Lands. Please note that this is not to disparage any faith, but to clarify the common misconception of these worlds being the same in the context of Buddhism.

Of the heavenly planes in the Buddhist context, there is a group of three heavens that is often be seen to be the equivalent of the afterlife destination of some God-centred religions. They are, beginning from the above and more refined in the first jhanic heavens: (1) Maha Brahma heaven (of great Brahmas), (2) Brahma-purohita deva heaven (of Brahma’s ministers; ‘angels’) and (3) Braha-parisajja deva heaven (of Brahma’s retinue; followers).

According to the Kevatta Sutta (http://accesstoinsight.org/tipitaka/dn/dn.11.0.than.html#bigbrahma), Maha Brahma’s delusion led him to imagine himself to be an omnipotent and omniscient creator of the universe. This is why some might regard Maha Brahma to be equivalent of the Godhead of religions such as Christianity, Judaism, Islam and Hinduism. According to the Ayacana Sutta (http://accesstoinsight.org/tipitaka/sn/sn06/sn06.001.than.html), it was not Maha Brahma, as typically mistaken, but Brahma Sahampati, from the higher Akanistha heaven (the highest of the Suddhavasa heavens), who first invited the Buddha to teach after his enlightenment.

It is however stated in the Kevatta Sutta that Maha Brahma acknowledged the supremacy of the Buddha’s wisdom. Does this mean there is a possibility that his heavens’ inhabitants might be encouraged to learn and practise the Dharma? Even if so, it is surely much more advisable to seek birth in Pure Land to learn the Dharma directly from a fully enlightened Buddha - where enlightenment is guaranteed, along with many myriad blessings. The best known Pure Land is Amitabha Buddha’s (Sukhavati Vyuha: Land of Ultimate Bliss).

What are the key differences between (Maha) Brahma’s heaven(s) and Pure Lands? (1) The Brahma heavens are still within the wheel of life and death, trapped within Samsara’s realms of good and evil. Pure Lands are beyond cyclic planes of existence. They are pure realms that directly facilitate purity, to transcend good and evil. Some believe Pure Lands are within the Pure Abodes (Suddhavasa), where Anagamis (Non-Returners) are also born, before attaining Arahanthood in that lifetime. This resembles how Pure Lands guarantee enlightenment.

(2) Due to possessing great merits, the inhabitants of Brahma heaven(s) have very long lifespans, creating the illusion of being in an ‘eternal heaven’, while possessing ‘eternal life’ and bliss. They are however, still subject to rebirth in Samsara once their merits are depleted - if they do not attain enlightenment in time. They are also mostly unaware that there are much higher planes of heavens, such as Suddhavasa, which do not expire, with the presence of beings who live much longer, while experiencing more sublime bliss. Pure Lands are truly eternal as they are manifestations of Buddhas’ infinite compassion. With the blessings shared by the presiding Buddhas coupled by diligent spiritual cultivation spurred by Pure Lands’ conducive environment, their inhabitants are no longer subject to karmic rebirth in Samsara (will not retrogress), and will definitely attain liberation.

(3) Life in Brahma heaven(s) is generally aimless in nature (unless one realises the need to learn and practise the Dharma), consisting of the enjoyment of the fruits of positive karma and merits while depleting them, and serving ‘God’, with whom one maintains a master-and-servant relationship. The purpose of seeking birth in Pure Lands is very clear in contrast - to learn how to be a perfect Bodhisattva and attain enlightenment, in order to return to Samsara (including the hells) to guide other beings to enlightenment. One’s relationship to the inhabitants of a Pure Land is that of Principal-Teachers-Students (Buddha-Bodhisattvas-Schoolmates). There, all inhabitants are trained to be equally and perfectly enlightened - like their Principal (Buddha).

An additional note (from http://groups.yahoo.com/group/Amituofo/message/268): ‘… the Buddha never taught the existence of an eternal or perfect heaven created by any unenlightened god with limited merits, compassion and wisdom; while the Buddha taught about the existence of immeasurably long-lasting Pure Lands created by fully enlightened Buddhas with perfect merits, compassion and wisdom. (The Buddha also taught that there is no omnipotent, omniscient and omni-benevolent creator god because if there is one, there would be no trace of suffering at all.) In case it is mistaken that Pure Land is exactly the same as, or even comparable to the usual concept of heaven, the Buddha says this in the Infinite Life Sutra to highlight the supremacy of Pure Land in contrast to general heavenly planes:

"Even though a king is the noblest of all men and has a regal countenance, if he is compared with a wheel-turning monarch, he will appear as base and inferior as a beggar beside a king. Likewise, however excellent and unrivaled the majestic appearance of such a monarch may be, if he is compared with the lord of the Heaven of the Thirty-three Gods, he will also appear incomparably inferior, even ten thousands kotis of times more so. Again, if this heavenly lord is compared with the lord of the Sixth Heaven, he will appear a hundred thousand kotis of times inferior. If the lord of the Sixth Heaven is compared with a bodhisattva or a shravaka dwelling in the land of Amitayus [Amitabha Buddha; Amituofo], his countenance and appearance will be far from matching those of the bodhisattva or shravaka, being a thousand million kotis of times or even incalculable times inferior.” ‘

Namo Amituofo: Shen Shi’an

-------------------------------------------------------------------------------------------------------------------------

During the lesson, there were discussions about the 3 spheres (worlds). Interesting but I couldn't jot them all down... lol

2009novice

9 Apr 11, 23:27

Something extra:

Mara, Deva of Delusion and Desire is living at heavenly plane no.11

Maitreya Bodhisattva and other heavenly Bodhisattvas at heavenly plane no. 09

Interesting to know their "addresses"

lol

2009novice

12 Apr 11, 22:27

Why Do Pure Lands Differ If All Buddhas Have Perfect Compassion?

Question: Amituofo's Pure Land is said to to be the best of the best Pure Lands. Since all Buddhas are equally perfect in their compassion and wisdom, shouldn't their Pure Lands be equally perfect?

Answer: According to the Infinite Life Sutra, the Buddha Lokeshvararaja (in Dharmakara Bodhisattva's time) explained in detail the natures of the beings in 210 kotis (millions) of other lands to him (who represent the wide 'target market' of beings who can be benefited), after which the latter made 48 great vows and adopted the pure practices which led to the establishment of the excellent lands of these 210 kotis of Buddhas. In short, he shaped his Pure Land with the advantages of all these Pure Lands.

As each Buddha-to-be (Bodhisattva) could have made different vows on their causal grounds of practice to shape their Pure Lands in order to more specifically help the kinds beings they encountered in their worlds, their Pure Lands might be shaped differently, as based on different causes. Each Pure Land is perfect for its original intention. What Dharmakara Bodhisattva (who became Amituofo) did instead was to survey the different Pure Lands to learn to create the best one, in terms of being the most universally embracing one.

It is true that all Buddhas have perfect compassion and wisdom. It is such that once one reaches a Pure Land, one can easily have access to other Pure Lands as they exist on the same plane or 'dimension' of mind and refined form. In this sense, it all 'equalises' out in terms of interconnection, even while each Buddha maintains his own Pure Land accordingly due to the original vows they made, as they are promises to be upheld. The perfect compassion of every Buddha is still valid as they can easily guide beings in their Pure Lands to reach or visit the most excellent Pure Land of Amituofo.

Also out of perfect compassion, all Buddhas urge beings who are not yet born in any Pure Land to be born in Amituofo's Pure Land. This is in fulfilment of Amituofo's Vow #17 to be praised by all Buddhas (due to the excellence of his Pure Land). It is also out of perfectly compassionate skilful means that each other Buddha's Pure Land does not outshine Amituofo's Pure Land in excellence, so that those who are ambivalent about which Pure Land to go to will know it is the best choice by default, even in the eyes of all Buddhas.

Related Article:
The Two Popular Pure Lands: How East Meets West
http://groups.yahoo.com/group/Amituofo/message/62

Amituofo: Shen Shi'an

2009novice

17 Apr 11, 00:52

Sorry... I write on sunday afternoon... got things to do

lol

2009novice

17 Apr 11, 15:21

16 Apr 2011 (Sat)

6.30pm – 8.30pm

During the lesson, there are slides to discuss about the Trikaya, Pure Land in the Dharma-Ending Age... I tried to memorize as much as possible. I shall not touch on the Trikaya here.

Pure Land in the Dharma-Ending Age:

-Many sutras will disappear. But out of pity and compassion, Buddha specifically preserved the last sutra: Infinite Life Sutra. Roughly last for another 100 years.

-It will be harder to obtain Enlightenment in the Dharma-Ending Age. It does not mean it's impossible but there will be more distractions than ever. Pure land becomes a easier method to seek rebirth in a better place to learn Dharma.

-More false teachings appear in Dharma-Ending Age. As Buddhists, we must defend and correct all mistaken views, if we don't, who else will do? Non-buddhists?

-People will become so obsessed with their affairs and they don't learn Dharma. And worse they may slander the Triple Gems. Bodhisattvas may stop reborning in samsara to prevent them slandering Triple Gems and fall into Avici Hell. I think by that time, it is really doomsday.

-A person who is a Buddhist but does not learn or put in effort in Dharma, can be Dharma-Ending Age for him/her. It means Dharma-Ending Age has individual and collective meanings.

Here's the handout distributed last night:

Discourse on the Ten Doubts Concerning the Pure Land Birth

This work is an important T'ien-t'ai-Pure Land discourse, which began to be widely used from the latter half of the 8th century. Although ascribed to Chih-i (538-97), its authorship has been doubted. It may have been composed by a contemporary of Chanjan. The ten doubts dealt with in this work are considered typical questions asked about Pure Land Buddhism in the 8th century. An outline of these questions and their answers is as follows:

[Question 1] Buddhas and Bodhisattvas are supposed to seek to save suffering beings in the three worlds of Samsara; why do you aspire birth in the Pure Land for your own benefit?

Answer: Those who have not yet attained the insight into the non-arising of all dharmas need constant guidance by the Buddha.

[Question 2] All dharmas are empty and unproduced; isn't it contrary to reason to abandon this world and seek birth in the Pure Land?

Answer: First, you are attached to this world if you do not wish to abandon it. Second, not to seek rebirth in this world or in the Pure Land is a nihilistic view. Third, emptiness of all dharmas does not contradict temporary existence of dharmas; apart from the state of existence, there is no state of non-existence. Foolish people are attached to either existence or non-existence, and so do not realize that existence is non-existence and that non-existence is existence.

[Question 3] All the Buddha-lands in the ten directions are essentially equal and their merits should be the same; why do you seek birth in one particular Buddha-land?

Answer: Those of inferior capacities with distracted minds cannot attain samadhi unless they concentrate on one object. When one thinks on Amitabha, one's thought reaches all the other Buddhas. When one is born in his Land, one in effect is born in all the other Buddha-lands.

[Question 4] Why do you think on Amitabha in particular?

Answer: Ordinary ignorant beings have no other choice but to depend on the Buddha's words. Since many sutras urge us to think on Amitabha and seek birth in his Land, we follow this teaching.

[Question 5] How can ordinary beings be born in the Pure Land beyond the three worlds of Samsara?

Answer: It is extremely difficult for ordinary beings bound by evil karma to attain emancipation by self-power, but they can easily be born in the Pure Land by the Other Power, that is, by entrusting themselves to the Power of Amitabha's compassionate Vow and practising the Nien-fo Samadhi.

[Question 6] Even if they could, will evil passions not continually arise and prevent them from attaining the Stage of Non-retrogression?

Answer: No. Because
1) The Power of Amitabha's compassionate Vow safeguards them;
2) his Light always shines upon them, enabling their Bodhi-mind to grow steadily;
3) the birds, trees, music, and so forth, in the Pure Land all proclaim the Dharma, which arouses mindfulness of the Buddha, Dharma and Sangha in those born there;
4) the Bodhisattvas become their friends and keep their minds from evil demons and passions;
5) the lives of those born there are indefinitely long, and so they can practise the Way until they reach the Stage of Non-retrogression.

[Question 7] Wouldn't it be better to seek birth in Maitreya's Pure Land, or Tusita, and follow him when he is reborn in this world to become a Buddha?

Answer: Even by practising the ten good deeds it is difficult to be reborn in the Tushita Heaven. Nothing is better than the Power of Amitabha's Vow and Light, for one can attain birth in his Land simply by the nien-fo practice.

[Question 8] How could the karmic evils committed from the beginningless past be cancelled by ten utterances of nien-fo at the time of death?

Answer: As T'an-luan says, there are three reasons:
1) karmic evils are committed as the result of delusory views, whereas nien-fo originates from True Suchness;
2) the evildoer's karma is dependent on an inverted state of mind, while the ten recitations are based on firm faith in Amitabha and his Name;
3) the ten recitations are based on a concentrated state of mind on one's deathbed, whereas karmic evils are committed in a distracted state of mind.

[Question 9] How could ordinary beings go to the Pure Land, passing over a hundred thousand kotis of lands? How do you explain why women and those deficient in body and mind are unable to be born there?

Answer: The distance between this world and the Pure Land is shown in terms of the physical distance perceived by the eyes of ordinary beings. As the Contemplation Sutra states, the Pure Land is not far from here. The concentrated thought at the moment of death is the thought at the moment of birth there. Vasubandhu meant to say that in the Pure Land there are no women or those with deficient organs; he did not mean that such beings will not be born there.

[Question 10] By what practice can you attain birth in the Pure Land?

Answer: by two practices:

1) abhoring one's defiled body and
2) aspiring to be born in the Pure Land.
Aspiration to the Pure Land is accompanied by various meritorious practices.

- The Three Pure Land Sutras: A Study and Translation pp.121-123 by Hisao Inagaki

Dawnfirstlight

17 Apr 11, 16:08

Originally posted by 2009novice:

16 Apr 2011 (Sat)

6.30pm – 8.30pm

During the lesson, there are slides to discuss about the Trikaya, Pure Land in the Dharma-Ending Age... I tried to memorize as much as possible. I shall not touch on the Trikaya here.

Pure Land in the Dharma-Ending Age:

-Many sutras will disappear. But out of pity and compassion, Buddha specifically preserved the last sutra: Infinite Life Sutra. Roughly last for another 100 years.

-It will be harder to obtain Enlightenment in the Dharma-Ending Age. It does not mean it's impossible but there will be more distractions than ever. Pure land becomes a easier method to seek rebirth in a better place to learn Dharma.

-More false teachings appear in Dharma-Ending Age. As Buddhists, we must defend and correct all mistaken views, if we don't, who else will do? Non-buddhists?

-People will become so obsessed with their affairs and they don't learn Dharma. And worse they may slander the Triple Gems. Bodhisattvas may stop reborning in samsara to prevent them slandering Triple Gems and fall into Avici Hell. I think by that time, it is really doomsday.

-A person who is a Buddhist but does not learn or put in effort in Dharma, can be Dharma-Ending Age for him/her. It means Dharma-Ending Age has individual and collective meanings.

Here's the handout distributed last night:

Discourse on the Ten Doubts Concerning the Pure Land Birth

This work is an important T'ien-t'ai-Pure Land discourse, which began to be widely used from the latter half of the 8th century. Although ascribed to Chih-i (538-97), its authorship has been doubted. It may have been composed by a contemporary of Chanjan. The ten doubts dealt with in this work are considered typical questions asked about Pure Land Buddhism in the 8th century. An outline of these questions and their answers is as follows:

[Question 1] Buddhas and Bodhisattvas are supposed to seek to save suffering beings in the three worlds of Samsara; why do you aspire birth in the Pure Land for your own benefit?

Answer: Those who have not yet attained the insight into the non-arising of all dharmas need constant guidance by the Buddha.

[Question 2] All dharmas are empty and unproduced; isn't it contrary to reason to abandon this world and seek birth in the Pure Land?

Answer: First, you are attached to this world if you do not wish to abandon it. Second, not to seek rebirth in this world or in the Pure Land is a nihilistic view. Third, emptiness of all dharmas does not contradict temporary existence of dharmas; apart from the state of existence, there is no state of non-existence. Foolish people are attached to either existence or non-existence, and so do not realize that existence is non-existence and that non-existence is existence.

[Question 3] All the Buddha-lands in the ten directions are essentially equal and their merits should be the same; why do you seek birth in one particular Buddha-land?

Answer: Those of inferior capacities with distracted minds cannot attain samadhi unless they concentrate on one object. When one thinks on Amitabha, one's thought reaches all the other Buddhas. When one is born in his Land, one in effect is born in all the other Buddha-lands.

[Question 4] Why do you think on Amitabha in particular?

Answer: Ordinary ignorant beings have no other choice but to depend on the Buddha's words. Since many sutras urge us to think on Amitabha and seek birth in his Land, we follow this teaching.

[Question 5] How can ordinary beings be born in the Pure Land beyond the three worlds of Samsara?

Answer: It is extremely difficult for ordinary beings bound by evil karma to attain emancipation by self-power, but they can easily be born in the Pure Land by the Other Power, that is, by entrusting themselves to the Power of Amitabha's compassionate Vow and practising the Nien-fo Samadhi.

[Question 6] Even if they could, will evil passions not continually arise and prevent them from attaining the Stage of Non-retrogression?

Answer: No. Because
1) The Power of Amitabha's compassionate Vow safeguards them;
2) his Light always shines upon them, enabling their Bodhi-mind to grow steadily;
3) the birds, trees, music, and so forth, in the Pure Land all proclaim the Dharma, which arouses mindfulness of the Buddha, Dharma and Sangha in those born there;
4) the Bodhisattvas become their friends and keep their minds from evil demons and passions;
5) the lives of those born there are indefinitely long, and so they can practise the Way until they reach the Stage of Non-retrogression.

[Question 7] Wouldn't it be better to seek birth in Maitreya's Pure Land, or Tusita, and follow him when he is reborn in this world to become a Buddha?

Answer: Even by practising the ten good deeds it is difficult to be reborn in the Tushita Heaven. Nothing is better than the Power of Amitabha's Vow and Light, for one can attain birth in his Land simply by the nien-fo practice.

[Question 8] How could the karmic evils committed from the beginningless past be cancelled by ten utterances of nien-fo at the time of death?

Answer: As T'an-luan says, there are three reasons:
1) karmic evils are committed as the result of delusory views, whereas nien-fo originates from True Suchness;
2) the evildoer's karma is dependent on an inverted state of mind, while the ten recitations are based on firm faith in Amitabha and his Name;
3) the ten recitations are based on a concentrated state of mind on one's deathbed, whereas karmic evils are committed in a distracted state of mind.

[Question 9] How could ordinary beings go to the Pure Land, passing over a hundred thousand kotis of lands? How do you explain why women and those deficient in body and mind are unable to be born there?

Answer: The distance between this world and the Pure Land is shown in terms of the physical distance perceived by the eyes of ordinary beings. As the Contemplation Sutra states, the Pure Land is not far from here. The concentrated thought at the moment of death is the thought at the moment of birth there. Vasubandhu meant to say that in the Pure Land there are no women or those with deficient organs; he did not mean that such beings will not be born there.

[Question 10] By what practice can you attain birth in the Pure Land?

Answer: by two practices:

1) abhoring one's defiled body and
2) aspiring to be born in the Pure Land.
Aspiration to the Pure Land is accompanied by various meritorious practices.

- The Three Pure Land Sutras: A Study and Translation pp.121-123 by Hisao Inagaki

Thank you for your effort. I understand that all who born in Amitabha's Pureland will become male ï¼ˆå¥³è½¬ç”·èº«ï¼‰. That is why we address our Dharma friends as å¸ˆå…„ regardless of male or female. I remember I watched a video clip about a Pureland practitioner who was a woman, her family members saw beard growing on her face few days after she passed away. It was a sign that she had reborn in Pureland.

2009novice

18 Apr 11, 23:18

Originally posted by Dawnfirstlight:

Thank you for your effort. I understand that all who born in Amitabha's Pureland will become male ï¼ˆå¥³è½¬ç”·èº«ï¼‰. That is why we address our Dharma friends as å¸ˆå…„ regardless of male or female. I remember I watched a video clip about a Pureland practitioner who was a woman, her family members saw beard growing on her face few days after she passed away. It was a sign that she had reborn in Pureland.

Yah at first I thought is it very sexist idea or something...? Why default form is male? However, in the lesson, what I learnt was it may not be necessarily male. But unable to prove haha...

sinweiy

22 Apr 11, 18:52

Are the Mind-only Pure Land and the Self-nature Amitabha the same as or different from the Western Pure Land and Amitabha in the Pure Land ?

It is because the Mind-only Pure Land exists that we are reborn in the Pure Land of the West. If the mind is not pure, it is impossible to achieve rebirth in the Pure Land. Even when those who have committed cardinal transgressions achieve rebirth through ten recitations, such rebirth is due to their reciting the Buddha's name with a pure mind, thus eliciting a response from Amitabha Buddha. Ordinary people generally think that if the Pure Land is Mind-Only, then it does not exist. This is the understanding of demons and externalists. Such a deluded view, which appears correct but is in reality wrong, affects more than half of all people and causes practitioners to forfeit true benefits.
It is precisely because of the Self-Nature Amitabha that the practitioner must recite the name of Buddha Amitabha of the West seeking rebirth in the Pure Land - so as to achieve the Self-Nature Amitabha through gradual cultivation. If he merely grasps at the Self-Nature Amitabha but does not recite the name of Buddha Amitabha of the West, he cannot achieve immediate escape from Birth and death - not even if he is truly awakened, much less if (like most people who ask this question) he is pretentious and just indulges in empty talk without engaging in practice.
Thus the answer to your question [are the mind-Only Pure Land and the Self-Nature Amitabha the same as or different from the Western Pure Land and Amitabha in the Pure Land?] is that they are one yet two before Buddhahood is attained, two yet one after Buddhahood is attained.

(From Pure-Land Zen ,Zen Pure-Land, Letters from Patriarch Yin Kuang. Page 108 - 111)

http://www.amtbweb.org/tchet262.htm

/\

Dawnfirstlight

22 Apr 11, 19:47

Originally posted by sinweiy:

Are the Mind-only Pure Land and the Self-nature Amitabha the same as or different from the Western Pure Land and Amitabha in the Pure Land ?

It is because the Mind-only Pure Land exists that we are reborn in the Pure Land of the West. If the mind is not pure, it is impossible to achieve rebirth in the Pure Land. Even when those who have committed cardinal transgressions achieve rebirth through ten recitations, such rebirth is due to their reciting the Buddha's name with a pure mind, thus eliciting a response from Amitabha Buddha. Ordinary people generally think that if the Pure Land is Mind-Only, then it does not exist. This is the understanding of demons and externalists. Such a deluded view, which appears correct but is in reality wrong, affects more than half of all people and causes practitioners to forfeit true benefits.
It is precisely because of the Self-Nature Amitabha that the practitioner must recite the name of Buddha Amitabha of the West seeking rebirth in the Pure Land - so as to achieve the Self-Nature Amitabha through gradual cultivation. If he merely grasps at the Self-Nature Amitabha but does not recite the name of Buddha Amitabha of the West, he cannot achieve immediate escape from Birth and death - not even if he is truly awakened, much less if (like most people who ask this question) he is pretentious and just indulges in empty talk without engaging in practice.
Thus the answer to your question [are the mind-Only Pure Land and the Self-Nature Amitabha the same as or different from the Western Pure Land and Amitabha in the Pure Land?] is that they are one yet two before Buddhahood is attained, two yet one after Buddhahood is attained.

(From Pure-Land Zen ,Zen Pure-Land, Letters from Patriarch Yin Kuang. Page 108 - 111)

http://www.amtbweb.org/tchet262.htm

/\

Thanks for clearing my doubts. To be honest, I was quite confuse about mind-only Pureland, Self Nature Pureland and the Western Pureland but now after reading your post, I can fully understand what is it all about. I think this is important to Pure Land practitioners. I guess many people still do not fully understand and have their own interpretations. I wonder how to make this known to all Pureland Practitioners as I've never heard this explanation by any master before.

Do you have a Chinese version of this explanation so that I can post it at one of the Chinese Buddhism website?

sinweiy

23 Apr 11, 09:25

Amituofo

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http://www.jingtu.org/ygds/ygdswdjl/4_3_13_1_4_04.htm

Patriarch Yin Kuang use æ–‡è¨€æ–‡ chinese. u can translate to simple chinese?

another on ch'an and pureland:-

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http://www.jingtu.org/ygds/ygdswdjl/4_3_13_1_4_main.htm

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2009novice

23 Apr 11, 12:15

Originally posted by sinweiy:

Amituofo

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http://www.jingtu.org/ygds/ygdswdjl/4_3_13_1_4_04.htm

Patriarch Yin Kuang use æ–‡è¨€æ–‡ chinese. u can translate to simple chinese?

another on ch'an and pureland:-

ç¦…ä¸Žå‡€åœŸ

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http://www.jingtu.org/ygds/ygdswdjl/4_3_13_1_4_main.htm

/\

Hi Sinweiy thanks :)

æ–‡è¨€æ–‡ is difficult to translate, I could only catch or understand a bit of here and there lol

2009novice

24 Apr 11, 00:27

23 Apr 2011 (Sat)

6.30pm – 8.30pm

This first half of session focused on the practice of nianfo. The second half elaborates the meanings of the Amitabha Sutra. During the lesson, Mr. Shen allocated 5min to let us have an idea of how to practice nianfo. The 5 min we were seated on chair, nianfo-ing.

First method is 10 Recitation Method. For busy people like us, who got no time or excuses (lol) to nianfo. We can recite Amitabha Buddha’s name 10 times. As mindfully as possible, try to focus on the ä½›å�·. We can do it during the start of day, or before we go to sleep. It's that simple

Second one is speed chanting. Nian fo as fast as possible. Reason is to shorten the gap that the mind could not wander around. Amituofo amituofo as quick as you can.

One point to note that, there are various methods to nianfo. Another point is: the mind wanders during nianfo is normal. It is part of the training ä¿®è¡Œ. As long as you can’t “hear” yourself during nianfo, go back to theä½›å�· and nianfo again. It is that simple. The meaning of unable to “hear” yourself means that your mind starts to stray away.

Mr. Shen also talks about visualizing of Amitabha Buddha during nianfo-ing. Based from my understanding, the mind would still have stray thoughts even if we visualizes… The preferred method is still focus on the ä½›å�· again.

The teaching slides displayed on full lotus position (fig 1), half lotus position (fig 2) and Burmese position (fig 3). I tried my best to post as fully as possible according to the lesson.

Fig 1 http://www.spiritualhealing-now.com/image-files/fulllotusfront.jpg

Fig 2 http://www.spiritualhealingpower.com/image-files/halflotusfront.jpg

Fig 3 http://semihippysinglemum.files.wordpress.com/2010/04/burmese-front.jpg

The hands displayed as above is called mudra. It can also be called as Samadhi or dhyana mudra.

http://www.buddhanet.net/images/h_dhyana.gif

here’s the handout given this evening

We are Only Guests in Samsara

If you are unable to view the Chinese text, please click > View > Encoding > Chinese simplified / Unicode UTF-8

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When adversities arrive, do not give rise to aversion,

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[As] Aspirants of the Western Pureland (Disciples of Amitabha Buddha) [should] see the distant and close as equal, [or '(As) In the Western Pureland, Amitabha Buddha and his children await for both the estranged (strangers and enemies) and familiar (relatives and friends).']

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[Since] I am for now, temporarily being a guest in the Saha World [Samsara],

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[Who will] Before long, be meeting superior beings at the Lotus Pond Assembly.

Notes (1):

When adverse situations arise, even if they seem 'unreasonable', Pureland practitioners should not give rise to anger - by practising to see all beings in the Saha word as equal - since anger arises only when we do not practise equanimity. To facilitate this, we should remember that we are just passing guests of Samsara, who should not hanker on or be attached and angry over petty matters such as wealth, relations, reputation. Just as we are passing guests, these gains are passing ones too. As our true destination is Pureland, we are not here to stay for good. There is thus no need to be too serious or worked up over mundane issues - which might even impede us from being born in Pureland.

Notes (2):

Whenever we face adverse circumstances, it is important to minimise the rise of aversion or the bearing of any hatred, because this can habitually create negative karma, which then leads to further obstacles in this life, or even impede peaceful rebirth in Pureland during our last moments. Likewise, whenever we have favourable worldly conditions, we should not give rise to attachment, lest we are unable to let them go when we have to.

There is also no need to be frustrated with adversities because when our Faith, Aspiration and Practice (Three Provisions) associated with birth in Pureland are strong, we should simply see ourselves to be transient guests of Samsara, who are just presently passing through, who will shortly after, by the end of this life, be gathering with the most excellent assembly of spiritual friends in Pureland. Thus, even great mundane difficulties become trivial and not worth hankering after.

'Making a vow to attain birth in the Pure Land signifies a fundamental reorientation of the believer's motivations and will. No longer is the purpose of life brute survival, or fulfillment of a social role, or the struggle to wrest some satisfaction from a frustrating, taxing environment. By vowing to be reborn in the Pure Land, believers shift their focus. The joys and sorrows of this world become incidental, inconsequential. The present life takes on value chiefly as an opportunity to concentrate one's awareness [mindfulness] on Amitabha, and purify one's mind accordingly.' (J.C. Cleary: http://tinyurl.com/yl8b3rt)

The pure and great community that awaits us in Pureland includes many Bodhisattvas, who can inspire us to develop spiritually with their boundless compassion and wisdom. It is crucial to see ourselves as guests; and not hosts of Samsara, lest we become attached to it, which would make birth in Pureland difficult. When we return to Samsara after training well, it would be when we will naturally and rightfully feel 'at home' and at ease, as we become much more capable in our attempts to help other beings still in suffering.

In the Western Paradise (Pureland) of Amitabha Buddha (who is like a loving father: å¼¥é™€æ…ˆçˆ¶), we are all spiritual children (sons and daughters of the Buddha who are Bodhisattvas-in-training), who will eventually 'grow up' to become Buddhas under his guidance. Even before we reach Pureland, Amitabha Buddha and the other Bodhisattvas there already beckon and welcome us to join them, be we strangers, relatives or friends!

Amituofo, Shen Shi'an:

2009novice

24 Apr 11, 00:37

Originally posted by An Eternal Now:

Is that new 'Maitreya' popular or still someone relatively unknown?

Hi Dawn, any idea if we can know this in advance...? lol just preparing not to be misled...

Dawnfirstlight

24 Apr 11, 08:13

Originally posted by sinweiy:

Amituofo

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ä¸ƒç”ï¼šæœ‰å”¯å¿ƒå‡€åœŸï¼Œæ–¹ç”Ÿè¥¿æ–¹å‡€åœŸã€‚è‹¥è‡ªå¿ƒä¸�å‡€ï¼Œä½•èƒ½å�³å¾—å¾€ç”Ÿã€‚çºµé€†æ�¶ç½ªäººï¼Œä»¥å��å£°å¿µä½›å�³å¾—å¾€ç”Ÿè€…ï¼Œç”±å¿µä½›ä¹‹å‡€å¿ƒï¼Œæ„Ÿç”Ÿè¥¿æ–¹ä¹‹å‡€åœŸã€‚ä¸–å¤šä»¥å”¯å¿ƒåˆ™æ— åœŸï¼Œä¾¿æ˜¯é”å¤–çŸ¥è§�ã€‚æ¤ç§�ä¼¼æ˜¯è€Œé�žä¹‹é‚ªè§�ã€‚å±…å…¶å¤§å�Šï¼Œè‡´å¿µä½›ä¹‹äºº ï¼Œä¸�å¾—å®žç›Šã€‚å°šè‡ªä»¥ä¸ºé«˜æ˜Žï¼Œè€Œä¸�çŸ¥å…¶ä¸ºæ‰§ç�†åºŸäº‹ï¼Œè‡ªè¯¯è¯¯äººä¹‹é‚ªè§�ä¹Ÿï¼Œç”±è‡ªæ€§ å¼¥é™€æ•…ï¼Œå¿…é¡»å¿µè¥¿æ–¹å¼¥é™€ï¼Œä»¥æ±‚å¾€ç”Ÿï¼Œæ¸�è¿›è€Œå�¯ä»¥äº²è¯�è‡ªæ€§å¼¥é™€ã€‚å‚¥å�•æ‰§è‡ªæ€§å¼¥é™€ï¼Œè€Œä¸�å¿µè¥¿æ–¹å¼¥é™€ï¼Œçºµä»¤çœŸæ‚Ÿï¼Œå°šæœªèƒ½å�³äº†ç”Ÿæ»ã€‚å†µè¯´æ¤è¯�è€…ï¼Œçš†æ˜¯ä¸€ç�æ‹…æ�¿ æ±‰è„±ç©ºæ±‰ä¹Žã€‚ä¸€è€ŒäºŒã€�ç³»æœªæˆ�ä½›å‰�ä¹‹äº‹ã€‚äºŒè€Œä¸€ã€�ä¹ƒå·²æˆ�ä½›å�Žä¹‹äº‹ã€‚

http://www.jingtu.org/ygds/ygdswdjl/4_3_13_1_4_04.htm

Patriarch Yin Kuang use æ–‡è¨€æ–‡ chinese. u can translate to simple chinese?

another on ch'an and pureland:-

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ã€‚æ‰€ä»¥äº”ç¥–æˆ’å�ˆä½œä¸œå�¡ï¼Œè�‰å ‚æ¸…å¤�ä¸ºé²�å…¬ã€‚å�¤ä»Šå®—å¸ˆï¼Œå½»æ‚Ÿè€Œæœªå½»è¯�è€…ï¼Œç±»å¤šå¦‚æ¤ã€‚è‰¯ç”±æƒŸä»—è‡ªåŠ›ï¼Œä¸�æ±‚ä½›åŠ ï¼Œä¸�æ¯«æƒ‘ä¸šä¸�å°½ï¼Œç”Ÿæ»å†³ä¸�èƒ½å‡ºã€‚å‡€åœŸåˆ™å…·ä¿¡æ„¿è¡Œä¸‰ï¼Œä¾¿å�¯å¸¦ä¸šå¾€ç”Ÿã€‚ä¸€å¾—å¾€ç”Ÿï¼Œåˆ™æ°¸å‡ºç”Ÿæ»ã€‚æ‚Ÿè¯�è€…é¡¿ç™»è¡¥å¤„ï¼Œæœªæ‚Ÿè€…äº¦è¯�é˜¿éžž

ã€‚æ‰€ä»¥å�Žè—�æµ·ä¼—ï¼Œæ‚‰æ„¿å¾€ç”Ÿã€‚å®—æ•™çŸ¥è¯†ï¼Œå�Œç”Ÿå‡€åœŸã€‚è‰¯ç”±å…¨ä»—ä½›åŠ›ï¼Œå…¼è‡ªåž¦å¿ƒã€‚

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http://www.jingtu.org/ygds/ygdswdjl/4_3_13_1_4_main.htm

/\

Thank U.

Dawnfirstlight

24 Apr 11, 08:22

Originally posted by 2009novice:

Hi Dawn, any idea if we can know this in advance...? lol just preparing not to be misled...

I do not know who he is. I only know that someone claims to be Maitreya and trying to gain supporters. The only way not to be misled is do not believe in anyone who claims to be the reincarnation of Bodhisattva or Buddha. Master Ying Kwang ï¼ˆå�°å…‰å¤§å¸ˆ) was the reincarnation of Great Strength Bodhisattva but did not reveal his true identity when he was alive. It just got to show the real reincarnation of Bodhisattva will not go round revealing or boasting his identity.

It will be good that we spread the words around, telling our dharma brothers and sisters not to believe in anyone who calims to be the rebirth of Bodhisattva and quote Master Ying Kwang as an example of true reincarnation of Bodhisattva who did not reveal his identity.

sinweiy

24 Apr 11, 09:46

Amituofo

Originally posted by 2009novice:

Hi Sinweiy thanks :)

æ–‡è¨€æ–‡ is difficult to translate, I could only catch or understand a bit of here and there lol

the english one is already translated as posted earlier. can use that to translate to ç™½è¯�æ–‡ as a commentry. but the æ–‡è¨€æ–‡ still need to keep. it's a classy. MCK said æ–‡è¨€æ–‡ meaning is more "transmitable, lasting and acurate" from person to person than any languages. He encourage people to learn æ–‡è¨€æ–‡. :)

2009novice

24 Apr 11, 23:44

Originally posted by sinweiy:

Amituofo

the english one is already translated as posted earlier. can use that to translate to ç™½è¯�æ–‡ as a commentry. but the æ–‡è¨€æ–‡ still need to keep. it's a classy. MCK said æ–‡è¨€æ–‡ meaning is more "transmitable, lasting and acurate" from person to person than any languages. He encourage people to learn æ–‡è¨€æ–‡. :)

Haha... yes. It should be preserved. Too bad we often learn things that have economical value or something trendy. æ–‡è¨€æ–‡ too difficult to apply lol

Amituofo

geforce

28 Apr 11, 14:27

ecellent!!!!

sinweiy

28 Apr 11, 15:11

i just heard that the very original name for Amitabha Sutra is not actually Amitabha Sutra. it's in the sutra itself. Buddha stated it.

Shariputra, what do you think? Why is it called Sutra which all Buddhas protect and bear in mind? Shariputra, if a good man or good woman hears this sutra and upholds it, and hears the names of all these Buddhas, this good man or good woman will also be one whom all Buddhas protect and bear in mind, and will attain non-retreat from anuttarasamyaksambodhi. Therefore, Shariputra, all of you should believe and accept my words and the words all Buddhas speak.

http://www.fodian.net/English/Amitabha_Sutra.htm

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http://chatz.fjnet.com/html/kk/books/cyjd/mtj.htm

but it was rename to Amitabha Sutra by a high monk é¸ æ‘©ç½—ä»€æ³•å¸ˆ, as the sutra is to bear in mind Amitabha Buddha and make it more easy to remember. :)

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