Pure Land Dharma Talk At Buddha Center 9/8/15
Today I'd like to talk a bit about anger. Among all the various pitfalls of any practice, anger is one of the worst and hardest to deal with. There is a statement that says: 'When we allow an angry thought to arise, we open the door to millions of obstructions.' During our practice, whatever form it may be, we may suddenly think of someone that has wronged us or of the many stresses in our daily life that could make us sad, angry and fidgety disturbing our thoughts. when anger afflicts us thoughts of revenge and confronting people in an unhealthy way may also arise. Often when we confront a person we feel is angry we force the other person into a defensive mode causing their anger to increase. Then in our effort to quote/unquote help this person, we ourselves fall into anger causing a loose, loose situation.
The lotus Sutra states: 'We should take the mind of great compassion as our house, forbearance as our armor, the truth of emptiness as our throne.' We need to remember that we are all mortal, sentient beings drowning in the sea of birth and death because of our karma and our reactions to life's difficulties. Yet afflictions are illusory and unreal. where does an angry thought come from before it raises? Where does it return to? when we are angry and resentful we are often the last to know it yet always find the need to point it out in others and so all parties suffer. This affliction will burn us up and will not convert or benefit a single person.
Anger is truly a useless from of delusion. we should know that those who have harmed us through delusion will suffer their own karmic retribution. We should have compassion and pity as well as we know that we ourselves are the pursuers of delusions also. When we are clear minded we see the causes of merit and karma and will refrain from our delusions.
We are the children of the Buddha and need to apply his teachings to dissolve our afflictions and advance toward liberation and happiness. We should feel compassion and forgiveness for the people that hurt us for we know our own actions cause suffering to others. in the end these afflictions are void. Let me share this quote: 'The fire of the three poisons, greed anger and delusion, burns up all the forests of virtue, if we would like to practice the Bodhisattva's way, we should be forbearing in mind and body.'
I would like to share a writing by Dharma Master Thich Tien Tam on 10 points to prevent the retrogression of the mind for any Buddhist practice you may do, and how to eliminate these obstacles encountered by practitioners on the path to enlightenment. These points are:
1. We should not wish that our bodies be always free of diseases and ailments, because a disease-free body is prone to desire and lust. This leads to precept-breaking and retrogression.
2. We should not wish that our lives be free of all misfortune and adversity, lest we be prone to pride and arrogance. This leads us to be disdainful and overbearing towards everyone else.
3. We should not wish that our Mind cultivation be free of all obstacles, because, in such cases, our practice would be exceptional. this leads to the transgression of thinking that we have awakened, when in fact we have not.
4. We should not wish that our cultivation be free of evil obstacles, because our vows would not then be firm and enduring. This leads to the transgression of thinking that we have attained enlightenment, when in fact we have not.
5. We should not wish that our plans and activities meet with easy success, for we would then be inclined to thoughts of contempt and disrespect. This leads to the transgression of pride and conceit. thinking ourselves to be filled with virtues and talent.
6. We should not wish for gain in our social relations. This leads us to violate moral principles and see only the mistakes of others.
7. We should not wish to be on good terms and in harmony with everyone. This leads to pride and conceit and seeing only our own side of every issue.
8. We should not wish to be repaid for every good deed, lest we develop a calculating mind. This leads to greed for fame and fortune.
9. We should not wish to share in the opportunities for gain, lest the mind of delusion arise. This leads us to lose our good name and reputation for the sake of unwholesome gain.
10. When subject to injustice and wronged, we should not want the ability to refute and rebut, as doing so indicates that the mind of self-and-others has not been eliminated. This certainly leads to more resentment and hatred.
Pure Land Dharma Talk At Buddha Center 9/8/10
The intention of the Buddha when he appeared in the world was to preach the Dharma and rescue sentient beings and help them to escape birth and death, to attain Enlightenment. But since all people have different needs and capacities it is very hard to meet the Buddha's transcendental achievement. So the Buddha resorted to one expedient teaching after another, all of them to adapted to the different needs of all people.
To the one's suited to the highest capacities he taught the path of the Buddha's, showing them the Self-Nature directly so they could attain Buddhahood in one lifetime. To those of more modest capacities the Buddha taught the Bodhisattva and Arhat paths so they would reach Buddhahood in a step by step process.
To those of still lower capacities the Buddha taught the Five Precepts which are; To abstain from taking life. To abstain from taking what is not given, To abstain from sexual misconduct. To abstain from false speech. and to abstain from intoxicants.
And the Ten virtues which are; Forgiveness, Modesty, Straightforwardness, Contentment, Truthfulness, Self-Restraint, Penance, Renunciation, and Non-Attachment. these methods high or low are all different yet they all require self-power and heavy cultivation to escape the cycle of birth and death and reach self-Nature.
Although the Buddha taught many methods, they are all based on the various stages of Bodhisattvahood mentioned. In this dharma-ending age we now live in it is harder than ever to follow these paths. It is hard to find someone who has truly attained enlightenment to help us. In the west especially, the thought of death is hidden deep behind an illusion of youth and beauty that we see daily in our media. The allure to acquire more things that we don't need gives only temporary pleasure and then the cycle starts again. The thoughts of birth, old age and death and how to overcome them are buried under a web of illusion.
knowing that sentient beings would find it very hard to achieve liberation by self power alone the Buddha taught the special path of Pure Land. With this practice as long as their faith and vows are sincere, even those of lower capacities or have committed offenses, have a trusted path that will lead to the end of birth and death and eventual liberation.
Other methods depend on the capacities of the practitioner. the Pure Land path embraces practitioners of all three capacities, high, moderate and low. If the Buddha had not taught this method many sentient beings in this Dharma ending age could not hope to escape the cycle of birth and death. Buddha Name Recitation depends on the circumstances of each person. There is no single set way.
If a person is busy you can set up a little time in the mornings or evenings and practice this simple method; Bow three times to an image of the Buddha if you have one, if not that's fine. Face west if you can. Then standing straight with palms joined recite the words 'Namo Amitabha Buddha' or 'Amida Butsu' as you expel with your breath. Do this ten times, stop and then repeat 'I vow that along with other Pure Land cultivators I will be reborn in the land of Ultimate Bliss. See Amitabha Buddha, escape birth and death. And rescue all, as the Buddha does.' Then bow three more times. It's a simple process most people can do. You faith and vows are the important thing not the exact method. This is called The Ten Recitations Method that Elder Master Tzu Wen established for busy people. The reason to recite with your breath is that the breath focuses the scattered mind. The number of recitations rely on the natural length of the breath, never strain or push.
I would like to talk a bit about the word faith that is used in Pure Land because for many people in the west the word faith often brings up images of blind faith or devotion to a supreme creator God. Of course words often loose there subtle meaning in translation. the Japanese word for faith would be shinjin meaning true entrusting. Faith or true entrusting in Buddhism has the meaning of to understand, practice and achieve attainment. True entrusting is the awakening to reality as it is beyond duality.
On one hand we entrust in the vow of the Buddha of great compassion. On the other we entrust ourselves to the realty of limited karmic self. The two combined make a single awakening. This is shinjin or faith as true entrusting. So shinjin is that which is true, real and sincere, the great compassion of the Buddha and not coming from the ego-self. With the limits of our karmic baggage true entrusting guides us to enlightenment.
This is a realty, not statements such as 'I believe' or 'I have faith.' If it's raining we don't say 'I have faith that it's raining' it just is. Shinran used the saying 'Ocean of true entrusting.' in the ocean of the Buddha's compassion there is no ego-self the reality of our true nature is one with this ocean. True entrusting does not depend on what the ego claims as 'I' or statements of 'I believe.
I'll end with a poem by the Pure Land poet Saichi; 'My heart is your heart, Your heart is my heart, It is your heart that becomes me, It is not That I become Buddha, But Buddha becomes me, Namo Amida Butsu'
Pure Land Dharma Talk At Buddha Center
9/1/10
The Pure Land teaching began with the historical Buddha and has come to us through generations of sages. they have divided the one gate of Buddha-Remembrance into four types: Buddha- Remembrance through reciting the name Amitabha Buddha, through contemplating the image of the Buddha, through contemplating the concept of Buddha, and reality-aspect or real mark Buddha-Remembrance. What is meant by reality-aspect or real mark is this; For Buddha remembrance by Real Mark, one will not fall into duality. One has to understand the nature of mind as single thought and as unobstructed space, transcending time. When one's thought is firmly concentrated on Amitabha, it reaches out in ten directions. Reciting the Buddha's name with a focused mind enables the practitioner to see the Buddha and to transcend time. While seeking rebirth in Pure Land, the practitioner is converting sentient, beings because in reality, mind is both Buddha and a sentient being. though there are differences in the four types ultimately they all go back to realty-aspect. the concept is explained in the Amitabha sutra, quote; 'If a person recites the name of Amitabha Buddha singlemindly for a period of time without allowing anything to confuse the mind, at the end of that persons life Amitabha Buddha and a multitude of holy ones will appear before them. As the person dies, their mind will not be deluded, and they will attain rebirth in Amitabha Buddha's land of ultimate bliss.' This is the sutra source taught by the Buddha that generations have used and trusted. As stated by a pure land master; 'as they contemplate the subtleties of the inner truth of phenomena, the minds of sentient beings are mixed with other concerns than the true nature of existence. since they practice contemplation with mixed minds, the contemplative state of mind is hard to achieve. the Buddha took pity on them, and encouraged them to concentrate on the recitation of the Buddha Name. Because it is easy to invoke the Buddha-Name, there starts to be some continuity to their Buddha-Remembrance.' this passage shows that the act of chanting the Buddha's name is most important for bring born in the Pure Land. If reciting the Buddha's name you come to the reality-aspect, then this act has the same effect as subtle meditation. The Amitabha sutra says: ''. If people are mindful of Buddha, at death they are sure to be born in the Pure Land. The Meditation Sutra says; 'People in all categories who practice Buddha-remembrance are born in the Pure Land.' So with this method it does not matter whether you are male or female, a monk or a nun or a lay person, your social status does not matter, how intelligent you are does not matter as long as the single-minded Buddha Name Recitation is practiced, the path is there for all. People who read the sutras, the words of the Buddha or people who practice Zen which is the mind of the Buddha, they should practice this method. Seeing the Buddha, hearing the Dharma they will in the end become enlightened. Then they will know that their own inherent mind was all along fundamentally Buddha. According to Shinran the founder of the Pure Land movement in Japan he stated three virtues to be praised. First is the all embracing quality of wisdom that awakens all beings; 'The light of wisdom exceeds all measure, And every finite being receives the illumination that is like the dawn, so take refuge in the Buddha, the true and real light'. Second is the light that ends our delusions; 'The Buddha's light is supreme in radiance, thus Amitabha Buddha is called Buddha, lord of Blazing Light, it dispels the darkness of the three courses of affliction, so take refuge in the Buddha, the great one worthy of offerings'. The third is the source of this transformation; 'The light of compassion illuminates us from afar, those beings it reaches, it is taught, attain the joy of Dharma, so take refuge in the Buddha, the great gift.' when living beings come into contact with this light all defilements disappear in them. their minds become pure and gentle. They become full of joy and good thoughts arise in them. Shinran then states; 'Through the benefit of true entrusting in the Buddha we realize majestic virtues, and the ice of our blind passions melt, immediately becoming the water of enlightenment. The unhindered light filling the ten quarters shines on the beings in the darkness of ignorance and unfailingly brings to the attainment of Nirvana. The person who realizes the one thought-moment of joy.' although at times we may feel we live in darkness only we are always reminded that the light of compassion shines upon us always without end, illuminating our lives. Shinran then states; 'Although my eyes filled with blind passion cannot see the light that embraces me, great compassion ceaselessly dispels my darkness.' to close I'd like to quote from a classic Pure land book called Land of Bliss; 'each jewel blossom has a hundred thousand million petals. the radiant light emanating from their petals is of countless different colors. the splendor of each ray of each of these lights surpasses the radiance of the sun and the moon. from every flower issue thirty six hundred thousand million rays of light. from each of these rays issue thirty six hundred thousand million Buddha's. Moreover, each one of those Buddha's emit hundreds of thousands of rays of light that spread out everywhere in the ten quarters and proclaim the subtle dharma. In this way, each of these Buddha's firmly establishes innumerable living beings in the Buddha's true way.'
Pure Land Dharma Talk At Buddha Center
Buddhism is a path of optimism overall. One of the basic tenets is that no human life is to be wasted and all beings should have a life of wisdom and compassionate living. Here is a metaphor taken from a verse by a eighth century Chinese Pure Land master. Transforming bit's of rubble into gold. Let me share it with you. It speaks of the endless compassion of the Buddha Amitabha.
The Buddha, in the causal stage, made the universal vow: When beings hear my name and think on me, I will come to welcome each of them, Not discriminating at all between the poor and the rich and well born, Not discriminating between the inferior and highly gifted, Not choosing the learned and those upholding pure precepts, Nor rejecting those who break precepts and whose evil karma is profound. Solely making beings turn about and abundantly say the Nembutsu, I can make bits of rubble change into gold.
This turning rubble into gold shows the boundless compassion and all inclusive nature of the Buddhist tradition. At Buddhism's starting point there is a recognition of human suffering. This is a realistic look at life. Yet this suffering pushes us to achieve a greater good and this is the boundless compassion of Buddhism.
One way the Buddha taught us awakening was buy the chanting of the Nembutsu. A very simple act to be sure. So how can this simple act help us achieve transformation? Here is a story about how the Buddha helped a lowly monk. There any many versions of this story, it is set in the early Buddhist community. This monk was considered dim witted, unable to learn a single line of teaching or sit in meditation. He had very low self esteem and thought he was a failure. One day the Buddha saw the monk in tears and assured him of help on the path to enlightenment. The Buddha told him don't worry about not being able to do what the other monks were doing. He told him to do his daily chores instead and as he did them repeat to himself 'take away the dirt, sweep away the dust' over and over. This simple act brought him to a point of one mindedness, alert in the moment, the eternal now. The self doubts and anguish were sweep away by prajna or wisdom. So this is the nature of chanting the Nembutsu. A simple act given to us out of compassion. Not a path that is hard and full of missteps but a gift anyone can use and benefit from. This state of clarity can happen anywhere not just on the meditation cushion. I personally can relate to this poor monk. I can't keep up with all the different debates within Buddhism, sitting meditation is a struggle, both body and monkey mind won't sit still, and I have the gall to sit here and try to explain things that are out of my league. So maybe I can't do most of these things but I can make monkey mind be still when I recite the Nembutsu.
The Buddha told this parable of the four horses. The first horse will run fast as soon as he see's the riders whip, the second will run fast when he feels the whip, the third horse runs fast when he feels the whip, the forth and slowest horse will run only after being whipped over and over. Shunryu Suzuki a Zen teacher, explained the parable this way: 'If you think the aim of Zen practice is to train you to become one of the best horses, you will have a big problem. This is not the right understanding. If you consider the mercy of the Buddha, how do you think Buddha will feel about the four horses? He will have more sympathy for the worst one than for the best one'. So these horses represent the four types of people who practice Buddhism. The first person immediately acts on the lessons of suffering as explained in the four noble truths. The second kind acts not only when they hear about suffering but also when they feel it. The third kind is not affected at all until they experience it in people close to them. The fourth kind is not motivated until they experience suffering for themselves. As the Buddha's compassion focuses on the slowest horse in the same way it focuses on the fourth kind of person which is where most of us fall. With boundless compassion the Buddha makes each of us number one even if your in last place, it is the last place finisher, the foolish being who is first in the Buddha's eyes. With boundless compassion we were taught these truths and we must act on them now before death comes. We have the message. We are accepted as we are and with the Dharma as our guide there is no way we cannot advance and achieve eventual enlightenment. Let me finish with this verse by a Shin Buddhist writer; Awakening is dynamic, Constantly evolving with life's realities, Unfolding from ego self to compassionate self, from enclosed self to open self, from foolish self to enlightened self .
Pure Land Dharma Talk At Buddha Center
The teachings of the Buddha are tools to make people sever attachments. To people attached to emptiness, he taught existence, to those attached to existence, he taught emptiness to break those attachments. So the Buddha was trying to draw all beings away from attachments. And there are so many expedient means the Buddha taught to achieve salvation. When the Buddha taught the Dharma of emptiness the idea was not that it was the opposite of existence but that it was Truth and Reality. To quote the patriarch T'ien T'ai:
'When there is emptiness, then all is emptiness; there is no separate non-emptiness. Without non-emptiness to contrast with emptiness, emptiness itself is unattainable'
There is no duality. Likewise when the Buddha taught existence it was not the opposite of emptiness, but rather when one exists, everything exists, there is no separate non-existence. Without non-existence to contrast with existence, existence itself is unattainable. Master Han-San spread the Dharma, grasping neither emptiness or existence, taking the middle way. Thereby he promoted the practice of both Zen and Pure Land, pointing to the non-duality of emptiness and existence.
When practicing Zen the expedient of emptiness is used. But Zen does not mean emptiness or existence. Pure Land uses the expedient of existence at the start of practice but Pure Land does not mean existence or emptiness. When the Buddha talked of emptiness and existence it was to reach people of different capacities. The Dharma transcends both. The Buddha like a good doctor prescribed different medicines for different diseases. People who practice Zen or Pure Land or any other form of Buddhism should understand this truth, quote ' All Dharma methods are equal and none is superior or inferior'.
The Zen school teaches meditation on Wato, which means before words, before a single thought enters the mind. Before a thought raises up, it is no thought or pure mind. One's own Buddha nature or original face. The Pure Land school teaches Buddha Recitation, the repetition of Amitabha Buddha's name. But this does not mean to merely to recite by mouth like a parrot mindlessly uttering the words. Buddha recitation, focused on the mind is real Buddha recitation. Because mind is Buddha and Buddha is mind. As the Sutra's state, quote 'The mind, the Buddha and sentient beings are undifferentiated and equal'. If you recite in this manner you will arrive at the stage where there is neither mind as subject or Buddha as object. There will be neither subject or object in your recitation. This is the state before the arising of a single thought. Your original face. The Dharma transcends subject and object so there is really no difference between Zen and Pure Land.
I would like to talk a bit about self power and other power. Many Buddhist schools take the self power approach were intense personal effort is used to progress along the path of enlightenment, many of these schools are monastic in nature where the laity play a supportive role generally. The Theravada school is one example. With Mahayana Buddhism with it's emphasis on the laity, the idea of other power is the norm. Thus people sought the assistance and support of Buddha's and Bodhisattvas to help seekers of the Way. The Pure Land path does not stress master/disciple relationships or the need for gurus. Each person has self power to practice this method, thus combining self and other power. Other power frees us to acknowledge our limitations and imperfections, we become ourselves and embrace our feelings without regrets, remorse or guilt. Liberated from our karmic past we move forward in life. This is from a Shin poem 'Although the voice that calls Namu-Amida-Butsu is mine, It is the call of my dear parent, Saying, "Come as you are!".
The Dharma of the Pure Land was taught by Shakyamuni Buddha. The other Sutras taught were in response to questions posed by the Sangha. The Pure Land teachings were taught without being requested, of his own accord, out of his great compassion to save sentiment beings. The Buddha taught that we can all eventually become enlightened. If there were no other Buddha's other than Shakyamuni Buddha his teachings would not be true. But a Buddha never lies, hence when the Buddha became enlightened he gained all knowledge and perceived all of the Buddha's in all the realms of existence and also of the future Buddha's to be. And so this Pure Land Dharma is praised by all Buddha's and Bodhisattvas as an easy way for sentient beings to achieve eventual enlightenment.
The word Buddha means enlightened one. All sentient beings have this same Buddha nature. Everyone can become enlightened. A person who is confused about Buddha nature is a sentient being. One who is enlightened about Buddha nature is called a Buddha. When one recites the Buddha's name, Buddha Amitabha is one's self nature, the Pure Land is the Pure Land of one's own mind. Anyone who can single-mindedly recite the Buddha's name and concentrate deeply will always find Amitabha Buddha appearing in their own mind.
It is not necessary to seek the Pure Land far away, one hundred thousand lands beyond. Because if the mind is pure, the Pure Land is there. The Zen master Han-San stated, quote; 'We should therefore practice both Buddha recitation and Zen. This is the proper and safe Dharma. One who can practice Buddha recitation and then observe where his Buddha nature comes from and where his Buddha nature goes, will over a period of time come to understand what Buddhahood is'. end quote. The important method of Zen was established buy Patriarch's, but Buddha recitation has been taught by all Buddha's and Bodhisattvas. You must practice Buddha recitation, meaning mindfulness of the Buddha to become a Buddha. All beings can never depart from mindfulness of the Buddha, the Dharma and the Sangha.
The Buddha taught the Pure Land Dharma to rescue all sentient beings in this Saha world. He asked people to recite Amitabha Buddha's name and make a vow for rebirth in the Pure Land. These special teachings are specifically made for this age we how live in known as the Dharma Ending Age. Another practice that you can do daily during meditation is to picture a great lotus as big as a wheel and colored blue, yellow, red or white. During meditation and Buddha Recitation, always contemplate this lotus blossom clearly. Also think of yourself sitting on this lotus seat. Then think about Amitabha Buddha emitting light, illuminating your body.
Anyone who practices the Dharma of Pure Land will achieve rebirth in the Pure Land in one lifetime. It is stated many times in the Sutra's that this is a direct method and the shortest route to the Pure Land. You need only take this wonderful gift from the Buddha, it is easy medicine to take. If a person does not attain enlightenment within this current lifetime they will continue the cycle of birth and death with no certainty that past merits will aid them. In this practice it does not matter if one is of great intelligence or of low. It dose not matter their social standing in life. As long as there is the practice of Buddha recitation, faith in the Buddha's Dharma, and the vow to be reborn in the Pure Land we are assured of results in one lifetime. There is no other more expedient or wonderful Dharma than this shortcut of Buddha recitation. All this is stated in the Sutra's. Those who wish to take this shortcut need only concentrate single-mindedly on reciting the Buddha's name. What is crucial is the quality of the heart's intent in each saying, thus even a single sincere utterance is sufficient. No condition of any kind is placed on a person it is a free gift of unequal vale.
Pure Land Dharma Talk At Buddha Center
Pure Land Dharma Talk At Buddha Center 8/11/10
Sutra Recitation at Buddha Center 8/13/10
monastery Garden at Shravasti, together with a large
assembly of twelve hundred and fifty monks, who were all great disciples,
well-known to the people. Among them were great disciples such as the
Elder Shariputra and many others, He was also accompanied by many
bodhisattvas and Mahasattva's and by innumerable devas, including
Shakra, lord of the gods, and many more.
[2] The Buddha then said to the Elder Shariputra: "If you travel
westward from here, passing a hundred thousand kotis of Buddha-lands, you
come to the land called 'Utmost Bliss,' where there is a Buddha named
'Amida.' He is living there now, teaching the Dharma.
[3] "Shariputra, why is that land called 'Utmost Bliss'? The beings in that
land suffer no pain but only enjoy pleasures of various kinds. For this
reason, that land is called 'Utmost Bliss.' Again, Shariputra, in that Land of
Utmost Bliss there are seven rows of balustrades, seven rows of decorative
nets, and seven rows of trees. They are all made of four kinds of jewels and
extend over the whole land, encompassing everything. For this reason, that
land is called 'Utmost Bliss.' Again, Shariputra, in the Land of Utmost Bliss
there are seven-jeweled ponds, filled with water of the eight excellent
qualities. The beds of the ponds are covered solely with gold sand, and from
the four sides of each pond rise stairs of gold, silver, beryl and crystal. Above
these stand pavilions adorned with gold, silver, beryl, crystal, sapphire, rosy
pearls, and carnelian. In the ponds are lotuses as large as chariot-wheels --
the blue ones radiating a blue light, the yellow a yellow light, the red a red
light and the white ones a white light. They are marvelous and beautiful,
fragrant and pure. Shariputra, the Land of Utmost Bliss is filled with such
splendid adornments.
"Again, Shariputra, in that Buddha-land heavenly music is played
continually. The ground is made of gold. Six times during the day and night
flowers rain down from the sky. Every day, in the serenity of the
early morning, the people of that land fill the hem of their robes with
exquisite flowers and go to make offerings to a hundred thousand kotis of
Buddha's dwelling in the worlds of other quarters. Then they return for their
morning meal. After the meal they enjoy a stroll. Shariputra, the Land of
Utmost Bliss is filled with such splendid adornments.
"Again, Shariputra, in that land there are always many kinds of rare and
beautiful birds of various colors, such as swans, peacocks, and parrots,
Six times during the day and night birds sing with melodious and
delicate sounds, which proclaim such teachings as the
five roots of goodness, the five powers, the seven practices leading to
Enlightenment, and the Eightfold Noble Path. On hearing them, the people
of that land become mindful of the Buddha, the Dharma and the Sangha.
But, Shariputra, you should not assume that these birds are born as
retribution of their evil karma. The reason is that none of the three evil
realms exists in that Buddha-land. Shariputra, even the names of the three
evil realms do not exist there; how much less the realms themselves? These
birds are manifested by Amida Buddha so that their singing can proclaim
and spread the Dharma.
"In that Buddha-land, Shariputra, when soft breezes waft through the rows
of jeweled trees and jeweled nets, they produce subtle, wonderful sounds. It
is as if a hundred thousand musical instruments were playing together.
Everyone who hears the sounds spontaneously becomes mindful of the
Buddha, the Dharma and Sangha. Shariputra, that Buddha-land is filled with
such splendid adornments.
[4] For what reason, Shariputra, do you think that Buddha is called 'Amida'?
Shariputra, the Buddha's light shines boundlessly and without hindrance
over all the worlds of the ten quarters. It is for this reason that he is called
'Amida' (Amitabha). Again, Shariputra, the lives of the Buddha and the
people of his land last for immeasurable, unlimited kalpas.
It is for this reason that the Buddha is called 'Amida' (Amitayus).
Shariputra, ten kalpas have passed since Amida Buddha attained
Enlightenment. Moreover, Shariputra, he has an immeasurable and
unlimited number of disciples, all of them arhats, whose number
cannot be reckoned by any means. His assembly of bodhisattvas is similarly
vast. Shariputra, that Buddha-land is filled with such splendid adornments.
[5] "Again, Shariputra, all sentient beings born in the Land of Utmost Bliss
dwell in the Stage of Non-retrogression. Many of them are in the Stage of
Becoming a Buddha after One More Life. Their number is so great that it is
beyond reckoning; it can only be described as innumerable, unlimited and
incalculable.
"Shariputra, those sentient beings who hear of that land should aspire to be
born there. Why? Because they will be able to meet such sages of supreme
virtue. Shariputra, one cannot attain birth in that land with few roots of
goodness or a small stock of merit. Shariputra, if a good man or woman who
hears of Amida Buddha holds fast to his Name even for one day, two days,
three, four, five, six or seven days with a concentrated and undistracted
mind, then, at the hour of death, Amida Buddha will appear before them
with a host of holy ones. Consequently, when their life comes to an end, the
aspirants' minds will not fall into confusion and so they will be born
immediately in the Land of Utmost Bliss of Amida Buddha. Shariputra,
perceiving these benefits, I say: All sentient beings who hear this teaching
should aspire to birth in that land.
[6] "Shariputra, just as I praise the inconceivable virtue of Amida Buddha,
so do the Buddha's in the eastern quarter, as numerous as the sands of the
Ganges. While dwelling in their own lands, they extend their long, broad
tongues and, encompassing with them the universe of a thousand million
worlds, pronounce these words of truth: Sentient beings should accept
this sutra entitled 'Praise of the Inconceivable Virtue and Protection by All Buddha's.'
[7] "Shariputra, there are in the southern quarter Buddha's as numerous as
the sands of the Ganges. While dwelling in their own lands, they extend
their long, broad tongues and, encompassing with them the universe of a
thousand million worlds, pronounce these words of truth: Sentient beings
should accept this sutra entitled 'Praise of the Inconceivable Virtue and
Protection by All Buddha's.'
[8] "Shariputra, there are in the western quarter Buddha's as numerous as the
sands of the Ganges. While dwelling in their own lands, they extend their long,
broad tongues and, encompassing with them the universe of a thousand million
worlds, pronounce these words of truth: Sentient beings should accept this
sutra entitled 'Praise of the Inconceivable Virtue and Protection by All Buddha's.'
[9] "Shariputra, there are in the northern quarter Buddha's as numerous as
the sands of the Ganges. While dwelling in their own lands, they
extend their long, broad tongues and, encompassing with them the universe
of a thousand million worlds, pronounce these words of truth: Sentient
beings should accept this sutra entitled 'Praise of the Inconceivable Virtue
and Protection by All Buddha's.'
[10] "Shariputra, there are in the nadir Buddha's as numerous as the sands of
the Ganges. While dwelling in their own lands, they extend their long, broad
tongues and, encompassing with them the universe of a thousand million
worlds, pronounce these words of truth: Sentient beings should accept this
sutra entitled 'Praise of the Inconceivable Virtue and Protection by All
Buddha's.'
[11] "Shariputra, there are in the zenith Buddha's as numerous as the sands
of the Ganges. While dwelling in their own lands, they extend their long, broad
tongues and, encompassing with them the universe of a thousand million
worlds, pronounce these words of truth: Sentient beings should accept this
sutra entitled 'Praise of the Inconceivable Virtue and Protection by All
Buddha's.'
[12] "Shariputra, why do you think this teaching is called 'the Sutra of
Protection by All Buddha's'? Shariputra, all good men and women who hear
the Name of Amida Buddha expounded by all the Buddha's and the name of
this sutra are protected by all the Buddha's and dwell in the Stage of
Non-retrogression for realizing the highest, perfect Enlightenment. This is
why, Shariputra, you should accept my words and the teachings of all the
Buddha's.
"Shariputra, those who have already aspired, now aspire or in the future will
aspire to be born in Amida Buddha's land, all dwell in the Stage of
Non-retrogression for realizing the highest, perfect Enlightenment. They have
already been born, are now being born, or will be born in that land. Hence,
Shariputra, good men and women of faith should aspire to birth there.
[13] "Shariputra, just as I now praise the inconceivable virtue of other
Buddha's, they also praise my inconceivable virtue, saying, 'Shakyamuni
Buddha, you have accomplished an extremely difficult and unprecedented
task. In this Saha world, during the evil period of the five defilements -- those
of time, views, passions, sentient beings, and life-span -- you have attained
the highest, perfect Enlightenment and, for the sake of sentient beings, have
delivered this teaching, which is the most difficult in the world to accept in
faith.'
"Shariputra, you must realize that I have accomplished this difficult task
during the period of the five defilements. That is to say, having attained the
highest, perfect Enlightenment, I have, for the sake of all the world, delivered
this teaching, which is so hard for them to accept. This is indeed an extremely
difficult task."
[14] When the Buddha delivered this sutra, Shariputra and all the monks,
together with beings of the whole world, including devas, humans and asuras,
rejoiced at what they had heard and reverently accepted it. Having
worshipped him, they departed.
The End of
The Sutra on Amida Buddha
delivered by Shakyamuni Buddha
Kuan Yin Great Compassion Mantra
Prostrate or bow 3 times to Kwan Yin
Have a glass of water at hand which Kwan Yin will bless at home
Bring the palms of your hands together in the prayer-mudra
Recite and bow:
Namo Kuan Yin Boddhisattva, Grace us with your Compassion and Wisdom
Recite and bow:
Namo all Buddha's and Bodhisattvas, Samsara's pleasures are deceptive, give no contentment, only torment; So please bless me to strive sincerely to gain the bliss of perfect freedom.
Recite the following chant 10 times:
Om Mani Padme Hum
Om Mani Padme Hum
Om Mani Padme Hum
Om Mani Padme Hum
Om Mani Padme Hum
Om Mani Padme Hum
Om Mani Padme Hum
Om Mani Padme Hum
Om Mani Padme Hum
Om Mani Padme Hum
Recite the following payer:
May we have no obstructions at the time of death. May Amitabha come to welcome us.
May Kuan Yin sprinkle sweet dew on our heads, and Great Strength place a golden dias beneath our feet.
So in an instant we leave the Five unclean waters and arrive at the lotus pool.
When our flowers open, may we see the Buddha, and drawing near, hear the sounds of Dharma with clear understanding. May we awaken to the patience of non-arising.
Then, without leaving the peace of the Pure Land, we will enter the Saha World, teaching living beings through skill in means, and within the wearisome dust, do the Buddha's work.
May the Buddha know of these vows we've made, may we finally realize Buddhahood.
Let us now recite the Kuan Yin Great Compassion Mantra
Great Compassionate Kuan Yin, I pray to you to guide me with your great vows I pray to you to awaken me with your compassionate undertaking, May I possess your fearless and complete enlightenment:
If I confront malicious people, may their malice be reformed, If I confront violent people, may their violence be pacified If I confront those of evil and different views, may they be enlightened, If I confront the ignorant, may they be granted great wisdom
Great Compassionate Kuan Yin, I pray to you to envelope me with your compassionate cloud, I would like to realize your spirit of benefiting and relieving all beings
To identify the needs of all beings through compassionate eyes To listen to the sufferings of all beings with attentive ears, To comfort the frustrations and anxieties of all beings with soothing words, To heal the wounds of all beings with gentle hands
Great Compassionate Kuan Yin, I pray to you to illuminate us with your light of wisdom I will assist all beings through joyous giving
I will awaken and guide the stubborn and obstinate through cooperative respect I will provide people with expediency through benevolent care, I will provide people with happiness through words of loving-kindness
Great Compassionate Kuan Yin, I would like to adopt your deliverance and non-hindrance as my model From this day forth:
I will distance myself from perverted and delusive thoughts, and contemplate on freedom amongst humanity I will distance myself from discrimination and speculation, and contemplate on freedom amidst my surroundings
I will distance myself from attachment and entanglement, and contemplate on freedom within circumstances I will distance myself from the five worldly desires, and contemplate on freedom of heart and mind
Great Compassionate Kuan Yin, please accept my sincerest prayer Great Compassionate Kuan Yin, please accept my sincerest prayer
Recite the following chant 10 times:
Om Mani Padme Hum
Om Mani Padme Hum
Om Mani Padme Hum
Om Mani Padme Hum
Om Mani Padme Hum
Om Mani Padme Hum
Om Mani Padme Hum
Om Mani Padme Hum
Om Mani Padme Hum
Om Mani Padme Hum
Drink the water blessed by Kuan Yin. This water now has healing powers
Repeat:
We dedicate this practice of the Kuan Yin Great compassion Mantra to the benefit and enlightenment of all beings
Namo Amitabha