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

08/25/10

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

08/18/10
Namo Amitabha,


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

08/06/10
Namo Amitabha,

Here is the transcript of a talk I gave at Buddha Center minus the meditation service.



Thank you everybody for giving me this chance  to talk to you about Pure Land Buddhism.

I am honored and bow to you all.

After this introductory talk I invite you all to join me in doing Buddha Name Recitation or Nembutsu as it is called in Japanese,  a form of chanting meditation. Although not many people in the west know of it some people here may be surprised to learn that in the Mahayana Asian countries it is the largest from of Buddhism practice, hence making it the largest form of practiced Buddhism in the world.

This is from The Shambhala Dictionary of Buddhism;  "The Pure Land School is presently theschool of Buddhism in China and Japan that has the most followers." And according to Rev. Jean Eckle, Pure Land has more than a hundred million adherents worldwide.

Historically, the roots of Pure Land go back to Ancient India. The Historical Buddha taught three Sutras on the Pure Land. The Infinite Life Sutra, also known as the Larger Pure Land Sutra; The Amitabha Sutra, also known as The Smaller Pure Land Sutra; and The Contemplation Sutra, For now I'll just mention them as this is a talk unto itself.

For some people the Pure Land practice is a supplement to their main practice. For others it is their main practice. For myself it is my main practice although I also do Zen mediation. So there is really no problem with adding it to most forms of Mahayana Buddhism.

Many Zen Masters in the East asked their students to do this. The Pure Land Dharma door is suitable for the current age, embracing all types of people and encompassing Zen, Sutra Studies, and Precept Keeping.

Let me share part of a poem by a Shin master. Shin is the Japanese form of the Pure Landschool:

Namu Amida Butsu
receives A person just as is.
When the Nembutusu receives a person,
No matter who or what,
The person is transformed
into the Nembutsu,
Celebrating and blessing life
The Nembutsu takes me as I am,
Imperfect and incomplete,
With worries and problems,
And transforms everything
Into the contents of highest virtue.

Our goal as Buddhists is to Become Enlightened. But we all known how hard this can be, even for advanced practitioners. And we can't be certain that in our next life we will have favorable conditions to reach that goal. The Pure Land practice is like an insurance policy, if we don't become Enlightened in this life, we will have the opportunity to practice under perfect conditions in Amitabha Buddha's Pure Land.

The Pure Land is not a mystical heaven. It is a conditioned world created by a Buddha. So the Pure Land is not the final goal. In the Pure Land you will not retrogress to this conditioned world we live in ever again unless you want to.

You will learn and practice the Dharma with the help of enlightened beings and Buddha's. Then when you reach the stage of enlightenment it is your choice to enter Nirvana or to do the work of a Bodhisattva.

Some people see the Pure Land teachings as a metaphor. And there are many wonderful teachings that take this approach. D.T. Suzuki was one such person of this view point.

As he stated: We observe that even in the extremely devotional forms of Buddhist life as revealed in the Pure Land teachings in its last stage of  “spiritual fulfillment” it approaches the Zen type of fulfillment. Indeed here lies the unity of Buddhist experience throughout its varied expressions

I'd like to explain how chanting is a from of meditation.

First a quote from Master Chu-hung a trained monk in the Zen and Pure Land tradition who lived in the 14th century;

"There is not just one method to gather in the mind. Reciting the Buddha-Name is foremost among such methods in terms of being highly effective and easy to make progress in. When thoughts arise, it is not necessary to do anything else to annihilate them: just put your attention on the words "Amitabha Buddha" and keep it there with all you strength. This is the meditative work of gathering the mind. Suddenly you will awaken: this is called "finding mind." If you do this for a long time without giving up, stable concentration will be achieved: this is meditation."

As the thirteenth Chinese Patriarch Yin Kuang said:

"We can think of some recent Zen followers with not much practice who object to Buddha Recitation. Little do they realize that many high-ranking Zen Masters of the past, having been "enlightened to the Mind and seen the Nature" through meditation, then leaned toward the Pure Land Faith. Within the Zen tradition, these Masters were high-level spiritual advisors who taught meditation. In the Pure Land tradition, they were Masters of great repute and virtue who taught Buddha Recitation. This demonstrates that Zen and Pure Landare not in opposition."

For myself the wonderful thing about this meditation practice is that it can involve all your senses whereas in most traditional forms of meditation you need to keep still in your body and try not to be distracted by external stimuli. It's very hard I know, as I do Zen myself.

In Pure Land you can involve your senses while you chant. Your ears hear the chanting, your hands can use prayer beads, your mouth is busy reciting the Nembutsu, your eyes can look at a Buddha image or if you close your eyes you can picture the Buddha or think of the Pure Land in your mind.

Many people experience the state of No Mind without meditation, the dancer who is so focused that nothing else exists, not the dance, the music, the audience anything, just pure being. There are many other examples I could give.

But when we as Buddhists dedicate the merits of our practice to helping other beings or vowing to be born in the Pure Land, which also helps others. Or when we recite the Bodhisattva Vows and the Heart Sutra that state of No Mind becomes profound.

Here are the main points of this practice: Only one perfect recitation is needed but most of us need practice to get to that point of course. You should choose a number of recitations that you want to do. Even if it's only ten in the morning and ten at night
be faithful in your practice everyday. You can do it any time and any place there are no restrictions.

Here are the three major points of Pure Land:

Vows, faith and practice.

Vows, that you want to be reborn in the Pure land.

Faith in the Buddha's teachings,

and Practice, reciting the Buddha's name.

Lastly I just want to mention that chanting the Buddha's name

is NOT worship. Namo Amitabha Buddha means, Homage to the Buddha Amitabha of Infinite life and infinite light. And when you hear the word faith this may also be read as True Mind.







Pure Land Dharma Talk At Buddha Center 8/11/10

Namo Amitabha,

Thank you for this opportunity to share with you.

Today I'd like to talk about the legitimacy of the Mahayana School as juxtaposed against the noble Theravada tradition. The Theravada Path is a wonderful school. And I will not denigrate it in any way. I just want to show that the commonly held belief that it is the oldest and most original form of Buddhism may be an exaggeration. After that I will hopefully show the legitimacy of the Pure Land tradition and explain how the Pure Land Sutras fall firmly into traditional Mahayana teachings.

Some scholars claim the Mahayana Sutras were made up by later Buddhist masters and were not taught by the Buddha. The Mahayana Sutra's are most likely closer to the Buddha's original teaching than the Theravada Sutra's. The Buddha's teachings were transmitted orally to the disciples, and were only written down in about the first century BCE. These teachings were taught by personal transmission at that time. Today in western culture it's hard to remember what we ate yesterday. But in the past the art of memorization was of upmost importance. In the west Bards, theologians and story tellers had to memorize huge works and there was no room for mistakes. The same was true in the east. The two most important languages in India were Pali and Sanskrit. Sanskrit continued in India until the 13th century Muslim invasion. Since the 2nd century CE under imperial order in China, the Sanskrit Sutras were translated into Chinese. The famed translator Kumaraj along with 800 others, worked for many years on these Sutras. At this point Chinese became the main language of Buddhism with the death of Sanskrit caused by the new rulers of India.

In Sri Lanka the Buddhist Sutra's were written in Pali in the first century BCE. War depopulated the country and oral transmission was in danger, soon the Pail language was obsolete. In about 400 CE a fraction of Sutra's in the Pali language were found in Sri Lanka. It is important to note that Mahayana Buddhism was also practiced in Sri Lanka. In the Vihara monastery in Sri Lanka, Mahayana teachings and Sutra's were blended into the Theravada tradition.

So it would not be accurate to say that Mahayana teachings were from a later date when it was being taught in a major Theravada monastery. This is during the same time period that the Theravada Schools claimed to have the original teachings of the Buddha. Also, the Bodhisattva concept is found in Theravada texts even today. Like the mention of the Buddha to be, who cultivated for many lifetimes as a Bodhisattva before he was born as Prince Siddhartha.

The Theravada tradition had two major breaks in it's transmission. In the 1st century BCE for 400 years the Pali language became obsolete and many Pali text's were lost. In this same year, only a few Pali language  Sutra's were discovered. The next break lasted about 300 years, form the 17th to 19th century. It's revival began about 1880, this revived tradition is only over a hundred years old.

The Mahayana tradition has been continuous in China for almost 2000 years. The end of Sanskrit in the 13th century had little effect on Mahayana tradition because by the 6th century almost all Mahayana texts had been translated form Sanskrit to Chinese. With the end of the Pali language and the political problems in Sri Lanka, including the loss of Pali language Sutra's, it begs the question, if many of these lost Pali texts contain Mahayana teachings that are found in the Chinese translations. Also in the Tibetan tradition, which is heavily in the Mahayana camp, all their translations were from the Sanskrit.

Now that the case has been made, I hope, that the Mahayana and Theravada tradition are of equal value. I would like to explain how the Pure Land Sutra's are firmly grounded in the Mahayana school. Mayeda Senaku who is one of the editor's of the English Trip-i-taka Project, a well respected publisher that has undertaken the task to translate all Mahayana texts, estimates that it could take one hundred years or more to complete the English translation of the complete Chinese and Japanese texts as they consist of thousands of works.

The Pure Land school is a form of Mahayana Buddhism centered on Amitabha Buddha. This Buddha lives in the conditioned world called Sukhavati the Land of Bliss or the Western Paradise. This world is described as being far to the west of this world. The different directions are not literal, but metaphors of realms in different directions where different Buddha's dwell. These realms are outside our Saha world in different galaxies.
Amitabha with great compassion knows of the suffering of our karmic results in this samsara world and provides a means of liberation for them.

The Pure Land school has three main Sutra's although there are many other Sutra's that mention Amitabha and the Land of Bliss. According to professor Fujita Kotatsu, the total number of scriptures in the Chinese Buddhist cannon is 290. More than 13 percent of all the scriptures held to be authentic in the Chinese tradition recognize this Buddha and his land. Amitabha was mentioned from the raise of Mahayana Buddhism in India. Ancient supporters of Mahayana thought such as Nagarjuna and Vasubandhu took refuge in Amitabha and promoted Pure Land faith and practice.    

Amitabha was clearly separated form the Hindu worship of gods because of Pure Land's roots in the Bodhisattvas idea. The Pure Land was also considered more real than our own world lost in samsara, and is not a mystical heaven. The whole history of Chinese Buddhism was strongly influenced by the Pure Land school. And the Mahayana schools that developed in China recognized the importance of this Buddha and adopted Pure Land teachings into their practices. Many commentaries were composed by dedicated Pure Land masters. Among lay followers, nun and monks the practice of saying Amitabha's name was and is performed by many millions of Chinese, Japanese, Korean and Vietnamese to this day.

As a higher practice of Pure Land, meditation on Amitabha and the Pure Land based on the Contemplation Sutra has been widespread from ancient times. Many devotees followed this method and attained Samadhi. Pure Land is not a belief of ignorant people
of the past. It is very much alive and continues to supply spiritual energy to both intellectuals and those less educated as well.

Going to the Pure Land is an expedient means, not the final goal, which is to achieve Buddhahood. This method was taught by the historical Buddha to help those people who might not have any chance of enlightenment if not for the Pure Land path. This path of helping others achieve liberation is indisputably Mahayanist in spirit. People who practice Buddha Name Recitation besides reciting the name for their own salvation, consider it their duty to help others attain salvation also. We have the vow that we say after chanting in part... May others hear and learn of this method, and may all be reborn in the Paradise of Eternal Bliss. Reciting Amitabha's name is primary cultivation, helping others is supportive cultivation. Along with the literal meaning of Amitabha Buddha, Pure Land practitioners also use it to express the saying 'May the blessings of Amitabha Buddha be with you'. The Venerable Master Yuan Yin said that those who wish to fulfill the Bodhisattva Vow, which is the heart of Mahayana Buddhism, should practice the Buddha Name Recitation method because it assures that they will be reborn in the western Paradise where they can become Bodhisattvas, then they can return to our mundane world to save other beings.







Sutra Recitation at Buddha Center 8/13/10

[1] Thus have I heard. At one time the Buddha was staying in the Jeta Grove
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

 

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