On Reciting the Name of the Buddha by Master Kuang-ch'in

Practice reciting the name of the Buddha to the extent that "flowers flourish and the Buddha comes into view."

We all have a Buddha immanent in our minds. When we practice recitation to the extent that our minds are pure and free of vexations, we will meet the buddha within ourselves. Therefore, only by the extinction of all vexations can we attain the stage where "flowers flourish and the Buddha comes into view."

We should practice compassion and forbearance in our daily lives while avoiding impulsiveness and petulance and controlling our temper. Be adroit and harmonious when dealing with people and handle everything with the help of reason.

Seek not the faults of others and do not be vexed by the rights or wrongs we perceive. Be gentle and kind to others, though not for the sake of building up connections. Treat everyone, be he/she moral or immoral, with equality and impartiality.

Do not turn others away with an icy face. With every move intended for the benefit of others and done with sympathetic compassion, not only will we foster good affinity with others but our minds will be purified and ourselves free of all vexations.

We are thereby attaining the stage where "flowers flourish and the Buddha comes into view."

~ The Analects of Master Kuang-ch'in

What is Pure Land?

The goal of all Buddhist practice is to achieve Enlightenment and transcend the cycle of birth and death: that is, to attain Buddhahood. It is said that the Buddha taught 84,000 different methods to reach enlightenment. Most of these methods depend upon one’s own power. These are called self-power methods. Progress along the path to enlightenment is achieved through intense and sustained personal effort. Most ordinary people, struggling to make a living in difficult circumstances, with continual distractions and diversions do not have the external conditions or mental and physical ability to necessary to achieve enlightenment on this path. The path of other-power relies not upon one’s own power but upon the power of the Buddha Amitabha. Over 10 aeons ago the monk Dharmakara (who later became the Buddha Amitabha) made 48 powerful vows to enable those with genuine, sincere faith to be reborn in his Pure Land, Sukhavati, the Land of Ultimate Bliss. In that idyllic environment, free of the accumulation of new negative karma, anyone can attain nirvana in one lifetime.

Pure Land Buddhism is a religion of faith, of faith in Amitabha Buddha and in one’s capacity to achieve Buddhahood. The immediate goal of Pure Land Buddhists is to be reborn in Amitabha’s Pure Land. There, in more favourable surroundings, in the presence of Amitabha, beings will eventually attain complete enlightenment. The essence of Pure Land practice consists of the recitation or remembrance of the name of Amitabha Buddha. Beginning practitioners also read the Pure Land Sutras, and make vows to be reborn in the Pure Land for their own benefit and for the benefit of all beings.

Pure Land Buddhism belongs to the Mahayana tradition in that one seeks liberation not only for oneself but for the sake of all beings.

Daily Pureland Practice Schedule

No practice can be successful without hard work and determination, but as beginners to the Bodhisattva Path of Sudden Attainment we are unsure of ourselves, we don’t know what to do and how much to do it. Therefore the Master has set up the following daily Assignment Schedule for any practitioners who want to follow this path. One practices according to one's level.

Everyday a Pureland Practitioner should recite the Buddha’s name five thousand to ten thousand times (5,000 – 10,000).

1. Everyday a Pureland Practitioner should do a Morning and Evening Service (using the basic procedure we used on retreat). If time is a problem do at least one of the two services at a set time every day, for a minimum of 30min. (one can also use the chanting CD by the Abbot of FoGuangShan, Master Hsin Pey)
2. Everyday a Pureland Practitioner should bow 54 to 108 times a day to Amitabha Buddha.
3. A Pureland Practitioner should set himself a goal of reciting the Buddha’s name a million times, and doing a hundred thousand prostrations. In this way is motivated to push himself everyday.
   

The most important thing is to remember the Great Vows of Amitabha Buddha, and to rely completely on the Buddha’s Power.

Namo Amitofo

Ben Le

(Written on behalf of Master Hui Re)

An extract from the Larger Sukhavativuyha Sutra

From The Sanskrit version of the Larger Sutra

Paragraph 111: Furthermore, Ananda, there is for those living beings born in the Land of Bliss no idea of what belongs to others, no idea of what belongs to self, no idea of 'mine', no conflict, no dispute, no contradiction. Their thoughts are impartial, benevolent, friendly, tender, affectionate, pliable, serene, firm, free from hindrances, undisturbed, imperturbable. They have thoughts only for the practice of the perfection of discernment. They have obtained a presence of mind that preserves their thoughts. Their discernment makes them equal to the ocean, their presence of mind equal to Mount Sumeru. They are rich in numberless virtues. They find their pleasure in the music of the seven aspects of awakening; they are devoted to the song of the buddhas.

From: Land of Bliss: the paradise of the Buddha of Measureless Light: Sanskrit and Chinese versions of the Sukhavativyuha Sutras, translated by Luis O. Gomez, p. 99

Reciting the Buddha's name

On reciting the Buddha's name: advice given by Master Hui Re during the July 2007 Pure Land retreat. Translated by Ben Le, edited by Maxine

Listen to the chanting coming from the speakers, listen to your mind reciting, feel your mouth moving and know your heart is reciting very sincerely. All you need to do is recite the Buddha's name very sincerely. Everything else that comes up is Mara: dreams and illusions. How does Mara enter your mind? Through greed, attachment and wanting. Even the image of the Buddha or any other holy image comes as a result of greed and attachment. You then want to see more and more of them. Whatever you see, smell, or hear is Mara. Do not give it any attention. Ignore it completely. Simply recite the Buddha's name, very accurately, with focused concentration.

In the Avatamsaka Sutra the Buddha says one should not interpret ones imaginings as holy or spiritual. Do not make them special. Do not think that a spiritual image means you have attained an advanced level of practice. Whatever your mind presents, always go back to your practice. Do not make a big show out of anything.

In this Dharma ending age, the most powerful practice is simply to recite the Buddha's name. Keep the Buddha's name on your tongue. Do not try and visualize anything. Keep it as simple as you can. Just recite the Buddha's name. It is easy to evoke greed and desire if you practice visualisations. Recitation of the Buddha's name is what will get you reborn in the Pure Land. There is no other cause for going to the Pure Land. Visualisations will not take you to the Pure Land. Only reciting the Buddha's name will do so.

There is a very powerful Ch'an saying, "If you see the Buddha, kill him. If you see Mara, kill him." This means we should not become attached to any appearances we see in our minds. Let them go. Mara will then not be able to obstruct us.

Benefits of Pure Land practice

Extracts from a talk by Master Hui Re given during the Pure Land retreat of July 2007

I would like to share with you some of my experiences and accomplishments on my Pure Land Buddhist path. They are not something that I have striven for. They are just things that come without you even knowing it.

Let me tell you what I have attained from these six characters: "Na Mo A Mi To Fo." My Pure Land practice has allowed an internal eye to open. I now see how precious the Pure Land is. I understand its treasures. This genuine Dharma eye is nothing other than the 48 great vows of Amitabha Buddha. These are the 48 basic, essential vows. The essence of the Pure Land path, its Dharma, relies totally on these 48 Great Vows. If you can deeply understand and see these 48 vows very clearly your true Dharma eye will open.

The eighteenth vow is the most important of all the vows. This is the eye within the eye. It states that those who want to come to Amitabha's Pure Land, whether they are good or bad, regardless of their ordinariness, need only want to come to His Pure Land and recite His name ten times, to attain rebirth in His Pure Land. He will accept all such beings to his Pure Land. He promises that if he does not accomplish this he will not attain realisation, great enlightenment.

In the Pure Land all you do is spiritual cultivation and practice. Everyday you think only about the Buddha, the Dharma and the Sangha. You purify all 6 roots. You work constantly, purely toward attaining Buddhahood at an extremely fast rate. So every time Amitabha Buddha accepts someone to His Pure Land, he is making him or her a Buddha. Can you think of anything more beautiful?

Thus the proper understanding with which to recite the Buddha's name is an understanding of these 48 great vows. If you do not think about the vows, if you do not believe them or understand them as you recite, your recitation will be flavourless, lifeless. But if you recite with an accurate, genuine understanding and belief in the vows then your recitations will be full of life and joy

These 48 great vows are the fountain of the pure Land. The Dharma springs from these 48 great vows like a warm water fountain. When you discover the truth about these 48 great vows, it's like discovering a fountain in your heart. All your faith, understanding and experiences will flow from this fountain in your heart. It will never stop from that moment onwards. If you have deep faith in this path, in Amitabha Buddha, you will know the method to follow to achieve your result. You will recite continuously. Thus you will gain liberation. As you recite the Buddha's name, if you have that great faith, Amitabha Buddha's vows are there, at that moment. If you achieve real faith in the Pure Land you will chant joyously all the time. You will never stop chanting because you know, you have that guarantee in your mind.

My unwavering faith and my proper practice have arisen from my understanding of these 48 great vows. Because of my faith and my practice I have achieved the benefits I was seeking. I have attained assurance on this path. Although I am still a normal sentient being, I know I will be reborn in the Pure Land. The most important practice is to rely on the original vows and to chant the Buddha's name. Rely on the vows. Keep the Buddha's name on your lips and in your heart all the time. Since I have entered these vows deeply, so that they are with me all the time, it is as if those 48 vows are my 48 vows. I am swimming in the ocean of the Buddha's vows. Even though my body is sitting here in this world, my mind swims in the ocean of vows. What are the 48 great vows? They are Amitabha's mind and heart. My mind swims in his mind, my heart in his heart.

The second thing I want to tell you is that I have accomplished the karma that will force me to be reborn in the Pure Land. I will go to the Pure Land when I die. In Buddhism it is said, "as is the cause, so is the effect". Because I have planted the karma that will send me to the Pure Land, the effect must be that I go to the Pure Land. I am guaranteed of this. I know I will go to the Pure Land. There is no obstacle, no obstruction, there is nothing that could happen that will prevent me going to the Pure Land

When you enter deeply into the 48 great vows you uncover a fountain in your heart that never stops pumping. You will never ever be able to stop it. It will never be cut off. Your heart will just open up. Your Pure Land mind will just open up. When Amitabha Buddha opens up in your heart, it is as if you have a permanent connection to the internet. You can go anywhere on the net. It's all just Amitabha Buddha wherever you go Amitabha Buddha is right there with you.

If you are connected with Amitabha Buddha you have the entire Pure Land resources at your disposal. If you have a problem, just send a thought and help will come. You will get instructions on what you must do.

You used always to be alone, even in a crowd. Now, even when you are alone, you have an infinite host of Bodhisattvas around you all the time. You have a great and powerful host always surrounding you. Always helping you. You will never be alone again.

Why is this body still sitting here? My job is not yet finished. My mission is not yet accomplished.

Translated by Ben Le, abridged and edited by Maxine

Doubts about Pureland Refuted by Master Tien Tai

A great text by Master Tien Tai about eliminating doubts about Pureland practice. Hope it comes in handy.

www.purelandbuddhism.com/10Doubts.pdf

Master Hui Re's teachings

You must remember this most important thing:

If you do not recite the Buddha's name, if you do not make Buddha karma, you are making worldly karma. Whether you make bad worldly karma or good worldly karma, it is still worldly karma. It is the karma to continue in this world indefinitely, over and over again, life after life after life, suffering in Samsara. Whether you are enjoying yourself in Samsara or suffering in Samsara, it is still Samsara. Over and over and over again. The only way out is to recite the Buddha's name.

Every single cause has its effect. You are constantly creating a new world for yourself.

Not reciting the Buddha's name is making karma in this world. It's just piling up shit. When its bad karma it stinks a lot more. When its good karma it does not stink as much. You are still carrying this bag of shit.

(Master Hui Re on Samsara, From the July 2007 retreat. Translated by Ben Le.)

OPENING THE DOOR OF THE PURE LAND

PRAISE TO AMITABHA

By Lama Tsong Khapa

NAMO SHRI-GURU-MANJUGHOSAYA!

Ruler of Sukhavati Pure Land, praised by all the Sugatas - Bhagavan Lord Amitayus, Teacher of gods and humans, king of Conquerors - You grant long life to beings.

As the cloud-free moon is reflected in clear water in all infinite kinds of vessel, so to countless fortunate beings at once, in many aspects You display your body.

In the same instant You cut every net of doubt besetting infinite disciples and open the eye of wisdom to reality with your speech, unceasingly proclaimed.

Spreading pervasive knowledge to all knowables, ruled by compassion for beings of the five streams, its' power of wisdom and love saves from fears of samsara and peace, as your mind is unstirred by signs or effort.

With your body, a heap of splendour that fills with endless masses of light all countless lands, as the sun's rays do the heaven's vault, provide a banquet for my fortunate eyes.

With your brahmic voice, of five members, just to hear which grants the highest bliss, like sweet thunder to the peacocks' heart, sprinkle drops of nectar in my ears.

With supreme calm mind, all fancy stilled by putting your awareness in emptiness, like a still cloud-mass in the sky's expanse, quell all mental focus (on) imagining.

Even if all Conquerors described for countless eons your (great) mass of virtues, to find the end would be no easy task; just so, they are more than I can tell.

Therefore, there's no other teacher like You, an inexhaustible store of qualities from whom all seeds of faults have gone forever. You alone, then, are migrators' refuge.

Through your thousand million vows, Protector, You founded well the best of Supreme Lands where even the name of suffering is not found, hence called the Pure Land, Sukhavati.

There, as soon as the light of this life fades, let me be born in a thousand-petalled lotus, rise from within the lotus without hindrance, behold your form, and drink my fill of your speech.

When, Lord, I've heard your mahayanic speech, just as Avalokita behaves to free those sinking in samsara's mire, and Mahasthama-prapta, let me too.

Brief Amitabha Aspiration Prayer

EMAHO!
Wonderful
NGO TSAR SANGYÉ NANGWA TAYÉ DANG
Amitabha, magnificent Buddha of Boundless Light,

YÉ SU JOWO TUKJÉ CHENPO DANG
With the great compassionate lord Avalokiteshvara to his right,

YÖN DU SEMPA TU CHEN TOP NAM LA
And the mighty bodhisattva Vajrapani on his left,

SANGYÉ CHANG SEM PAKMÉ KHOR GYI KOR
Surrounded by an assembly of countless buddhas and bodhisattvas

DÉ KYI NGO TSAR PAK TU MÉPA YI
In the place of wonder and boundless joy and happiness—

DEWA CHEN SHYÉ JA WÉ SHYING KHAM DER
That is the heavenly realm of Sukhavati, the Blissful Paradise.

DAK NI DI NÉ TSÉ PÖ GYUR MA TAK
When the time comes for me to leave this present life,

KYEWA SHYEN GYI BAR MA CHÖ PA RU
May I go there directly, without any other birth upon the way,

DÉ RU KYÉ NÉ NANG TÉ SHYAL TONG SHOK
And being reborn there, may I see Amitabha face to face!

DÉ KÉ DAK GI MÖNLAM TABPA DI
May this, my fervent prayer of aspiration,

CHOK CHÜI SANGYÉ CHANG SEM TAMCHÉ KYI
Be blessed by all the buddhas and bodhisattvas of the ten directions

GEK MÉ DRUBPAR CHIN GYI LAP TU SOL
So that it is accomplished, without the slightest hindrance!

TEYATA PENTSIN DRIYA AWA BODHANAYÉ SOHA

When Tulku Mingyur Dorje was thirteen years old, on the 7th day of the month of Saga Dawa, Fire Bird year (1657), he had a vision of the deities of the mandala, and Buddha Amitabha spoke these words directly.

How all the Buddhas of the Six Directions protect the Nembutsu Practitioner

From: Honen's Senchakushu. Pg 142

"... [It] is taught in the ... Amida sutra, if a man or woman single-mindedly and wholeheartedly thinks of A-mi-t'o Fo and desires birth [in the Pureland] for seven days and nights up to the whole of his or her life span, then all the buddhas of the six directions, as many as the sands of the Ganges, together will come and always protect him or her. This is why that sutra is known as the "sutra of protection." The "sutra of protection" means that [many buddhas] also prevent all devils and evil spirits from coming into contact with the practitioner; and also that they prevent sudden illness, sudden death, sudden and calamitous disasters for befalling him or her; and that they spontaneously eradicate all misfortunes and obstacles. Those whose practice is not wholehearted are excepted."

From: Honen's Senchakushu: passages on the selection of the Nembusu in the Original Vow. Translated and edited by Senchakushu English Translation Project.

On Buddha Recitation & attachment to form

It is like lighting a fire on top of ice. As the fire intensifies, the ice melts. When the ice melts, the fire is extinguished. So it is with Buddha Recitation.... In the end, the practitioner will attain the realm of No-Birth and see the fire of rebirth spontaneously disappear.

Pure Land Patriarch
Master T'ao Ch'o