A study on Pure Land
Chapter 7 Practice of Pure Land Method
Section 1 Pure Land Resources
Practitioners who practice the Pure Land Dharma must have the resources of the Pure Land.The so-called merit means necessary, accumulation and preparation.Funding is for funding, and grain is for food;For example, when a person travels far away, he must use food to support his body. Therefore, if he wants to achieve the suffering of the Three Vehicles, he should use food with good roots and merits to support his body.The word "meal" is often used in the sutras to extend the capital towards Bodhi, or it is called the good deeds that nourish the cause of Bodhi.The resources of Pure Land are faith, vows and actions, like the three feet of a tripod, and none of them are missing.Other schools of Mahayana Buddhism produce understanding from faith and practice from understanding.The Pure Land Dharma is caused by faith and leads to practice.In the stage of diligent practice, the first step is to practice, and the next step is to practice. In this middle step, other schools of Mahayana need to "realize" the Pure Land method, and the two are different.Interpretation contains the meaning of interpretation, that is, those who can understand the principles of things while thinking about them.Therefore, there are sayings that it is difficult to believe, solve, and practice.The most difficult level to pass is the understanding. Those who know it by understanding the truth are a minority among sentient beings. The Pure Land Dharma uses a wish to pass this most difficult level.This faith is very critical and difficult, so the Pure Land Dharma is also called "the method that is easy to practice and difficult to believe."
Master Ouyi said: "Believe in faith, aspiration and chanting the name is the essence of practice."Believe in the vow, and behave in the vow. Behavior is the wonderful practice of chanting the name.The three resources of faith and vows are: non-faith is not enough to open a vow, and non-vows are not enough to lead a vow. This is a chain of things.If a practitioner doubts whether the Western Pure Land really exists and whether he can be reborn by chanting the Buddha's name, he will not be able to make a true wish.If you have faith and aspirations, you will naturally be able to cause wonderful practices such as chanting the name of Buddha. Reciting the name of Buddha is not ordinary practice, but extremely subtle, unfathomable, and difficult to imagine.Only such wonderful actions can achieve the great vow to save sentient beings.Without such wonderful practice, it will be difficult for sentient beings to escape from birth and death, let alone save them.Therefore, it is not the wonderful practice of chanting the name, it is not enough to fulfill your wishes and realize your faith.Only by chanting the name of Buddha and other methods can you satisfy your great vows and verify your beliefs, and verify that you can achieve the supreme practice of rebirth in Pure Land methods such as chanting the name of Buddha and chanting the name of Buddha and other methods, and confirm the wonderful truth that "the mind is a Buddha, and the mind becomes a Buddha."
1. Trust
The first essential meaning of Pure Land merit is faith.The foundation of human culture and society lies in "faith".According to the explanation of Chinese characters: "People's words are faithful."What you say can be based on the truth, the true facts, and there is no illusion, this is faith.An obedient person knows the truth of the speaker, believes in the truth of what he says, and has no doubt, this is also faith.The human language can have a good effect, and its basis is entirely based on the word "faith".Buddhism takes faith as the condition for entry, and it is never easy to develop faith in Buddhism.The "Mahayana Hundred Dharmas of the Mahayana" lists faith as the law of good mind, which means that in the real truth, such as the Four Noble Truths, deep belief in the merits of the Three Jewels, deep belief in the merits of the Three Jewels, deep belief in the good deeds of all worlds and worlds, deep belief in the ability to generate hope, and its essence is clarified as nature.Resist not to believe in the treatment and be willing to do good deeds.This "faith" is listed as the first of the laws of good minds because it is deeply convinced of reality, virtue and ability and is happy.Real refers to the facts and truths of all laws, and principles and things should not be neglected;Virtue refers to the virtue and nature of practice, and behavior and nature cannot be contrary to nature;Ability means that you can achieve good things and achievement depends on perseverance.The third is to take firm faith as the door to the Tao.
From the perspective of the Pure Land Dharma itself, it is very special and there is no need to solve it.The reason why Buddhism is difficult to believe, and even misunderstandings is because one must understand it before one can achieve action.Our wisdom is not enough, not only can we not "believe", but we will also misunderstand and take the wrong path.The Tathagata is compassionate, so he specially demonstrates a safe and convenient method that does not require any solution, can understand deeply, and is absolutely free of errors.Therefore, the Buddhist scriptures say: "It is very difficult to explain this difficult method to practice for this world."In the Pure Land Treatise, Bodhisattva Vasubandhu emphasized "I am one mind" and corresponded to it, which is the reason.As Master Shinluan explained: "One is that faith is not pure, if it exists or dies;The two have different faiths and no decisions;The three are faith that does not continue, because the rest of your thoughts are intermittent.These three sentences are transformed together, and there is no decision because of the lack of faith;No decisions are made and thoughts do not continue.You can also think of it without continuing, so you cannot decide to believe it, and you cannot decide to believe it, so your mind is not pure.In contrast to this, the name is "responsible for practice in truth", so the author's advice is "I am one-pointed".”
Faith can be divided into six categories: faith in oneself, faith in others, faith in cause, faith in result, faith in affairs, and faith in reason:
First, believe in yourself, believe in my thoughts in front of me, no front and back, no boundaries, and follow the circumstances all day long, and remain unchanged all day long. The world of the void and dust in the ten directions was originally all things that I appeared in my thoughts. Now, although I am confused and desolate, I have gone through the six realms, and if I return to my mind, I will definitely be able to be blessed in my heart. I will return to my own Amitabha, and I will have no doubts. This is called faith in myself.How should we say that we believe in ourselves? We should know that this "self" is not the self with self-image, but the self-nature that is free from all forms, which means the original wonderful and bright true heart.This is really not a heart of flesh, but a heart of flesh refers to the heart.My own heart is not the heart of fate.The mind of shadow is the mind that the sixth consciousness can grasp. This mind is only the image generated by the five dusts of color, sound, fragrance, taste, and touch, so it is called the mind of shadow.The "Shu Shurangama Sutra" clearly states the records of this meaning. Ananda was the first to learn a lot at that time, but when he met the Madanga girl, he was about to break the precepts and was fortunately saved by the Buddha. At this time, Ananda was shocked and asked the Buddha to give me a message.The Buddha asked Ananda: "What is the mind?" Ananda replied, and the Buddha asked him just now whether the mind is inside, outside, or in the middle, etc., and to find it with his heart.So “that is, I will be the heart of those who can push."Ananda believed that his mind that could infer and think was his own mind.The Buddha scolded Ananda at that time and said, "Duh! Ananda, this is not your heart....This is a false thought of the past, confusing your true nature.From the beginning of time to this life, you have recognized the thief as your son and lost your original state, so you are in vain."The Buddha told Ananda directly that what you call your own mind is not your mind, it is just a delusion caused by the five dusts in the outside world.It confuses your true nature, this is the false mind.The delusional mind is not only not yourself, but also your own enemy. It confuses your true nature, so you lose your inherent permanent true mind and experience the suffering of reincarnation.This passage of the "Lingyun Sutra" is very important, revealing the relationship between "seeing the way", "cultivating the way" and "achieving the way". Only by seeing the way can one practice the way, and only by practicing the way can one realize the way. It can be seen that seeing the way is the first step of the key nature.The convenience of seeing the Tao is to reveal the true mind, and the initial convenience is to break the false mind.Therefore, the sixth consciousness is the mind of the shadow rather than the mind of the self.We should deeply understand that belief is our foundation. We must recognize that the current mind that can think and be self-righteous is a thief and harm ourselves. Don’t believe it. Only then can we have hope of restoring our true heart, that is, our original Buddha nature.Although we are the delusional mind at present, our true mind cannot appear because of delusional attachment, so we are unconscious and confused.But if we can return to our minds with one thought, follow the teachings of Buddhism, turn against the dust and become enlightened, develop the Bodhicitta, and seek rebirth in the Pure Land, we will definitely be able to be reborn in the original Pure Land.Those who practice Pure Land should have determined faith here and must not be confused. This is self-confidence.Believing in oneself means believing in one's original Buddha nature.
Second, believing in him means believing in him.First of all, believe in Sakyamuni Buddha, without any lies, without any false wishes, follow the true teachings of all Buddhas, and be reborn in the Pure Land of Ultimate Bliss, without any doubts.The Buddha is our teacher and teaches believers that they cannot speak lies when they uphold the five precepts, so the Buddha will never speak lies. The "Amitabha Sutra" was said by Sakyamuni Buddha himself, "Since the West has passed ten trillion Buddha lands, there is a world called Pure Land.There is a Buddha in the land, named Amitabha, and now he preaches the Dharma."And the "Amitabha Sutra" and the "Amitabha Sutra" have records of the masses who personally saw Amitabha Buddha and the Pure Land. They should believe it and follow the teachings and wish to be born in that country.The second one should believe that Amitabha Buddha has no vows. The center of the forty-eight vows is the eighteenth vow, "Sentient beings in the ten directions, hear my name, and believe in and enjoy all good roots, and dedicate their merits to their hearts. They wish to be born in our country, and even to the ten thoughts. If they are not reborn, they will not attain enlightenment."If you can be famous and believe in it, and you will be sincere and sincere, you will be sincere and sincere.Third, we must believe in all Buddhas in the ten directions.Following the true teachings of all Buddhas and determined to survive, it is undoubtedly called believing in him.
In the six faiths, one is an inseparable couple. Believing in both is the right faith.Generally speaking, practitioners with low culture do not read many classics, and it is easy to believe in others, but difficult to believe in themselves.If one says one's own mind is a Buddha, one dare not take it and thinks that it is a kind of arrogance.Some people dare not believe it when they hear the Pure Land of Mind and Amitabha in their own nature. They think it is vague and afraid of being lost.These are all manifestations of lack of confidence.Another type of practitioner is to talk about believing in oneself and not believing in others.Most of these people with knowledge barriers are interested in saying that their own mind is a Buddha, but they do not believe in other Buddhas. They believe that chanting the Buddha's name to seek rebirth is to seek Dharma outside the mind and to be attached to appearances.Therefore, if you despise the Pure Land, of course, you will miss this special method, and it is difficult to realize the unreversible state of life.
The third is the cause of faith, that is, deep belief in scattered and chanting the name is still the seed of becoming a Buddha. Now that I am not confused, how can I not be reborn in the Pure Land? This is called the cause of faith.
The fourth is to believe in the fruit, that is, to deeply believe that all the good people above the Pure Land of the Pure Land of the Pure Land in the Pure Land meet in one place, and they are all reborn by chanting the Buddha's name, just like planting melons and planting beans and planting beans and obtaining beans;Like a shadow, it will follow the shape, and the sound will be answered.If you recite the name of Buddha, you will not give up your achievements without any silence. You cannot doubt it. This is called "Fruit of Faith".
Faith causes and faith results are also inseparable pairs.If a person truly believes in cause and effect, he is not an ordinary person.Good causes lead to good results, and evil causes lead to bad results, and you will know that everything has its predecessors. There is no need to greed, care, discrimination and planning, and naturally reduce the troubles and faults of inaction.The cause and effect of these three lives will not be wrong. The Buddhist scripture says: "If you want to know the cause of the past, the recipient is now.To know the future results, the author is now.”
The fifth is faith and faith, that is, deep belief that there is a land of Pure Land beyond the ten trillion Buddha lands, which is extremely pure. It is by no means a fable, but a name for faith and faith.
The sixth is to believe in reason, that is, to believe that the ten trillion Buddha lands do not appear in the thought before me, because the thought before me has no external existence;I also deeply believe that the Pure Land is in accordance with the right main companion, and all the shadows appear in the mind of my appearance. All things are the truth, all delusions are the truth, all cultivation is the nature, all others are the self, because my mind is all the Buddha's mind is also all the minds, and all sentient beings are also all the minds and natures are all the same, just like a thousand lamps in a room, lights are all everywhere, and they do not interfere with each other. This is called faith and reason.
Things and reason are also a pair.Things are the appearance of things, and principles are the essence.Things are all things and various forms of tangible and intangible.What I see in front of me are tall buildings, men, women, young and old, as well as the earth, mountains, rivers, sun, moon, stars, birds and beasts, flying and creeping, the six realms of reincarnation, life and death, everything is all about.For all these things, what exactly is the essence of them? From a scientific point of view, the origin of all things in the universe is only composed of multiple atoms.And what about the essence of an atom? It is just electrons, protons and neutrons.If you ask further, of course, there are even smaller ones, which is inexhaustible.However, energy and fluctuations can still be used to explain the vastness of things you see in terms of appearance, and this is the essence.If the essence mentioned in Buddhism is that the nature is equal to the Buddha nature, and there is no birth and death.The essence mentioned here is the principle.Reason does not refer to reason. Reason is knowledge and understanding, and is the product of human thinking, and is born and destroyed.Rule is the true mind and the truth, and it is also the entire Dharma realm.The Dharma Realm is the essence of the body and mind of all sentient beings.
The above six faiths reveal true faith, the so-called true faith: Believe in me and Amitabha, the nature of awareness is no different. Although I am unconscious, my consciousness has not been lost. Once a thought comes back, I will be able to obtain the same origin;Although the nature of faith is no different, the position is the abyss of heaven. Buddha is the ultimate Buddha, and I will flow with my karma;Believe that I am the sentient being in Amitabha’s mind, and the Buddha is the Buddha in my mind.Remembering Buddha and reciting Buddha will surely see Buddha. This is the foundation of faith in life.
2. Wish
The second essence of Pure Land merit is vow.The relationship between wishes and faith, understanding, practice and verification is quite close, and worldly laws are all focused on implementation.If you do not implement it, just empty talk and fantasy will definitely not be effective.Implementation is to do it in reality.We must be willing to do something.If you are reluctant to do it, you will not achieve anything, so you will be born with your wish.How can we initiate this wish that we are willing to do? We must have a deep understanding of this.To understand, you must learn;To learn, you must first believe.Therefore, from faith to understanding, from understanding to practice, is a certain order.The understanding includes learning, practice includes wishes, and the general teachings of Buddhism are to be studied in order.
For a great cause, the Tathagata appeared in the world to enable sentient beings to enlighten the Buddha's knowledge and views.The forty-nine years of preaching is nothing more than this.In the middle, the teachings of the Three Vehicles are for the sake of the Buddha's wisdom, and it is not the original intention of the Tathagata's birth.Therefore, this special method was developed in the times, which talked about the Pure Land scriptures, so that the three vehicles and five natures can realize the true permanence and lead to the same birth and death.He has no greed for the Saha world and is willing to leave. All he wants is the Pure Land. This is the wish.When you hear the sound at the top, you will suddenly understand the source of the Dharma and naturally make a vow to rebirth.If you cannot achieve Buddha's wisdom, you can become a Buddha in the ultimate way as long as you make a vow to be reborn.In the "Amitabha Sutra", the Buddha told Maitreya Bodhisattva: "If there are sentient beings who cultivate all merits with doubts and wish to be born in that country, they will not be able to understand the Buddha's wisdom, inconceivable wisdom, incalculable wisdom, Mahayana wisdom, and incorruptible wisdom, and do not believe in these wisdoms;However, I still believe in the blessings of sins and practice rare books, and wish to be born in the country.These sentient beings are born in that palace and live for 500 years. They often do not see the Buddha, hear the sutras, and do not see the Bodhisattvas, the Shrines and Saints. Therefore, in that country, it is called birth of the fetus.If there are sentient beings who believe in the wisdom of Buddhism, and even the wisdom of superiority, do all the merits and dedicate their faith.These sentient beings are naturally born in the seven treasures, sitting in a row, and in a moment, they will be bright in their bodies and have wisdom and merits, just like the Bodhisattvas have achieved them."The Buddha also told Maitreya Bodhisattva: "Because of doubting the Buddha's wisdom, the seven treasure palace was born without punishment, or even a single thought of evil.At the age of five hundred, if you do not see the Three Jewels, you cannot offer them, and you will practice all kinds of rare books, which will make you suffer.Even if you have extra happiness, you still don’t enjoy it.If this sentient being knows its original sin, regrets and blames oneself deeply, seeks to be free from that place, then he will achieve the wishful wishes and will respectfully offer the Buddha's place, and will also achieve the merits of countless Buddhas.Maitreya should know that if there are Bodhisattvas, those who have doubts will lose great benefits.Therefore, we should clearly believe in the supreme wisdom of all Buddhas.”
This passage explains two types of people who are reborn in the Pure Land: one is those who believe in the wisdom of Buddhism and understand the wisdom of Buddhism;Second, you do not believe in Buddhist wisdom, but still believe in sin and blessings.If you can believe in the wisdom of Buddha, you must understand the wisdom of Buddha. You must believe in the blessings of sins and blessings of sins and blessings of sins and blessings of sins and blessings of sins and blessings of sins and blessings of sins and blessings of vows to be reborn, but you cannot see the Buddha.This is a kind of person who practices but does not cultivate wisdom. If he is not born in the Pure Land, he will be born in the human and heavenly world and fall.In the Pure Land, one thinks that one cannot see the Buddha as a suffering, one will be enlightened, diligently seek the Buddha’s wisdom, and one will be able to see the Buddha.Once you see the Buddha, you will be the same as all Bodhisattvas.How can we believe in the wisdom of the Buddha and understand the wisdom of the Buddha? Buddha wisdom is the great Prajna. The scriptures spoken by the Buddha are written Prajna. Read and recite the Mahayana Buddhist scriptures, develop real faith in the things and principles mentioned in the Buddhist scriptures, and do not have a single thought of doubt. We dare not use the karma and discriminatory mind of ordinary people to test the wisdom of the Buddha, and let go of all our ordinary knowledge and insights, and then we will be able to understand the wisdom of the Buddha in a long time.The "Amitabha Sutra" explains Amitabha's vows in the past calamities. This is the source of the teachings of Pure Land thoughts. The "The Thought on Original Vows" and "The Forty-Eight Vows of Amitabha's Practice in the Cause" mentioned in the previous chapters have been described.The Pure Land teachings are all included in the forty-eight vows of the Buddha. If you do not understand the Buddha’s vows, you will not understand the Pure Land Dharma.The solemnity of the Pure Land and the vows of rebirth are explained in great detail in the "Amitabha Sutra". The main focus is the vows. The vows of Buddhas and sentient beings are the wishes, and the communication between the paths of the paths is to determine the rebirth.
《In the Ami Buddha Sutra, the Buddha repeatedly advises faith and wishes.Because of your desire, you will naturally act firmly, but you must be determined by your deep faith.Those who wish to leave the Saha world and seek Pure Land, take the Saha world as the filthy land, that is, the filthy created by one's own mind, and the filthyness of one's own mind should be disgusted with it.The Pure Land of Ultimate Bliss is the purity that one feels in one’s mind, and it should be sought.There are about five summary of this wish:
The first vow is that the Buddha's path has no vow to be fulfilled. Because the self-nature and Buddha's nature are the same, all virtues are solemn and will not retreat.
The second vow is that all sentient beings are vowed to save them in order to save them by their own nature.
The third vow is to learn the boundless Dharma. Because you have deeply penetrated the sutras and wisdom is like the sea, and you can realize others.
The fourth vow is to vow to eliminate endless troubles. Because the troubles are eliminated, the Buddha's path will be accomplished.
The above four are the four broad vows initiated by all Bodhisattvas in their causal states, which Buddhism calls them the "Four Great Vows".Those who practice the Pure Land Dharma wish to be reborn in the Pure Land.Therefore, there is the following fifth wish.
The fifth vow is to be reborn in the Pure Land of Amitabha Buddha. In order to seek rebirth in the Amitabha world, relying on his vows to escape from the samsara, he will first escape from the samsara, and will not regress. After all, he will achieve the Buddhahood and can fully save all sentient beings.
3. OK
The third essence of Pure Land merit is the practice of Pure Land.As the sutra says, those who practice images, visualize, worship, offer, etc. can all be reborn in the Pure Land. Only by chanting the name of the Buddha, can the most convenient method and the easiest to start. This is the first convenient way to chant the Buddha's name.Therefore, Master Zhongfeng said: "The clear pearls are thrown into the turbid water, and the turbid water must be clear;The Buddha's name is thrown into a confused mind, and the confused mind has to be a Buddha."Therefore, the Pure Land Dharma takes chanting the name of Buddha as the right practice, but it does not require assistance.The unity of the right help is true cultivation.How can we be united? During the two and six times, the mind will not be separated from the Buddha, and the power of enlightenment will arise when the situation is met.Stop evil and cultivate good every thought, and purify the three karmas of body, speech and mind.This way of mind is inseparable from Buddha, which is concentration;Every thought of enlightenment is wisdom;Stop evil and cultivate good is a precept.Therefore, if you can truly recite the Buddha's name, and you will be able to complete the three studies of precepts, concentration and wisdom at the moment, this is indeed a special convenience.
The essence of Pure Land is that the mind is inseparable from the Buddha.Such practice is to be dynamic and quiet, to be civilized and true, to be factual and rational, to be shallow and deep, to be born into the Buddha's mind, to be ordinary realms are holy realms, to be Dharma-level, to be sudden and complete, to be relaxed, to be one mind.Just trust me deeply!
Section 2 Philosophy of reciting Buddha's name
Chanting Buddha's name can be said to be a "philosophy of faith".Pure Land thought is a representative of the philosophy of faith.According to Buddhist scriptures, the idea of chanting Buddha's name and being reborn in the Pure Land came from far away from India and began with the Buddha's statement on Mount Gridhrakuta.Secondly, after passing through the theory of the Gion spirit of Rashe Castle, the Pure Land thought became more prominent.Up to 150 AD －200In 2018, the three Pure Land Sutras appeared, which was about six hundred years after the Buddha passed away.The origin of Indian thought of chanting Buddha's name comes from respecting the Buddha's personality.When the Buddha was alive, many disciples followed the Buddha, asking questions whenever he had doubts, without any mental anxiety. This can be said to be a life that is both realistic and ideal.However, after the Buddha entered the extinction, the Buddha's solemn and kind appearance could not be read, and the Buddha's great personality during his lifetime remained deeply in the hearts of the Buddhist community and could not be eliminated.The monks have a strong desire to miss the Buddha, especially when troubles arise or when disasters arise, they have a more intense mood to recite the Buddha.Therefore, I tried to visualize the Buddha so that he could improve his spiritual strength and developed into a method of "visualizing the Buddha".This method is called "the spiritual concentration method of Samadhi."The Sutra of Amitabha Sutra and the Sutra of Pratyekabha Samadhi are classics produced from this standpoint, and the method of "observing Buddha" described in these classics has three main conditions: First, you must have a strong longing for the Buddha;Second, you must have a sincere desire to see the Buddha;Third, you need training to accumulate spirit.By meeting these three conditions, you can see the Buddha.
In the process of visualizing the Buddha's practice, two tendencies were divided into: one is the tendency of idealism;The second is the tendency of noun theory.The origins of these two tendencies are found in the scriptures of the Prajna Sect, especially the "Prajna Sutra" spoken by Manjushri and the "Prajna Samadhi Sutra", which are one of the earliest materials in the Pure Land doctrine.In these two sutras, the two tendencies of mind and name chanting are mixed together.In the "Prajna Sutra" spoken by Manjushri, the Buddha's true form is a kind of truth and reality: "I view the Tathagata's appearance, non-different form, non-moving form, non-forming form, non-generation form, non-destructive form, non-destructive form, non-existent form, non-existent form, non-existent form, non-existent form, non-existent form, non-existent form, non-existent form, non-pure form, and non-existent form, and use such correct view of the Tathagata to benefit sentient beings."This is the translation of Mandra Immortal. A few years later, when the Sutra was translated by Sangha Bharat, he added a passage like this: "The Dharma body of the Tathagata is originally invisible, and I came to see the Buddha for the sake of sentient beings.The Dharma body is inconceivable, without form and invisible, neither coming nor going, neither being nor non-existence, neither seeing nor seeing, and being as realistic. This light is Prajna Paramita, and Prajna Paramita is like this.”
This is the "Buddha of Reality" and the thought of Prajna.There is a passage after the sutra, which is a noun theory: "The Dharma Realm is one aspect, and is related to the Dharma Realm, which is called the Samadhi of One Practice... If you want to enter the Samadhi of One Practice, you should be idle, abandon all the disorderly thoughts, do not take appearance, and focus on the Buddha's mind, call your name specifically, follow the Buddha's place, and be upright in the body, and be able to continue with one Buddha every thought, that is, you can see the past, future, and present Buddhas in your mind.”
The above describes "Prajna" and "seeing Buddha".In the "Prajna Samadhi Sutra", the visualization and nominal tendency of seeing the Buddha are also mixed together. The sutra says: "Those who have neither destructive faith nor break diligence, have extraordinary wisdom and are close to good teachers can mature samadhi."It is also said: "Those who have one mind and keep reciting the name will be able to see the solemn Pure Land.By practicing thoughts, the Buddha appears in the heart, and the heart sees the heart itself. The Buddha sees the Buddha itself, which is called Nirvana. When you feel missed, you will be born in a world of delusion."This is also a kind of Buddha's view of reality.
Seeing the Buddha means chanting the Buddha's name. The thought of seeing the Buddha is closely related to the thought of Prajna. The scriptures such as "Prajna", "Lotus Sutra" and "Avatamsaka Sutra" all attach great importance to the samadhi of reciting the Buddha's name.Amitabha Buddha was the Bodhisattva of Dharmazang in the past, and then made forty-eight vows under the King of Freedom in the World, and then practiced the six paramitas, and as a result, he had full blessings and wisdom.In the "Prajna Sutra", it is often said that there are great vows of Bodhisattvas like this.The vows and forty-eight vows in the "Prajna Sutra" are the same thoughts.If there is no ideological basis for Prajna, there is no self-interest vow that can be beneficial to others.The idea of chanting Buddha's name is developed by taking refuge in the Buddha's great personality.The idea of relief originated from the compassionate and intake of the position. With the development of the "Bensheng Tan" investigation, it was later supported by the "Prajna" and "Lotus Sutra", and was then transformed by the "Avatamsaka Sutra" and eventually turned into the idea of chanting Buddha's name.
The evolution of the idea of chanting Buddha's name first originated from the personality of admiring Buddha (When the Buddha lived in the world )，The second is to remember the solemn appearance of the Buddha (After the Buddha's silence )，The third is the method of visualization (The practice of Samadhi )，Fourth, it has developed into a special name.The content is that it is due to thorough faith, the desire to go to the Pure Land of the Heart, and to live with the Buddha forever, in order to achieve the ultimate goal of getting rid of suffering and gaining happiness.Remembrance - visualization - chanting the name - faith - becoming a Buddha is the beginning and process of chanting the Buddha's thought.If you use important ideas such as visualization, name chanting, faith, and Pure Land to form a systematic Pure Land sect, it is Master Shandao of China.After Shandao, the tendency to observe the Buddha gradually became abolished, and the tendency to chant the Buddha's name became popular throughout the Buddhist teachings, not limited to the Pure Land sect.Reciting Buddha's name has also become one of the basic practices of Buddhist practice.
There are many ways to recite the Buddha's name, and there are no four types of Buddha's chanting, namely chanting the name of Buddha, observing the image of Buddha, visualizing the Buddha's name, and chanting the Buddha's true form.A brief description is as follows:
First, chant the name of Buddha.It means to concentrate on chanting the name of Buddha's name, concentrate on one's mind day and night, or even ten thousand sounds or even hundreds of thousands of sounds, as a constant lesson.If this year is long, then every thought will be endless and pure and complete.As stated in the Manjushri Prajna Sutra, “There is a practice of Samadhi. Those who practice this Samadhi can quickly attain Buddhahood.If you want to enter Samadhi, you should be idle, abandon all the disorderly thoughts, do not take appearances, focus on the Buddha's name, follow the Buddha's name, sit upright and straight, and be able to continue with one Buddha's thoughts, that is, you can see the Buddhas coming and going in every thought, and recite the Buddha's merits and boundlessness, and are no different from all merits. In this way, you will know that there is no difference between the Buddha's Dharma Realm in the constant sand. Although Ananda always holds many eloquences, hundreds of thousands of equal parts, it is not even one."It is called reciting the Buddha's name.
Second, observe the image and recite the Buddha's name.It means to observe the Buddha statue and call the Buddha's name on the mouth, and then the mind will not be distracted, and the Buddha's true nature will appear. In this way, every thought will be continuous and pure and uninterrupted.As the Great Treasure Sutra says: "The Buddha's original cause is a great diligent Bodhisattva. He saw the monk painting the image of Buddha, and became a monk and held the painting. (Left and right hair )The image, go into the mountain to observe, observe this portrait, is not different from the Tathagata, achieves the five powers, obtains the Samadhi of Universal Light, and sees the Buddhas in the ten directions."It is to observe the image and recite the Buddha's name.
Third, visualize and recite the Buddha's name.It means that the Buddha's wonderful and solemn appearance is beautiful and perfect, and his visualization is proficient, then the samadhi will appear.There are two of them: ①If you observe one aspect, you will observe one aspect in the thirty-two aspects, and all your serious sins will be reduced. As the "Sutra of the Samadhi of the Buddha" says: "The Buddha said to the father that the white hair is observed, and the right is rotated and twirled, just like the autumn moon, the ten edges are accomplished, and the inside and the outside are clear, like a white glass cylinder, and like a star in the dark night. If you observe it, you will destroy nine billion Nayuta's serious sins of life and death for several kalpas, and are often accepted. ②Looking at the whole body, as the "Samadhi Sutra of Sitting on the Samadhi of Meditation" says: "If you seek the Buddha's path to enter Zen, you should first chant the Buddha's life body, not the rest of the Dharma, but chant the Buddha's body, and transform into the void. As if the sea is clear, there is a King of King of Jinshan, whose appearance is perfect, and it will produce infinite pure light, and it will be in the blue color of this void.If you recite the Buddha's body regularly, you will be able to obtain all the Buddhas in the ten directions and three times. If you have the remaining fate of your mind, you will be able to absorb them and eliminate the sins of countless kalpas."It is to visualize and recite the Buddha's name.
Fourth, recite the Buddha's name in reality.It is also called chanting Buddha's name in the Dharma body and chanting Buddha's name in the awakening nature.It means to observe the true appearance of oneself and all dharmas, which is invisible and formless, just like the void, and the mind and sentient beings are originally equal.Such thoughts are true thoughts. Every thought is continuous, and then samadhi appears.As the Manjushri Prajna Sutra says: "No birth and death, neither coming nor going, neither being called nor being in appearance, is called Buddha. Just like observing one's own true form, the same is true for observing the Buddha."The Great Wisdom Treatise also says: "Do not recite the body of the body and appearance, because the Buddha's body has nothing to do, because there is no memory, this is to recite the Buddha's name."As the "Zhancha Sutra" says: "Thinking of the equal Dharma body of all Buddhas, among all good roots, the karma is the most supreme."The Avatamsaka Sutra also says: "All Buddha bodies are only one Dharma body. When you recite one Buddha, you will be all Buddhas."It is to recite the Buddha's name for the truth.
In addition, there is the Samadhi method of reciting the Buddha's name, which is to focus on reciting the name of a Buddha, and to visualize the thirty-two aspects of the Buddha's light and the preaching of the crowd. In this way, every thought is continuous, you can see the Buddha in samadhi and be reborn in the Buddha's land.The Pure Land School regards reciting Amitabha Buddha as a method of practice. If the practitioner wishes to be reborn in the Western Paradise and sincerely recites the Buddha's name, then at the end of his life, he will be reborn in the land of Amitabha Buddha, which is called reciting the Buddha's name and rebirth.Amitabha Buddha’s original vow enables sentient beings to be reborn in the Pure Land, so they believe in and understand their original vows and recite the Buddha is called chanting the Buddha’s original vows.This arises from the wisdom of the Buddha, so it is also called wisdom chanting Buddha.The Pure Land True Sect of Japan often introduces the saying of wisdom and chanting Buddha's name. It also means that sentient beings in the turbid world of the Dharma-Ending World are extremely dull and cannot stand the meaning of interpretation. They keep precepts or visualizations, and only believe in and recite the name of Amitabha Buddha to be reborn. This is called chanting Buddha's name stupidly.As for those who do not follow other practices and concentrate on reciting the name and vows and are born in the Pure Land, it is called practicing and chanting Buddha's name.If one pursues one's own efforts and diligence, one will be called chanting the Buddha's name by one's own efforts.On the contrary, if the faith given by Amitabha Buddha will naturally promote the chanting of the Buddha's name, it will be called the other power of chanting the Buddha's name.Those who recite the name of Buddha and those who practice in conjunction with the visualization of Buddha are called chanting Buddha's name and chanting Buddha's name through practice and principle.
Although there are four methods of chanting Buddha's name mentioned in the sutras, many Pure Land practitioners focus on chanting Buddha's name. This method is the easiest to start with. The three roots are all vague, from shallow to deep, and are very convenient.How should practitioners practice the method of chanting Buddha’s name? It is still a question that needs to be explored.
Good deeds and blessings are the correct cause of Bodhi's good roots.As stated in the sutras, if you do not develop the mind of enlightenment and Bodhi, even if you do not practice the six perfections and ten thousand practices, you will never become a Buddha in the long-lasting kalpa.The root of all goodness is called cause. All blessings and virtues must help achieve Bodhi, use blessings to help wisdom, seek blessings and wisdom, use facts to enrich the truth and assist in entering, which is called fate, so each has its own causes and conditions.When good roots are initiated, all kinds of good causes will be helpful;The initiation of blessings must also be of various blessings and conditions, so each has its own causes and conditions.The three blessings of the "Absurd Sutra": First, be filial to parents, serve teachers and elders, be kind and do not kill, and practice the ten good deeds;Second, follow the Three Refuges, possess all the precepts, and do not violate the power;Third, develop the Bodhicitta, deeply believe in cause and effect, read and recite the Mahayana, and encourage those who practice it.This is the prerequisite for those who practice pure karma and recite the Buddha's name.Those who have attained good roots, the Great Compassion Sutra says, "As long as you call the Buddha's name, you will be able to enter the realm of Nirvana, and you will never be exhausted."Achieve blessings, the Great Prajna Sutra says: "If you hear the name of Amitabha Tathagata, you will be faithful and happy and recite with your heart, and you will be able to receive infinite blessings, and you will be free from the three paths forever, and then be reborn in that land after your death."Someone asked, if you only practice perfect and sudden enlightenment in this land and do not want to be reborn, you would rather be called having few good roots? Even if you realize one's mind, you still have it later. You should seek to be reborn in that country and get close to Amitabha Buddha.If someone is self-conceited and does not want to be reborn, he is also a person with weak good roots.Therefore, in the "Avatamsaka Sutra"
#8226;The Chapter on Entering the Dharma Realm says: "Those who pass away the great Śrāvakas at that meeting do not see the Buddha are because of their differences in good deeds.Because I did not practice seeing the Buddha, I am free and good at heart.Therefore, knowing how to hold the name and wish to see Amitabha, we will truly have many good roots, great good roots, and the most superior good roots, which are incredible good roots.”
Those who are new to Pure Land should know that in an evil world, chanting the name of Amitabha Buddha has incredible and inexhaustible benefits.Shakyamuni Buddha was psalmistic about sentient beings in the Saha world and repeatedly reminded him in many scriptures to encourage him to recite the Buddha's name.The practitioners will be grateful to the Buddha's grace and believe in it and follow it.Immediately, I will prosper, and I will recite the Buddha's name with one mind.Especially when chanting the name of Buddha, the name contains all virtues, and a Buddha's name is perfectly fulfilled and the merits of all dharmas.If you specialize in chanting Buddha's name and chanting "Namo Amitabha", you can "reach life and death, live in the West, see Amitabha, believe in the Buddha's words, follow the teachings, recite honestly, and do not change the examples."There are two ways of practicing the wonderful practice of chanting the Dharma:
1. Personal practice.All practices, regardless of whether they become monks or stay at home, should be vague and forceful according to the conditions of the times.If you really work hard, no matter whether you are busy or idle at work or quiet in your living environment, you should formulate your own daily lessons of chanting Buddha's name and never slacking off for a while.If you practice the name of chanting Buddha's name and plan to chant Buddha's name 100,000 times every time, then you must complete it.
2. Collective practice.If a practitioner has the intention to participate in the seventh period of the Buddha's name, he will follow the various rituals of chanting the Buddha's name, observe the eight precepts, practice the karma of body, mouth, and mind, and seek a pure mind to recite the Buddha's name.The idea of Pure Land was introduced to China, and Master Huiyuan chanted Buddha's name at the Lotus Society of Lushan Mountain, which was the beginning of collective practice.
The method of reciting the Buddha's name is a teaching of Sakyamuni Buddha. If you keep things in a shallow way and profound way, you can understand the truth, and using the truth will not hinder the matter.Amitabha Buddha's great vows and merits are all the three roots, and both sharp and dull. He can practice all places where he can practice.It is the method of convenience that is superior to convenience.The practitioner should think sincerely, keep it from the heart and speak out, listen clearly and return to the heart. In this way, every thought is Buddha, listen clearly in every sentence, and listen clearly, distracting thoughts will naturally disappear, and the mind will be pure and quiet.However, practitioners in real life believe that life is busy, they are already tired during leisure time and have no time to recite the Buddha's name.How to resolve such contradictions? In ancient times, there were many practitioners who cleverly combined production with chanting Buddha's name, such as shaking a yellow iron, hitting a hammer, and calling a Buddha;The weaving woman, with a shuttle, a Buddha.How should modern production work be combined? Practitioners should think and discover it themselves.
Section 3: Nine-level view of rebirth and sixteen-level view of practice
When a Buddhist practitioner has the three resources of faith, vow, and practice the Pure Land and recites the Buddha's name devoutly, he will be able to realize the impermanence of life from the depths of his heart and the suffering of reincarnation of birth, old age, sickness and death. He will not want to suffer in the Saha world, be enlightened by good teachers and nourished by the Dharma, open up his faith and yearning for the Pure Land or other Pure Land, completely see through this world, let go of all kinds of false appearances in the world, and recite the Buddha's name with all his heart, and then be reborn in the Western Pure Land.What kind of rebirth is specifically? The "Nine-level rebirth" method is proposed in the "Amitabha Sutra". It can be said that the method of rebirth is described in the most detailed way in all Pure Land scriptures.It is also the most important sutra for Pure Land practitioners to prove their rebirth in Pure Land at the time of death.Now we will briefly explain the "Nine-level Method of Rebirth".
When you are reborn in the ninth grade, you will think of three generations of life, and you will be born in the ninth grade.When practicing the Pure Land Dharma, the three senses of the upper, middle and lower levels will be reborn. These three senses are divided into nine levels.Right now: ①Those who are the highest level of the highest level will first develop the three minds, namely "sincerity", "deep heart", and "dedication and vowing mind", and then practice the three karma, namely "compassionate and not killing, possessing all precepts", "reading and reciting the Mahayana sutras", and "six thoughts of practicing practices".If the practitioner is diligent and brave, at the time of death, Avalokitesvara Bodhisattva will hold the Vajra Platform and go to the Bodhisattva Mahasthamaprapta to the practitioner. Amitabha Buddha will magnify the light, shine the practitioner's body, and give his hands to welcome the Bodhisattva. ②Those who are born in the top grade also develop three minds, but they cannot uphold, read, recite and practice Mahayana Dharma. They can only understand the first truth and deeply believe in cause and effect.When the practitioner is about to die, Amitabha Buddha, Avalokitesvara, and countless other people, holding the Purple Gold Platform, and giving them hands to greet him. ③Those who are born at the top and the lower level also develop three minds, but they cannot recite and recite the meanings of the Mahayana sutras, but only believe in cause and effect.When the practitioner is dying, Amitabha Buddha, Avalokitesvara Bodhisattva, Mahasthamaprapta Bodhisattva and his relatives hold golden lotus flowers, and turn them into five hundred transformed Buddhas and give them their hands to welcome them. ④Those who are born in the middle grade should observe the five precepts, keep the eight precepts and fast, practice the precepts, do not commit the five rebellions, and have no faults or evil.When the practitioner is dying, Amitabha Buddha and his relatives surround him, emit golden light and arrive at the practitioner;When a practitioner sees himself, his heart is very happy and he sees himself sitting on the lotus platform. ⑤Those who are middle-class and middle-class people should keep the Eight Precepts and Fast for one day and one night, or keep the Noble Precepts and Fast for one day and one night, or keep the full precepts for one day and one night, and have all their majesty.When the practitioner is dying, he sees Amitabha and his relatives emitting golden light and holding the seven-jewel lotus to the practitioner. ⑥Those who are born in the middle grade and the lowest level are good men and women who are filial to their parents and practice worldly benevolence and righteousness.When the practitioner is dying, he meets a good teacher who teaches Amitabha Buddha's land and the forty-eight vows of the monk Dharmazang, and is truly convinced and happy, and he will be reborn. ⑦Those who are born in the lower grade may have sentient beings committing many evil deeds. Even if they slander the scriptures such as the law, they will commit many evil deeds and will not be ashamed.However, when this person was dying, he met a good teacher to praise the title of the twelve Mahayana sutras, and eliminated the extremely serious evil karma of thousands of kalpas. He then ordered his hands to clasp his hands and call him "Namo Amitabha" and eliminated the serious sins of life and death for five billion kalpas.At that time, the Buddha sent the Buddha, the Avalokitesvara Bodhisattva, and the Mahasthamaprapta Bodhisattva to welcome him. ⑧Those born in the lower grade may have sentient beings who violate the Five Precepts, Eight Precepts, and complete Precepts, steal monks' belongings, steal monks' belongings, and preach the Dharma impurely, and have no shame, and are solemn with all evil Dharmas. In this way, when sinners die, all the fires in hell will arrive at once.When you meet a good teacher to praise Amitabha Buddha's ten powers and virtues, you will eliminate the serious sins of life and death for 80 billion kalpas. Hell is turned into a cool breeze and blows all the heavenly flowers. There are transformed Buddhas and Bodhisattvas on the flowers to welcome this person. ⑨Those who are born in the lower grade may have sentient beings committing five rebellions and ten evils, which have all kinds of evil.This person is at the verge of death.I met a good teacher to comfort me, and to teach me to chant the Buddha's name in order to preach the wonderful Dharma.This kind of sincerity makes the sound endless, and the ten-recitations are called "Namo Amitabha". In every thought, if you eliminate the serious sins of life and death for eight billion kalpas, you will see the golden lotus as if it is like a sun wheel and go to the person.
The above nine levels of rebirth were used by Master Huiyuan of Jingying Temple as the nine methods of contemplation for those who seek rebirth in the Pure Land, while Master Shandao used it as a practical method for seeking rebirth in the Pure Land. Both of them were regarded as the nine levels of ordinary people.Master Huiyuan regards Bodhisattvas from the fourth to sixth level as the highest level, Bodhisattvas from the first, second and third level as the middle level, and Bodhisattvas from the upper level above, and Bodhisattvas from the upper level above, and Bodhisattvas from the higher level above;Also, the saints of the first three fruits of Hinayana are middle-grade and the two ordinary people before seeing the Tao are middle-grade and the ordinary people before seeing the Tao are middle-grade and the ordinary people before seeing the Tao are middle-grade and the lower-grade and the lower-grade and the ordinary people before seeing the Tao are middle-grade and the lower-grade;However, those who first studied Mahayana did not distinguish the level, so they were divided into lower level upper level, lower level middle level, and lower level lower level according to the severity of the mistakes.Tiantai Sect uses the nature of (Ten stays )The above Bodhisattvas are the best grade, the external ten faiths are the middle grade, and ordinary people are the lowest grade.There are many different opinions on the level of rebirth in the ninth grade.
From the ninth level of rebirth, we can know that all sentient beings who are reborn in the top level must develop the Bodhicitta.Moreover, it is the formless bodhicitta. According to Volume 44 of the Great Wisdom Treatise, Bodhi means the supreme Buddhahood.The ultimate goal of rebirth in the Pure Land and getting close to Amitabha Buddha is to hope to develop the wisdom "Bodhi" consciousness like Amitabha Buddha, like all Buddhas, that is hidden in the hearts of every sentient being.If you do not develop the Bodhicitta and recite the Buddha's name, you cannot correspond to Amitabha Buddha's supreme rebirth, and you cannot be reborn in the highest level.According to Volume 9 of the "Mahayana Chapter", there are three orders: Bodhicitta that develops Bodhicitta, Bodhicitta that breathes the Bodhicitta, and True Bodhicitta.All beings who are reborn in the highest level must first keep in mind the wishes of life and death, to attain Nirvana, to save sentient beings, and to become Buddhas every day.Use this vow to seek rebirth in the Pure Land and get close to Amitabha Buddha.When the practitioner of the Buddha's chanting vows to achieve the state of great nirvana with Amitabha Buddha, he should have a vow to practice, recite the Buddha's name at all times, and swear to enter the Samadhi of Reciting Buddha's name, and swear to see Amitabha Buddha.When the practitioner enters the state of constant concentration of one mind, and even personally sees Amitabha Buddha appearing in front of him and remembers that he will be reborn in the Pure Land at the time of death, the desire to become a Buddha that follows Amitabha Buddha's vow to attain the great nirvana can be truly stimulated and never retreat.By using this samadhi mind to chant Buddha's name and see Buddha's name, to guide sentient beings to chant Buddha's name, believers will definitely be inspired by their virtues, adhere to the Pure Land, and recite the Buddha's name with them.Only when a practitioner of Pure Land chants the Buddha's name to this extent can he be called truly raising the Bodhicitta of form to benefit sentient beings, and truly pursuing the Bodhi Buddha's path.
When the practitioners of the Buddha's chanting have a considerable foundation in the memory of the Buddha with form, or have a considerable time to distinguish and understand the theory of the emptiness of the Buddha's reward body, incarnation, and Dharma body, they can understand how to enter the state of the Buddha's chanting from the stage of chanting the Buddha with form, the Bodhicitta of Bodhicitta of Bodhicitta without form."Explanation of the Pure Land's Exploration of Questions" says: "The Dharma bodies of all Buddhas are originally without birth and death... There is actually no Buddha coming from that Western world to this Saha world, and he teaches his hands to welcome them, and no Buddha leading those sentient beings to the Pure Land.However, the Tathagata is compassionate, the seeds of merit in the original vow, and the power of merit increases the power of cause and effect, and divides the sentient beings with the Buddha's fate and recite the Buddha's name, cultivates blessings and makes sixteen views, and all merits are taken as causes and conditions, and those who appear in their minds to welcome the practitioners will follow the Buddha's transformation.It is said that the Buddha sent to him is not a real deal, but the seeds of merit are born with the transformation and the time is in line with the time, so that the Buddha who sees him will come to welcome him, so it is said that the Buddha sent to him.But it is not allowed to go."And said: "Amitabha's compassionate wishes and merits are clear and quiet, without going or coming.All sentient beings know the mind, remember the Buddha's original vows to achieve success, and their own minds are manifested, and they come and go. They welcome practitioners and see rebirth. This is the self-participation, not the other.Therefore, the Diamond Sutra says that the Buddha does not come or go, and that he explains the merits of the Buddha.The "Amitabha Sutra" says that there are coming and going, and it is about the hearts of sentient beings..."This kind of practice of chanting Buddha's Buddha's name from the perspective of Bodhicitta, and then practicing the principle of chanting Buddha's name without form, chanting Buddha's name and seeing Buddha's name without form, and not seeing Buddha's name with the Buddha's physical body, but using the deep and broad mind of realizing the emptiness and silence of the Dharma body to truly chant Buddha's name and see the nature of the Buddha's Dharma is called simplicity and creeping Bodhicitta.
《The Sutra of Contemplating the Amitabha Buddha says: "... Then when you think of the Buddha, how do you visualize it? All Buddhas and Tathagatas are the body of the Dharma Realm, and they are all living things into the minds of all the minds. Therefore, when you think of the Buddha, the mind is the thirty-two aspects, and the eighty-six good things. This mind becomes a Buddha, and the mind is the Buddha. All Buddhas are born from the sea of thoughts of the mind. Therefore, you should focus on your mind and carefully observe the Buddha's supreme Dharma body to correct the cause and condition."When those who recite the Buddha's name observe the Buddha's Samadhi achievement and understand the corresponding practice, they will see the principle of "there is no Buddha outside the mind, and there is no mind outside the Buddha, and the mind is the Buddha, and the mind becomes the Buddha", and achieve the deep and broad mind of the highest level of rebirth, and deeply understand that "all Buddha lands and sentient beings in their own minds are like dreams, without any origin or reaching.""To be reborn in the Pure Land, "The Buddha really does not come, and the mind will not go. The response and communication between the Tao is only seen by the mind.” (See "Pure Land or Question" )
If those who recite the Buddha's name can achieve the "birth without birth" and be reborn in the Pure Land, and be born in the Pure Land, and inherit the merits of this principle and view, they can listen to the profound meaning of the practice of the Bodhicitta without form, and immediately realize the Dharma patience of the non-birth and attain the state of Buddha's wisdom and light.Only when those who recite the Buddha's name enter the ranks of the Bodhisattva's vows to save lives in the Pure Land can they be said to have truly consolidated the practice of the Bodhi Path without Form.Those who practice Pure Land have developed the Bodhicitta to this extent and dedicate this merit to the Pure Land, and will undoubtedly be reborn in the highest level.
Those who are reborn in the middle level are also divided into three types: middle and upper, middle and lower.Those who are born in the middle grade should focus on keeping precepts for their entire lives. If they keep the precepts and dedicate them to the Pure Land, they will definitely be born in the middle grade.According to the "Amitabha Sutra", those who are reborn in this class will see Amitabha Buddha coming to him at the moment of death and preaching to him the monk practice methods of "suffering", "emptiness", "impermanence" and "no self".This proves that the aspiration of this Pure Land practitioner is consistent with the "aspiration" of becoming a monk and practicing that Amitabha Buddha praised, so that he can be able to teach him these truths of liberation.From this we can see that the intention of observing the eight precepts or ten precepts in the middle grade is like a born Arhat, and he keeps the precepts with a mind that pursues true understanding and liberation.When you practice reciting the Buddha's name to keep the precepts, and follow the attendant to dedicate the pure thoughts of keeping the precepts and chanting the Buddha's name to the Pure Land, and at any time you can express your firm belief and wish to be reborn in the Pure Land, see the Buddha and hear the Dharma, and be free from birth and death, you can gradually enter the realm of enlightenment of transcendence meditation.This is the initial corresponding mentality of the connection between Zen and Pure Land. At the time of death, Amitabha Buddha is inspired to appear and lead him to obtain the middle-level lotus position.
Those who are middle-level and middle-level, do not just have one day and one night to fast and recite the Buddha's name for themselves.It is not easy to do whether the practitioner can truly achieve the goal of not having love or desire within twenty-four hours, not having delusions, not being drowsy or sleepy, and be able to immerse himself in the light of chanting Buddha's name with clear and peaceful mind. This is not easy to do. It must be achieved through regular exercise and cultivate a calm mind of fasting and chanting Buddha's name in order to gradually achieve it. It must not be misunderstood.The sentient beings in the Dharma-Ending Age have accumulated too many karma and afflictions since time immemorial! If they can develop the "suffering" mind to practice and recite the Buddha's name, reflect on their own mistakes, and achieve "one day and one night" without drowsiness, and achieve virtues, they will surely see Amitabha Buddha and all the best people in the Pure Land to come to guide them at the time of death.
Those who are born in the middle grade must be merciful in the world during their lifetime, have the merits and resources to benefit sentient beings, observe the five precepts, do the ten virtues, and be filial to their parents.Respect teachers and elders.In other words, when a person with good morals and kind heart was at the end of his life, he would have a good teacher to explain to him extensively the Dharma Realm environment of Amitabha Buddha's Pure Land and the happy practice of heavenly beings. At the same time, he heard the good teacher explaining the practice of Amitabha Buddha's forty-eight vows, and his heart was happy after hearing it, and without doubt, and then he could feel the light appear clearly. Seeing Amitabha Buddha leading many monks and heavenly beings to the front, Amitabha Buddha held a lotus in his hand, and his body was filled with golden light, shining on the lotus, making the lotus appear countless lights. When the light of the lotus shot on the practitioner, the practitioner suddenly felt that he had already sat on the lotus platform held by Amitabha Buddha, and in an instant, he was born in the Pure Land.
The sentient beings who are reborn in the lower grade are probably people with bad deeds.Although the lower level of the highest birth is serious, he does not slander the Mahayana sutras and other Buddhist scriptures. When his life is dying, he can believe and understand the key points of the Mahayana sutras or the classification sutras of the Tripitaka and Twelve Sutras. He can sincerely recite the holy name of Amitabha Buddha, so that his dark heart is pure by the Buddha's name. The shadow of sin in his heart can be eliminated, thus inspiring the light and good roots of chanting the Buddha's Buddha's past lives, which corresponds to the great compassion of Amitabha Buddha according to the power of inducing vows. Therefore, he feels that the Buddha will come to take him to the Pure Land at the time of his death.
Those who are born in the lower grade have violated the five precepts and eight precepts before their lifetime;Monks and monks violate the full precepts and novice precepts, and steal monks and present monks. They preach the Dharma to the public with an impure heart without any sense of shame. If they do evil things, they will be complacent.Such people should have gone to hell, so when their lives are dying, they are inspired to show their karma and make them extremely painful.If you encounter a good teacher who has great compassion and preaches the ten powers and virtues of Amitabha Buddha, so that his pain will be transferred to the guidance of the light and divine power of missing Amitabha Buddha. After he develops faith in Amitabha Buddha, he praises him as a great perfect enlightened person who has achieved liberation through the practice of precepts, concentration, and wisdom, and has great supernatural powers.As long as sentient beings think of Amitabha Buddha's light and divine power and establish firm beliefs, they can be guided by the Buddha at the time of death, be reborn in the West, and get close to Amitabha Buddha.If a person with many sins can immediately develop a strong and powerful force of remembering the Buddha after listening to the Dharma taught by the knowledge, he will turn the fierce fire in hell into a cool heart wind, which will cause the Pure Land Heaven to float slowly in front of him as the cool heart wind blows.A heavenly flower is filled with fragrance, and all the transformed Buddhas and Bodhisattvas of Amitabha Buddha standing on it, with their hands open to welcome the rebirth of the Pure Land.The practitioner suddenly saw himself sitting on the golden lotus held by the Buddha. With a thought, he was born into the lotus in the Seven Treasure Pond in the Pure Land.
Those who are born in the lower grades of the lower grade are those who commit the five demerits and ten evils, and do all kinds of evil.At the end of his life, he was unable to practice and remember the Buddha because of his great pain. If he met a good teacher who taught him the Pure Land method, taught him how to visualize and recite the Buddha, sincerely repent, take refuge in Amitabha Buddha, develop a pious heart, and sincerely recite the holy name "Namo Amitabha Buddha", keeps saying that, and firmly believe in reciting the Buddha's name and rebirth.Just as the sound of chanting the Buddha's name with "pure mind", every moment of chanting the Buddha's name, the serious sins of life and death of eighty billion kalpas were eliminated, causing the dark and darkness of his heart to instantly remove, and the mindful mindfulness of pure and brightness appeared.Immediately I saw a golden lotus as bright as the sun appeared in front of him. I instantly saw myself sitting on the golden lotus, and in a moment, I had been reborn in the Pure Land.
Pure Land practitioners attach the most importance to the sutras and treatises of the ninth level of rebirth, so when relatives and friends are dying, lotus friends often go to the bed to chant and help rebirth.The ninth level of rebirth is closely linked to the "Sixteen Contemplation Dharma". The first thirteen Contemplation Dharma are called "Secessary Good Contemplation". The so-called "Secessary Good Contemplation" means to calm the mind and enter into meditation visualization.The latter three views are the ninth level of rebirth, which is called the "scattered view".Dispersing good means abolishing evil and practicing good, and stop doing evil with a mind in a state of good and disorderly state, and do good deeds at the same time.
“The sixteen viewing method is from the "Sutra of Contemplation of Amitabha Buddha", which is also called the Sixteen viewings, the Sixteen viewings, the Sixteen viewings, the Sixteen viewings, or the Sixteen viewings.Those who recite the Buddha's name can be reborn in the West by remembering the body of Amitabha and the Pure Land. There are sixteen types of observation and practice:
(1)Think about the day, and think about the day, think about the day.Sitting westward, looking carefully at the sun, making your mind firm and keep thinking.When I saw the sun was about to disappear, it looked like a hanging drum. When I saw the sun was gone.Opening and closing your eyes will make it clear.
(2)Water thinks about it, and it is also called water thinks about it, water thinks about it.When I first saw that everything was flooded in the West, I thought about ice again, and when I saw ice reflected, I thought about glass.
(3)The earthly thoughts and observations, and the earthly thoughts and the earthly thoughts.Visualize that there is a Vajra Seven Treasures Golden Banner and a Glazed Glazed Glazed Glazed Glazed Glazed Glazed Glazed Glazed Glazed Glazed Glazed Glazed Glazed Glazed Glazed Glazed Glazed Glazed Glazed Glazed Glazed Glazed Glazed Glazed Glazed Gla
(4)The treasure tree view is also used as the tree view and the tree idea.There are seven levels of traveling trees in the Pure Land, and all the seven treasures of flowers and leaves are enough. Each flower and leaves are made of a unique treasure color, and there are seven levels of webs on the trees.
(5)The Baochi Temple is also composed of the eight merits and the Pond.Visualize that there are eight merit waters in the Pure Land, and there are six billion seven treasure lotus flowers in each water, and the Mani water flows into it to perform wonderful methods.There are also birds with treasures, who often praise Buddha, Dharma, and monks.
(6)Baolou Temple, because of this visualization, I immediately achieved the above five methods of observation, so I also made the general view.Also write a general visualization, always visualization.Imagine that there are five hundred billion treasure towers in each world, among which countless heavens make music and musical instruments, hanging in the void, without drumming.
(7)The view of the Huase is also called the Huase.Observe Buddha (Amitabha )and the two Bodhisattvas (Guanyin, Mahasthamaprapta Bodhisattva )The flower seat where you sit.
(8)Image view, also known as image view, image view, image view of Buddhas and Bodhisattvas, image view.Visualize a golden Buddha statue of Jambudvipa sitting on that flower, and Guanyin and Mahasthamaprapta Bodhisattva are on the side and emitting golden light.
(9)The true body view is also the Buddha view, the Buddha view, and all the physical body thoughts are observed.Visualize the true body of Amitabha Buddha;By doing this visualization, you can see all Buddhas.
(10)Guanyin Guan, also known as Guanyin Guan, observes Guanyin Bodhisattva’s true physical body thoughts.Visualize Avalokitesvara Bodhisattva among the men of Amitabha Buddha.
(11)The view of momentum is also used to think of the view of the great momentum and the physical body.Visualize Amitabha Buddha another scepter, Mahasthamaprapta Bodhisattva.
(12)Universal view, also known as the self-rebirth view, universal view of rebirth, and universal view of rebirth.Avalokitesvara is born in the Pure Land and sits in the lotus.When the lotus blooms, there are five-colored lights that shine on the body, and even Buddhas and Bodhisattvas fill the void.
(13)Miscellaneous thoughts are also used as miscellaneous thoughts, miscellaneous Buddhas and Bodhisattvas, and miscellaneous thoughts.The Buddha statue is on the pond water, or the body is full of the void.That is, the true Buddha, the transformed Buddha, the big body, the small body, etc.
(14)The view of the previous generation also describes the view of the best and the thought of the previous generation.Those who are reborn in the Pure Land according to their causes, and there are three classes of upper, middle and lower. The three classes are divided into three classes of upper, middle and lower, and are totally nine classes.The previous observation is to observe the three spontaneous intentions of the previous disciples, cultivate compassion and not killing, and be welcomed by the holy people at the end of their lives, and obtain various advantages after rebirth.
(15)The middle-class view is also used to describe the middle-class view of life and the middle-class thought.That is, visualize the middle-aged disciples to observe the Five Precepts and Eight Precepts, practice filial piety and pursuing parents, and be reborn by being welcomed by the holy members.
(16)The lower-class view is also used to describe the lower-class view of life, and the lower-class thoughts are used to describe life.That is, even though the lower disciples have committed evil deeds, they meet good teachers at the time of death, they know that chanting the name of Amitabha Buddha can lead to rebirth and various advantages.
The volume of Master Huiyuan's "Commentary on the Sutra of Contemplation of Amitabha" distinguishes these sixteen contemplations into two categories. The first seven gates are the dependent retribution of contemplation, and the last nine gates observe the correct retribution of contemplation.Among the last ten contemplations, the first five gates understand the view of Buddhas and Bodhisattvas, the next one gate understands the view of self-rebirth, the next three gates understand the view of other rebirth.In the second volume of Master Zhizhe's "Sutra of Contemplation of Amitabha Buddha Sutra" is divided into three categories: the first six contemplations and contemplations are based on the fruit, the second seven contemplations and contemplations are the correct reward, and the latter three contemplations are the three generations and nine grades of rebirth.Huiyuan and other Pure Land patriarchs all regarded these sixteen contemplations as the method of concentrating and good contemplation.Master Shanshou said that only the first thirteen views are fixed good, and the last three views are dispersed good;In the middle of concentration and goodness, the seventh view on the first seventh view is the view on the dependent retribution, and the sixth view on the second sixth view is the view on the right retribution.
Section 4 The "Powa Dharma", Maitreya practice and Amitabha Buddha practice in Tibetan Buddhism
The Pure Land Methods of Tibetan Buddhism are also extraordinary, and the Glu, Nyingma, Sakya and other sects have "The Wish of Ultimate Bliss".Although the lamas in Tibetan areas are not completely vegetarian, they absolutely abstain from killing and only eat three clean meat.From Kangding in Sichuan to Houzang, there is a Dharma Assembly for eating mute vegetarian food every year, which specializes in practicing the "Eleven-Side Guanyin Dharma Great Rite". The next day, he does not eat or speak, and recites mantras for a long time, so it is commonly known as eating mute vegetarian food.The Dharma Assembly and grand and perfect rituals surpass the seven Dharma Assembly of Buddha's chanting and fighting in Chinese Buddhism.In addition, there is a method of practicing the Pure Land of Rebirth, which is called the Amitabha Dharma, and its ritual is the practice of "Powa" in Tantric Buddhism.There are also the practice of miditation in the Pure Land of Tushita and the practice of Amitabha Buddha.Therefore, the selection of these three methods is summarized as follows:
Powa method
The Tibetan word "Powa" is called "transferring consciousness", which is also translated as "transferring consciousness" and "transferring consciousness".It is a method to practice opening the Brahma acupoint in the Dingmen and seeking to achieve independent life and death.The "Powa" method is considered the fastest method, the fastest sensing and fastest, and it directly opens the top door.After opening the top, some practitioners achieve success in one day, and it also takes dozens of days to achieve success, which depends on different reasons.
When practicing "Powa", first visualize the master, and there is a verse saying:
First make the air of the vase and breathe three to seven times.
Use your mind to lift your mind and go up through the spine.
In the Three Seven Spirit Wheel, it improves one by one.
Ascend and descend, recite the mantra accordingly.
This mantra is recited, but it is only two and a half.
The sound of reciting the mantra is loud and loud,
It can lead to the knowledge of the spiritual consciousness and enter the realm of pure happiness.
Once the death comes, the consciousness will be achieved suddenly.
This verse describes the entire process of "Powa" opening the top, but this method has two parts: regular practice and temporary use.The regular practice method is:
Visualize yourself to become the Vajra Buddha Mother, and be empty and bright in your body.There is a central channel at the spine, which is large at the top and small at the bottom, and is close to the perineum;The upper Dafan door is like a skylight.There is the root guru Vajra on the top of the head, and its body is also empty.The center of the body also has the wisdom central channel, which passes through a channel, and connects with the master's heart.
Visualize the Master Vajra's mind is □(Hum )，The blue light is as thin as hair, and stands upright.The same is true in my heart □(Hum )The word is one's own spiritual consciousness.
After visualizing this way, practice the treasure bottle qi 21 times.
Visualize the master's heart □The lower end of the character □，Stretching like a hook, drooping into your heart, hooking your heart □The upper part of the character raises the voice upward.So he shouted "Hey"!Visualize □The word "文" is Chongfanmen.At this point, I called "submission" and thought about my heart □The character is to follow the central channel and descend the heart chakra.At □The characters rise and fall, a total of 21 times.
As for the use of death, it is to visualize your own mind □The word is lifted up and rushed into the master's heart □The characters are combined into one.
All sects of Tibetan Buddhism believe that the practice of "Powa" will lead to the spiritual consciousness of the dead and will be reborn in the Pure Land and live in an incredible state.
Maitreya's Dharma Amendment
Tibetan Buddhism has the method of "Supreme Yoga", that is, "Gaden La Jia", so the practice and rituals are relatively complicated.Master Fazun once translated it and was taught by Awang Khenpo in the Han area.It is not something that ordinary practitioners can do to practice.Therefore, Master Fazun translated the "Maitreya Practice Dharma" again, which is specially recorded below for reference by practitioners.
First, practice the four refuges and the four immeasurable minds of aspiration, and then purify the world with the truth of purifying emptiness.Thinking about the lotus moon throne in the sky, my heart turns golden □The word "Men" is the second time. There is a Jun on the branch of Cheng Longhua. □Their name is Yan, and they shine and regain their light and become a saint Maitreya. Their body is golden and has a perfect appearance. The right hand is used as a preaching seal, and the left hand is fixed seal, holding the dragon flower branches and stems.Hua Qi's ears are open, and there is a lord on it. Before the hair, she wears a pagoda on her head, wears deer skin, covers her left breast, tied with Brahma strings, and is a Vajra cross-legged seat, wearing all treasures in the sky, and is solemn, and there is a moon wheel in the heart. □The words "we" are illuminated by the light, and I have seen Shi Tuotian ask for Zhici Zun.
class □Sammo □。□Hum, no-go.
The seeds are surrounded by curses and garlands.
Ommedariyasaha.
Reciting one million is the fundamental responsibility.recite:
Om Madimamirissaha.
Birth of perfect wisdom.recite:
Omma black and black Mohama black and black sohaha.
To achieve great benefit and others, you should cultivate the four immeasurable minds for a long time and make great wishes.
On your spare time, you should practice rituals and offerings, recite the hundred Maitreya names, and vow to Dharani.If you can complete the Dharma practice, purify the corpse, clean and cultivate, and quickly obtain the appearance of sensing, so you will be extremely blessed. (If you add the offerings and praises before and after, it is no different from the great rituals of the rest, the method of establishing connections is as described in the rest of the world.——The translation of the notes by Master Fazun. )
Another method of practice is as follows:
The Maitreya statue has eight offerings in the front array, and first practice the four immeasurable minds of taking refuge.Recite: "Om Xunida, Jianaban □，Saba (Left and right )，Ama Langhang.”Everything is empty.There is golden in my heart □The word "Men" has become Maitreya Cizun.Recite "Ommedariyadari", with a golden body, one side and two arms, and is used as a preaching seal;Holding a branch of dragon flower in the left hand, its flower is full of ears, it is dressed in Brahmacharya, the sky dress is dressed in a skirt, the top of it is covered with deer skin, covering its left breast, and wearing a big Bodhi pagoda on the top of the bun, which makes the appearance perfect.The rest of the wrathful God cannot overcome.The shape of the two feet is cultivated according to self-confidence. Then ask the wisdom and compassionate emperor to recite the "Class" □Sammo □，□Hum, no-go."With his hands, buzz on his forehead, between his throat, and hum in his heart.The next three recitations:
Ommeida Day, Dilizha, Dadicha Congratulations.
Be prosperous and hold on.The moon wheel in my heart sets a mantra and recite it according to my strength:
Om A Jidan □Yes, Sari (Left and right )Sattva, Samadhi, Manukadasaha.
When they finish sitting, they all regain their emptiness and still arise in heaven, dedicate their dedication to all good deeds.In your spare time, you will offer sacrifices and praises according to your strength, recite the "Maitreya Hundred Names Sutra", and the Vows Dharani.
Amitabha Buddha's Deity
Tibetan Buddhism practices Amitabha Buddha's Dharma and is most likely to achieve success.The practice method is as follows:
Make a fixed seal with both hands, that is, put your hands on your palms, fold them together, twist your left and right thumbs and index fingers into circles, and place them below the navel.Or make a fundamental seal, that is, the hands are first crossed and held like fists, erect the two middle fingers to touch each other, and place them in front of your chest.
Sitting in meditation to observe emptiness.Three thousand great worlds appeared from the sky, among which the Pure Land is the most solemn.The practitioners of the Dharma imagine Amitabha Buddha, Avalokitesvara Bodhisattva, and Mahasthamaprapta Bodhisattva in the air.
In an instant, the practitioner himself became Guanyin Bodhisattva, with four arms on one side, white and transparent as crystal, and a happy face, wearing a five- Buddha crown, a garland, and a jewel of treasures on his head.Second hand clasped hands and held a blue bead.Second, holding a crystal rosary in the right hand, second, holding a white lotus in the left hand.The white lotus gradually enlarged and reached infinite size, with Amitabha Buddha sitting cross-legged on it.This is the change of the practitioner's visualization of himself.
At this time, visualize Amitabha Buddha appears in the void opposite, sitting on a thousand-leaf lotus, with red face and hands forming a seal.There is a bowl on the seal of meditation, full of nectar, wearing three robes, and emitting infinite light.On the right is Guanyin Bodhisattva, white.On the left is the Bodhisattva Mahasthamaprapta, blue.These two Bodhisattvas stood beside each other, their bodies slightly facing Amitabha Buddha.There are lamas in all directions surrounded by Buddhas and Bodhisattvas.This is the practice of visualizing the transformation in the void.
The key to the transformation of this body is to first change oneself into four-arm Guanyin, and then transform oneself into Amitabha Buddha from the white lotus of four-arm Guanyin.At this time, firmly firm your beliefs and decide to achieve Amitabha Buddha.
Visualize the appearance of your own mind □(Abandon )The word "white light" emits, and Amitabha in the sky also has it in his heart. □(Abandon )The word "red light" emits red light, shooting from the top and the red and white lights merge with each other.Recite the Amitabha Mantra 108 times:
Hom, Ami Dad, let it go.
Recite the Amitabha Sutra and the Mantra 108 times:
Om, don’t mom, Hum.
At this time, sit in meditation again and carefully visualize the red heart of Amitabha Buddha. □(Abandon )The word "大发" comes out from the Buddha's right nostril, enters his left nostril, and reaches his heart and the □The words are integrated to enlarge the light.Reappear the white light in your heart □The word "口" also goes out from the right nostril, enters the Buddha's left nostril, and reaches the Buddha's heart □The two are integrated into one, so oneself and Amitabha Buddha become one, and there is no difference.
If you do not have a single thought, enter into meditation without any confusion, you will be Amitabha Buddha.
