Chapter 3: “The Original Cause of the Great Teaching”
]
The Venerable Ananda pondered: Today, Buddha
Shakyamuni is displaying a magnificent aura.
He must be contemplating the Buddhas in other worlds; otherwise, his
countenance would not be so dxtraordinary.
Therefore, he asked the Buddha.
]
Buddha Shakyamuni replied to Ananda: “Excellent!
Excellent!” (Infinite Life Sutra) The first “Excellent” means the time
has come for this teaching to be given so that all beings may become Buddhas
within one lifetime. The second
“Excellent” means the fulfillment of the Buddha’s innate wish that every being
may become a Buddha quickly, not just to become an Arhat or a Bodhisattva.
]
A human life is as short as a flash of
lightning, appearing and vanishing in seconds.
There is nothing in this world we can truly grasp, since in reality
everything is an illusion.
]
It was said, that when one offers a
Pratyekabuddha a bowl of rice, one would not suffer poverty for many
aeons. As an example, Venerable
Mahakasyapa had made offerings to a Pratyekabuddha; consequently, he would not
be poor for nine billion aeons.
]
By requesting the true teachings, Ananda has
obtained infinite merits, over a billion times an offering to unlimited Arhats
or Pratyekabuddhas living in one Galaxy.
]
Today we recite and study the Infinite Life
Sutra and then introduce it to others.
We will gain the same merits as Venerable Ananda.
]
Those who believe and vow to go the Western Pure
Land, and are mindful of Buddha Amitabha shall be born there with no regression
and become Buddhas. This is true
liberation.
]
To rise from hell to the hungry ghost realm,
then to the animal realm and up to the heaven realm is liberation to a certain
extent. Frankly speaking, if we still
cannot break out of the cycle of birth and death in the six realms, no matter
how high we rise, we will not be truly liberated.
]
The kindness the Buddha has shown us is far
beyond that of our parents. The
compassion that our parents have offered us is only for one lifetime, whereas,
the Buddha’s compassion continues unceasingly life after life.
]
One goal of the Buddha’s appearance in this
world is to bring us true, beneficial teaching, in which the Infinite Life
Sutra shows us the way to single-mindedly contemplate Buddha Amitabha and
to reach the Pure Land.
]
It is an extremely rare opportunity to be born
as a human. If one carefully examines
his/her thoughts each day, how many of these arise from greed, anger or
ignorance? Greed can be as simple as wishing for something. Anger can be felt by merely being irritated
by something. Ignorance arises simply
by lacking knowledge of proper thoughts and behavior. Greed leads one to the hungry ghost realm, anger to the hells,
and ignorance to animal realms. The
thoughts that preoccupy us the most will determine the realm of our next
life.
]
Of the six billion people in this world, how
many have actually encountered Buddhism? Among these, how many have learned
about Mahayana Buddhism? Of these, how many know of the Pure Land School? Among
Pure Land Buddhists, how many have practiced single-mindedly? Through this
process of elimination, we find that only very few will attain Buddhahood in
one lifetime.
]
Today we freely distribute thousands of copies
of the Infinite Life Sutra to the public. It would be worthwhile even if only one or two people
truly believed, cultivated and were able to reach the Western Pure Land.
]
To be able to renounce this Saha world and
single-mindedly vow to reach the Western Pure Land is the result of one’s good
fortune and accumulated merit.
]
What are good
roots? One possesses good roots when one truly believes and understands the
Buddha’s teaching.
]
One who believes in the Infinite Life Sutra
and is willing to practice accordingly, with a joyful heart, has already made
offerings to countless Buddhas. This person
should feel extremely fortunate, since his/her good roots brought this about.
]
Why are we still deluded, confused, and
receiving retributions? Because we have no concentration or wisdom.
]
In order to attain concentration, one should
only be concerned whether he/she is abiding by the precepts and not whether others are. Being concerned with other peoples’ practices, one’s own concentration
will not be achieved. This preoccupation
deters purity of mind. When one regards
all others as having the purest of minds, that person’s mind will reflect this
purity and achieve concentration.
]
The Buddha’s concentration and wisdom are
perfect.
]
The liberation of an Arhat cannot compare with
that of a Pratyekabuddha, which cannot compare with a Bodhisattva’s. A Bodhisattva’s cannot compare with that of
a Buddha. A Buddha’s liberation is the
ultimate liberation.
]
The Buddha’s perfect concentration and wisdom
give rise to ten kinds of freedom.
]
First, freedom from limited life span; one will
never grow old as one controls longevity when one’s willpower surpasses karma’s control.
]
Second, freedom from the deluded mind; the mind
has no wandering thoughts, worries or attachments.
]
Everyone’s good fortune is different. There is really no way one can change other
people’s lives with thoughts, since everyone’s life experiences are governed by
the principles of cause and effect.
Once this is understood, one would truly understand that feeling worried
about others is just a form of deluded thoughts and is therefore pointless.
]
Third, freedom from material needs; one never
lacks essentials.
]
The more one possesses, the more one worries;
such as which to use, how to safeguard or how to acquire new ones. Having freedom from material needs means
using the basic essential with out the worries, even if one could have as much
as one desired.
]
Fourth, freedom of activities; for example, the
Buddha is free to appear in any form to help beings in the nine realms.
]
Fifth, freedom of birth; one can choose which
family to be born into.
]
Sixth, freedom from ignorance; one intuitively
possesses all knowledge without obstacles.
]
When one possesses knowledge, one needs to be
clear as to whether the people of that particular time are able to wisely use
that knowledge. If not, then it is best
to withhold that knowledge, thus preventing any catastrophes from
happening.
]
Seventh, freedom of vow fulfillment; everything
that one wishes or vows to do will come to fruition.
]
Eighth, freedom of spiritual penetration;
possessing extraordinary abilities in the six senses of sight, hearing, smell,
taste/speech, thought and action.
]
Ninth, freedom of Dharma; the Buddha’s teaching
is excellent in that all the beings can comprehend his direct teachings without
misunderstanding.
]
Tenth, freedom of wisdom; the Buddha knows all
the lives of all beings in the ten directions, in the past, present and future
and how to accommodate his teachings to each individual being.
]
When one’s mind is at its purest, one can
achieve these ten freedoms. All beings
inherently possess the potential of achieving the qualities of a Buddha.
Chapter 4: “The Causal Ground of Dharmakara”
]
“In past, inconceivable countless aeons ago,
there was a Buddha who appeared in the world named Lokesvararaja.” (Infinite
Life Sutra)
]
Buddha Lokesvararaja appeared in this world when
people were very conservative and law-abiding to the extreme, following the
letter of the law and not the spirit.
The name Lokesvararaja means to be comfortable and at ease while still
following the rules, which is what this Buddha was trying to convey.
]
Every Buddha, including Buddha Lokesvararaja,
has the same ten titles to represent their infinite wisdom, virtue and
abilities.
]
First, “Thus Come One” is one who truly and
thoroughly comprehends that the intrinsic nature and the extrinsic form are one
inseparable entity.
]
Second, “Worthy of Offerings” indicates that the
Buddha deserves the offerings from all beings for his perfection in knowledge
and cultivation of virtue. Sowing in
the field of merit, by making offerings to the Buddha, enables one to harvest
good fortune in the future.
]
One of the most important reasons why Buddhists
make offerings to Buddha Shakyamuni is to repay our gratitude for his being our
original teacher; reminding us to respect teachers and their teachings, and not
to blindly worship them. Another
important reason is to acknowledge and emulate the virtuous; vowing to become a
Buddha also.
]
Third, “Likeness of Perfect Enlightenment” is
the abbreviated form of Supreme Unbiased Perfect Enlightenment.
]
Fourth, “Perfection in Wisdom and Cultivation”
means one’s understanding and practice reach full completion.
]
Fifth, “Skillful in Non-attachment.” All Buddhas
are neither bound by birth and death or the state of Nirvana.
]
Sixth, “Knower of the Worlds” comprehends
everything in the universe.
]
Seventh, “The Unsurpassed Scholar.”
]
Eighth, “Great Hero” is what the Buddha is by
guiding all beings in their individual practices and solving their problems
through his teachings, achieving what others cannot.
]
Ninth, “Teacher of Heavenly Beings and Men.”
]
“Buddha, the World Honored One” is the person
who has already attained perfect complete realization and the above nine
virtues, thus deserving the respect of the world even though he is unaffected
by his achievements, viewing himself as equal to all beings. This concludes the ten titles for all
Buddhas.
]
Buddha Lokesvararaja gave the teaching for
forty-two aeons. This indicates that
the life span of a human being at that time was even longer.
]
“At that time, a great king by the name of World
Abundant heard the Buddha’s teaching.” (Infinite Life Sutra)
]
After King World Abundant received the teaching
from Buddha Lokesvararaja, he decided to give up his kingship to become a
monk. He was renamed Dharmakara meaning
Dharma treasure.
]
Giving up the kingship is an example of pursuing
self-realization and dedicating oneself to educating others about the Buddha’s
teaching; thus, one serves all the sentient beings in the infinite universe and
beyond.
]
To create good fortunes for all, one contributes
one’s wisdom and capabilities. Ordinary
people only think of themselves, their
family or perhaps even their country, whereas, a realized person strives to
help all beings break through delusion to find true liberation.
]
Dharmakara started practicing the Bodhisattva’s
way, which helped him to attain an awakened mind.
]
A Bodhisattva can be any person in any
place. They are no different from us
except that they do not harbor any discrimination and attachments, and are
unaffected by worries and troubles in their daily lives and work. For example, the clergy can also be Bodhisattvas,
guiding beings from delusion, improper thoughts and viewpoints, and polluted
thinking.
]
Dharmakara was an extraordinarily talented
person, who in many ways already surpassed most people. In his past lives Dharmakara must have
practiced extensively the giving of wealth, fearlessness and teaching in order
to be born into a royal family and to
have wealth, longevity, intelligence and wisdom.
]
By practicing diligently the Buddha’s teaching,
Dharmakara reached the utmost achievement.
]
As the power of mindfulness and wisdom enhanced
Dharmakara’s determination to achieve in the practice with no regression, he
began to formulate his great vows. No
one could surpass him.
]
“He went to visit the Buddha, showed his respect
by prostrating…” (Infinite Life Sutra)
]
Prostration is one form of practice. When prostrating, one should do so with a
sincere and pure mind, having no wandering thoughts. Thus, one cultivates concentration in addition to conditioning a
healthy body.
]
“He
placed his palms together in reverence towards the Buddha and praised him with
these verses and made the great vows.” (Infinite Life Sutra)
]
“The Thus Come One has a subtle, wonderful and
majestic appearance, which no one in the universe can equal.” (Infinite Life
Sutra) This is one of the reasons why people like to get close to
them.
]
“The Buddha’s light shines without limit
throughout the ten directions, covering up all the brightness from the sun and
moon.” (Infinite Life Sutra) This verse praises the Buddha’s light and
wisdom representing purity, equality, wisdom and compassion.
]
“The World Honored One can present with a sound
and make all living beings understand in their own languages.” (Infinite
Life Sutra) When the Buddha gives a teaching, people from different regions
in the world could understand it.
Moreover, all heavenly beings, Bodhisattvas and Arhats from other worlds
and realms who attend, will also comprehend.
]
“The Buddha can manifest in a subtle and
wonderful appearance, and let all living beings see him as their own kind.” (Infinite
Life Sutra) The appearances of the Buddhas or Bodhisattvas are images
projected from the minds of different beings.
]
The above verses praise the Buddha’s virtuous
capabilities.
]
“I (Dharmakara) wish to attain the Buddha’s pure
and clear sound, and let the Dharma voice universally reach limitless
boundaries.” (Infinite Life Sutra)
]
“I wish to penetrate the profound, subtle and
wonderful Buddha’s teaching.” (Infinite Life Sutra)
]
“May my wisdom be as vast and deep as the sea
and my mind pure and void of impurities and afflictions.” (Infinite Life
Sutra)
]
Although one may not be verbally chanting the
Buddha’s name at all times, it is important to be mindful of the Buddha
unceasingly or else wandering thoughts may arise. Wandering thoughts are what pull us back into the endless cycle
of reincarnation. In other words, if a
Pure Land practitioner is not truly practicing for the Pure Land, he/she is
practicing for the six realms of reincarnation.
]
Pure mind and true wisdom prevent one from
falling into the three bad realms; moreover, they lift one up to reach the
perfection of the mind.
]
“The poisons of greed, anger and ignorance will
forever disappear, with the strength of samadhi I will end all delusions and
faults.” (Infinite Life Sutra)
]
Three good
roots for ordinary people to develop are ridding themselves of the Three
Poisons: greed, anger and ignorance.
Bodhisattvas have already eradicated these three. What they concentrate on is cultivating diligence.
]
Strength developed from Contemplation of Buddha
Amitabha Samadhi may dissolve all past transgressions, and uncover our wisdom
by ending greed, anger, ignorance and delusion. This enables our inner brightness to shine through. We achieve this by sincere mindfulness of Buddha
Amitabha and cultivate without doubt, intermingling with other thoughts and
methods, or cessation.
]
In the Surangama Sutra, Great Strength
Bodhisattva taught us to use the Buddha name chanting method, to constantly
maintain a pure mind void of thoughts.
This will eventually uncover our true mind, leading us to the state of
Samadhi.
]
“Like the past incalculable Buddhas, may I
become a great teacher to all living beings in the nine realms.” (Infinite
Life Sutra) Dharmakara wished that one day he would be a teacher to the beings
in the whole universe like other countless Buddhas in the past, present and
future.
]
“And liberate everyone in every world from the
myriad miseries of birth, old age, sickness and death.” (Infinite Life Sutra)
A great teacher helps to liberate all beings in the six realms from the
suffering of birth, aging, sickness and death.
He also helps those enlightened beings who have transcended
reincarnation, but have not yet become a Buddha, to transcend their remaining
ignorance.
]
“I will constantly practice the Six Paramitas of
giving, precept observation, patience, diligence, concentration and wisdom.” (Infinite
Life Sutra) Bodhisattvas themselves not only practice the Six Paramitas
(Principles) but also encourage others to practice as well.
]
The first of the Six Principles is Giv-ing. There are three kinds of Giving.
1. Giving of wealth, which will result in wealth in return.
2. Giving of knowledge, either worldly or spiritual, which will result
in intelligence or insight.
3. Giving of fearlessness, which will result in longevity and good
health.
]
All the infinite afflictions can be summed into
six basic afflictions: greed, anger, ignorance, arrogance, doubt and erroneous
viewpoints. These six can all be categorized
under “greed.” Anger arises when one cannot satisfy the greed within. Once the greed is satisfied, the anger
naturally subsides. The practice of
giving neutralizes greed, the worst of the three poisons of the mind.
]
To rid ourselves of greed, we first reflect
deeply to see what we crave the most.
Starting from there, we proceed to let go of reputation, wealth, the
five desires and the temptations of the six senses.
]
One creates obstacles for oneself by being
unable to give. Reading Liao Fan‘s
Four Lessons is a good basis for developing the Paramita of Giving. Understanding the truth of Cause and Effect,
one will have the courage and joy to let go.
]
When letting go of what one is destined to have,
one will simply find it coming back from somewhere else. One will not be able to discard what one was
meant to have, nor will one be able to keep what one was not meant to
have. Furthermore, using devious means
will not retain it either, but will instead bring disaster.
]
The life of a human being is mapped out at
birth. Bodhisattvas, heavenly beings,
or Kings of the Underworld do not control fate. Fate is determined by the causes one planted in previous lives. Thus, one will either experience suffering
or happiness in this life. However,
one’s thoughts, speech or behavior,
resulting in good or bad karma, can change fate.
]
Giving is not discarding, but gaining. It is actually a way of earning interest,
but even more secure than that of a bank.
Banks can go bankrupt. The value
of a dollar may fall. However, the value
within the acts of true giving will not diminish.
]
The second Principle is precept
observation. Its extended meaning is to
follow the laws and customs wherever or whenever they apply.
]
It is essential to practice giving before precept
observation because without giving to neutralize the greed, one is unable to
observe the precepts (laws, etc). For
example, when greed is in control, one thinks only of ways to possess wealth,
not how to observe laws.
]
Cultivating the ten good conducts always brings
good results. Although the result is
good, this will only help one to reach heaven.
However, one is still mired in reincarnation. On the other hand, observing the precepts brings the profound
benefits of transcending reincarnation.
]
The third Principle is patience. It teaches us to be patient in everything we
say and do.
]
It takes great patience to transcend the cycle
of life and death. For all its
simplicity and ease, the Buddha Name Chanting Method calls for patience in
maintaining continuity, without doubt or intermingling. Though it may be hard at first, the result
is attaining a certain degree of purity of mind, which brings out the true
self, the joy, true happiness, giving one the utmost enjoyment in life.
]
With patience, Buddha Name Chanting elevates
one’s state of mind, level by level, enabling one to experience utmost
happiness. The practice of giving is
the first level, precept observation the second and patience the third. Like constructing a building while
disregarding the first level, not being able to give will hinder one from
reaching the second or the third levels.
]
The fourth Principle is diligence. Diligence is being skillful and focusing on
only one specialty, which brings a meaningful outcome. To succeed, one needs to concentrate on one
method. People who attained
achievements in this world initially specialized in one method. For those who study a variety of fields
simultaneously, it is very hard to rise above the ones who have specialized.
]
Upon reaching a certain level through profound
cultivation on one method, we end affliction and open our mind. The more we focus on one simple method, the
faster we progress. The more we
intermingle with numerous difficult methods, the slower we progress.
]
Because all sutras originate from self-nature,
when one thoroughly comprehends one sutra, one comprehends all sutras.
]
The fifth Principle is concentration. Insight gained from the practice of
concentration helps us to truly suppress afflictions.
]
The sixth Principle is wisdom. With firm concentration, we can awaken our
realization, turning affliction into enlightenment and thus, truly severing our
afflictions. At this point, one
thoroughly comprehends the true reality of life and the universe, understanding
clearly cause and effect, thereby attaining the great liberation.
]
“For those undelivered sentient beings, let them
be crossed over (to the other shore).” (Infinite Life Sutra) For those
sentient beings who have not had the chance to encounter the Buddha’s teaching,
let the seed be planted so that in the future they will encounter these
teachings.
]
“For those already delivered let them attain
Buddhahood.” (Infinite Life Sutra) For those with good roots able to
accept the Buddha’s teaching, the Buddhas and Bodhisattvas will help them to
progress rapidly to Buddhahood.
]
The Infinite Life Sutra is the passport
that the Buddha gave us to go to the Western Pure Land. Although we possess it, it may not be ours
to use. Only when we are familiar with
and practice its teachings, does it become ours to use.
]
When lacking good roots, good fortune, merit,
causes and conditions from the past, all one has to do is to nurture more in
the present. Studying, reciting and comprehending
the sutras, will help to break through doubt and instill unwavering belief in
the Pure Land.
]
“I would rather firmly and gallantly seek the
proper enlightenment, than make offerings as boundless as Ganges sands, to the
sages.” (Infinite Life Sutra)
]
The Ganges is the largest river in India with
sand as fine as flour. It is often used
in the sutras to describe an uncountable number.
]
Making offerings to innumerable Buddhas and
Bodhisattvas brings incredible good fortune.
Yet, this fortune can only be enjoyed in the three good realms of
reincarnation. Rather than staying in
reincarnation, a Pure Land practitioner should put all their efforts into
attaining rebirth in the Western Pure Land.
Glossary
Affliction.
Condition or cause of pain, distress, and
suffering which disturbs the mind and body.
Amitabha (Skrt). The name of the Buddha of the Western Pure
Land, primarily meaning Infinite Life.
Arhat (Skrt). One who has reached self-realization, a
state in which one possesses no erroneous perceptions, views, speech or
behavior.
Attachments.
Fixed to certain ideas or objects.
Bodhi mind (Skrt). The great compassionate and sincere mind,
with every thought to help others.
Bodhisattva (Skrt). One who helps
others to reach realization after achieving their own.
Buddha (Skrt). One who has
reached perfection in both self-realization and helping others to reach
realization.
Delusion. False beliefs, wrong
views.
Dharma (Skrt). 1) The teachings
of the Buddha (generally capitalized in English); 2) Things, events, phenomena,
everything; 3) Duty, law, doctrine.
Dharma-ending Age. The Dharma Perfect Age
began with Buddha Shakyamuni’s demise and lasted five hundred years, during
which Enlightenment was often attained.
The Dharma Semblance Age began after that and lasted one thousand years,
during which Enlightenment was seldom attained. The Dharma Ending Age that we are now in began after that and
will last for ten thousand years during which Enlightenment will rarely be
attained.
Eight Afflictions. Absence of embarrassment
and shamefulness, and the presence of jealously, stinginess, misdeeds,
drowsiness, sleep and agitation.
Five Desires. Wealth, lust, food-drink,
fame and sleep.
Five Guidelines. Following: 1) The Three
Conditions 2) The Six Principles of Harmony 3) The Three Learnings 4) The Six
Paramitas or Principles and 5) Samantabhadra’s Ten Great Vows.
Good Fortune.
Happiness, intelligence, wellbeing, prosperity
etc.
Good roots. Good qualities or good
seeds sown by a good life to be reaped later.
Karma (Skrt). Laws of Cause and
Effect, results from thought, speech and behavior.
Mahayana (Skrt). One of the two
major branches of Buddhism. Bodhisattva
path of helping all sentient beings to attain universal liberation.
Mindfulness of Buddha. Initially the mind
remembers the Buddha and does not forget.
After further cultivation, one constantly contemplates the Buddha.
Nine Realms. All ten realms minus the
Buddha realm.
Pratyekabuddha (Skrt). One who attains
his enlightenment alone, independent of a teacher, with the object of attaining
Nirvana for himself rather than that of others.
Precepts. Rules set up by Buddha
Shakyamuni to prevent his students from erroneous thoughts, speech and
behavior.
Pure Land. See Western Pure Land.
Pure Mind or Purity of
Mind. One
without discrimination or attachments.
Saha world (Skrt). Refers to our
solar system, filled with suffering and afflictions, yet gladly endured by its
inhabitants.
Samadhi (Skrt). Meditative
absorption.
Usually denotes the particular final stage of pure concentration
and contemplation. There are many degrees
and types of Samadhi.
Sangha (Skrt). Group of four or more peoples who properly
practice the Buddha’s teaching together.
Sentient being.
A living being that is aware of itself, one that
can experience feeling or sensation.
Six Paramitas or
Principles.
Giving, precept observation, patience, diligence, concentration and
wisdom.
Six Principles of
Harmony. 1)
Share the same viewpoints or goals. 2)
Observe the same precepts. 3) Live and
practice together harmoniously. 4) Not
quarrel. 5) Experience the inner peace
and happiness from practicing together harmoniously. 6) To share benefits equally.
Six Realms. Three upper realms are
heavens, asuras and humans. Three lower
realms are animals, hungry ghosts and hells.
Six Senses. Sight, sound, smell,
taste, touch and idea.
Sutra (Skrt). Teaching by
the Buddha, initially given verbally,
later compiled and written down by the Buddha’s students.
Ten Directions. North, Northeast, East,
Southeast, South, Southwest, West, Northwest, Above and Below.
Ten Good Conducts. No killing, stealing,
sexual misconduct, lying, abusive language, backbiting, seductive words, greed,
anger or ignorance.
Ten Great Vows of
Samantabhadra.
1) Pay respect to all Buddhas 2) Praise ‘Thus Come One” 3) Make offerings
extensively 4) Repent of Karmic obstacles 5) Be joyful over others meritorious
deeds 6) Appeal to the Buddha to turn the wheel of the Buddha’s teachings 7) Request
the Buddha to reside in this world 8) Constantly be a diligent follower of the
Buddha’s teaching 9) Accord with all sentient beings 10) Dedicate all merits.
Ten Realms. Six realms plus those of
Sound-hearers, Pratyekabuddhas, Bodhisattva, Buddhas.
Three Conditions. The first includes being
filial and respectful to one’s parents and teachers, being compassionate and
not killing any living beings and the Ten Good Conducts. The second is following the Three Refuges,
precepts, laws and customs, and committing no misdeeds. Third is to generate the Bodhi mind, deeply
believe in the Principles of Cause and Effect, recite Mahayana sutras and
encourage others to advance on the path to Enlightenment.
Three Learnings. Self-discipline,
concentration and wisdom.
Three Poisons. Greed, anger and
ignorance.
Three Refuges. We take refuge in the
Buddha, Dharma and Sangha. When we take
refuge in the Buddha, we are returning from our deluded state of mind and
relying upon an awakened, understanding mind.
When we take refuge in the Dharma, we are returning from deviant views
and relying upon proper views and understanding. When we take refuge in the Sangha, we are returning from
pollution and disharmony and relying upon purity of mind and the Six Principles
of Harmony.
Western Pure Land. World created by Buddha
Amitabha. An ideal place of
cultivation, those who are born there are no longer subject to reincarnation.
The Ten-Recitation method is a simple, convenient and effective way
of practicing Buddha Recitation. It is
especially suitable for those who find little time in the day for
cultivation. Practicing the Ten-Recitation
method helps us to regain mindfulness of Buddha Amitabha and brings us pe`ce
and clarity in the present moment.
The practice begins first thing in the morning when we wake up. We should sit up straight and clearly recite Buddha Amitabha’s name ten times with an undisturbed mind, aloud or silently to ourselves. We repeat this process eight more times for the rest of the day. Altogether, we should do one round of ten recitations nine times a day, every day as follows:
1. Upon waking up
2. Before starting
breakfast
3. After finishing
breakfast
4. Before work
5.
Before starting lunch
35
6. After finishing lunch
7. Before starting dinner
8. After finishing dinner
9. At bedtime
Altogether, this method is practiced nine times daily. The key is regularity; disruption of this
practice will reduce its effectiveness.
Without interruption, the cultivator will soon feel an increase in
his/her purity of mind and wisdom.
Diligent practice of the Ten-Recitation method, together with unwavering
belief and vows, can ensure fulfillment of our wish to reach the Western Pure
Land of Infinite Life and Infinite Light.
We hope everyone will practice accordingly.
Namo Amitabha!