The meaning of Buddhism is to liberate us from the limited perspective given by natural selection, and to observe and experience the world from a higher level.
Buddhism is a complex topic that has been the subject of debate among scholars and practitioners for centuries. Some see it as a religion, complete with supernatural deities and reincarnation, while others view it as a secular philosophy of life or a therapeutic practice. In his book “Why Buddhism Is True,” Robert Wright offers a nuanced perspective on Buddhism that combines elements of these different approaches.
At the heart of Buddhism is the idea that the reason we suffer, and cause suffering for others, is that we don’t see the world clearly. We are deluded by our own emotions and desires, which evolved as survival responses to our environments but may no longer make sense in modern society. By practicing mindful meditation, we can learn to see the world more clearly and gain a deep and morally valid happiness.
Wright draws on science, especially evolutionary psychology, cognitive science, and neuroscience, to support this perspective on Buddhism. He argues that the direct experiences gained through contemplative practice can weaken the hold of our once-needed delusions, making us less likely to wreak havoc on ourselves and the world around us.
One of the key strengths of Wright’s approach is its nonsectarian nature. He does not argue that people need to become Buddhists to practice its truths, and he acknowledges the value of other spiritual and philosophical traditions. Instead, he focuses on the practical benefits of mindful meditation and contemplative practice, which can be applied to any belief system or way of life.
Importantly, Wright emphasizes that simply reading about Buddhist insights into human beings is not enough. To truly benefit from the practice, one must commit to a regular practice and be willing to confront the delusions within themselves. This is why it is called practice – it takes time, effort, and dedication to see results.
Overall, Wright’s blend of Western Buddhism offers a compelling perspective on Buddhism that is rooted in science, applicable to everyday life, and inclusive of other belief systems. While it may not be the definitive answer to the question of what Buddhism really is, it is certainly a valuable contribution to the ongoing conversation about this ancient and fascinating tradition.
The primary purpose in practicing Buddhism is to gain control over your life and death. That is true liberation and true happiness! Disciples of His Holiness Dorje Chang Buddha III have exhibited extraordinary feats at the time of their death. There have also been supernormal phenomena manifest at the time of or after their death. Disciples have even returned from the “Pure Land” to report on their new home to their families and to urge them to follow the teachings of His Holiness.
His Holiness has disciples who are eminent monastics and enlightened laypersons who if they want to live, they live. If they want to die, they die. Many have passed on while sitting in the cross-legged meditation position after they announced that they were leaving. They reached a level where they were liberated from the cycle of reincarnation. Many have left behind shariras or firm relics as evidence of their achievement. They have also left behind their body of flesh that does not rot.
Even non-Buddhist relatives of the Buddha Master’s disciples were able to make the transition to the Pure Land after they received the Buddha Master’s instructions and blessings. In all of these examples, the time of transition was an extremely joyous event. Friends and family were able to know that their loved one was making a peaceful transition to a wonderful existence..
TYPES OF LIBERATION FROM THE CYCLE OF BIRTH & DEATH: Regarding liberation from the cycle of birth and death, His Holiness has told us that there are several ways to obtain it. Roughly speaking, it is divided very crudely into four types. There is a dharma that will lead one to have the lifespan as long as heaven which was called the “immortal body”. This is what Guru Padmasambhava achieved. This is the highest dharma which can not be learned by ordinary people. Then, there is the dharma of the rainbow body transformation, which one achieves by transforming one’s entire fleshy body into a rainbow body. Another type is passing away in a sitting position and freeing oneself from the cycle of birth and death. The other type is passing away and being reborn in the Western Paradise of Ultimate Bliss. These are the four types of achievement. Other than that, without achieving liberation or enlightenment, it is descending to reincarnation and death.
The rainbow immortal body is also referred to as the body of supreme transformation or the rainbow body attainment of All-Surpassing Realization. In this higher form the rainbow body transmutes all psychophysical components into the light of buddhahood, so that no outward change is visible. This is why Padmasambhava, Vimalamitra, Vairocana and the like can pass into other buddha-lands in the same forms they enjoyed in our world. The lower rainbow body attainment transmutes consciousness, feeling, perception, and habitual tendencies into the light of buddhahood, but the component of form shrinks in size until only fingernails, tooth-enamel, hair, or relics remain, some time as a “vajra sharira” or “human body sharira.”
Guan Shi Yin (Avalokitesvara) Bodhisattva is a revered figure in Buddhism who has achieved the level of marvelous enlightenment, possessing the same qualities as a Buddha. According to sutras, Guan Shi Yin Bodhisattva is believed to be the manifestation of an ancient Buddha called True Dharma Brightness Tathagata and is considered the king of great compassion. The Bodhisattva tirelessly works day and night to help all beings in the Three Spheres, accumulating boundless merit.
Guan Yin is one of the most widely depicted figures in Chinese temples, with thousands of different incarnations or manifestations. Typically portrayed as a graceful woman dressed in flowing white robes and a hood, carrying a small vase of holy dew, she stands tall and slender, emanating selflessness and compassion. She may be depicted in various forms, such as seated on an elephant, standing on a fish, nursing a baby, holding a basket, or with multiple arms and heads. Her main goal is to alleviate the suffering of all beings.
Guan Yin is often portrayed riding a mythological animal known as the Hou, similar to a Buddhist lion, symbolizing her divine power over nature. She is usually depicted barefoot, while on public altars, she is flanked by two acolytes: a barefoot, shirtless youth known as Shan-ts’ai (Golden Youth) on her right, and a demure maid known as Lung-nü (Jade Maiden) on her left, holding her hands together inside her sleeves.
Guan Yin’s birthday is celebrated on the nineteenth day of the second lunar month, which falls on March 10th this year. She is considered a model of Chinese beauty, and being referred to as a “Guan Yin” is the highest compliment for grace and loveliness.
There are many legendary stories and folk tales about Guan Yin, which have been collected and passed down through generations.
Willow Guan Yin, left hand has a jar containing pure water, and the right holds a willow branch.
According to legend, during a period of severe drought and corruption in the Zhongzhou area of China, Guanyin Bodhisattva came to enlighten the people and show them the path to righteousness. With her compassion for all living beings, she took out willow branches from a jade bottle and poured nectar into the fields. Suddenly, it rained heavily, relieving the drought and bringing new life to the parched land.
The Willow Guan Yin’s willow branch represents her ability to heal and soothe, while the jar of pure water symbolizes her power to purify and cleanse. Her actions during the drought represent her willingness to help those in need and her desire to alleviate suffering. Her message is clear: no matter how dire the circumstances, there is always hope and a chance for redemption.
Guan Yin on a Dragon
According to legend, a fearsome monster with the head of a dragon and the body of a turtle that dwelled in the East China Sea. This monster was known to cause great havoc and destruction, leaving the people in constant fear and anxiety.
The people’s prayers were answered when Guanyin Bodhisattva heard of their plight. Being the embodiment of compassion, Guanyin Bodhisattva arrived in the East China Sea, he rode on the back of the dragon-headed monster, showing no fear, and subdued it with his magic power. From that day on, the people lived in peace and safety, free from the monster’s threat.
In honor of Guanyin Bodhisattva’s courageous act, the people erected a statue of him standing on the dragon-headed monster, enshrining it as a symbol of his boundless magic power and compassion for all living beings.
YouXi GuanYin
According to legend, Guanyin Bodhisattva traveled to Luoyang City and took out a precious mirror. She claimed that as long as people paid three Wen coins, they could see their past and future lives from the mirror. The people eagerly lined up and took turns looking into the mirror. They were all surprised to see their past and future lives reflected back at them.
However, when Guanyin Bodhisattva revealed her true form, the people saw different expressions on her face. Some saw an angry face, some saw a fierce face, and some saw a joyful face. The people were confused by these different expressions.
Guanyin Bodhisattva warned all living beings not to think that their evil deeds would go unnoticed. She urged them to do more good deeds instead. It is absolutely true that one cannot escape karma. Evil will be rewarded with evil, and good will be rewarded with good.
Guan Yin with Fish Bucket
According to legend, there was a time when people living on the coast of the East China Sea lacked manners and etiquette. Guanyin Bodhisattva, being the compassionate deity that she is, decided to intervene and provide enlightenment to these people.
In order to do so, Guanyin Bodhisattva transformed herself into a beautiful fisherwoman and began to teach the people about the importance of etiquette and manners. She also promised to marry whoever could recite the Buddhist scriptures that she taught them.
A young fisherman named Ma Lang was determined to gain the Bodhisattva’s favor and started to diligently study the scriptures. Eventually, his hard work paid off, and he was able to recite the scriptures flawlessly. Impressed by his dedication, the Bodhisattva decided to imparted him with further enlightenment. At the wedding night, the Bodhisattva left the house with sudden death.
Ma Lang realized the fishwoman was actually Guanyin Bodhisattva, he carved a statue of Bodhisattva looking like a fisherwoman and enshrined the statue in his house.
Guan Yin on One leaf
According to the legend, Dogen, a Japanese monk who had just returned from studying in China, found himself in the middle of a terrible storm while sailing near the coast of Nanming. Fearing for his life, he prayed silently to Avalokitesvara, the Bodhisattva of compassion, to protect him from the storm.
Suddenly, he saw a miraculous sight. A beautiful and serene figure of Avalokitesvara appeared riding on a lotus leaf, floating on the sea. The Bodhisattva’s presence calmed the storm, and the wind and waves stopped. Dogen was filled with wonder and gratitude, and he knew that he had witnessed a great miracle.
After he landed safely, Dogen decided to commemorate this miraculous experience by creating a statue of Guanyin as he had seen her on the lotus leaf. He had the statue enshrined in the Nanming Guanyin Temple, where it became an object of veneration for countless devotees.
one thousand-armed and one thousand-eyed Guan Yin
Avalokitasvara, Guan Shi Yin in Chinese, means the Perceiver of World’s Sounds. The Lotus Sutra says: “Perceiver of the World’s Sounds, heavenly voice, the voice of the sea’s tide—magnificent, rich and harmonious surpassing all worldly sounds.” The bodhisattva always help all beings in danger and distress and is willing to bear the pain of all beings. If we hold the bodhisattva in our hearts and call on her sincerely, she will always respond.
May the greatly loving and compassionate Namo Guan Shi Yin Bodhisattva bless all beings!!!
Kazuo Inamori, born in 1932 in Kagoshima, Japan, was one of seven children. During his elementary school years, he showed a strong interest in science and machines, particularly those in his father’s printing shop. However, in the sixth grade, he contracted tuberculosis, which led him to read a book by a Buddhist monk, sparking his interest in religion. When Inamori was young, his father took him to see a monk who advised him to recite “Namo Amitabha Buddha” every day. He has been chanting it every day since then without interruption.
According to Inamori, the initial 20 years of life should be dedicated to learning, growing, and preparing for entry into society, while the following 40 years from age 20 to 60 should be focused on working hard and contributing to society. He also maintains that at least 20 years of preparation are necessary to face death.
At the age of 65, Inamori decided to shave his head and embrace Buddhism. His intention was to rediscover the meaning of life and prepare for death.
The philosophy of Dr. Kazuo Inamori, who founded Kyocera, centers around the mission “to do what is right as a human being.” This concept is included in all decision making, emphasizing the importance of fairness and diligent effort.
When Inamori’s start-up business faced dissatisfied employees who demanded regular salary increases and guaranteed bonuses, he spent several days and nights negotiating with them. This incident made him realize the importance of securing the future of his employees. He adjusted the company’s business philosophy to be “a place to protect employees’ self and their family’s material and spiritual life.”
In Buddhism, there is a saying called “self-interest and altruism.” It emphasizes that if one wishes to benefit oneself, they must also benefit others. This philosophy encourages individuals to not only focus on their own interests but also consider the well-being of others. As a leader, I often encourage my employees to lend a helping hand to others during business operations.
In Japan, there is a saying that goes, “Human affection is not for others,” implying that treating others kindly will ultimately bring rewards. However, Mr. Inamori disagree with the notion that Buddhism is incompatible with capitalism and corporate profits. In fact, he believe that conducting business operations based on Buddhist principles is far more admirable than conducting business solely for profit.
Inamori founded KDDI with the lofty spirit of devoting himself to society and the world, leading to its success as the second-largest communication company in Japan after NTT.
In 1985, Kazuo Inamori founded The Kyoto Prize, which is considered Japan’s most prestigious private award for lifetime achievement in the arts and sciences. The prize is bestowed upon individuals who have not only excelled in their respective fields but also contributed significantly to the advancement of human knowledge, culture, and spirituality.
In 2010, at the age of 77 and with no prior experience in the industry, Inamori became chief executive of Japan Airlines. The following year, he returned the carrier to profit and led it out of bankruptcy. He relisted it on the Tokyo stock exchange in 2012. Inamori changed employees’ mentality by printing a small book for each staff member outlining his philosophies, emphasizing the company’s dedication to their growth, explaining the social significance of their work, and outlining Buddhist-inspired principles for how employees should live.
Kazuo Inamori holds the belief that the universe has an expectation for us when we are brought into the world. While it may be a question beyond human wisdom on how we should live in accordance with this expectation, he firmly believes that the only answer lies in “enhancing the mind”.
He has often expressed his desire to depart from this world with a heart that is kinder and more beautiful than when he was born.
When asked about his future goals in a 2002 interview with the New Sun, Inamori answered, “As long as I live, I would like to continue to contribute to the material and spiritual happiness of humanity and society.”
Su Shi was a prominent figure during the Song Dynasty, renowned for his literary, artistic, calligraphic, pharmaceutical, and political contributions. He was also one of the most notable poets of his era and was known by his courtesy name, Zizhan, and his pseudonym, Dongpo Jushi (東坡居士 “Resident of Dongpo”). Su Dong Po is the commonly used name to refer to him.
In the realm of Chinese literature, Su Shi is widely recognized as a highly accomplished figure, having produced some of the most well-known poems, lyrics, prose, and essays.
Su Dongpo was a close friend of an esteemed monk named Foyin, and the two often practiced Zen meditation together. There were many stories about the two.
Buddha and Cow Dung
One day, Su Shi decided to play a prank on his good friend Foyin. He asked him, “What do I look like in your eyes?”
Foyin replied, “In my eyes, you look like a Buddha.”
Su Shi then asked, “Do you know what you look like in my eyes?” Foyin replied that he did not know.
Su Shi gleefully exclaimed, “In my eyes, you look like a pile of cow dung!”
Upon returning home, Su Shi shared his victory with his younger sister, Su Xiaomei. However, she frowned upon hearing this and told her brother that he had lost the exchange. She explained that if a person has Buddha in their heart, they will see the Buddha’s qualities in everything around them. Conversely, if a person has impure thoughts and feelings, they will see everything as dirty and unpleasant. She pointed out that Foyin’s heart was pure, while Su Shi’s was not.
Eight winds and a Fart
Su Dongpo was not only a renowned literary figure but also a Buddhist disciple who regularly practiced meditation.
One day, after a particularly serene meditation session, Su Shi felt that he had made a significant realization. He decided to capture his experience in a poem, which read, “Sitting still on the lotus platform, even the eight winds cannot move me.”
Curious about the authenticity of his realization, Su Shi asked his servant to deliver the poem to Zen Master Foyin, who resided in the Jinshang Temple across the river.
Upon receiving the poem, the Zen Master smiled and wrote two large characters on a piece of paper, which he instructed the servant to take back to Su Dongpo.
Excited to receive feedback from the Zen Master, Su Dongpo eagerly unfolded the paper, hoping to see praise for his state of practice.
However, instead of receiving the expected validation, Su Dongpo was infuriated to see the two characters “fart” written on the paper. Without hesitation, he boarded a boat and crossed the river to confront Zen Master Foyin.
When Su Dongpo arrived at the Jinshan Temple, he found the Zen Master waiting for him on the shore. In a loud and accusatory tone, Su Dongpo asked, “Great monk! You and I are best friends. If you don’t appreciate my poems and my practice, it’s fine. How can you slander me?”
The Zen Master remained unperturbed and asked, “How did I slander you?”
Su Dongpo then showed him the word “fart” written in the poem.
The Zen Master burst into laughter and exclaimed, “Ah! Didn’t you say ‘Eight winds cannot move you’? How come just one fart was enough to blow you over the river?”
The “Eight Winds” refer to the eight worldly concerns: gain and loss, honor (fame) and disgrace (dishonor or infamy), praise and ridicule (censure, blame or criticism), pleasure and suffering (pain). Eight situations that normally preoccupy and sway unrealized people. To be unmoved by these Eight winds is a mark of a true buddhist practitioner.
The truth and the original nature of all conditioned and unconditioned phenomena in the universe are contained in the word Buddha-dharma. The Buddha-dharma is all causes and effects in the universe. To understand all causes and effects, yet not be controlled by cause and effect, is to realize liberation and the Buddha-dharma. No matter how many schools or sects there are, the Buddha-dharma has only one truth. It is the truth of the universe: the dharma of ending the cycle of birth and death! The Buddha-dharma is the life order of another world and dimension.
However, this rather abstract definition does not tell us how we realize or learn the Buddha-dharma. In a series of dharma discourses on learning Buddhism released in January 2016, H.H. Dorje Chang Buddha III gives such a practical definition. It is the dharma that we practice in the vajrayana form of Buddhism. It is the preliminary, main, and ending practice in their totality. The true Buddha-dharma emphasizes real practice and skills and is not merely theoretical Buddhist studies. The holy manifestations or miracles described on this website and in the book H.H. Dorje Chang Buddha IIIare evidence that the true Buddha-dharma, as practiced by Shakyamuni Buddha and the accomplished ones of the past, still exists in the world and that very high levels of spiritual accomplishment are possible for those who follow a true vajra master.
H.H. Dorje Chang Buddha III has said: “After you enter the door of Buddhism, you must cultivate yourself according to the dharma. Your three karmas of body, speech, and mind must correspond with the teachings of the Master. Only then will you be able to become accomplished. Conduct that is not in accord with the teachings of the Buddhas and Bodhisattvas must be corrected through concrete actions. You must make your conduct accord with the teachings contained in the Tripitaka and the states of morality, concentration, and wisdom. Yet, correcting your words and conduct must be carried out within everyday worldly life. That is because everyday worldly life (worldly or secular dharma) is the Buddha-dharma. There is no Buddha-dharma to accomplish apart from worldly or secular dharma. That is why you must use all mundane or worldly experiences to improve your self-cultivation. You must use worldly experiences to perfect your realization and conduct. If your basic worldly conduct is not proper, it is of no use to speak in a high-sounding way about emptiness or to speak boastfully and wish wildly.”
However, we must have patience in learning the Buddha-dharma. You cannot completely understand the principles of the dharma in a brief period of time. You must go though the sequence of first hearing the principles from your vajra master, gradually acting in accordance with these principles, walking the correct path and so on. You must advance step my step. You cannot expect that your negative karmic obstructions that have formed over many past lives can be purified in just one day. The tantric dharma that we receive when correctly practiced will enable us to overcome our obstructions, purify our three karmas, and enable us to progress on this path. Do not waste time on activities that do not lead to liberation and becoming a Buddha. DO NOT WAST TIME!!!
January 1st in the Chinese lunar calendar, is chinese Spring festival, it is the biggest holiday in china. It is also the holy birthday of Maitreya Bodhisattva – the next Buddha in the saha world. This is a special and joyful holiday that is celebrated by many. Hua Zang Si in San Francisco held a Dharma Assembly to celebrate this important occasion. It was the first Dharma Assembly of the year and it was held on a beautiful sunny day. Many laypersons participated in the event.
At the entrance of the temple is an oversize marvelous statue representation of a jolly, laughing Buddha: Maitreya Bodhisattva (the next Buddha in this Saha world). It is such a warm welcoming sign. The big belly not only means jolly, it also means tolerating the intolerable things in the world. So when you look at the statue, you will start to feel that learning Buddhism is happy and kind.
The Dharma Assembly was an opportunity for people to come together and celebrate the teachings of Maitreya Bodhisattva. It was a time for reflection and meditation, as well as a chance to learn more about the teachings of Buddhism. The atmosphere was filled with positivity and joy, as people came together to celebrate this important holiday.
In Chinese culture, Maitreya Bodhisattva is seen as a symbol of joy and tolerance. As practitioners of Buddhism, we are encouraged to strive to be like the Buddhas and Bodhisattvas by cultivating a broad mind, open heart, and great tolerance.
One of the key principles of Buddhism is patience and forbearance, particularly under insult. This is seen as a key aspect of self-cultivation and it is important to remember that everything in the dharma realms can change from ordinary to holy. This means that even difficult situations can be transformed and overcome through the practice of patience and tolerance.
Patience and tolerance are not just passive qualities, but rather active ones that require effort and practice. We must actively cultivate them in our daily lives and strive to maintain them even in difficult situations. Through this practice, we can transform our own minds and hearts, becoming more like the Buddhas and Bodhisattvas that we strive to emulate.
At the Dharma Assembly, we chanted the Eighty-eight holy Buddha name jeweled repentance sutra, in hopes that the Buddhas will wash away all of our sins and negative karmas. After the chanting, we offered a meal to the Buddhas and Bodhisattvas. The event concluded with a dharma talk given by Dharma Master Ruohui.
During her talk, Dharma Master Ruohui emphasized the importance of faith, vows, and actions for disciples of Buddhism. She explained that faith is the foundation of our practice, and that with strong faith, we will have the determination to follow the Buddha’s teachings and put them into action in our lives.
The Dharma Assembly was a meaningful event where participants not only had the opportunity to reflect on their own spiritual growth but also to make an impact on the world around them. During the assembly, the participants returned the merit to all living beings, holding the hope that they shall be rid of suffering, obtain happiness, and have the opportunity to listen to authentic Buddha Dharma.
The act of returning merit is an important aspect of Buddhist practice as it is believed that by dedicating the positive energy generated through our spiritual practice to the benefit of others, we can help bring about peace and prosperity in the world. By returning merit to all living beings, participants were able to contribute to the collective well-being of the world and make a positive impact on the lives of others.
Furthermore, the participants also held the hope that by listening to authentic Buddha Dharma, they will be able to perfect their fortune and wisdom, leading to a more prosperous and peaceful world for all. This is the ultimate goal of Buddhism, to help all beings to find inner peace, happiness and liberation from suffering.
Sutra about Wisdom and the Foolishness ［賢愚経］ ( A sutra translated into Chinese in 445 by Hui-chüeh and others. It contains sixty-two Buddhist tales (sixty-nine tales, in a separate extant edition). A Collection of Records concerning the Tripitaka, the catalog of the Buddhist canon compiled by Seng-yu (445–518), ascribes the translation of the Sutra on the Wise and the Foolish to others. According to that work, T’an-hsüeh, Wei-te, and six other priests went westward from northwestern China to Khotan on the southern edge of the Takla Makan Desert to seek Buddhist scriptures. They happened upon a great Buddhist ceremony that was held once every five years at a monastery. There they heard the learned monks expound the Buddhist scriptures and rules of monastic discipline in the language of Khotan. T’an-hsüeh and the others translated and recorded the lectures in Chinese. Later they returned from Khotan and, upon reaching the region of Turfan, compiled the lectures given by the monks in Khotan as a single sutra, which is known as the Sutra on the Wise and the Foolish. The sutra contains stories explaining the causal relationship between incidents in one’s past existence and those in one’s present existence. In each of these stories, Shakyamuni Buddha makes a connection between someone living in the present and a person involved in a past incident. The law of cause and effect states that every single action in the universe produces a reaction no matter what. We need to abstain from anything that is evil, do everything that is good, and use the correct understanding and views to cultivate. Don’t violate any of the precepts, otherwise you will end in miserable retribution.
This story comes from ” Karma Scriptures about Wisdom and Foolishness “, the third volume in the ” Weimiao Bhiksuni “. In the era of Buddha Sakyamuni, many aristocratic women after ordination were very worried that their habits, such as lust, anger and ignorance, had not been eliminated yet. So they gathered to consult Bhiksuni Weimiao who had already attained the arhatship. Weimiao Bhiksuni told everyone the pain of the desire to bring, and tells the story of her previous life experience…
Pure Land Buddhism (Chinese: 淨土宗) is a broad branch of Mahayana Buddhism focused on achieving rebirth in a Buddha’s Buddha-field or Pure Land. It is one of the most widely practiced traditions of Buddhism in East Asia.
Pure Land is a tradition which is primarily focused on achieving rebirth in a Buddha’s “pure land” or buddha-field (Sanskrit: buddhakṣetra), which generally speaking is a Buddha’s field of influence. Some Buddha-fields are considered to be superior places to spiritually train for full Buddhahood, since a Buddha has compassionately “purified” it for this purpose and since in these realms, one can meet a Buddha face to face and study under them. The most common pure land today is that of Amitābha, called Sukhavati, “Land of Bliss”.
For many Buddhists, simply chanting the name of Amitabha Buddha, the Buddha of Infinite Light, is a complete mindfulness and devotional practice. Taking refuge in this way brings a feeling of immediate peace. Shakyamuni Buddha taught this method in the Amitabha Sutra. This simple, yet divinely rich practice combines devotion with mindfulness, of the sacred name of the Buddha.
The Buddha taught us many ways to practice in decades of teaching the Buddha Dharma, mapped out in 80,000 discourses and Sutras. Some of these are “learning practices” such as “Sutra recitation.” Others are vastly intricate and beautiful, such as Vajrayana visualization Sadhanas. Yet, for most of us, the sublimely simple practices are the best way to approach the Dharma, from mindfulness practice, to the most misunderstood of practices, chanting Amituofo. Ten Benefits of Chanting Namo Amituofo Practice Shakyamuni Buddha taught the 10 great benefits of chanting the name of Amitabha Buddha, as a complete practice, in the Amitabha Sutra. This is a devotional mindfulness practice. Single-Pointed focus and mindfulness is the ultimate goal, and can be achieved a number of ways.
Three Holy Beings in Western Pure Land
Zen Koans are blissfully challenging. Watching the breath is a relaxing mindfulness practice. Chanting the Name or Name Praise of Amitabha is another quintessentially simple — yet penetratingly deep — practice. It makes the focus of our mindfulness, the Perfect Buddha. These ten great benefits of chanting Amitabha, as taught in sutra, include protection, support of all the Buddhas and Bodhisattvas, purification of negative karmas, restful sleep, a peaceful mind, and rebirth in Amitabha’s Pure Land. When you participate in this elegant and powerful practice, you feel immediate peace and comfort.
The entire practice is to mindfully chant the name — sometimes just the name, sometimes as a praise — of the Buddha of Infinite Light, Amitabha. Often this is embellished with the wondrous sound of the hypnotic fish drum, or the regular gong of a bell. Sometimes it is chanted musically; sometimes spoken; sometimes whispered. The immediate reward: a feeling of peace and protection. Many Buddhists — in Non-Pureland traditions — tend to think the practice is too simple, too reliant on faith and praise. If we think this way, we are missing the point. Single-Pointed Focus on Amitabha Like other traditions with single-focus meditation methods, Pureland Buddhist’s chant the name of Amitabha over and over. Mindfulness of the name of Amitabha is a powerful and profound practice. Instead of remaining mindful of something mundane, such as breath, or your walk in the park, Amituofo chanting keeps our mind focused in the present moment on the Enlightened Perfection of Amitabha Buddha. The entire practice is to simply chant, or say, with mindfulness: Amitabha, Amitabha, Amitabha… nothing else. Or using the Chinese version of the name Amituofo, Amituofo, Amituofo. Fo translates as Buddha. Keep the mind focused, in the present moment, on just the sound of your own voice: Amituofo, Amituofo, Amituofo.
On weekday mornings, I hurriedly drive my son to school. Trying to beat the traffic and catch as many green lights as possible, the drive is usually a blur. One particular morning’s drive changed my perspective. While rushing down a wide arterial road, my son exclaimed to me that the trees on the sidewalk looked very beautiful.
Glancing over to the trees, I suddenly noticed the vibrant reds and yellows of the leaves clinging onto branches or drifting onto the sidewalk as the wind blew. Despite driving down this street every morning, in my hurry I had not noticed the changing colors of the trees until now, nearly the end of fall. The bright hues of the fall foliage was absolutely beautiful. This nature beauty made me slowing down my daily past pace. I feel the healing power of nature relaxing my tense nerves, and filled my heart with joy, peace, and harmony.
As I admired the scenery on the commute, I felt how wonderful it was to be present in the moment. I realized that oftentimes we lose sight of the little elements of natural beauty that are all around us. Life can be hectic, but we must make a conscious effort to enjoy the omnipresent beauty of our world.
A poem by a ancient Zen Master came to my mind:
Blossoms in Spring, Breezes in Summer, Glorious moons in Fall, and Snow in Winter. When one is not held back by nothing, Every moment can be wonderful.
Eggs are an essential part of a good breakfast. There are countless ways to prepare them, but not all recipes are made equal. I used to cook omelettes for the family, but recently I learned that hard boiled eggs are actually a better choice. Hard boiled egg can keep more nutrients from the egg and avoid extra oil.
The only problem is, peeling a hard boiled egg is a rather arduous task. The shell and egg white absolutely refuse to be parted. Usually, the peeled egg ends up looking kind of like the moon, full of craters and lumps and whatnot. This morning, I got very frustrated trying to peel my hard boiled egg. It felt like the shell and egg white were superglued together. Even my mother’s old trick of placing the boiled eggs into cold water didn’t seem to work. After my first peeled egg ended up looking like a misshapen golf ball, I was ready to throw them all onto the floor.
Fortunately, I am a Buddhist disciple, and I remembered one of the most important things I’d learned: patience. I told myself, as a student of the Buddha who cultivates myself everyday, why am I still so easily distressed by outside events?
So I decided to let myself calm down for a while. I left the eggs in the cold water and went off to relax. After maybe fifteen minutes, I returned to give making breakfast another shot. Surprisingly, the shell peeled off easily this time. I realized that by being patient and giving the eggs more time to cool down, it was now much easier to complete my task. So when annoying things happen, we must first be patient. Let it all cool down, and things will be much easier to deal with.
Patient means embracing yourself and all things around you with gentleness and kindness, and doing so will get happy and more productive results.
