Venerable Master Wu Xing's teachings on how to correctly chant the Buddha's name.
Today, I am very delighted to be back in Amitabha Village, discussing the Dharma with everyone and having the opportunity to chant and practice together. The auspiciousness of this encounter is truly rare and precious, especially considering that we haven't met in five years. After the challenges posed by the pandemic, returning to Amitabha Village and witnessing everyone's well-being brings great joy. We hope to diligently cultivate here, seizing this auspicious opportunity to sincerely chant the Buddha's name, with the aspiration to be reborn in the Pure Land and attain Buddhahood in this lifetime.
As mentioned earlier, the most important aspect of Amitabha Village is to allow everyone to chant the Buddha's name peacefully, with the ultimate goal of attaining Buddhahood in the next life. Today, let's discuss how we can achieve this great and auspicious merit and goal in Amitabha Village. To truly be reborn, especially with the ability to foresee the time of passing and depart peacefully, everyone can accomplish this. However, there are three essential conditions that a person needs to fulfill at the time of passing.
The first condition, and the most crucial, is to have a clear mind. It is essential to be mentally clear when departing, unlike many people in intensive care units of hospitals who often have confused and unclear minds, posing a significant obstacle to a peaceful passing. Therefore, it is crucial to remember that the first condition is to have a clear mind to be able to pass peacefully. Achieving clarity of mind at the time of passing is not easy; it requires significant merit, which means genuinely serving sentient beings and cultivating genuine merit. With such merit, there will be no obstacles at the time of passing, and one can depart peacefully with a clear and understanding mind. This is what we refer to as great merit. Great merit allows for great conditions to arise, and these conditions involve the assistance of supportive conditions. Without great merit, these conditions cannot be fulfilled. The second condition is to encounter good spiritual guides at the time of passing who can help by guiding and reminding us to generate right mindfulness, which emphasizes the importance of good spiritual guides. When facing the end of life, having good spiritual guides to counsel us, hoping that we can let go of all attachments and wholeheartedly chant the Buddha's name to reach the Pure Land, is crucial. This requires trust in the teachings of Buddhism, which tell us that these are the positive connections we have created in the past. Having good spiritual guides to assist us is part of these positive connections. Following the guidance of good spiritual guides, truly letting go of all attachments, repenting, and seeking rebirth in the Western Pure Land constitute the third condition. With these three conditions fulfilled, one can genuinely be reborn in the Pure Land. While this may sound easy, it is not so in practice because letting go of attachments in our daily lives is challenging.
Here's the translation of the story and teachings shared in the text:
I'll share a story with you. There was a wealthy elder named Zhang Zuliou. He had a monastic friend who often advised him, saying that as a wealthy and prosperous person with a virtuous family, he should consider letting go of worldly matters and focus on studying Buddhism and chanting the Buddha's name. The monastic friend emphasized the impermanence of life, urging him to prepare for the uncertainties of birth, aging, sickness, and death. Despite enjoying wealth and glory, life is fleeting, and it is better to practice Buddhism early to transcend the cycle of suffering in the six realms. The monk suggested holding Buddhist ceremonies, chanting the Buddha's name, and letting go of all attachments for the sake of the future.
In response, Zhang Zuliou expressed gratitude for the monk's concern but mentioned that he had three unresolved matters of great importance. He intended to settle these matters first before dedicating himself to chanting the Buddha's name. The three matters were: renovating the family ancestral tomb, finding a suitable burial place for his parents' remains, getting his younger son married, and arranging the marriage of his daughter. Zhang believed that after resolving these matters, he would have no more concerns and could then chant the Buddha's name wholeheartedly.
However, six months later, Zhang Zuliou suddenly passed away due to a heart attack. The monk, upon learning of his death, visited Zhang's home to perform rituals and recite scriptures. Afterward, the monk composed a poem that expressed regret for Zhang's delay in practicing Buddhism due to these seemingly trivial matters. The poem conveyed that Zhang's soul was taken away before the completion of these worldly concerns.
The story serves as a cautionary tale, emphasizing the importance of prioritizing spiritual practice over mundane matters. It highlights the fleeting nature of life and the potential consequences of postponing spiritual pursuits.
The text further advises readers not to follow Zhang Zuliou's example but to seize the present moment for spiritual cultivation. It stresses the significance of maintaining mindfulness and chanting the Buddha's name, especially in the face of worldly challenges. The text distinguishes between "remembering" Buddha and "chanting" Buddha, encouraging practitioners to focus on sincere chanting from the heart, rather than mere verbal recitation. The importance of listening to one's own chanting is emphasized, with the understanding that if one cannot hear their own chanting, how could the Buddha hear it.
In summary, the teachings underscore the urgency of spiritual practice and the need for genuine dedication to Buddhism, even in the midst of life's busyness and challenges.
Alright, here is the translation of the provided text into English:
"So, for the sake of concentration, why don't we count? Counting makes it easier to focus and reduces wandering thoughts. This counting method, taught by Master Yin Guang in the past, is called the Ten Recitations Method. It follows a pattern of three-three-four. On the left side, you listen to three recitations, such as 'Amituofo, Amituofo, Amituofo.' On the right side, you also listen to three recitations. Then, combining both ears, you listen to four recitations, 'Amituofo, Amituofo, Amituofo, Amituofo.' Continuously cycle through this pattern, and it helps capture all your wandering thoughts in the recitation. So, this Ten Recitations Method, counting while reciting the Buddha's name, truly helps in concentrating our minds.
Some people may wonder, saying, 'I didn't have many wandering thoughts when I wasn't reciting the Buddha's name. Why do I have more wandering thoughts now that I am reciting?' We must understand that it's not because we didn't have wandering thoughts when not reciting, and now, reciting brings more wandering thoughts. It's just that, without reciting, we might not have been aware of the abundance of our wandering thoughts. It's like a house that has been dark for decades or centuries; in that darkness, you can't see the dust particles floating. Only when sunlight enters can you see the multitude of dust particles. Similarly, through Buddha recitation, we become aware of the excessive wandering thoughts.
Having many wandering thoughts, what should we do? Don't force yourself to suppress these thoughts. The ancient masters tell us to deal with wandering thoughts by not suppressing them. 'Do not restrain or follow.' Don't try to suppress them; let them be, don't press them down. Trying to suppress wandering thoughts is itself a wandering thought. The thought of 'I need to suppress this wandering thought' is already a wandering thought. So, once you notice a wandering thought, fine. 'Not afraid of arising, only afraid of recognizing it late.' Just keep reciting Amituofo continuously. Don't pay attention to that wandering thought; don't follow it. We often talk about breaking the continuity of thoughts, interrupting these wandering thoughts. How to interrupt them? Keep reciting Amituofo, and naturally, those wandering thoughts will fade away!
For example, if you recently had a disagreement with someone, and your mind is filled with resentment, don't dwell on those thoughts. If you let those thoughts continue, it becomes troublesome. Quickly break the continuity of those thoughts, bring up the right mindfulness by reciting Amituofo. Stop thinking about it and focus on reciting, 'Amituofo, Amituofo.' Disrupt the cycle of affliction and habits. Similarly, if you have attachment to something or someone, cut off those thoughts. Keep reciting Amituofo, and with continuous right mindfulness, wandering thoughts will naturally diminish.
So, how should we recite Buddha's name? With right mindfulness, our recitation of Amituofo transforms wandering thoughts. Therefore, instead of trying to directly counter wandering thoughts, replace them with right mindfulness. Some may say, 'I am practicing nianfo (mindfulness of the Buddha) without thoughts, not thinking about anything.' In reality, even the thought of 'not thinking about anything' is a wandering thought. Our minds naturally produce these thoughts. Therefore, it's better to focus our minds on the Buddha's name. By reciting Amituofo, we generate genuine right mindfulness, while other thoughts are considered wandering thoughts. So, if you can maintain continuous recitation of 'Amituofo,' with every thought being absorbed in this phrase, it is true right mindfulness, and it is the most effective way.
Look at our practice here in Amitabha Village. It provides an excellent environment for both bowing to the Buddha and circumambulating. Circumambulation allows us to walk around, and during that, we can recite Amituofo. This practice environment is truly beneficial, and we should seize this opportunity. Our nianfo practice, reciting just the phrase 'Amituofo,' is simple. You can recite it anytime, anywhere – walking, sitting, or even lying in bed (as long as you don't vocalize it). Keep your mind on the Buddha's name, and this practice is the simplest, most convenient, and most excellent in terms of achievements among all Dharma doors.
Now, we can use this practice anytime. If someone likes to hear me recite, I recite loudly for them. If someone doesn't like it, I silently recite within. It's convenient. Even while working, if using the mind is necessary, I focus on planning and designing. If not, I perform simple tasks without engaging the mind much, allowing me to think about the Buddha. This practice is very convenient.
In the past, we mentioned Huang Da Tie (Yellowsmith), who was a blacksmith during the early Ming Dynasty and the late Yuan Dynasty. He invited a monk into his home to learn about Buddhism and sought guidance on how to practice. The monk advised him to recite Amituofo while forging. Huang Da Tie followed this advice diligently. His wife, initially concerned about the difficulty of the practice, later saw that her husband was at ease, feeling cool while reciting Amituofo. After three years of continuous practice, Huang Da Tie, having achieved success in his practice, peacefully passed away while still working at his forge.
Huang Da Tie's example demonstrates that one can integrate nianfo practice into daily activities, even a physically demanding job like forging. This practice is not limited to withdrawing from the world; it can be done in the midst of daily life. It emphasizes the power of continuous recitation and how it can lead to spiritual accomplishments. Therefore, even ordinary people can attain success in nianfo practice.
Some might wonder if it's possible for ordinary people to see the Buddha. As mentioned earlier, Huang Da Tie, a common blacksmith, achieved success through nianfo. Additionally, there are accounts of lay practitioners and even those engaged in non-Buddhist practices who, through sincere recitation, have had visions of the Western Pure Land and encountered Amitabha Buddha and other virtuous beings. These stories emphasize the inclusivity of nianfo practice, making it accessible to people from various backgrounds.
For instance, there is a story of a woman practitioner who, while weaving cloth daily, maintained continuous recitation of Amituofo. She saw visions of the Western Pure Land, including the Three Sages and the radiant presence of Amitabha Buddha. This woman's consistent practice and genuine vows allowed her to witness the sublime realms associated with her recitation.
Another account involves a Daoist alchemist named Ge Ji Zhi, who practiced alchemy but had a wife named Ji Shi who sincerely recited Amituofo while weaving cloth. Her dedicated practice led her to see the Western Pure Land and the divine manifestations associated with Amituofo. These stories illustrate that continuous and sincere recitation, regardless of one's background, can lead to spiritual accomplishments and glimpses of transcendent realms.
In conclusion, the practice of nianfo is not limited by one's social or religious background. Ordinary individuals engaged in various professions can integrate continuous recitation into their daily lives, leading to spiritual achievements
This lady, she is very sincere and earnest, so when she sees Amitabha, she sees the whole body. But her husband sees only half, which is also fine. As long as he sees, her husband is deeply moved, so he gave up alchemy and turned to Amitabha, starting to recite the name of Amitabha. Therefore, it can be seen that when we make vows and hope that Amitabha Buddha will come to save our family and guide them in Buddhism, it can indeed be achieved. As long as we sincerely remember and recite Buddha, not only will Amitabha bless us, but he will also help and support our family members. Amitabha Buddha has unimaginable merits and power to bless us. When we encounter difficulties, including our family members not practicing Buddhism or reciting Buddha, we don't need to persuade them, as it is challenging to do so. Instead, we seek the blessings of Amitabha Buddha. Not only can reciting Buddha ourselves dispel disasters, but it can also help fulfill our wishes and spiritually benefit our family members. Even in the face of disasters, we should not panic or fear. Start reciting Buddha immediately, and the Buddha's power will bless and protect us. As mentioned in the scriptures, within forty miles, evil spirits dare not approach when we recite Buddha because Buddha's light shines upon us.
Our Pure Land School's eighth-generation patriarch is Master Lianchi. Before he became a monk, he was named Shen. One day, while practicing Buddhism at home, he heard that a neighbor had passed away, and his descendants invited a medium to communicate with the deceased. Shen was curious and went to observe. He realized that life doesn't end with death, comparing it to changing clothes. He thought that a person, the true self, does not die. In Buddhist teachings, it is explained that after death, there are six realms of reincarnation, similar to changing clothes. The goal is to change into better "clothes" in the next life, such as attaining a Vajra indestructible body in the Pure Land. Shen, now known as Master Lianchi, was astonished to hear from the medium that due to his diligent recitation of Buddha, he would definitely become a Buddha in the future. The medium explained that when Shen recited Buddha, a radiant Amitabha Buddha appeared above his head, illuminating him. This incident highlighted the power of reciting Buddha with a focused mind.
Helping those at the end of life, ensuring they can recite Buddha peacefully, is crucial. This assistance, known as "accompanying recitation," involves maintaining proper mindfulness, continuously reminding the person to recite Buddha. It's emphasized that during the critical moments when the person is about to pass away, distractions, especially negative thoughts and emotions, must be minimized. This process helps ensure a smooth transition and the potential to attain rebirth in the Pure Land. The assistance of good spiritual friends (kalyāṇa-mittatā) is vital during this time. The merit of accompanying recitation is immense, and it significantly influences the individual's state of mind at the time of death.
Moreover, there is a mention of a phenomenon called "Yinjie Xianqian" or the manifestation of the afterlife. This involves the dying person claiming to see deceased relatives or friends who have come to guide them. However, these appearances might not be genuine family members but could be karmic connections or even malevolent entities in disguise. It is emphasized that the dying person should not be swayed by these appearances and should focus on reciting Buddha. The guidance is to remind them not to be disturbed by these visions and to maintain a single-minded recitation of Buddha.
In the context of the Amitabha Sutra, it is highlighted that as one approaches the end of life, Amitabha Buddha, accompanied by a multitude of bodhisattvas and disciples, will come to welcome the departing soul. The compassion and blessing of Amitabha Buddha ensure that the person's mind remains undisturbed. This assurance is crucial for a successful rebirth in the Pure Land. The text stresses the importance of Amitabha Buddha's compassionate assistance in preventing the mind from becoming disturbed during the dying process.
Finally, the text touches upon the significance of the translation by Xuanzang, where he adds the crucial point that Amitabha Buddha, in his compassion, blesses the departing soul and ensures that the mind remains undisturbed. This is cited as the primary reason for the practitioner to achieve a state of "accomplishing the merits, with an undisturbed mind."
Overall, the text emphasizes the power of sincere recitation of Buddha's name, the importance of helping individuals at the end of life, and the compassionate assistance provided by Amitabha Buddha in ensuring a smooth transition to the Pure Land.
Now that we understand, as Buddhist practitioners, regardless of the specific school or sect we follow, the most crucial aspect is cultivating a virtuous mind, wholesome thoughts, and good conduct. This is about planting the seeds of goodness to yield positive outcomes. In other words, those who attain rebirth in the Pure Land are virtuous individuals who gather together. Therefore, it is emphasized that one should strive to become a virtuous and good person from now on to join these virtuous beings. Ultimately, as one approaches the end of life, maintaining clear consciousness, steadfast faith, and receiving the blessings of the Buddha become essential. This is the key to smoothly and genuinely attaining rebirth in the Western Pure Land and achieving Buddhahood in one's lifetime.
In conclusion, the speaker expresses the mission of "Maitreya Village" to provide genuine assistance to everyone by ensuring that they can recite Buddha at the time of death and attain rebirth in the Pure Land. This assistance involves both regular spiritual practice and the support of knowledgeable individuals during the dying process. The aspiration is that Maitreya Village can fulfill this noble and significant goal, wishing that everyone can attain rebirth without regression and eventually become Buddhas.
The speaker expresses gratitude and concludes the session with a dedication of merit, wishing that the merits generated today contribute to the well-being, wisdom, and ultimate enlightenment of all beings. The dedication includes the aspiration to repay the fourfold kindness and alleviate the suffering of beings in the three realms, encouraging those who witness or hear about these merits to generate the Bodhi mind. The ultimate goal is for all to be reborn in the blissful land and attain Buddhahood together.
The session concludes with thanks and the recitation of "Amitabha Buddha."