September 16, 2008 If you let go of arguing,
you even let go of the thought “no argument."
If you let go of expecting,
you even let go of the thought "no expectation."
If you let go of grasping,
you even let go of the thought "no grasping."
September 11, 2008
Question: When a person goes through a healing session and is healed .. what happened to the bad fortune that the person was originally intended to experience. Is it gone or defer to next lives with increased magnitude?
Also, in subsconscious book .. readers are asked to use subsconscious mind to attract good things to one's life. And let us say a person attract good fortune/health by doing this .. is it something that the person had to pay back in next lives?
Response: If we are supposed to get well, we will. It might happen if we take medicine or have a healing. Or do nothing.
On the other hand, if because of our past karma, we are not destined to get well, no amount of medicine or other means will make us well. So we didn't defer or eliminate what we were supposed to undergo, we just didn't know what was supposed to happen and mistakenly thought we had changed it.
The same with getting other good things. They'll come to us regardless of what we do. We get them because of our previous good actions—by being generous, teaching others, reducing other's fears. So the good fortune we now enjoy came because we were selfless and helped others.
But if in this life, we try to attract good things to ourselves, that's not a selfless goal. We may say we want the good things to be able to help others, but if this was purely so, why not just have the thought "I wish others would have good fortune, health, etc."? But this was not the thought.
So when we get good fortune and enjoy it and also try to attract more, we not only reduce our current store of good fortune, we fail to create more because we are thinking selfishly.
It's best to share our current good fortune and develop the wish that all beings have it as well. Gradually, we will alter the direction our destiny was headed in. But this takes time, it doesn't happen quickly. It's like trying to change the direction of an ocean liner. You don't just hit the brakes and turn around. You have to gradually slow the ship down while continuing in the same direction. Only after you have greatly reduced the speed of the ship can you begin to ease it into a new direction.
The best way to do this with our karma is to selflessly help others. Do this and the ship will naturally slow and change direction.
September 10, 2008
Let's leave something for the children:
innocent, hopeful, and entitled.
Thank you to my friend Robert at Musings from an Episcopal Padre for sharing this.
September 9, 2008
Question: Since I am an Australian English speaker I find it easier to say 'Amitabha' than to say 'Amituofo'. Is it OK if I chant this when I play the chants?
Something that I wonder about is this: I have spent a lot of time in the past chanting Sanskrit mantras. I have understood that the Sanskrit language is the oldest known language and possesses certain unique qualities and that its sounds are very pure and resonate very powerfully within the body-mind.
Therefore I have difficulty in accepting that sounds from the vernacular of Chinese or other cultures can be as pure and as powerful from a spiritual standpoint as Sanskrit.
What is your view on this?
Also, do you consider 'Namo Amitoufu/Amitabha' to be one of many possible mantras that could be chanted, with the effect being equivalent, based on the quality of absorption or one-pointedness during the recitation, or do you believe that there is some unique and special power in this mantra?
Response: Very good question!
In our practice of mindfully chanting "Amituofo" we are trying to form a connection with him. It is the state of mind rather than the language we use that enables us to attain this connection. Thus the purity is in the mind, not in the language, which as used here serves as a tool.
Beings throughout the universe may chant “Amituofo,” or “Amitabha Buddha,” or “Adida” or “Amida” or whatever the Buddha's name in their language is. So while Sanskrit may be the oldest language in existence at this time on Earth, for eons an infinite number of beings have chanted and attained rebirth by chanting in other languages.
As an American English speaker, I chant "Amituofo." Amitabha in Chinese is Amituo. Buddha is fo. So when we say "Amituofo" we are saying "Amitabha Buddha." Amitabha is his name without his title of Buddha. For me it feels uncomfortable to call a Buddha by his name without adding his title. It feels comparable to being a child and addressing someone much older and infinitely wiser by his first name.
The uniqueness of chanting "Amituofo" is that by doing so I can form that connection with him. When I do so, I am asking for his help that he pledged in his vows. It's like raising my hand in class and asking the professor a question. Since he announced at the beginning of the class that he would help all those who ask questions, I am confident that he will respond. We connect when I say his name and look at him, and he says "Yes?" and looks back at me.
With a Buddha, when this connection is made, we are one.