A Perfect Practice of the Buddhadharma

The guiding principles in Buddhism are awakening, correct understanding, and purity of mind. In other words, we are to:

1. be awakened, not deluded
2. have correct view, not deviant ones, and
   
3. maintain a pure mind, not a contaminated one.

To achieve these goals, we practice the Threefold Learning of discipline, meditative concentration, and wisdom. Buddhists will recognize these as the underlying principles in many of the Buddha's teachings, for example, the Noble Eightfold Path and the Six Paramitas.

Master Lianchi, also known as Master Zhuhong, the Eighth Patriarch of the Pure Land school explained how the Threefold Learning can be perfectly practiced through nianfo—mindfully chanting "Amituofo."

“We must also recognize that this discipline, concentration, and wisdom are equivalent to the Dharma-gate of buddha-remembrance. How so?

• Discipline [precept keeping] means preventing wrongdoing. If you can wholeheartedly practice buddha-remembrance, evil will not dare to enter: this is discipline.
• Concentration means eliminating the scattering characteristic of ordinary mind. If you wholeheartedly practice buddha-remembrance, mind does not have any other object: this is concentration.
• Wisdom means clear perception. If you contemplate the sound of the buddha’s name with each syllable distinct, and also contemplate that the one who is mindful and the object of this mindfulness are both unattainable, this is wisdom.”

~ Pure Land, Pure Mind, Trans. J.C. Cleary

The practice of nianfo, elegant in its simplicity, can help us to perfectly practice the Buddhadharma. 

Dedication for the Ill and Deceased

Question: How can I develop a short but effective daily practice that will allow my Pure Land prayers to be of more benefit to the ill? How do I make dedications afterwards to benefit those already dead?

Response: The most basic practice is to chant "Amituofo" and then dedicate the merits from the practice to all beings. The dedication is as follows:

May the merits and virtues accrued from this work
adorn the Buddha’s Pure Land,
repay the Four Kindnesses above,
and relieve the sufferings of those
in the Three Paths below.

May those who see or hear of this
bring forth the Bodhi mind,
and at the end of this life,
be born together
in the Land of Ultimate Bliss.

With the line "relieve the suffering of those in the Three Paths below" we are dedicating the merits to all who suffer in the Desire Realm, the Form Realm, and the Formless Realm. So by saying this line, we are dedicating our merits to all who are ill.

Personally, after this dedication, I add my mother's and father's names saying "May my mother, Evelyn Bolender, and my father, Milton Bolender, be reborn as soon as possible into the Western Pure Land to end suffering and attain happiness." At our centers, the names of the deceased and the relationship to the deceased are written on paper plaques (paiwei) and placed on a special offering table. Those who are not Pure Land Buddhists could simply say the names, the relationship, and the wish that the deceased end suffering and attain happiness.

For those who wish to do a more comprehensive chanting session, an example of a session is on page 48-49 of In One Lifetime: Pure Land Buddhism.  You can obtain a pdf file of the book by clicking on the title. If you wish a hard copy of the book, please contact the Amitabha Buddhist Society of USA or the Amitabha Buddhist Library in Chicago.

A Choice I Make Every Day

 

The following is an email I received from a woman who has now been practicing Pure Land Buddhism for a year. With her permission, I would like to share it with you.

This is my one year anniversary story of being a part of an Amitabha Buddhist society. One day a friend saw an article about the society in a local magazine. She asked me if I would be interested in attending. I said “of course”, I would love to try something like that. Well, I have not been the same since. My first day, I was overwhelmingly greeted with acceptance and joy. I had someone stand next to me sounding out the correct way to pronounce; I was excited.

In the one year’s time of chanting weekly, I was challenged to meet my fear, my anxiety, and my frustration, by chanting “Amitabha”. Many challenges occurred and many obstacles came, and I continued to chant “Amitabha”. In December I took my vow and studied very hard. I read many books and I continued to chant. All the fear, anxiety, and frustration I once felt no longer hold a death grip on me. My heart is full of joy and gratitude. I understand to just chant “Amitabha” works. Over time I figured out I had to practice at home by myself and teach myself to chant "Amitabha" on a regular basis. 

It is a choice I make every day.

Symbols in Buddhism

When we enter a Buddhist monastery or center for the first time, we may wonder why there are so many statues or pictures of different people or why there are so many flowers, and even fruit, on the table at the front of the room.

Actually, everything we see is a teaching aid.

Take the images of Buddhas and bodhisattvas, for example. Buddhas represent the true nature, and bodhisattvas represent cultivation. In some monasteries, we might see a statue or picture of Sakyamuni Buddha flanked by two great arhats, Ananda and Mahakasyapa. Ananda, who was foremost in erudition, represents understanding and wisdom. Mahakasyapa, who was foremost in asceticism, represents practice.

In a Pure Land center we will see an image of Amitabha Buddha flanked by the greatly compassionate Avalokitesvara who represents practice, and Mahasthamaprapta, who was foremost in wisdom and represents understanding.

Even the offerings have educational significance. Why do we offer water? Water is symbolic. Water, which is clean and pure, symbolizes that our minds should be just as clean. It is calm, without a single ripple. This symbolizes that our minds should be just as calm and tranquil. Therefore, when we see the offered water, we should remember to maintain a mind as pure and impartial as the water.

Flowers symbolize “cause,” as the blossoming of flowers results in the bearing of fruit. Flowers represent the Six Paramitas and all practices. Fruit is not offered to Buddhas or bodhisattvas for consumption. Rather, they serve to remind us that if we want the “fruit,” we should first plant its cause.

Lamps symbolize wisdom and illumination. Incense symbolizes the true fragrance of discipline and meditative concentration. Everything is symbolic and educational. Thus, all the facilities and offerings in a Buddhist center serve to remind and educate us. Buddhas and bodhisattvas neither smell nor consume the offerings; they need none of these.

Chanting "Amituofo" in Pure Land Practice

Question: Is it possible to start the practice of Buddha Name Recitation from written instructions only, or does it require personal instruction for an ordained monk?

Response: There is no need to receive specific instructions from a Pure Land monk or nun to practice chanting "Amituofo". As you are chanting, the sound of “Amituofo” arises in your mind. And as you utter “Amituofo,” your mind should concentrate on and embrace that sound. While chanting, do so sincerely and continuously.

There are some other entries that address chanting on the blog. You can click on the  September 3rd and July 30th internals links for some additional thoughts on chanting.