a buddhist perspective

When your mind is in a state of torpor or when delusive thoughts arise unchecked, compose yourself and recite the Buddha's name aloud a few hundred times. You will then naturally experience a pure, peaceful state. This is because the faculty of hearing is very keen and therefore people are easily influenced by external factors which disturb the mind and lead to errant, delusive thoughts. Thus, you need to recite aloud to control the faculty of hearing and enlighten the mind. When the mind hears only its own sounds, each sound in its totality following upon the one before, all thoughts of right and wrong, what should and should not be done, are naturally abandoned.

~ Taming the Monkey Mind, 

The ancients had a saying:

Sickness is the best medicine for sentient beings. When sick, a person should be very happy. When everything goes against your will, do not feel afflicted.

Another saying goes:

Life and death are fated. When sick, a person should give rise to great liberation. Let life and death go on, without being afraid.

Again: The past is like an illusion. The present is like an illusion. The future is like an illusion. Abandon them utterly with all your feelings, and just uphold correct mindfulness. In the midst of your sickness, be peaceful and patient. Do not think restlessly of a quick cure. This is the best prescription for a fast recovery.

Also: Put aside all your household affairs. Abandon the myriad causes of entanglement. Empty your mind and be mindful of the Buddha-name. Do not forget it for a minute, and your karmic barriers will dissolve by themselves. When your karmic barriers have dissolved, naturally you will sleep peacefully at night, and your body and mind will get healthy and strong.

~ The Pure Land Teachings Of Master Chu-Hung, trans. By J.C. Cleary

If the Buddha’s teachings are not integrated into our minds, and our minds are still dictated by our afflictions and habits, what is the use of chanting the sutras? Only our verbal karma is good; whereas our minds and behavior still remain unimproved. So while our chanting does plant a seed in our Alaya consciousness, the seed is dormant for now. But even though the benefit is small and not immediate, it is better to chant a sutra than not to chant at all.

Whether you chant with a focused mind or with a wandering mind, you will plant a seed in your Alaya consciousness. If you chant with a focused mind and with sincerity, the vitality of the seed will be strong. If you chant with a wandering mind or with reluctance, the vitality of the seed will be weak.

~ Based on Ven. Master Chin Kung's 2003 lecture series on the Amitabha Sutra

We want to emulate Buddhas. We should ask ourselves if we are constantly thinking of or observing Sakyamuni Buddha or Amitabha Buddha. Neither Buddha is in this world. How do we observe them? We study the sutras, which have very clear descriptions of them. We can observe their behavior by studying the sutras.

What were the mindsets, attitudes, and behavior of Sakyamuni Buddha and Amitabha Buddha when they were interacting with the people they met; with heavenly and earthly spirits, ghosts, and deities; and with all beings? All beings include the environment, plants, minerals, and natural phenomena, which are formed when many conditions meet. We should learn from these two Buddhas, because their mindsets, their attitudes, and their behavior are pure and correct. They hold correct views, not deviated ones. They are awakened, not deluded. And they maintain a pure mind, not a polluted one.

We chant the sutras every day, but we usually do so with our mouths only, so we do not benefit from our chanting. The ancient sages often taught that when we chant a sutra, our minds should focus on the sutra and absorb the words to truly benefit.

~ Based on Ven. Master Chin Kung's 2003 lecture series on the Amitabha Sutra

If the body does not engage in killing, does not engage in stealing and does not engage in sexual misconduct, then the karma of the body becomes pure. If one does not lie, does not engage in frivolous speech, duplicitous speech, or in harsh speech, then the karma of the mouth becomes pure. If the mind does not engage in greed, hatred or stupidity then the karma of the intellectual mind becomes pure.

When in this manner the ten evil actions have become eternally cut off and the three karmic vehicles have become as pure as ice this brings about the essential [prerequisite] of the purified mind. Within this pure mind one develops an aversion for the suffering of the Saha world, brings forth the vow to go forth to rebirth, and peacefully nourishes one's establishment of the correct practice of mindfulness-of-the-buddha. Having done this, then the absolute essential requirement in mindfulness-of-the-buddha becomes the urgency of one's mind in relation to birth-and-death.

One first cuts off external conditions. One exclusively brings up the one thought. One takes the one phrase, “Amitabha” as the very root of one's life. It is not forgotten for even a single moment. It is not cut off for even the space of a single thought. During both the day and night, whether walking, standing, sitting or lying down, whether picking up a spoon or raising the chopsticks, whether twisting or turning around, whether bending down or raising up, whether moving or still, and whether at leisure or busy—in every single moment one refrains from any stupidity or mental darkness. One does not allow the intrusion of any other conditions.

If one uses the mind in this manner then after a time it becomes so pure and completely developed that one does not forget [one's mindfulness] even in one's dreams. Wakefulness and sleep become of a single suchness. When this becomes the case then one's skill becomes subtle and integrated and then becomes fused into a single, [continuous] entity. It is at this time that one gains realization of the power [of this practice].

If one's mindfulness reaches the state where one is single-minded and [one's thoughts are] not scattered, then when one approaches the end of one's life, the realm of the Pure Land will manifest before one. Then, one will naturally not be detained by birth and death. This being the case, one will then achieve as a response [the manifestation of] Amitabha who will emit light and lead one forth. This demonstrates the efficacy [of this practice's ability] to definitely bring about [the desired] rebirth. Thus this single-minded exclusive mindfulness assuredly is a correct mode of practice.

Dhyana Master Shrama.na Han-shan De-ching, The Record of Dream Wanderings