Accumulating Merit

An Eternal Now

26 Aug 10, 12:46

I remember years ago Thusness would have me explain the dharma to people from various forums. One time many years ago I thought it would be better if Thusness explained by himself to the others, so I told Thusness why don't you post yourself or something like that. Thusness suddenly appeared serious (he seldom talk in this tone) and asked me so are you going to do this or not? Then he told me the reason (not exact words now but along this line) he had me to do this was because I was lacking in merits to gain enlightenment. And then he said something like... you think I'm joking? Suddenly at that moment I realized why he was always taking the trouble and instructing me to do all those things... when he could have done it himself.

Not long later I had a meditation experience... he informed me it is due to my merits ripening due to explaining the dharma to someone some time ago. He informed me there is a direct causal relation. When asked how does he know that merits is important for experience and realization, he simply says this is his experience. He says it may not make a lot of sense to a dualistic mind, but this is how it (dependent origination) works.

Anyway... here's an article:

Khenpo Tsultrim Gyatso Rinpoche

Accumulating Merit - bSod-nams-bsags-pa

Translated by Ari Goldfield

Before listening to Lord Buddha’s teachings, I want to ask you to give rise to supreme bodhicitta. Supreme bodhicitta is developed and increased by first thinking of one’s father and mother in this life and then extending the gratitude and love one feels for them to all sentient beings, even to one’s enemies. We want to attain the state of complete, perfect, and precious enlightenment for their sake. We know that in order to be able to benefit all sentient beings, we need to listen to, reflect, and meditate upon the genuine Dharma teachings with all the enthusiasm we can muster in our hearts. Please give rise to supreme bodhicitta when you listen attentively.

We think of our parents first because our opportunity to practice the Dharma in this lifetime is due to the immense kindness they have shown us. We think of our enemies, too, because they were the ones who gave us the exceptional possibility to practice patience when they were unkind and hurt us. Furthermore, there is not a single enemy who was not our caring father or mother at one time in the past, so that is why we remember them with gratitude. We think of the nature of the minds of the people we are associated with - our friends, our enemies, and all sentient beings. We know that the nature of the mind of every single sentient being is clear light, the enlightened heart that is the Buddha nature. Since we have the Buddha nature, we can be sure that we will benefit others immensely. Just as the nature of our own mind is clear light, the nature of our parent’s mind is also clear light. Likewise, the nature of mind of all our friends and enemies is clear light. The nature of mind of every single sentient being is clear light.

“Realizing the true nature of reality, Mahamudra,
depends upon accumulating a vast amount of merit.” - Khenpo

In order to realize the true nature of reality, Mahamudra, it is necessary to accumulate merit that accords with the teachings that Lord Buddha presented a long time ago. Arya Maitreya taught how to accumulate merit in the text entitled, Madhyantavibhanga – Distinguishing the Middle from the Extremes.1 He taught that the ten ways to accumulate limitless merit are: (1) to write down the words of the Buddhadharma, (2) to make offerings to the objects of refuge, (3) to practice generosity, (4) to listen to the precious teachings, (5) to read the invaluable instructions, (6) to memorize the sacred texts, (7) to explain them to others, (8) to recite them, (9) to reflect their meaning, and (10) to meditate them.

We will start accumulating merit by writing down the verses I will read to you and in that way you will purify negative actions that you have done with your hands. We have written down a lot of letters and words out of attachment and aversion, and all of that has been very negative. Now it is time to do something positive. The way to go about this is to write down the verses of the Dharma with the good motivation of faith and devotion and with a pure objective. When you write down the truth of the precious Buddhadharma, then the merit you accumulate is limitless. So do write down the verses that I will read to you.

The first verse reads: “It is explained that by abandoning the belief in a self, mental afflictions, difficulties, and suffering, one can attain peace. However, since these are all primordially empty of essence, where are the fabrications of abandoning and of not abandoning?”

Now that you have written down the words of the first verse, we will recite it, which is the accumulation of merit that purifies all negative words that you have spoken out of attachment and aversion, and all of that has been very negative.

Please recite the following verse: “Thoughts of abandoning, non-abandoning, and so forth have never been seen to come or go. Therefore, they are said to be non-existent. Thoughts have never been seen to come or go.” Translator: I made a mistake. Khenpo Rinpoche: Mistakes don’t really exist. In the chapter entitled, An Examination of Mistakes, the Protector Nagarjuna proved that mistakes do not really exist. So: “The variety of doubts neither arises nor ceases." Please continue by reciting the next verse too: “Neither bondage nor liberation have ever been perceived with regard to it. However, like bondage and liberation in dreams, bondage and liberation are merely mind's imputations.”

The next verse we want to recite is: "The essence of the self held prisoner has never been seen, and the doubts that bind are free of arising and ceasing. Therefore, bondage and liberation are dependently arisen, mere appearances. Let clinging to them as being real dissolve into the unborn expanse." We should recite the next verse three times, which is: "This life is appearance-emptiness, like a water-moon. So, past and future lives are also appearance-emptiness, like water-moons. Therefore, feelings of joy and pain are dream-like. Know this well, and your view will be profound."

If you reflect the meaning of the words in the verses while reciting them, then you are practicing profound analytical meditation. We are not going to practice meditation separated from recitation because reciting and analysing is meditation - yes. Sometimes one needs to take a break and rest. So when you get tired of writing down the precious Dharma, then recite the verses, and when you get tired of reciting them, then just let go and relax.

We continue reciting, reflecting, and meditating: "These are the ways that the relative is empty of a very essence and the genuine clear light, the enlightened nature of mind, is empty of the stains of relative fabrications and of all concepts of conventional terms. Therefore, this is known as ‘the empty of other,’ the great middle-way." Let us recite this verse together three times: "In essence, it is originally and perfectly pure and free of the fleeting stains of conceptual fabrications as well, and therefore the enlightened essence of the stainless result is called 'the transcendent perfection of genuine purity.'" Let us recite this verse together three times, too: "Since it is beyond the self that ego-clinging mind believes to exist and beyond the selflessness ascertained through analysis of inference, therefore it is called ‘the transcendently perfect, genuine self.’ Where are the thoughts of self’s filthy clothes?"

We continue by reciting the following verses three times: "Samsara and nirvana are imagined to exist in dependence upon each other and therefore neither the one or the other has an essence. Realizing reality of samsara and nirvana’s equality is explained to be transcendently perfect, genuine permanence.”

"Joy and pain are just dependently existing concepts. Their lack of an essence is the way relative things are empty. When the reality of joy and pain being equal is realized, this is called 'transcendently perfect, genuine bliss.'"

"The way the relative is empty of its own essence, the way the genuine is empty of other, and the reality that is pure self, bliss, and constant - may precise knowledge realizing these three increase."

Now let us recite them all and practice recitation-meditation. If you do recitation-meditation, you won’t get tired of meditation - your meditation won’t fall into dullness or stupor. Getting tired of meditating can be very dangerous. If you get tired of working, you can rest. If you get tired of studying, you can meditate. But if you get tired of meditating, that’s dangerous. That’s why analytical meditation is excellent.

"It is explained that by abandoning the belief in a self, in all afflictions, difficulties, and suffering, one can attain peace. However, since these are all primordially empty of essence, where are the fabrications of abandoning and not abandoning? Thoughts of abandoning, not abandoning, and so forth have never been seen to come or go and therefore they are said to be of the nature of primordially empty space. The variety of doubts neither arises nor ceases. Neither bondage nor liberation has ever been perceived with regard to it. However, like bondage and liberation in dreams, this bondage and liberation is merely mind's imputation. The essence of the self held prisoner has never been seen, and doubts that bind are free of arising and ceasing. Therefore, bondage and liberation are dependently arisen, mere appearances. Let clinging to them as being real dissolve into the unborn expanse.”

            “This life is appearance-emptiness, like a water-moon. So past and future lives are also appearance-emptiness, like water-moons. Therefore, feelings of joy and pain are dream-like. Know this well and your view will be profound.”

            “These are the ways that the relative is empty of its very essence and the genuine clear light, the enlightened nature of mind, is empty of the stains of relative fabrications and of all concepts of conventional terms. Therefore, this is renowned as 'the empty-of-other,' the great middle-way.”

            “In essence, it is originally and perfectly pure and free of fleeting stains of conceptual fabrications as well. And therefore, the enlightened essence of the stainless result is called 'the transcendent perfection of genuine purity.' Since it is beyond the self that ego-clinging mind believes to exist and since it is beyond selflessness ascertained by means of analysis and inference, therefore it is called ‘the transcendently perfect, genuine self.’ Where are the thoughts of self's filthy clothes?”

            "Samsara and nirvana are imagined to exist in dependence upon each other and therefore neither the one or the other has an essence. Realizing the reality of samsara and nirvana's equality is said to be transcendently perfect, genuine permanence.”

            “Joy and pain are just dependently existing concepts. Their lack of any essence is the way relative things are empty. When the reality of joy and pain being equal is realized, this is called 'transcendently perfect, genuine bliss.'"

            “The way the relative is empty of its own essence, the way the genuine is empty of other, and the reality that is pure self, bliss, and permanence - may precise knowledge realizing these three increase."

In the next teaching I will explain some important verses from the text called The Ocean of Definitive Meaning of Mountain Dharma by Dolpopa Sherab Gyaltsen.2 There will be time for questions and answers after further teachings. It is important to leave time for questions at the same time that doubts arise. If we take time for questions before doubts arise, then that doesn’t help very much.

Let us continue now by singing the song called The Ultimate View, Meditation, Conduct, and Fruition by Jetsun Milarepa. In this song, Jetsun Milarepa teaches the view of Shentong, the empty-of-other school, so it is very good for us to sing. Everyone needs to analyse and judge for himself and herself, so we should reflect and ask ourselves, "Is this song really in harmony with the view of Shentong or not?"3 The Buddha himself said, "Just like a merchant examines gold by rubbing, burning, and melting it, so you should examine my speech. Accept nothing on blind faith." These are Lord Buddha’s own teachings, and we must examine the words for ourselves. Translator: I will sing one verse and then we can sing it together.

“The Ultimate View, Meditation, Conduct, and Fruition” by Jetsun Milarepa

"The view is original wisdom which is empty,

Meditation clear light, free of fixation,

Conduct continual flow without attachment,

Fruition is nakedness stripped of every stain.

This view, the original wisdom that is empty,

Risks getting lost in just being talk and no more.

If certainty which is in touch with what’s meant does not follow,

The words will not manage to free you of clinging to self,

And that’s why definitive certainty means so much.

The meditation clear light, free of fixation,

Risks getting lost in just being settling.

If original wisdom does not emerge from within you,

You might settle steadily, but this will not set you free.

But wisdom does not come of dullness and agitation,

And that’s why non-wandering mindfulness means so much.

This conduct, continual flow without attachment,

Risks getting lost in only being a pretence.

If the view and meditation are not included,

The eight worldly dharmas may mix with your yogic pursuits,

And that’s why freedom from clinging and veils means so much.

Fruition as nakedness stripped of every defect

Risks getting clothed in the garments of attributes.

If delusion is not overcome from its source on the inside,

Your practice may aim very far but fall very short,

And that’s why correcting delusion means so much."4

May virtue increase!

Instructions presented at Vajra Vidya Thrangu House in Oxford, 2000,

transcribed and edited by Gaby Hollmann

1 See Ven. Thrangu Rinpoche, Distinguishing the Middle from the Extremes by Asanga, based on the inspiration of the Buddha Maitreya. A Commentary, translated by Jules Levinson, Namo Buddha Publications, Crestone, Colorado, 2000.

2 Dol-po-pa Shes-rab Rgyal-mtshan (1292-1361), known simply as Dolpopa is often seen as the founder of the Jonangpa Tradition. However, the origins of the Jonangpa tradition in Tibet can be traced to early 12th century master Yumo Mikyo Dorje, but they became much wider known with the help of Dolpopa Sherab Gyaltsen. Dolpopa was one of the most influential and original Tibetan teachers. He developed the Shentong School and is considered to be one of the greatest exponents of the Kalachakra. In Mountain Doctrine: Tibet's Fundamental Treatise on Other-Emptiness and the Buddha Matrix by Dolpopa (Snow Lion Publications, Ithaca, 2006) Jeffrey Hopkins wrote, „Dolpopa was one of the most influential figures of the 14th century Tibet, a dynamic period of doctrinal formulation. His works were monumental and seminal in that they present a penetrating and controversial re-formulation of doctrines on emptiness and Buddha-nature influential through to the present day.”

3 See Khenpo Tsultrim Gyatso Rinpoche, Shentong, in the last issue of Thar Lam. See especially Khenpo Tsultrim Gyatso Rinpoche, Progressive Stages of Meditation on Emptiness, translated and arranged by Shenpen Hookham, Longchen Foundation, Oxford, 1^st edition 1986, 2^nd edition 1988, and Zhyisil Chokyi Ghatsal Trust Publications, Auckland, N.Z., 2000.

4 Translated by Jim Scott, in: Selected Songs of Realization, Marpa Translation Committee. Printed by AKTUELL-Copyshop, Hamburg, 1995, pages 66-68.

Amitayus48

26 Aug 10, 13:59

Wonderful and enlightening, very insightful on merit.

One of several amazing verses on realization :)

"Samsara and nirvana are imagined to exist in dependence upon each other and therefore neither the one or the other has an essence. Realizing the reality of samsara and nirvana's equality is said to be transcendently perfect, genuine permanence."

sinweiy

26 Aug 10, 14:00

that say Buddha use 100 kalpas to cultivate merits ç¦�å¾·.

Buddha also did talk about the best way in Generating great merits in Amitabha Sutra.

Amitabha Buddha knows that other than Transcendent Wisdom, Merit is also very important in the Mahayana path of Buddhahood, as without a certain accumulated amount of merit, it's very difficult to deliver other sentient beings. This is becasue nobody will care to listen to you if you do not have merit. though this merit is invisible. hinayana path don't need merit, but Mahayana path do.

so in order for Amitabha's disciples to generate the greatest merit in the shortest time, there are two ways. One is practice the Ten meritorious and the other is Offering the Buddhas (or Triple Gems).

Moreover, Shariputra, in this Buddhaland heavenly music always plays, and the ground is made of gold. In the six periods of the day and night a heavenly rain of mandarava flowers falls, and throughout the clear morning, each living being of this land offers sacks filled with myriads of wonderful flowers to the hundreds of thousands of millions of Buddhas of the other directions. At mealtime they return to their own countries and after eating they walk about. Shariputra, the Land of Utmost Happiness is crowned in splendor and virtues such as these. --Amitabha Sutra

there's a story about a Wheel-Turning King who wished to collect the Buddha's relic from King Naga, but his merit was way below Kind Naga, so even when Asoka went to look for King Naga, King Naga don't even wish to appear from his naga world.

So the King went to seek help from an Arahat teacher. The teacher told him that his merit is lower than Naga, but the King thought that He had almost conquered India and became a Wheel-Turning King (Cakravartin), how can his merit be lower. the Arahat told him to do an experiment.

Carve out 2 figures of Him and King Naga with the same amount of gold and weight them. You'll find that the weight of King Naga would weight more due to it's merit! So Wheel-Turning King ask how can he cultivate merit in the shortest time.

Arahat told him that to increase his merit, he need to cultivate offering to Triple gems. As he cultivate offering, the weight of his gold figure starts to increase, even though they are of similar mass. This time when the Wheel-Turning King went to look for Kind Naga, Kind Naga was already welcoming him and was happy to gave him the Buddha's relics/sariras!

/\

An Eternal Now

26 Aug 10, 14:33

Originally posted by sinweiy:

that say Buddha use 100 kalpas to cultivate merits ç¦�å¾·.

Buddha also did talk about the best way in Generating great merits in Amitabha Sutra.

Amitabha Buddha knows that other than Transcendent Wisdom, Merit is also very important in the Mahayana path of Buddhahood, as without a certain accumulated amount of merit, it's very difficult to deliver other sentient beings. This is becasue nobody will care to listen to you if you do not have merit. though this merit is invisible. hinayana path don't need merit, but Mahayana path do.

so in order for Amitabha's disciples to generate the greatest merit in the shortest time, there are two ways. One is practice the Ten meritorious and the other is Offering the Buddhas (or Triple Gems).

Moreover, Shariputra, in this Buddhaland heavenly music always plays, and the ground is made of gold. In the six periods of the day and night a heavenly rain of mandarava flowers falls, and throughout the clear morning, each living being of this land offers sacks filled with myriads of wonderful flowers to the hundreds of thousands of millions of Buddhas of the other directions. At mealtime they return to their own countries and after eating they walk about. Shariputra, the Land of Utmost Happiness is crowned in splendor and virtues such as these. --Amitabha Sutra

there's a story about a Wheel-Turning King who wished to collect the Buddha's relic from King Naga, but his merit was way below Kind Naga, so even when Asoka went to look for King Naga, King Naga don't even wish to appear from his naga world.

So the King went to seek help from an Arahat teacher. The teacher told him that his merit is lower than Naga, but the King thought that He had almost conquered India and became a Wheel-Turning King (Cakravartin), how can his merit be lower. the Arahat told him to do an experiment.

Carve out 2 figures of Him and King Naga with the same amount of gold and weight them. You'll find that the weight of King Naga would weight more due to it's merit! So Wheel-Turning King ask how can he cultivate merit in the shortest time.

Arahat told him that to increase his merit, he need to cultivate offering to Triple gems. As he cultivate offering, the weight of his gold figure starts to increase, even though they are of similar mass. This time when the Wheel-Turning King went to look for Kind Naga, Kind Naga was already welcoming him and was happy to gave him the Buddha's relics/sariras!

/\

Thanks.. interesting. Merits does change a lot of things... it is in fact affecting our everyday lives in many unknown ways.

An Eternal Now

26 Aug 10, 14:33

Found something:

Tuesday, July 28, 2009

The OFFERINGS (The subject of making Merit)

Thoughts from the blog poster

Greetings all

I am coming around the home stretch on finishing reading the Majjhima Nikaya and am up to Sutta #142. I found this especially interesting as it talks about specifically the subject of Merit and the making thereof..

Bhante talks about how one always should offer gifts not to him but to the Sangha and this is the actual Sutta which is basis for this idea and there is a lot of detail about this and really cemented this idea in my mind.

In fact the Buddha says that even when that last remnants of the Sangha exists and all they have on that shows them to be a part of the Sangha is a yellow piece of cloth around their neck (yes this is the Sutta where that is discussed), that even if you offer a gift to one of them but rather offer it to the whole Sangha including not only that present day group but also the entire Sangha throughout history, that you are benefiting from the purity of the Arhants and the Buddha who were past members of that Sangha.

This Sutta starts with a man making an offering to the Buddha. The Buddha turns him down! Ananda comes and pleads on behalf of the man to accept the gift. The teaching begins: "Do not offer the gift to me but to the whole Sangha both present and past members" (Paraphrased).

But when you offer it to just that one member of the Sangha that you are giving it to, that it is "Purified" by the receiver only and the subsequent merit that accrues is only based on the morality and purity of that one person. And not the whole historical Sangha including the many Arhants and Buddhas in the past. In fact it is a OCEAN of difference.

So this must mean that even if you offer something to a Tibetan or Mahayana or Zen monk when you only consider that person as a messenger for the entire Sangha from times past that that gift is the same as giving it to the Buddha himself. But you must have this in your mind and the Sutta says to be very careful NOT to consider the person you are giving it to -no matter what their perceived purity. That person is only a messenger of the Sangha. When you make it personal greed can enter into the equation and this depersonalizes the intention.

The Sutta also talks about the how much merit one accrues when one gives to an Arhant, Anagami, etc down to one who has path knowledge of Sotapanna and has not fruition. The number is incalculable in all cases.

Below that there are offerings down to people who are just on the Path to Nibbana which is 3rd from the bottom in this group of 14 levels of purity. Yet the merit still is incalculable and has good result.

So we are near the bottom friends! The lowest level is a dog/animal in which merit accrues 100 fold. Humans of low morality are 100,000 fold. So homeless people, while of very low morality, do merit some gifts! I like to give to homeless but only if I believe they need it. I am not going to buy them their next beer!

(But I think I read in another sutta years ago that Merit doesn't ripen very much in the present lifetime. It is very weak. In the 2nd lifetime after this it has more power but in the 3rd it comes to full fruition)

The other thing the Sutta says is that you become tied to those people's purity that you give to and by doing so you are, in a sense, swept into the stream towards achieving what they have achieved.

So find monks (and even nuns! Ha Ha) and give to them. But think of the whole historical Sangha when doing it.

Much Merit to all

David

PS Here is something interesting that I will post here and that is about Alcohol and the giving of it as a gift. We debated this on the DS discussion site and everyone pretty much thought it was OK to accept gifts of wine at Christmas but then Bhante jumped in and said that by giving Wine to a person that by doing so you are taking part in whatever action that that gift enables. If that person commits some immoral act then you get to have a part of that merit or I should say demerit. If they go out and plough down somebody because they are DUI, then psychically you get to have a piece of that demerit. If they beat up their wife and curse or otherwise break precepts -which is really why the 5th precept to avoid drugs is there in the first place- then you share the demerit.

It appears after a long time of mulling all this over that the world is an impersonal flow of events. If you give something to somebody and do it without their knowing it it won't matter because there is no self there TO know anyway! Even if you left a gift at the door of an Arhant's Kuti and he did not know you did it you would still accrue the merit that would be appropriate as if you had handed it to him.

Youtube Video on Merit by Bhante

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reborn76

26 Aug 10, 15:23

Originally posted by An Eternal Now:

I remember years ago (in fact even today) Thusness would have me explain the dharma to people from various forums. One time many years ago I thought it would be better if Thusness explained by himself to the others, so I told Thusness why don't you post yourself or something like that. Thusness suddenly appeared serious (he seldom talk in this tone) and asked me so are you going to do this or not? Then he told me the reason (not exact words now but along this line) he had me to do this was because I was lacking in merits to gain enlightenment. And then he said something like... you think I'm joking? Suddenly at that moment I realized why he was always taking the trouble and instructing me to do all those things... when he could have done it himself.

Not long later I had a meditation experience... he informed me it is due to my merits ripening due to explaining the dharma to someone some time ago. He informed me there is a direct causal relation. When asked how does he know that merits is important for experience and realization, he simply says this is his experience. He says it may not make a lot of sense to a dualistic mind, but this is how it (dependent origination) works.

Anyway... here's an article:

Hi Eternal Now

Care to share who is this Thusness? A physical person or.... etc. This sound rather abstract to me.

reborn76

26 Aug 10, 15:23

Originally posted by An Eternal Now:

I remember years ago (in fact even today) Thusness would have me explain the dharma to people from various forums. One time many years ago I thought it would be better if Thusness explained by himself to the others, so I told Thusness why don't you post yourself or something like that. Thusness suddenly appeared serious (he seldom talk in this tone) and asked me so are you going to do this or not? Then he told me the reason (not exact words now but along this line) he had me to do this was because I was lacking in merits to gain enlightenment. And then he said something like... you think I'm joking? Suddenly at that moment I realized why he was always taking the trouble and instructing me to do all those things... when he could have done it himself.

Not long later I had a meditation experience... he informed me it is due to my merits ripening due to explaining the dharma to someone some time ago. He informed me there is a direct causal relation. When asked how does he know that merits is important for experience and realization, he simply says this is his experience. He says it may not make a lot of sense to a dualistic mind, but this is how it (dependent origination) works.

Anyway... here's an article:

Hi Eternal Now

Care to share who is this Thusness? A physical person or.... etc. This sound rather abstract to me.

An Eternal Now

26 Aug 10, 15:29

Originally posted by reborn76:

Hi Eternal Now

Care to share who is this Thusness? A physical person or.... etc. This sound rather abstract to me.

Thusness is our forum moderator whom I have learnt a lot from.

wisdomeye

26 Aug 10, 18:16

Originally posted by An Eternal Now:

I remember years ago (in fact even today) Thusness would have me explain the dharma to people from various forums. One time many years ago I thought it would be better if Thusness explained by himself to the others, so I told Thusness why don't you post yourself or something like that. Thusness suddenly appeared serious (he seldom talk in this tone) and asked me so are you going to do this or not? Then he told me the reason (not exact words now but along this line) he had me to do this was because I was lacking in merits to gain enlightenment. And then he said something like... you think I'm joking? Suddenly at that moment I realized why he was always taking the trouble and instructing me to do all those things... when he could have done it himself.

Not long later I had a meditation experience... he informed me it is due to my merits ripening due to explaining the dharma to someone some time ago. He informed me there is a direct causal relation. When asked how does he know that merits is important for experience and realization, he simply says this is his experience. He says it may not make a lot of sense to a dualistic mind, but this is how it (dependent origination) works.

very nice! Thanks for sharing!

simpo_

26 Aug 10, 20:18

Thanks for sharing this.

sinweiy

20 Sep 10, 09:13

moreover we say,

Taking refuge in the Buddha, we aspire to attain the perfection of wisdom and merit he attained.

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those who practice Precept and Nianfo (Buddha recitation) are also cultivating both wisdom and merit. æŒ�æˆ’å¿µä½›ç¦�æ…§é›™ä¿®.

/\