Chanting is meaningless if you don't even know what it means
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Have you heard people chanting repeatedly during ceremony like religion gathering or funeral? Some people they don't even know what they are chanting. Do you finding these meaningless?
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have you ever fill the vibration of the chants? I can very very peaceful you know? eg : the tibetian version da pei zhou
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i find helping others is better than being a psychic vibrator.
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There are basically two kinds of chanting. One kind is chanting sutra. A sutra is meant to be understood... and not only understood but also to be practised and realised. Therefore my master says, to chant the sutra is not as good as understanding the sutra, to understand the sutra is not as good to practise/live according to sutra, and ultimately, awaken to the essence of the sutra (zheng4).
As for mantra chanting or Buddha name, there is very little to be understood (i.e Namo Amitabha means I take refuge in the Buddha of Infinite Light and Infinite Life), and it can practised as a meditative technique to still and focus the mind. On the case of chanting for funeral, those who practise is would dedicate the merits of the chanting to the deceased, also in hope that he will receive the merits and be able to reborn in the virtuous realms or in the Pure Land/Buddha lands. But the attitude towards the chanting is also very important and will also determine the merits that result in that chanting. It must be chanted sincerely with a non-distracted mind. In Chinese we call it 'Yi4 Xin1 Bu4 Luan4' (one-mind-not-confused)Originally posted by An Eternal Now:
The Knower Of Reality Has Said
That Even If Recitation And Physical Hardships
Are Practised For Long Period Of Time
They Will Be Meaningless If The Mind Is Distracted
[b]Shantideva
[/b] -
The first time I ever felt that kind of inner peace was when I was 5 years old (it was not until many years later that I learnt the Buddhist teachings), when people chanted Amitabha for my grandma who just passed away then, and I chanted along..Originally posted by LinYu:have you ever fill the vibration of the chants? I can very very peaceful you know? eg : the tibetian version da pei zhou -
chanting also still the wandering mind, hence a form of right Meditation in the Noble eightfold paths.
8. Right Meditation
http://www.geocities.com/Tokyo/5215/eight.html#concentration
Meditation means the gradual process of training the mind to focus on a single object and to remain fixed upon the object without wavering. The constant practice of meditation helps one to develop a calm and concentrated mind and help to prepare one for the attainment of Wisdom and Enlightenment ultimately.
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Yes, but the attitude to chanting is very important. If only mouth chant, mind engrossed in watching TV, then no matter how long you chant it wont workOriginally posted by sinweiy:chanting also still the wandering mind, hence a form of right Meditation in the Noble eightfold paths.
http://www.geocities.com/Tokyo/5215/eight.html#concentration
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On the case of chanting for funeral, those who practise is would dedicate the merits of the chanting to the deceased, also in hope that he will receive the merits and be able to reborn in the virtuous realms or in the Pure Land/Buddha lands. But the attitude towards the chanting is also very important and will also determine the merits that result in that chanting. It must be chanted sincerely with a non-distracted mind. In Chinese we call it 'Yi4 Xin1 Bu4 Luan4' (one-mind-not-confused)
[/b][/quote]
How to know chanting sincerely got merits? -
Originally posted by (human):
when one-pointedness is reached.
How to know chanting sincerely got merits? [/b]Yes, but the attitude to chanting is very important. If only mouth chant, mind engrossed in watching TV, then no matter how long you chant it wont work
true.
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How to know chanting sincerely got merits? [/b]
When we are enlightened, when we know the principal of birth and death, then we will realise what is merits all about. Merits is not just good karma. Merits do not originate simply from certain acts but it originates from the Dharmakaya. Which is why during Ullabanadharma (7th Month), the Buddha asked his disciples to give offerings to the Sangha when the monks come back from meditation retreat, and then dedicate the merits to his parents. Many people who returned from their retreat attained Arhantship, enlightenment. These people have vast amounts of merits and you will also create vast amounts of merits when you give offerings to such a person. As for chanting, if one is distracted and only the mouth chants, then there will be much lesser merits.
http://www.jenchen.org.sg/understa.htm
What are merits?
Real merits
Merits are consequences of the non-orignation and non-cessation of the mind. During the Tang Dynasty in ancient China, Emperor Liang Wu-Ti asked the patriarch Bodhidharma, "Venerable One, I have built many monasteries for the well being of the Sangha and I have also performed many virtuous deeds. What merits have I accumulated? Bodhidharma answered, "You have no merits." Why is that so? It is because when Emperor Liang Wu-Ti performed those acts of giving, he was attached to them. Thus, even though he had performed many virtuous deeds, because he had not cultivated the purity of his mind, he did not attain "non-origination and non-cessation". Therefore, his actions can only be considered as cultivation of blessings, not merits. Without liberation there are no merits. On the other hand, when there is liberation, all virtuous deeds will reap merits. -
Merry Meet To All,
Mantra chanting does not only restricted to Buddhism, Various Religions also practise & encourage chanting of mantras. Definitely intent of Ones who chant the Mantra also play an important role rather than anything else, Chanting Mantra is also a form of Self-cultivation of one's personal energy. Through Chanting by the Vibration of the Mantra, this energy is send to the Universe reaching all Realms of Existence. Billion of people globally from different races & religions chant mantras everyday with denial.
For example, One who preached must have the correct intent behind their Action so that others may benefit from it. If not it will reduced to just meaningless mere words which is redundant. Just like my analogy, Even if an old Lady, she chanted "Namo Amitabha" all the time but in her heart she has this strong intent for somebody to Shut the Hell Up or otherwise, It will definitely caused more harm than mere words. Words can be spoketh without much Trouble however Intent which is unseen or hidden can cause more Trouble.
Blessed Be,
Oceanos -
i used to get headache after listen to da bei zhou... why?
then sometime when i on it for long or often, sometime i can feel loving kindness or compassion within.. -
Originally posted by OCEANOS:
Well said
[b]Merry Meet To All,
Mantra chanting does not only restricted to Buddhism, Various Religions also practise & encourage chanting of mantras. Definitely intent of Ones who chant the Mantra also play an important role rather than anything else, Chanting Mantra is also a form of Self-cultivation of one's personal energy. Through Chanting by the Vibration of the Mantra, this energy is send to the Universe reaching all Realms of Existence. Billion of people globally from different races & religions chant mantras everyday with denial.
For example, One who preached must have the correct intent behind their Action so that others may benefit from it. If not it will reduced to just meaningless mere words which is redundant. Just like my analogy, Even if an old Lady, she chanted "Namo Amitabha" all the time but in her heart she has this strong intent for somebody to Shut the Hell Up or otherwise, It will definitely caused more harm than mere words. Words can be spoketh without much Trouble however Intent which is unseen or hidden can cause more Trouble.
Blessed Be,
Oceanos[/b] -
Amitabha - what does it mean?
........
2. Since we also have Amitabha Buddha in our mind, how should we cultivate so that we can manifest our Own-nature Amitabha?
i. If somebody scolds me with unkind words, I shall respond by saying "Amitabha Buddha". By this, not only am I not accepting the abuse, in contrast the infinite brightness that illumines with the recital of "Amitabha Buddha" eliminates the darkness brought by the abuse.
ii. If somebody gives me a present, I shall say "Amitabha Buddha". By this I mean, "thank you very much". Therefore, not only do we have infinite brightness in our heart, by virtue of giving the giver shall have infinite blessings and merits as well. In this way, we are in spiritual union with Amitabha Buddha.
iii. If I see someone who is well endowed, good-looking, kind and peaceful, I shall remark "Amitabha Buddha". By this, I congratulate the person for having such attributes similar to the Amitabha Buddha. I compliment him as Amitabha Buddha to mean that he is similarly well endowed.
iv. If I see a student studying, I shall say "Amitabha Buddha". It is also acceptable if you say that he is very hardworking or very clever. However, sometimes an intelligent person may be fooled by his own intelligence. There is no guarantee that a student who does well in his studies now will definitely grow up to be good. But, when we use the name "Amitabha Buddha" to compliment him, then we evoke the brightness to illumine in him. Not only will he do well in his studies and his career, he will also be a Bodhisattva when he grows up, or even become Buddha someday.
v. If we happen to pass by an abattoir, a place where pigs, cows or other animals are slaughtered, and since we understand that the effect of the karma of killing is rebirth in the realm of hell, and we make a verbal comment to that effect, is it appropriate? While we do not know whether the person who is committing the killing will be reborn in hell, but when we speak of hell, we immediately strike a resonance with hell. Because suffering and darkness prevail in hell, at the mention of the word, we have already struck an accord with suffering and darkness. If we say "Amitabha Buddha" instead, then brightness spontaneously illumines in our mind and the image of the abattoir will not take root in our mind.
vi. If we come across two parties bickering, quarrelling or fighting with each other, we do not join in. By our participation, we plant the cause to be reborn in the realm of the Asura, which is not a desirable thing. We only need to have Amitabha Buddha in our mind and say "Amitabha Buddha" just once, and then in future we will not be in spiritual union with the beings of the Asura realm.
vii. If we chance on seeing some traders in the market cheating on the scales, we immediately say "Amitabha Buddha". Because cheating arises from greed which resonates with the realm of the ghosts, it is a cause for rebirth in such a realm in future. By saying "Amitabha Buddha" just once, then not only do we not resonate with the realm of ghosts but also we are in spiritual union with Amitabha Buddha and we become illumined with infinite brightness.
viii. People in general have a curious nature. If we stumble upon someone else's secrets, we are driven by our curiosity to peek into it to find out more. If this person is committing a crime, this may spell trouble: our life may be in danger. By saying "Amitabha Buddha" in our mind and we quickly distance from it, then we are in union with all that are virtuous and bright. We do not resonate with darkness.
ix. If we come across a drowning man, of course, we save him if we have the ability. However, if we could not be of help and in the meantime someone else is saving him, we say "Amitabha Buddha". By calling out "Amitabha Buddha" just once, it strikes resonance with the drowning person and he immediately attain the brightness and accomplishment of Amitabha Buddha. Then, our mind is also in spiritual union Amitabha Buddha.
x. If a person tells you tales about someone else, those tales are not your business. The Sutra of the Sixth Patriarch states, "I see someone engaging in gossip-mongering, I do not participate. If I participate in the gossiping, then I have done wrong." That the person is wrong is his own business. Your participation means that you have also done wrong. If this person speaks a lot of ills about another person and in the end you say just once "Amitabha Buddha", that is good enough. If you participate in the gossiping, this person may go around speaking ill of you too. But, when you say "Amitabha Buddha", then you are in resonance with brightness and that person would not be able to invent gossips and speak ill of you. Therefore, "Amitabha Buddha" is indeed really very useful. Regardless of whether the situation is good, bad or neither good nor bad, when we say "Amitabha Buddha", our mind will be at ease and we attain brightness, and in this way we resonate with brightness.
(continued in website) -
Chanting definitely can help yourself and others. (see above) Furthermore a Pure Land practitioner should not only chant Amitabha... but..:Originally posted by Ito_^:i find helping others is better than being a psychic vibrator.
9. Besides chanting Amitabha Buddha, what else should one practise?
Practitioners of the method of chanting the Buddha's name not only recite "Amitabha Buddha", but in addition should also cultivate merits. It is stated in the Amitabha Sutra that rebirth in the Western Pure Land is not possible via conditions that are lacking in virtuous roots, blessings and merits. For instance, when we have practised and perfected the Six Parameters (1. Observing the Precepts, 2. Endurance, 3. Giving, 4. Zeal and Progress, 5. Meditation, and 6. Wisdom), then to be reborn in the Western Pure Land is a simple matter. If you have accomplished a mind that is as pure as the Amitabha Buddha's, then there is no necessity for Amitabha Buddha to come and guide you to the Western Pure Land. At that time you are already a great Bodhisattva. Not only can a great Bodhisattva go the Western Pure Land; he can go to any pure land as he pleases. -
Merry Meet Ah boy,Originally posted by An Eternal Now:Well said
Welcome, just for sharing... Do not just chant for the sake of chanting, Knowing & Understanding means nothing if you do not apply it in your Actions & Intents. For those who like to go for chanting water blessings by Achan, should be more careful with who they seek. At times its not that their chanting is not good just maybe their intent is not that focus positively perhaps their thoughts are not that pure & void of other emotions, instead of getting blessing you may get more than what you ask for... You would'nt know. So its best to judge for yourself, most importantly you must be comfortable with the one who is doing the blessings for you before you can really receive any positive blessings.
Blessed Be,
Oceanos -
Amitabha - what does it mean?
by Ven.Shen Kai
1. We often hear of Buddhism practitioners chanting Amitabha Buddha; what is the meaning of Amitabha?
Amitabha means infinite brightness, infinite life and infinite merits. Indeed, it means infinity of all that is good. Generally, people only know that Teacher of the Western Pure Land (or Western Paradise) is Amitabha Buddha. But they do not know that they also have within themselves a Pure Land and Amitabha. This is known as the 'Pure Land of the Mind' and the 'Own-Nature Amitabha'.
2. Since we also have Amitabha Buddha in our mind, how should we cultivate so that we can manifest our Own-nature Amitabha?
i. If somebody scolds me with unkind words, I shall respond by saying "Amitabha Buddha". By this, not only am I not accepting the abuse, in contrast the infinite brightness that illumines with the recital of "Amitabha Buddha" eliminates the darkness brought by the abuse.
ii. If somebody gives me a present, I shall say "Amitabha Buddha". By this I mean, "thank you very much". Therefore, not only do we have infinite brightness in our heart, by virtue of giving the giver shall have infinite blessings and merits as well. In this way, we are in spiritual union with Amitabha Buddha.
iii. If I see someone who is well endowed, good-looking, kind and peaceful, I shall remark "Amitabha Buddha". By this, I congratulate the person for having such attributes similar to the Amitabha Buddha. I compliment him as Amitabha Buddha to mean that he is similarly well endowed.
iv. If I see a student studying, I shall say "Amitabha Buddha". It is also acceptable if you say that he is very hardworking or very clever. However, sometimes an intelligent person may be fooled by his own intelligence. There is no guarantee that a student who does well in his studies now will definitely grow up to be good. But, when we use the name "Amitabha Buddha" to compliment him, then we evoke the brightness to illumine in him. Not only will he do well in his studies and his career, he will also be a Bodhisattva when he grows up, or even become Buddha someday.
v. If we happen to pass by an abattoir, a place where pigs, cows or other animals are slaughtered, and since we understand that the effect of the karma of killing is rebirth in the realm of hell, and we make a verbal comment to that effect, is it appropriate? While we do not know whether the person who is committing the killing will be reborn in hell, but when we speak of hell, we immediately strike a resonance with hell. Because suffering and darkness prevail in hell, at the mention of the word, we have already struck an accord with suffering and darkness. If we say "Amitabha Buddha" instead, then brightness spontaneously illumines in our mind and the image of the abattoir will not take root in our mind.
vi. If we come across two parties bickering, quarrelling or fighting with each other, we do not join in. By our participation, we plant the cause to be reborn in the realm of the Asura, which is not a desirable thing. We only need to have Amitabha Buddha in our mind and say "Amitabha Buddha" just once, and then in future we will not be in spiritual union with the beings of the Asura realm.
vii. If we chance on seeing some traders in the market cheating on the scales, we immediately say "Amitabha Buddha". Because cheating arises from greed which resonates with the realm of the ghosts, it is a cause for rebirth in such a realm in future. By saying "Amitabha Buddha" just once, then not only do we not resonate with the realm of ghosts but also we are in spiritual union with Amitabha Buddha and we become illumined with infinite brightness.
viii. People in general have a curious nature. If we stumble upon someone else's secrets, we are driven by our curiosity to peek into it to find out more. If this person is committing a crime, this may spell trouble: our life may be in danger. By saying "Amitabha Buddha" in our mind and we quickly distance from it, then we are in union with all that are virtuous and bright. We do not resonate with darkness.
ix. If we come across a drowning man, of course, we save him if we have the ability. However, if we could not be of help and in the meantime someone else is saving him, we say "Amitabha Buddha". By calling out "Amitabha Buddha" just once, it strikes resonance with the drowning person and he immediately attain the brightness and accomplishment of Amitabha Buddha. Then, our mind is also in spiritual union Amitabha Buddha.
x. If a person tells you tales about someone else, those tales are not your business. The Sutra of the Sixth Patriarch states, "I see someone engaging in gossip-mongering, I do not participate. If I participate in the gossiping, then I have done wrong." That the person is wrong is his own business. Your participation means that you have also done wrong. If this person speaks a lot of ills about another person and in the end you say just once "Amitabha Buddha", that is good enough. If you participate in the gossiping, this person may go around speaking ill of you too. But, when you say "Amitabha Buddha", then you are in resonance with brightness and that person would not be able to invent gossips and speak ill of you. Therefore, "Amitabha Buddha" is indeed really very useful. Regardless of whether the situation is good, bad or neither good nor bad, when we say "Amitabha Buddha", our mind will be at ease and we attain brightness, and in this way we resonate with brightness.
3. How do we cultivate this habit of chanting or reciting "Amitabha Buddha"?
It is not easy to acquire the habit of chanting or reciting "Amitabha Buddha". If you say "Amitabha Buddha" but Amitabha Buddha is not in your heart and mind, then that would not do. We should have brightness in our mind all the time so that we are in spiritual union with Amitabha Buddha. In that way, when you say "Amitabha Buddha" and your actions, speech and mind are in spiritual union with Amitabha Buddha, then that is good enough.
4. How do we cultivate to have brightness in our mind?
Actually, it is quite easy to cultivate brightness in our mind. We must carry out the principle behind "The mind of the past cannot be grasped; the mind of the present cannot be grasped; the mind of the future cannot be grasped." (The Three Minds; Vol 6, Issue no. 4) The past is already gone and you cannot bring it back; the future is not here yet, and there is no way you can bring it here at this moment; and, whatever you have in your mind at this moment will not stay because as soon as the next thought arises in your mind, the previous thought ceases.
Therefore, we have to cultivate non-ego-form (i.e. not self-centred; not having the notion of "I" or "mine"). The ego gives rise to the notion of possession, for example, my wife, my husband, my houses and assets, my children, etc. And, we are not even clear about where actually is this "I". -
[double post]
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5. What is "I"? Is it real?
Can anybody find the "I" in you? It is not an easy task. If you say "I can see you", who is this "I" that you are referring to? You may reply that the "I" is in fact your eyes. If you say, "I can hear you speaking of the Dharma", it is your ears not the "I" that heard me. Not only are the eyes and ears not the "I", even if they are, what about the nose, mouth, tongue, limbs, body, head or hair? They are not the "I" too. Since we cannot locate it, it does not seem meaningful to attach to this ego. Therefore, a Buddhism practitioner should comprehend this non-ego-form and maintain non-ego at all times. One will then realise that all forms are false (an illusion), including the ego-form. The "I" is false.
The "human-form" refers to the notion of a relative opposite when we encounter another person. Since we cannot find the ego-form or "I-form", how then can we find the human-form? We cannot. This is because the ego-form of the person whom we encounter is also not real; it is empty. The ego-form is empty, therefore, and naturally the human-form is also empty. Since the ego-form and the human-from are empty, it follows that the "sentient being-form" is also empty.
Thus, the sense of time, or the time-form is also empty. A Buddhism practitioner should cultivate to be detached from the 'Three Minds'[1] and the 'Four Forms'[2]: not grasping the mind of the past, the present and the future, and not attached to the notion of the ego-form, the human-form, the sentient being-form and the time-form.
Notes:
[1] The Three Minds: (i) the past is gone and cannot be grasped. (ii) After this moment, the present becomes past and also cannot be grasped. (iii) The future is not here yet and therefore cannot be grasped too.
[2] The four forms: Form - Characteristics; (i) Everybody has an ego, this is the ego- form. (ii) When we see another person, we perceive the human-form. (iii) When thoughts arise in our mind, we perceive the sentient being-form. (iv) The continuity of these thoughts through time gives rise to the time-form.
6. What happens when we realised the non-existence of the Four Forms?
When you free yourself from all forms, you will realise that all things are in fact empty. Within this emptiness there is infinite brightness. When you realise this infinite brightness, then the Amitabha Buddha in fact resides in your mind.
7. Since the "I" is false, what do we do with it?
Although the "I" is false, we can still make use of it to cultivate merits [3] by performing all deeds that are meritorious. In this way we attain infinite merits.
When we perform meritorious deeds, it does not mean that we do them only for today. We did them in the past, we do them presently and we will do them in the future. We have ethics and our code of ethics must prevail in the past, present and future. Since we have infinite brightness and infinite merits - in the past Â… present Â… future Â… past Â… present Â… future Â… past Â… present Â… future Â…. This is the meaning of "infinite life".
In this way, we have manifested our "Own-nature Amitabha". At this time even though we are still at home and have not gone to the Western Pure Land, our home is already a part of the Western Pure Land.
Notes:
[3] Merits: Non-arising and non-ceasing of the mind; deeds that are performed from a pure, enlightened mind, free from the Three Minds and the Four Forms.
8. When we refer to the Pure Land, what does it mean?
The land of all the Buddhas of the ten directions (The ten directions of space, i.e. the eight points of the compass and the nadir and zenith) is called Pure Land. Where does a Pure Land come from? It comes from a pure mind; first and foremost, the mind must be purified, only then will there be Pure Land. Our mind is like the great earth because like the great earth, many things can grow from the mind. The mind is often likened to a planting field or land. Therefore, when a person is kind-hearted, he is said to have a "virtuous mind-land", "virtuous mind-field" or "bright mind-land". Our every decision and idea are all born of the mind. Therefore, whether it is heaven or hell, they are solely created by the mind. When the thoughts of the mind are virtuous, then they lead to virtuous actions. In this way, people ascend to heaven. If on the other hand, the mind thinks of evil, makes evil decisions and evil deeds are committed, then one descends to hell. Thus, heaven and hell are created by the mind.
If the mind does not attach to the thoughts of good or evil and in this way is purified, then "a pure mind begets a pure land". If each and every person's mind is pure, then the land of our country will also be pure.
Thus, it does not mean that people who seek to be reborn in the Western Pure Land in their next life can do so by virtue of their karma. It depends on the kind of karma. If it is virtuous, then rebirth takes place in a good realm, a higher realm. If it is evil, then it takes place in an evil realm, a lower realm. It is only when the karma is pure that rebirth can take place in the Western Pure Land.
Karma refers to whatever that we do - the actions of our body, what we say and what goes on in our mind. It is only when the actions, speech and thoughts are pure, that people can be reborn in the Western Pure Land. It is possible for us to be pure in the three karma's (actions, speech and thoughts) by reciting "Amitabha Buddha". It only takes one person's mind to be pure for it to bring about a positive effect on one's surroundings. When all the members of the family have purified their minds, all members of the society have purified their minds, the entire human race across the world has purified its mind, then a Pure Land on earth is achieved.
9. Besides chanting Amitabha Buddha, what else should one practise?
Practitioners of the method of chanting the Buddha's name not only recite "Amitabha Buddha", but in addition should also cultivate merits. It is stated in the Amitabha Sutra that rebirth in the Western Pure Land is not possible via conditions that are lacking in virtuous roots, blessings and merits. For instance, when we have practised and perfected the Six Parameters (1. Observing the Precepts, 2. Endurance, 3. Giving, 4. Zeal and Progress, 5. Meditation, and 6. Wisdom), then to be reborn in the Western Pure Land is a simple matter. If you have accomplished a mind that is as pure as the Amitabha Buddha's, then there is no necessity for Amitabha Buddha to come and guide you to the Western Pure Land. At that time you are already a great Bodhisattva. Not only can a great Bodhisattva go the Western Pure Land; he can go to any pure land as he pleases. -
http://www.surya.org/blogger.html
the blog of Lama Surya Das
Pure Vision, Buddha Vision: Turning the Spotlight Inward
I have noticed that if I can change the frame, the picture always looks quite different. I wonder what new and high tech specs or special eyewear can provide us with Buddha Vision. And more importantly, as my wife would want to know: How do they look on me?!
How would Buddha see this is a good question to ask. Buddhism actually has some practices to help us see things through such a divine iye.
My favorite practice of this kind is called Pure Perceptions. Cultivating this kind of sacred outlook -- dak-nang in Tibetan--helps us see the Buddha, the light, the divinity in everyone and everything, and to experience this very world we live in as a Buddha field, a Pure Land or paradise. Actually this isnÂ’t just something we superimpose upon reality, like donning the proverbial rose-colored glasses; instead itÂ’s more akin to seeing things as they actually are.
Pure perception or sacred outlook is something we can practice daily, and even moment to moment, as a way of cultivating BuddhaVision, a way which purifies and transforms our way of relating to everyone and everything. As the Buddha himself said, according to Zen Buddhist teaching: “When I was awakened, all were awakened, even the rocks and the trees.” We may hear about sacred vision or we may read about it in the sutras, in teaching tales or personal anecdotes; we may believe or we may wonder and doubt. Yet, we can each come to know that there really is a there right here, and sacred vision is accessible, even from just a brief visit. A genuine glimpse or spiritual epiphany can help.
An authentic awakening experience -- a glimpse of Reality -- can become our inner guide or pole star. Yet that infinite emptiness -- the shining void mystics talk about, which is none other than the intrinsic Buddha-nature of one’s own heart and mind -- is not the end of the path, but the beginning of the true path. There is no substitute for such an awakening experience -- one that gives us a naked glimpse into there. This one experience alone can cut through and uproot many of the illusions and delusions we have about the nature of reality. Our awareness, understanding and perspective fundamentally shifts and we come to know pure vision, Buddha vision -- just as we know the sun exists -- firsthand, without needing to see it all of the time. We know it’s there from one glimpse. As the poet Kabir sang, “I glimpsed it for fifteen seconds and it made me a servant for life.” One glimpse of pure vision, sacred outlook, was enough to transform my life and my world.
Guru Padma Sambhava said, long ago: “Let go into the clear light, trust it, merge with it. It is your own true nature. It is home.”
I myself was once vouchsafed a sacred glimpse of this earth as an altar and all who walk upon it as gods and goddesses, dakas and dakinis. In fact, this pure vision was so strongly impressed upon my consciousness twenty-five years ago, that I can still see it in some way right now! Believing is seeing. It was spring in the Catskills, 1977. My guru the Gyalwa Karmapa was giving an empowerment and blessing of land for a new monastery to be built in Putnam County, New York. IÂ’d come from my cabin on WoodstockÂ’s Mount Guardian for the day--and what a day it was!
This was the first time that I was literally transported to another place, another plane, another reality entirely. His Holiness sat radiating infinite light, which both poured out of him and into me, and from me into him, at one and the same time, more powerful than a thundering waterfall. I was electrified, transformed and I was no more. The page had been turned, the binding consumed. When I returned, the chanting was winding down and everything fell back into place. Jamgon Rinpoche smiled knowingly, and all was well. I heard a voice in my head whisper: The Buddha of Infinite Light is not in the Western Pure Land; he is right here in the world. I knew my guru was that Buddha, and forever with me and within me. Infinite light was before my eyes for several days before I drifted back to my normal state of semi-consciousness. I was in this world but definitely not of it. This must be what Sakyamuni Buddha meant when he said, in the Diamond Sutra, that life is like a dream, a mirage, a sitcom. For things are not what they seem to be; nor are they otherwise.
I have learned, itÂ’s easier to visit the Pure Lands than to live there. Although I can still see it before me, I find myself trying to return. Undoubtedly I am looking Upwards when I should be looking Inwards, seeing more deeply. What we seek, we are - it is all within! From that single glimpse, I know as Kabir knew. We are all Buddhas at heart--we simply have to recognize that fact. Turn the searchlight, the spotlight, Inward.
I can still hear the voice: This land where we stand is the Pure Land, this very body the body of Buddha! So turn the searchlight inward, catch a glimpse, and know. -
This is another strange thing I find regarding Buddhism. Repetitions are supposed to then infuse into the person that which was repeatedly "chant" or "practised."
Like if I read the newspaper stories regarding rape day in and day out, I then become a rapist.
How did this thinking originate? -
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Chanting (nien fo translates to 'mindfulness of buddha') is a meditation method to reach non-dual samadhi. Just like Breathing is also a meditation method. (anapanasati - mindfulness of breathing)Originally posted by casino_king:This is another strange thing I find regarding Buddhism. Repetitions are supposed to then infuse into the person that which was repeatedly "chant" or "practised."
Like if I read the newspaper stories regarding rape day in and day out, I then become a rapist.
How did this thinking originate?
