How to go to western paradise
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Can anyone give me english links to know how to go to western paradise?
I am now chanting, meditating.
Thanks
Regards
Alfred
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recite the name of amitabha with sincerety
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You may read this Commentary on the Amitabha Sutra　佛说阿弥陀��解 in my forum
http://bodhihut.17.forumer.com/viewtopic.php?t=44
and this ä½›è¯´è§‚æ— é‡�寿佛ç»�
http://bodhihut.17.forumer.com/viewtopic.php?t=922
Reciting of Namo Amitabha is one of the way to Pureland, but you have to recite with a purified mind.
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Hi all
What is the western paradise? I assume western paradise is a pure land endowed with miraculous characteristics ensuring its inhabitants easy entry into nirvana. If one does the chanting only, one cannot go to western paradise . At the death moment,a sign of moral kama would appear if one has done good deed; in oppostion, an image of woeful existence would arise if one had committed evil deed.Actually, all the heaven has more or less suffering and impermanent except for nirvana.
There is ignorance in the mind.Because of it, volitional activities are committed.Accordingly,arise consciousness
adding to a house of mind and matter.
Therein six glass door of sense bases are equipped .
In contact with six objects,there spring up the six consciousness which enjoy the desirable aspect of the objects
respectively.Being enjoyed,they crave for and attach to them.Thereupon performing kamma again and again to
process.Because of Kamma existence arise birth the new mind and matter.Followed by old age,sickness and death
leaving corpse in a coffin.one should practice how to face with death with correct way of meditation in mind and
matter.
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Originally posted by Forrest_Gump:
Can anyone give me english links to know how to go to western paradise?
I am now chanting, meditating.
Thanks
Regards
Alfred
not just recite. u also need faith( in Amitabha, Pureland and Oneself); and vow(aspiration) to go there. let go(of worldly possessions) is also important factor. faith, vow is actually, more important than reciting.that said to go to PL, u have to see whether one have faith and vow or not. while to see the person's grade in PL, you see how well, they practice reciting.
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Let say one has the very strong faith and vow for pureland.When he is going to pass away at death moment, his mind cling and crave for the ojbect like his sons ,daughters,wifes,house,gold ,food and etc.What will happen to him in next life?This craving and desire Kamma will send to him bad life such as hell,ghost .So his strong faith and vow for purland cannnot save him for bad kamma.
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Originally posted by sofital:
Let say one has the very strong faith and vow for pureland.When he is going to pass away at death moment, his mind cling and crave for the ojbect like his sons ,daughters,wifes,house,gold ,food and etc.What will happen to him in next life?This craving and desire Kamma will send to him bad life such as hell,ghost .So his strong faith and vow for purland cannnot save him for bad kamma.
When there is desire..then even with faith or vow, you will not attain to any Pureland...Amitabha land is one of the land..there are many others buddha land as well...As one has faith n vow..but the mind must be purified...and in Amitabha sutra does mentioned about this 一心�乱...we have to have compassion and bodhi heart..in Mahayana buddhism these are consider a very important factor in practising..
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Good Karma
Many spiritual teachers claim that karma is like debts owed. Sometimes there are positive debts, "Good Karma," and sometimes there are negative debts, "Bad Karma."
But ultimately there is no "Good Karma" because, like any debt owed, it still is just a debt that has to be repaid.
An example of "Good Karma" is when we do good deeds with the expectation, implied or explicit, of some kind of reward. This is like the pay-in-advance principle. By having the expectation of repayment, we're setting ourselves up for the debt to be paid back later, either in the future of this life, or in a future life.
The trap then becomes when the expectation remains unfulfilled. It becomes our own expectations that tie us to people, places or events lifetime after lifetime.
I'll sometimes have clients that feel that their children owe them for all that they've done and the sacrifices that they've made. As a result, the parent is left sad and unfulfilled when their efforts go unrecognized.
Again, it's the "expectation" that creates the karma. And it's these same unfulfilled expectations that lead to unhappiness. For one person it may be a child and for another it may be a spouse, lover, business partner, etc.
The answer, of course, is when doing good deeds (such as acts of charity) to do so without expectations. This attitude leads to no karmic affects.
So even "Good Karma" isn't something to be desired in life. The enlightened view is always to neutralize all karma.Disclaimer: Took it from a random website. Please read this with discernment. Thank
I think this applies to chanting.
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Karma is caused by cling.Clinging is strong attachment to something. It is compulsive or obsessive craving. We refuse to let go. Even if we do not actually possess something, we are mentally obsessed by it. We think of it constantly. We will do anything to get it. Do we therefore not create more kamma formations? Thus, upadana paccaya bhavo; "through clinging is conditioned the process of volitional acts
We meet with something we like and we are all smiles. We meet with something we dislike and we are all frowns. So life is nothing but likes and dislikes, smiles and frowns. We meet with something we like, and we be come strongly attached to it. We cling to it mentally, and we react. We react if we like something, and we react if we dislike something. This is karma bhava(life).
If we wish to judge a person's character, we need only look at his behaviour, and how he reacts physically and verbally to external stimuli. It is said that the famous palmist Cheiro once said that he could judge a person by looking at his hands. Regarding this, Napoleon, the famous French general, is reported to have replied that he judged a person by looking at his face. It is a person's face that betrays his clinging (upadana) to his likes and dislikes, and to his views and opinions.
We might ask ourselves why karma is so extraordinarily complex, and why it has such a wide range. Why do people engage in wholesome or unwholesome activities? The answer is given in the Paticcasamuppada: upadana paccaya bhavo, or "through Clinging is conditioned the process of karma (volitional activities)." It is because our individual clingings are so extraordinarily complex and wide-ranging, that our kamma-bhava or existence-forming volitional activities are so complex and wide-ranging.
Individuals vary greatly. Some are soft-spoken, some are coarse and abrupt, some are kind and gentle, some are callous and cruel. Some are selfish, others are altruistic or civic-minded. All these differing characteristics have been developed and nurtured through many lives. Clinging is a strengthened form of desire. It is desire become obsessive. Buddhist scriptures recognize four main types:
Types of Clinging:
1. kamupadana: clinging to sensuous pleasures
2. ditthupadana: clinging to views and opinions
3. silabbatupadana: clinging to rules, rituals, habits, and
4. attavadupadana: clinging to self or ego.
Kamupadana, clinging to sensuous pleasures, is easy enough to understand, and it is the cause of a great many of our deeds. We speak, we do, we imagine and fantasize because of our sensual clingings, or our intense liking for someone, something, or some activity. The basis for our clinging is of course our nama-rupa (mind and matter), salayatana (six sense bases) as a result of which we get phassa (impressions) and Vedana (feeling).
There are as many types of clinging as there are individuals. Some of us cannot do without watching certain television programmes, some of us are compulsive smokers, or betel-nut chewers. Some cannot stop drinking, even though it is leading them to social and financial ruin. Others spend huge amounts of money buying beautiful objects to satisfy their clinging to beauty in form. Of course, such craving and clinging can never be satisfied
Ditthupadana is clinging to erroneous views and opinions such as "alms and offerings are useless, ...there is no fruit and result for good and bad deeds,....".
Silabbatupadana is clinging to mere rules and rituals in the firm belief that one may thereby reach purification. There were, and there still exist, many strange and interesting rules and rituals. In the time of the Buddha, there were many weird ascetics. Some lived like dogs, ate like dogs, slept like dogs curled up on the ground, and even urinated like dogs with one leg raised. Some lived like cows, ate grass, and slept like cows with hands and legs tucked underneath their bodies.
Nigantha Nataputta and Makkhali Gosala were leaders of sects who believed themselves purified of all defilements. They went around naked. Even to this day, followers of Nigantha Nataputta, known as Jains, are to be found in India, wandering the streets naked. People may wonder how they could be so shameless. Their answer is that the human body is neither desirable nor attractive. Just as there was no need for adornment, there was no need for concealment. The human body should neither attract nor repel. There was surely no need for clothes! What can others give in reply
Attavadupadana is clinging to self or ego as an enduring, independent entity. Attavadupadana results in persons with inflated egos, "know-alls" who know everything, can do everything, and want to be involved in everything, and who are inordinately self-important.
We all have a wide range of things to which we cling, to greater or lesser extents, giving rise to a great variety of personality types or characteristics. Consequently, we have differing outlooks on life, differing purposes or objectives, differing reactions to people and events that we encounter. Since we think, speak and act in differing ways, we are all constantly creating vastly differing types of karma. The fruits of differing karma are differing conditions of rebirth and differing lives. Is it any wonder that among the billions of individuals on this planet earth, no two lives can be identical; all lives are different when looked at closely.
We are where we are today because of past causes, and whatever we do now, there will be wholesome or unwholesome consequences. Daily we are bombarded with impressions through the six bases. Sights, sounds, smells, tastes, touch and thoughts. May we be ever mindful of how we react to these impressions. May we be able to react to them mindfully in wholesome ways. May we thus find ourselves on the Right Path, the Buddha's Path, to release from suffering, to the attainment of the eternal peace of Nibbana.
It is translated from Mogok Sayadaw teaching (originally from world largest book )http://en.wikipedia.org/wiki/World's_largest_book
For Mogok Sayadaw biography link
http://www.dhammaweb.net/mogok.html
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Originally posted by sofital:
Let say one has the very strong faith and vow for pureland.When he is going to pass away at death moment, his mind cling and crave for the ojbect like his sons ,daughters,wifes,house,gold ,food and etc.What will happen to him in next life?This craving and desire Kamma will send to him bad life such as hell,ghost .So his strong faith and vow for purland cannnot save him for bad kamma.
then his faith and vow is not that strong as described. if it's really really strong, he should be able to let go.There's a case in 大智度论. There's a cart driver who practice Amitabha Buddha recitation and vowed to be reborn in Amitabha Pureland. So one day, he went to ask the Buddha, saying that he's just a driver driving for his owner, so what if one day he met an accident and died of sudden death. He told Buddha that he really wish to be reborn in pureland, but when he met a sudden death, where will he be reborn in?
Buddha said that even if you met a sudden death, you will still be reborn in PURELAND. The cart driver is not too sure. Then Buddha pointed to a tree in front, where the tree is leaning toward the west, saying that the tree had been Growing and leaning toward the west direction for quite sometime. IF oneday you are to axe down that tree, there's ONLY One Direction that the tree WILL fall, and that is falling toward the WEST!
Same thing here with the cart driver, if he is clear of where he want to go, then that constant daily wishing/aspirating/wanting and vowing to be reborn in Pureland will bring him to Pureland!/\
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it is said that u recite 10 times amitadha name before death ,can get instant access to pure land
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No.....Buddha refers to person who attains the first enlightenment of Sotapatti magga-nana to go to heaven or pureland because he already destroyed sakkaya-ditthi ,atta-ditthi ,some of cetasikas and defilements, very bad karma etc. in the body and mind.
There are 14 cetasikas which are ethically immoral. They may
be divided into four sub-groups as follows.
1 Moha-catukka – akusala-sàdhàraõa – 4
A group of four cetasikas headed by moha
1 Moha – avijjà – delusion, ignorance, dullness
2 Ahirika – lack of moral shame, impudence3 Anottappa – lack of moral dread, recklessness
4 Uddhacca – unrest, restlessness, distraction.
2 Lobha-tri – papa¤ca-dhamma – 3
A group of three cetasikas headed by lobha
5 Lobha – ràga –taõhà – greed, attachment, sensuous
desire
6 Diññhi – wrong view, evil opinion
7 Màna – conceit, pride
3 Dosa-catukka – hateful ones – 4
A group of four cetasikas headed by dosa
8 Dosa –pañigha – hatred, anger, aversion
9 Issa – envy, jealousy
10 Macchariya – avarice, stinginess, selfishness
11 Kukkucca – worry, scruples, remorse
4 End-tri – dull and wavering ones – 3
The last three immoral cetasikas
12 Thina – sloth
13 Middha – torpor
14 Vicikiccchà – sceptical doubt, perplexity.
For those who want to make the all advantages or effect of Buddha's dhamma fully or to go to nibbana, Buddha's immortal medicne (dhamma) is for drinking (meditation and observation) not for lotion (chanting and reciting) according to Mogok Sayadaw (Aharant).Chanting and reciting dhamma cannot destory sakkaya-ditthi ,atta-ditthi ,all kinds of cetasikas and defilements, very bad karma etc. in the body and mind. They can give only good karma only.
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www.sbstransit.com.sg/journeyplan/srvceno.aspx
Check out the bus guide
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i think we need to cite the Ten Doubts about Pure Land By Tien Tai Patriarch Chih I .
Question 8
From time immemorial, sentient beings have committed countless transgressions. Moreover, in this life, from infancy to old age, they create additional evil karma because they do not have the opportunity to encounter good spiritual advisors. Under these circumstances, how can it be said that "At the time of death, they will achieve rebirth with only ten perfect utterances of the Buddha's name"? Furthermore, how do you satisfactorily explain the teaching that such practitioners "transcend the binding karma of the Triple Realm"?
Answer
In truth, it is difficult to assess the number or the strength of the good and evil kamic seeds that sentient beings have created from time immemorial. However, those who, at the time of death, encounter a good spiritual advisor and accomplish ten utterances, must have created good karma in the past. Otherwise, they could not even meet a good spiritual advisor, let alone accomplish ten pure recitations!
Now, lest you think that the evil karma from beginningless time is heavy while ten utterances at the time of death are light, I shall cite three reasons why rebirth in the Pure Land does not necessarily depend on the weight of bad karma, the amount of practice or the duration of cultivation. The three reasons concern a) the Mind, b ) the conditions and c) the issue of certainty.
a) Mind
The trangressions committed by sentient beings spring from deluded, perverse thought. Recitation of the Buddha's name, on the other hand, arises from right thought, that is, hearing of Amitabha Buddha's name and true virtues. One is false and the other is true. There is no possible comparison between them!
This is similar to a house which has been boarded up for ten thousand years. If the windows are suddenly opened to let the sunlight in, all darkness immediately dissipates. However long the period of darkness may have been, how can it fail to disappear? It is likewise for sentient beings who have committed transgressions for many eons but achieve rebirth at the time of death through ten pure recitations.
b ) Conditions
Transgressions grow out of dark, inverted thoughts, combined with illusory circumstances and environments. Buddha Recitation, on the contrary, arises from hearing of Amitabha Buddha's name and pure virtues, combined with the aspiration for enlightenment. One is false and the other is true. There is no possible comparison between them!
This is analagous to a person struck by a poisoned arrow. The arrow has penetrated deep inside his body and the poison is strong, deeply wounding his flesh and bones. Still, if at that moment he hears the "celestial drum", the arrow will "shoot out" of his flesh by itself and the poison will be neutralized. The arrow has not penetrated so deep nor is the poison so strong that he cannot recover! It is likewise for sentient beings who have committed transgressions for many eons but achieve rebirth at the time of death through ten pure recitations.
c) Certaintiy of Salvation
When sentient beings commit transgressions, they do so enter from the "intervening mental state" or "post-mental state". These two mental states do not apply, however, at the time of death: there is only one extremely powerful, utterly intense thought of recitation, letting go of everything before dying. Therefore, rebirth is achieved.
This is analogous to a very large, strong cable which even thousands of people cannot break. Yet, a child wielding a "celestial sword" can cut it in several pieces without difficulty. It is also similar to a huge pile of wood, accumulated for thousands of years, which, when set on fire by a small flame, is completely consumed within a short time. The same is true of someone who has practiced the Ten Virtues throughout his life, seeking rebirth in the Heavens. If, at the time of death, he develops an intense perverse thought, he will immediately descend, instead, into the Avici (Never-Ending) Hell.
Although bad karma is intrinsically false and illusory, the overpowering strength of Mind and thought can still upset a lifetime of good karma and cause the individual to descend onto evil paths. How, then, can Buddha Recitation, which is true, wholesome karma, generated intensely at the time of death, fail to upset his bad karma, even though that karma may have been accumulated from time immemorial? Therefore, someone who has committed transgressions for many eons, but, at the time of death accomplishes ten recitations with a totally earnest Mind, will certainly be reborn in the Pure Land. Not to achieve rebirth under such circumstances would indeed be inconceivable!
The sutras teach:
"A single utterly sincere recitation of Amitabha Buddha's name obliterates the grave wrongdoings of eight million eons of Birth and Death."
This is possible because the practitioner recites the Buddha's name with a Mind of utmost sincerity and therefore can annihilate evil karma. As long as, on his deathbed, he utters the Buddha's name in such a frame of Mind, he will be assured of rebirth. There can be no further doubt about it!
Traditionally, it has been explained that the dying person's ability to recite ten utterances is due entirely to previous good karma. This explanation is not, however, correct. Why is this so? It is because, as a commentary states, "if it were merely a question of previous karma, only the vow for rebirth would be necessary, and there would be no place at all for practice ..."
The practitioner who, on his deathbed, accomplishes ten recitations, is able to do so because of his previous good conditions (enabling him to meet a good spiritual advisor) and because of his own wholehearted recitation. To attribute rebirth in such circumstances exclusively to previous good karma would be a great mistake! I hope that practitioners will ponder this truth deeply, develop a firm Mind, and not be led astray by erroneous views.
http://www.geocities.com/sinweiy/TenDoubtsaboutPureLand.htmlit is said that u recite 10 times amitadha name before death ,can get instant access to pure land
can, but provided that the power of faith and vow 愿力 is really really strong. so strong that it can even surpass the power of karmic 业力.
however, for more back up plan..go attend the 8 precepts 八關齋戒. even for a day and night. as during the end of our life, karma will surely manifest, and one will either be lead by the karmic force or vow power. however if a person ever attended the Eight Precepts training 八關齋戒, it will boost one's confidence and subdue one's karmic forces.
The Eight Precepts
attha-sila
These training rules are observed by laypeople during periods of intensive meditation practice and during uposatha (lunar observance) days. The Eight Precepts are based on the Five Precepts, with the third precept extended to prohibit all sexual activity and an additional three precepts that are especially supportive to meditation practice.
http://www.accesstoinsight.org/ptf/dhamma/sila/atthasila.html
even the Sutra of Visualization of the Buddha of Infinite Life mentioned of the Eight Precepts 八關齋戒.
At that time, the king ate the flour-paste and drank the grape juice, then asked for some water. Having rinsed his mouth completely, he respectfully placed his palms together and, facing Vulture Peak, bowed to the World-Honored One. He said, "Great Maudgalyayana is my friend and compatriot; I beg you to have the compassion to come and initiate me in the Eight Precepts."
Thereupon, Maudgalyayana flew to the king like a swooping bird of prey. Day after day, he came like this to initiate the king in the Eight Precepts. The World-Honored One also sent the Venerable Purnamaitrayaniputra, who delivered Dharma discourses and Sutras to the king. Three weeks passed in this fashion. Because the king was able to eat the flour-paste and honey and to hear the Dharma teachings, his countenance became peaceful and calm.
http://www.cloudwater.org/visualization.htmlthat say, Amitabha use his virtue to empower the 48 Vows. while Shakyamuni use His virtue body to empower the Precepts.
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Comparison between heavens and the Pure Land:-
[19] The Buddha said to Ananda, "What you say is true. Even though a
king is the noblest of all men and has a regal countenance, if he is
compared with a wheel-turning monarch, he will appear as base and
inferior as a beggar beside a king. Likewise, however excellent and
unrivaled the majestic appearance of such a monarch may be, [272a] if
he is compared with the lord of the Heaven of the Thirty-three Gods,
he will also appear incomparably inferior, even ten thousands kotis
of times more so. Again, if this heavenly lord is compared with the
lord of the Sixth Heaven, he will appear a hundred thousand kotis of
times inferior. If the lord of the Sixth Heaven is compared with a
bodhisattva or a shravaka dwelling in the land of Amitayus, his
countenance and appearance will be far from matching those of the
bodhisattva or shravaka, being a thousand million kotis of times or
even incalculable times inferior."
http://buddhistfaith.tripod.com/purelandscriptures/id2.html/\
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From previous statement:
You cite three reasons why rebirth in the Pure Land does not necessarily depend on the weight of bad karma, the amount of practice or the duration of cultivation. The three reasons concern a) the Mind, b ) the conditions and c) the issue of certainty.
There are different types Karma in the world. Some bad karma can be destroyed. Some cannot be destroyed. Which very bad karma cannot be destroyed? 1) Karma caused by killing the parents , 2) Arahat and Buddha (already attain four stage enlightenment of nibbana), and 3) a split among Sangha (group of Buddhism).
For those who has committed one of three very bad karma, there is no Dhamma to cure his very bad Karma to prevent from him going to hell in this world. The ten pure recitations cannot save him who have committed killing the parents , Arahat and Buddha (already attain four stage enlightenment of nibbana), and a split among Sangha (group of Buddhism ).Even Buddha himself cannot save him who have committed one of very bad three Karma.
For those who have attained the first enlightenment ,he already destroyed the sakkaya-ditthi ,atta-ditthi ,some of cetasikas and defilements, very bad karma etc. in the body and mind. Hence he does not commit very bad three Karma any more for any reasons and conditions.
Pure Land does not necessarily depend on the weight of bad karma.This is not true from above explanation.
From my understanding of true original version of Buddha Scriptures, as long as you have body and mind, you will have suffering of arising and perishing in body and mind.
From Scientific view, All these matters in the wold are made of atoms in which all the electrons and protons are not stable with rotating in the route.In our body ,everyday , thousands of cell are dying and thousands of dead cells are replaced by new rebirth cells .This effect becoms growing of age.Whatever matters in this world finally becomes decomposed in one day because of electrons and protons are not stable.Our mind also changes from one state to another from six sense of doors.Every day, our body must be modified for live by four elements : a variety of food, different forms of mind, different forms of karma from previous life and different froms of climates.All these are suffering of arising and perishing in body and mind.Pureland and heaven also cannot provide to escape all these suffering because pureland has the different form of body and mind .
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yes, it's already indicated in :-
vow 18 "Provided I become a Buddha, if any sentient being in the ten quarters who hears my name and is thus awakened to the highest faith and aspires toward rebirth in my land, recollects that thought for as few as ten times, that being will be reborn there, with the exception of those who have committed the five grave offenses, or who have blasphemed the Dharma. Otherwise, may I not attain enlightenment.
http://www.geocities.com/medic_sangye/vows.html..that for those who have committed the five grave offenses wouldn't work.
the word "not necessarily", is not a fixed term.
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I want to ask the question: About Gautama Buddha and Amitabha
From 2600 years ago until now, Gautama Buddha 's Dhamma is stll accessible for
practice and meditation .Why are some people waiting for or want to meet Amitabha
to become buddha?
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Originally posted by sofital:
I want to ask the question: About Gautama Buddha and Amitabha
From 2600 years ago until now, Gautama Buddha 's Dhamma is stll accessible for
practice and meditation .Why are some people waiting for or want to meet Amitabha
to become buddha?
This is a question of capacity -- certain teachings may suit someone more than another. Some people prefers Self-Power (self cultivation to reach enlightenment on one's effort), some rely on Other-Power (i.e. vows of Amitabha).
Many traditions such as Theravada, Zen, emphasize on Self-Power while some traditions like Pure Land rely on Other-Power.
Personally I am doing more "self-power" right now, and I hope to achieve full enlightenment in this lifetime. hehe
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Originally posted by sofital:
I want to ask the question: About Gautama Buddha and Amitabha
From 2600 years ago until now, Gautama Buddha 's Dhamma is stll accessible for
practice and meditation .Why are some people waiting for or want to meet Amitabha
to become buddha?
to clarify, this is not rejecting Gautama Buddha, but obeying Gautama Buddha. as Gautama Buddha taught so in the Pureland sutras to seek Amitabha during this Dharma Ending age. btw Pureland is part of Mahayana teaching.and in the ultimate presentation, what ever it's taught of Nibbana...it's the synopsis of Pureland.
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Anyway, Theravadins generally don't accept the validity of Mahayana teachings. That's fine and each to his own ways.
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can read...Mind-Seal of the Buddhas
Patriarch Ou-i's Commentary on the
Amitabha Sutra
http://www.ymba.org/freebooks_main.htmlCommentary on the Amitabha Sutra by Patriarch Ou I is indeed very profound. even well "enlightened" Tibetan monks were amazed by Patriarch Ou I's insights!
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Hi,
I accept some people are doing for Amitabha .I not rejecting for this path to pureland.
You have to think to accept or not if you know the answer of following questions.
How long you have to wait to meet the Amitabha ?
What is the chances of you miss the opportunity to meet the Amitabha?
How much amout of suffering you must encounter in the cycles of lifes before you meet the Amitabha?
Do you know when Amitabha becomes Buddha in future, Amitahha teach same Dhamma with Gautama Buddha's
Dhamma for four stages of enlightenments?