Rebirth
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Originally posted by Fantagf:
Thanks. Where is 净宗 originate from? Actually, i am still confused about å�—æ— é˜¿å¼¥é™€ä½› and buddhism. It is like christianity with so many different denominstions.
I know there is recorded å�—æ— é˜¿å¼¥é™€ä½› free of charge. Could we get it from temples? Any place to get a different tune of å�—æ— é˜¿å¼¥é™€ä½›? The common one we hear is sometimes used for funeral.
Whatever we know about Buddhism are all originated from Buddha (Shakyamuni). For example, how do we know there are Kuan Shi Yin Pusa or Amitabha? We know because Buddha told us about their existence.
Amitabha has 2 "assistance" (disciples), one of them is Goddess of Mercy (Kuan Shi Yin Pusa) and the other is 大势至pusa. You will always see Goddess of Mercy on the left hand side of Amitabha and 大势至pusa on Amitabha's right hand side. Goddess of Mercy address Amitabha her master (师父).
Below are the many versions of chanting Amitabha :
http://www.youtube.com/watch?v=HE3nqWY83z8&feature=related
http://www.youtube.com/watch?v=OcsBDv0G0hU&feature=related
http://www.youtube.com/watch?v=4X1bocwr4C0&feature=related
http://www.youtube.com/watch?v=hcg2ePRZ4EM&feature=related
Choose one of the version that suits you, I like the first version. The first version here is not so nice, there are nicer one but could not find at the website.
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Originally posted by Dawnfirstlight:
So far I have not come across anybody who chants Amitabha died of a sudden death. Most of them die of old age or sickness, meaning there is still chance to recite Amitabha's name at deathbed. Like Master Chin Kong said, he witnessed many people who chant Amitabha, they are able to live and foretell their family members when Amitabha will be coming to fetch them to Pureland.
We always pray to Amitabha to bless us that we remain concious till our last breath. This prayer can be seen in some of scriptures but cannot recall exactly which scripture.
It does not matter if the person die of a sudden death or been converted to other religion at his last breath. As long as he chant Amitabha regularly, these happenings will not affect his chances to be born in Amitabha's Pureland.
Sorry, correction for the last paragragh to avoid misunderstandings.Should read as :
or been converted to other religion unwillingly at his last breath.
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but Theravada tradition does not believe in Amitabha Buddha and other Pusa.
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Originally posted by Rooney9:
but Theravada tradition does not believe in Amitabha Buddha and other Pusa.
I do not know much about Theravada tradition. I think it is not that they do not believe, it is that they do not practice. There are many scriptures on Amitabha. Buddha told his disciples about Amitabha's Pureland. So, as long as Theravada tradition belongs to Buddhism, they will believe every word that Buddha said.Master Chin Kong is also practicing 净宗.
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Originally posted by Dawnfirstlight:
I do not know much about Theravada tradition. I think it is not that they do not believe, it is that they do not practice. There are many scriptures on Amitabha. Buddha told his disciples about Amitabha's Pureland. So, as long as Theravada tradition belongs to Buddhism, they will believe every word that Buddha said.Master Chin Kong is also practicing 净宗.
Many Theravadins do not consider Mahayana sutras as authentic, since it is not found in their Pali canon which is the original set of scriptures that are passed down from Ananda's times.
I also addressed the issue here: Are Mahayana Sutras Taught by Buddha?
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Originally posted by An Eternal Now:
Many Theravadins do not consider Mahayana sutras as authentic, since it is not found in their Pali canon which is the original set of scriptures that are passed down from Ananda's times.
I also addressed the issue here: Are Mahayana Sutras Taught by Buddha?
What is Theravada tradition in Chinese ? What I understand is there are 3 main traditions (å�—ä¼ (Sri Lanka, Thailand,Vietnam etc)，è—�ä¼ (Tibetian)ï¼ŒåŒ—ä¼ (China,Korea etc. Amitabha's Pureland is one from åŒ—ä¼ ). When Buddhism spread to China, only part of the sutras (大乘) were adopted. I understand that likewise for other places, only part of the sutras spread to å�—ä¼ and è—�ä¼ .
In these 2 sutras 阿密陀ç»�andæ— é‡�寿ç»�, it recorded the conversations between Buddha and Ananda. Buddha was telling Ananda about Amitabha's Pureland and how to practice in order to be reborn in Pureland.
I understand that Buddha spoke of different traditions is to allow us to choose the one that suits us because everybody has different level of wisdom.
Unlike other religion, Buddhists are free to go to any temples of different traditions. Meaning those who practice 净宗 is free to go to å�—ä¼ or è—�ä¼ temples.
I have amazing experience with Amitabha, thus strongly believe in Pureland.
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Followings are interesting cartoons showing Buddha talking to his disciples about Amitabha's Pureland.
http://www.youtube.com/watch?v=m8RoOnxrelw
http://www.youtube.com/watch?v=kl_428NBwWk&feature=related
http://www.youtube.com/watch?v=TvNF_nU5R9Y&feature=related
http://www.youtube.com/watch?v=5oV47QAYaFQ&feature=related
Buddhists wish to be reborn in Amitabha's Pureland is because that place has no temptation and no sufferings, thus it is easier to attain nirvana.
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I believe in rebirth.
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Originally posted by An Eternal Now:
Many Theravadins do not consider Mahayana sutras as authentic, since it is not found in their Pali canon which is the original set of scriptures that are passed down from Ananda's times.
I also addressed the issue here: Are Mahayana Sutras Taught by Buddha?
It is true that many Theravada Buddhists do not consider Mahayana sutras as authentic.
Let me quote this passage from 'What Buddhists Believe' by Venerable Dr K Sri Dhammananda (4th Edition).
"...Although Theravada Buddhists respect Bodhisatvas, they do not regard them as being in the position to enlighten or save others before their own enlightenment. Bodhisatvas are, therefore, not regarded as saviours in a spiritual sense. In order to gain their final salvation, all beings must follow the method prescribed by the Buddha and follow the example set by Him. They must also personally eradicate their mental defilements and develop all the great virtues: no one can give them salvation.
Theravada Buddhists do not subscribe to the belief that everyone must strive to become a Buddha in order to gain Nirvana. However, the 'Bodhi' is used to refer to the qualities of a Buddha, or Pacceka Buddha and Arahant in expressions such as Samma Sam Bodhi, Pacceka Bodhi and Savaka Bodhi.
In addition, many of the Buddhas mentioned in the Mahayana school are not historical Buddhas and are therefore not given much attention by Theravada Buddhists.
The notion that certain Buddhas and Bodhisatvas are waiting in Sukhavati (Pure Land) for those who pray is a notion quite foreign to the fundamental Teachings of the Buddha. Certain Bodhisattvas are said to voluntarily remain in Sukhavati, without gaining enlightenment themselves, until every living being is saved. Given the magnitude of the universe and the infinite number of beings who are enslaved by ignorance and selfish desire, this is clearly an impossible task, since there can be no end to the number of beings in the whole universe.
...The belief of some people that the Bodhisatvas exist in a particular world system as some sort of divine beings is not consistent with the teaching of the Buddha. Bodhisatvas exist in any part of the world by cultivating the great virtues and precepts in order to gain enlightenment. They generally do so as human beings."
- Pg 29 and 30, Life and Message of the Buddha
To me, the above passage can or may have the effect of persuading a new Buddhist not to consider the Pureland teachings seriously.
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Originally posted by Spnw07:
It is true that many Theravada Buddhists do not consider Mahayana sutras as authentic.
Let me quote this passage from 'What Buddhists Believe' by Venerable Dr K Sri Dhammananda (4th Edition).
"...Although Theravada Buddhists respect Bodhisatvas, they do not regard them as being in the position to enlighten or save others before their own enlightenment. Bodhisatvas are, therefore, not regarded as saviours in a spiritual sense. In order to gain their final salvation, all beings must follow the method prescribed by the Buddha and follow the example set by Him. They must also personally eradicate their mental defilements and develop all the great virtues: no one can give them salvation.
Theravada Buddhists do not subscribe to the belief that everyone must strive to become a Buddha in order to gain Nirvana. However, the 'Bodhi' is used to refer to the qualities of a Buddha, or Pacceka Buddha and Arahant in expressions such as Samma Sam Bodhi, Pacceka Bodhi and Savaka Bodhi.
In addition, many of the Buddhas mentioned in the Mahayana school are not historical Buddhas and are therefore not given much attention by Theravada Buddhists.
The notion that certain Buddhas and Bodhisatvas are waiting in Sukhavati (Pure Land) for those who pray is a notion quite foreign to the fundamental Teachings of the Buddha. Certain Bodhisattvas are said to voluntarily remain in Sukhavati, without gaining enlightenment themselves, until every living being is saved. Given the magnitude of the universe and the infinite number of beings who are enslaved by ignorance and selfish desire, this is clearly an impossible task, since there can be no end to the number of beings in the whole universe.
...The belief of some people that the Bodhisatvas exist in a particular world system as some sort of divine beings is not consistent with the teaching of the Buddha. Bodhisatvas exist in any part of the world by cultivating the great virtues and precepts in order to gain enlightenment. They generally do so as human beings."
- Pg 29 and 30, Life and Message of the Buddha
To me, the above passage can or may have the effect of persuading a new Buddhist not to consider the Pureland teachings seriously.
Most of the people I know of are either practicing Zen or Pureland. So I am curious what do you and most of the forumers here are practicing ? Can you let me know your practice in Chinese as I am not too sure about English Buddhist term ?
It is very difficult to gain enlightenment in this earthly world, thus most of us choose to go to Pureland to further practice. Everybody has different level of wisdom, that is why Buddha preached Pureland teachings for people like me.
Bodhisatvas are able to gain Nirvana anytime. It is because they know that sentiment beings need help and out of compassion they remain as Bodhisatvas. Their existence is something that we cannot deny. Especially Goddess of Mercy (Kuan Yin Pusa), there are many Buddhists and Taoists experienced and feel her presence.
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To s pnw : yes but you focus on pure land right? To dawn: check the thread I linked regarding authenticity of mahAyana sutras. These sutras don't come from the historical manifestation of shakyamuni buddha. This does not mean they are not valid. As mahayanist I believe in the existence of pure land though i am not focusing on this path. As for the source of Mahayana sutras, they come from the pure visions of enlightened masters of the sambhogakaya or celestial manifestation of Buddha and his disciples, and these Mahayana sutras only appeared hundreds of years after the historical buddha's passing away.
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Originally posted by An Eternal Now:
To s pnw : yes but you focus on pure land right? To dawn: check the thread I linked regarding authenticity of mahAyana sutras. These sutras don’t come from the historical manifestation of shakyamuni buddha. This does not mean they are not valid. As mahayanist I believe in the existence of pure land though i am not focusing on this path. As for the source of Mahayana sutras, they come from the pure visions of enlightened masters of the sambhogakaya or celestial manifestation of Buddha and his disciples, and these Mahayana sutras only appeared hundreds of years after the historical buddha’s passing away.
What do you practice (in chinese please)?
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yes it seems to be at odds with the teachings of the historical Buddha. I always felt that, but could not quite fathom whats wrong.
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Originally posted by Dawnfirstlight:
What do you practice (in chinese please)?
Ren Cheng. I can't type Chinese now, please visit our Chinese website: http://www.humanbliss.com.sg
However, I am pretty non-sectarian and am not very confined to any particular sect.
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Originally posted by An Eternal Now:
To s pnw : yes but you focus on pure land right? To dawn: check the thread I linked regarding authenticity of mahAyana sutras. These sutras don’t come from the historical manifestation of shakyamuni buddha. This does not mean they are not valid. As mahayanist I believe in the existence of pure land though i am not focusing on this path. As for the source of Mahayana sutras, they come from the pure visions of enlightened masters of the sambhogakaya or celestial manifestation of Buddha and his disciples, and these Mahayana sutras only appeared hundreds of years after the historical buddha’s passing away.
I have read some of the postings on the thread which you linked. I am just curious, if Pureland teachings are not Buddha's words, why Amitabha's sutras' contained the conversations between Buddha and Ananda ? In fact, the whole sutras are about their conversations about Amitabha's Pureland.
Anyway, I will not change path.
By the way, where will Buddhists who practice人乘 finally go to (Pureland or other Buddha's land)? I am very curious. Thanks.
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Originally posted by Spnw07:
It is true that many Theravada Buddhists do not consider Mahayana sutras as authentic.
Let me quote this passage from 'What Buddhists Believe' by Venerable Dr K Sri Dhammananda (4th Edition).
"...Although Theravada Buddhists respect Bodhisatvas, they do not regard them as being in the position to enlighten or save others before their own enlightenment. Bodhisatvas are, therefore, not regarded as saviours in a spiritual sense. In order to gain their final salvation, all beings must follow the method prescribed by the Buddha and follow the example set by Him. They must also personally eradicate their mental defilements and develop all the great virtues: no one can give them salvation.
Theravada Buddhists do not subscribe to the belief that everyone must strive to become a Buddha in order to gain Nirvana. However, the 'Bodhi' is used to refer to the qualities of a Buddha, or Pacceka Buddha and Arahant in expressions such as Samma Sam Bodhi, Pacceka Bodhi and Savaka Bodhi.
In addition, many of the Buddhas mentioned in the Mahayana school are not historical Buddhas and are therefore not given much attention by Theravada Buddhists.
The notion that certain Buddhas and Bodhisatvas are waiting in Sukhavati (Pure Land) for those who pray is a notion quite foreign to the fundamental Teachings of the Buddha. Certain Bodhisattvas are said to voluntarily remain in Sukhavati, without gaining enlightenment themselves, until every living being is saved. Given the magnitude of the universe and the infinite number of beings who are enslaved by ignorance and selfish desire, this is clearly an impossible task, since there can be no end to the number of beings in the whole universe.
...The belief of some people that the Bodhisatvas exist in a particular world system as some sort of divine beings is not consistent with the teaching of the Buddha. Bodhisatvas exist in any part of the world by cultivating the great virtues and precepts in order to gain enlightenment. They generally do so as human beings."
- Pg 29 and 30, Life and Message of the Buddha
To me, the above passage can or may have the effect of persuading a new Buddhist not to consider the Pureland teachings seriously.
That not all beings are born equal, that not all humans are born equal and not all conditions are equal .
Those who are fortunate to be born in the presence of Shakyamuni Buddha, not all, on seeing and hearing the Buddha, will renounce worldly ties and follow the Buddha's way.
Those are fortunate to born the period where Dharma florish, not all upon hearing the teachings of Buddha, will renounce worldly ties and enter monkhood.
Everything depends on conditions being ideal, if one by taking the "Three Refuges" or even by just reciting "Amitabha" name, creates affinity with Buddhism, that the seed that is stagnant, may sprout with conditions being ideal.
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Originally posted by Dawnfirstlight:
I have read some of the postings on the thread which you linked. I am just curious, if Pureland teachings are not Buddha's words, why Amitabha's sutras' contained the conversations between Buddha and Ananda ? In fact, the whole sutras are about their conversations about Amitabha's Pureland.
Anyway, I will not change path.
By the way, where will Buddhists who practice人乘 finally go to (Pureland or other Buddha's land)? I am very curious. Thanks.
The sutras account does not refer to historical happening in india, but latter masters' pure vision of buddha and his disciples. In the past, original Buddhism which we now know as the Theravada tradition, there are no such teachings. Hundreds of years later the mahasanghika school broke off after the first few great buddhist councils held by the elders from Theravada due to many differences, and it was from this school that Mahayana sutras originated from, and it was not accepted by the original school of elders known as the Theravadin due to authenticity issues since they only accepted the words of the historical Buddha. Also the way Mahayana sutras are composed are in a very different style from the original scriptures as the former were in a style that are orally recited since that is the sole mode of passing down the scriptures until 1 century B.C. but Mahayana sutras often resembles long literary written pieces. Also for example as namdrol points out, the real vulture peak can't even hold more than a small group of monks at the summit let alone more than a thousand as depicted in lotus sutra and hence it is not a historical account but the pure visions of latter masters. -
Yes, many ren cheng students take birth in pure land.
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Originally posted by Dawnfirstlight:
Most of the people I know of are either practicing Zen or Pureland. So I am curious what do you and most of the forumers here are practicing ? Can you let me know your practice in Chinese as I am not too sure about English Buddhist term ?
It is very difficult to gain enlightenment in this earthly world, thus most of us choose to go to Pureland to further practice. Everybody has different level of wisdom, that is why Buddha preached Pureland teachings for people like me.
Bodhisatvas are able to gain Nirvana anytime. It is because they know that sentiment beings need help and out of compassion they remain as Bodhisatvas. Their existence is something that we cannot deny. Especially Goddess of Mercy (Kuan Yin Pusa), there are many Buddhists and Taoists experienced and feel her presence.
I am someone who's interested in understanding more about the 阿弥陀佛净土法门。There are others who are practising to achieve their final rebirth in either �师佛净土 or 弥勒��的兜率天内院.If you wish to discuss this further, you can pm me.
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Originally posted by An Eternal Now:
Ren Cheng. I can't type Chinese now, please visit our Chinese website: http://www.humanbliss.com.sg
However, I am pretty non-sectarian and am not very confined to any particular sect.
I have gone to humanbliss website but could not find the answer I want.
Can you advise me how humanbliss Buddhists practice in order to be born in Amitabha's Pureland?
Buddhists who practice Pureland teachings are told to do good deeds sincerely so that we have accumulated enough merits to born in Pureland. Besides that, most importantly we must recite the name of Amitabha. What about HumanBliss Teachings ? I am interested to know.
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Originally posted by Spnw07:
I am someone who's interested in understanding more about the 阿弥陀佛净土法门。There are others who are practising to achieve their final rebirth in either �师佛净土 or 弥勒��的兜率天内院.If you wish to discuss this further, you can pm me.
I see. I am determine to be born in Amitabha's Pureland. All this while, I thought Pureland teachings is the only teachings to Pureland. I did not know that there are other teachings which is also teaching Pureland.
I am asking AEN about humanbliss which is also teaching taking birth in Pureland.
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soneone pointed out that pureland is like contrary to what the Buddha has taught? it is akin to praying to god to go heaven. so did historical Buddha expounded the that there is Amitabha Buddha in the West? anyone care to clarify?
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http://www.jenchen.org.sg/vol7no2e.htm
Volume 7 no 2
Venerable Shen-Kai AnswersAmitabha - what does it mean? To many "Amitabha Buddha" is a symbol of Buddhism. To some practitioners of Buddhism chanting or reciting "Amitabha Buddha" is a method of cultivation. What is the meaning of Amitabha Buddha, what is the intent in chanting "Amitabha Buddha and how does this work? Once again, the Bliss Compass endeavours to dispel any misconception and show us the blissful culture of Buddhism.
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".
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 … present … future … past … present … future … past … present … future …. 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. 
© Copyright 2002.Jen Chen Buddhism Centre
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Originally posted by Dawnfirstlight:
I have gone to humanbliss website but could not find the answer I want.
Can you advise me how humanbliss Buddhists practice in order to be born in Amitabha's Pureland?
Buddhists who practice Pureland teachings are told to do good deeds sincerely so that we have accumulated enough merits to born in Pureland. Besides that, most importantly we must recite the name of Amitabha. What about HumanBliss Teachings ? I am interested to know.
Many people in Chinese Buddhism teach a mixture of Zen and Pure Land. As for my own Master, he used to learn from a pure land master (Ven Xue Song), then after that learnt from a zen master (Ven Dong Chu), he teaches chanting and meditation depending on the person's circumstance and conditions.Only in Japan is the distinction between pure land and zen very distinct, where Zennists don't practice pure land, pure landers don't practice Zen. Then again, in Vajrayana, pure land method is also taught and many people also get reborn in pure land through Tibetan/Tantric/Vajrayana Buddhism, though Tibetan Buddhism/Vajrayana does not have a sect that focuses solely on pure land.
As for my Master's teachings, he puts it this way: �禅�净，既禅既净，
显密�修，行解相应 -
Originally posted by Rooney9:
soneone pointed out that pureland is like contrary to what the Buddha has taught? it is akin to praying to god to go heaven. so did historical Buddha expounded the that there is Amitabha Buddha in the West? anyone care to clarify?
I think my thread in Are Mahayana Sutras Taught by Buddha? already answered it very clearly.
The authorship isn't so important, it's the wisdom and content in the sutra that is more important.
Just because the Nirmanakaya manifestation did not teach the Mahayana canon does not mean they are not valid as there is the Sambhogakaya level of Buddha vision. However the original Theravadins did not accepted this.
Anyway there are indeed many people who have reborn in pure land and there were many signs, and my Master has been there and returned with evidence through the major mark of Buddha he developed.