How to 往生 right now？如何现在往生？
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How to 往生 right now？如何现在往生？
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post deleted by me
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Originally posted by Zenist69:
How to 往生 right now？如何现在往生？
How old are you now ? Why now ? Let nature take its course. What I understand is we should practice in this human world where there are good and bad. Though it is easier to practice in Pureland but the merits will not be as great as practicing in human world.
So, 把�当下, practice and accumulate as much 往生的资粮 as possible so you will be 上�上生 in Pureland. To me, spread the dharma is the best 资粮.
My friends told me �� also come to human world to practice though they can always choose a better place to do so.
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弥陀�-一心系念， 也�缘到了，阿弥陀佛就一定�接您。
Can consider the lessons from æ–°åŠ å�¡å±…士林的è€�林长陈光别往生 among others in the below examples
http://www.360doc.com/content/07/0623/19/27419_575851.shtml
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The Tibetan Book of The Death
The Tibetan Book of the Dead, whose actual title is "The Great Liberation upon Hearing in the Intermediate State" or "Bardo Thodol", is traditionally believed to be the work of the legendary Padma Sambhava in the 8th century A.D. The book acts as a guide for the dead during the state that intervenes death and the next rebirth. He is considered to be one of the first persons to bring Buddhism to Tibet. The Bardo Thodol is a guide that is read aloud to the dead while they are in the state between death and reincarnation in order for them to recognize the nature of their mind and attain liberation from the cycle of rebirth.
The following is a description of the bardo realms that one travels through after death.
The First Bardo
The first bardo comes at the very moment of death, when there dawns the Clear Light of the Ultimate Reality. This is the very content and substance of the state of liberation, if only the soul can recognize it and act in a way to remain in that state. The instructions intended to be read at the moment of the person's death are designed to help him do this. He is told, first of all, to embrace this supreme experience not in a selfish and egoistic way but rather with love and compassion for all sentient beings. This will aid him in the second step, which is to realize that his own mind and self is identical with the Clear Light, implying that he himself IS the Ultimate Reality, "the All-good Buddha", transcending time, eternity, and all creation. If he can recognize this while in this supreme state at the moment of death, he will attain liberation-that is, he will remain in the Clear Light forever. This condition is called the "Dharmakaya", the highest spiritual body of the Buddha.
Most souls, however, will fail to do this. They will be pulled down by the weight of their karma into the second stage of the first bardo, called the Secondary Clear Light seen immediately after death.At this point, there are separate instructions to be read according to the spiritual condition of the person while in life. For an individual advanced in meditation and other spiritual practices, there is repeated over and over the same instructions as at the moment of death, enjoining him to recognize himself as the Dharmakaya.For a person who was still at a student-level on the spiritual path, there is the injunction for him to meditate on his "tutelary deity", that is, the particular god for whom he performed devotional practices while alive. Finally,"if the deceased be of the common folk", unpracticed in any spiritual disciplines, the instruction is to "meditate upon the Great Compassionate Lord", which is to say an "Avatar" worshipped by the multitude, equivalent to Jesus as conceived by the average Christian.
The Second Bardofull book
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Originally posted by Dawnfirstlight:
How old are you now ? Why now ? Let nature take its course. What I understand is we should practice in this human world where there are good and bad. Though it is easier to practice in Pureland but the merits will not be as great as practicing in human world.
So, 把�当下, practice and accumulate as much 往生的资粮 as possible so you will be 上�上生 in Pureland. To me, spread the dharma is the best 资粮.
My friends told me �� also come to human world to practice though they can always choose a better place to do so.
I dun have terminal disease, serious illness or anything like that. Kind of just exploring the option, what one would have if one is suffering due to serious sickness, and the serious sickness cant be cured. Just thinking ahead in case I reach that stage.
And I was thinking 往生 is one of the attactive option to end the suffering. Go straight to pureland, and practice from there. But I just kind of a newbie Buddhist. Thats just my idea. I dun noe whether its right or wrong on this.
If wat u say is true, that will be a great motivation for Buddhist to stay and practice as long as he/she could. Thanx Bro. Appreciate your sharing of info. Great, learning something from this forum every now and then. 感�。
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Originally posted by Amitayus48:
弥陀�-一心系念， 也�缘到了，阿弥陀佛就一定�接您。
Can consider the lessons from æ–°åŠ å�¡å±…士林的è€�林长陈光别往生 among others in the below examples
http://www.360doc.com/content/07/0623/19/27419_575851.shtml
Thanx... Although I am not into MJK teaching, I browse it thru anyway, and indirectly learn something... Not that I agree with MJK not seeking doctor advice, I think fang xia (letting it go) is important. 'cause it will make one be clear in his/ her perspective. The more one worry about one's sickness, it might get worse, 'cause the perspective is clouded. Wrong choices might be made.
Thanx for sharing.
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Originally posted by Wiser:
The Tibetan Book of The Death
The Tibetan Book of the Dead, whose actual title is "The Great Liberation upon Hearing in the Intermediate State" or "Bardo Thodol", is traditionally believed to be the work of the legendary Padma Sambhava in the 8th century A.D. The book acts as a guide for the dead during the state that intervenes death and the next rebirth. He is considered to be one of the first persons to bring Buddhism to Tibet. The Bardo Thodol is a guide that is read aloud to the dead while they are in the state between death and reincarnation in order for them to recognize the nature of their mind and attain liberation from the cycle of rebirth.
The following is a description of the bardo realms that one travels through after death.
The First Bardo
The first bardo comes at the very moment of death, when there dawns the Clear Light of the Ultimate Reality. This is the very content and substance of the state of liberation, if only the soul can recognize it and act in a way to remain in that state. The instructions intended to be read at the moment of the person's death are designed to help him do this. He is told, first of all, to embrace this supreme experience not in a selfish and egoistic way but rather with love and compassion for all sentient beings. This will aid him in the second step, which is to realize that his own mind and self is identical with the Clear Light, implying that he himself IS the Ultimate Reality, "the All-good Buddha", transcending time, eternity, and all creation. If he can recognize this while in this supreme state at the moment of death, he will attain liberation-that is, he will remain in the Clear Light forever. This condition is called the "Dharmakaya", the highest spiritual body of the Buddha.
Most souls, however, will fail to do this. They will be pulled down by the weight of their karma into the second stage of the first bardo, called the Secondary Clear Light seen immediately after death.At this point, there are separate instructions to be read according to the spiritual condition of the person while in life. For an individual advanced in meditation and other spiritual practices, there is repeated over and over the same instructions as at the moment of death, enjoining him to recognize himself as the Dharmakaya.For a person who was still at a student-level on the spiritual path, there is the injunction for him to meditate on his "tutelary deity", that is, the particular god for whom he performed devotional practices while alive. Finally,"if the deceased be of the common folk", unpracticed in any spiritual disciplines, the instruction is to "meditate upon the Great Compassionate Lord", which is to say an "Avatar" worshipped by the multitude, equivalent to Jesus as conceived by the average Christian.
The Second Bardofull book
Question is how to induce the first Bardo?
Anyway, if dawnsfirstlight is right, then no point hasten the process to go pureland. Can tahan just tahan here and practice another day.
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Originally posted by Zenist69:
Question is how to induce the first Bardo?
Anyway, if dawnsfirstlight is right, then no point hasten the process to go pureland. Can tahan just tahan here and practice another day.
Following is what I've extracted from a Buddhist website which proves what my friend said was correct.
ä½ å€‘åœ¨é€™å€‹åœ° 方行善佈施，å°�人有æ�©ï¼Œä¿®å¸å�„ç¨®åŠŸå¾·ï¼Œèƒ½å¤ ä¸�犯我 所制定的å�„種ç¦�æˆ’ï¼Œèƒ½å¤ ä¿®å¿�è¾±è¡Œï¼Œèƒ½å¤ ä¿®å¸ä¸€å¿ƒç¦ªå®šï¼Œèƒ½å¤ ä¿®å¸èˆ¬è‹¥æ™ºæ…§ï¼Œäº’相囅轉教化，這樣努力修行而齋戒一日一夜的話，å‹�é�Žåœ¨ç„¡é‡�清淨佛國修一百年。
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放下涂刀,立地�佛.
涂刀=贪�嗔�痴�慢�疑.
放下贪�嗔�痴�慢�疑,立地往生
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The reason we are cultivating ourselves is because death is unpredictable, we do not know when it will come to us. When we let go, we give up our clinging, habitual tendencies so that when we do not grasp in passing.
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It has been speculated that when we die(and born), our pineal gland (somewhere deep between our eyes)are triggered, releasing DMT, that allows us see our life in a flash. If we are cultivated enough, we will not shy away from the extremely bright light that has manifested.
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Originally posted by Dawnfirstlight:
Following is what I've extracted from a Buddhist website which proves what my friend said was correct.
ä½ å€‘åœ¨é€™å€‹åœ° 方行善佈施，å°�人有æ�©ï¼Œä¿®å¸å�„ç¨®åŠŸå¾·ï¼Œèƒ½å¤ ä¸�犯我 所制定的å�„種ç¦�æˆ’ï¼Œèƒ½å¤ ä¿®å¿�è¾±è¡Œï¼Œèƒ½å¤ ä¿®å¸ä¸€å¿ƒç¦ªå®šï¼Œèƒ½å¤ ä¿®å¸èˆ¬è‹¥æ™ºæ…§ï¼Œäº’相囅轉教化，這樣努力修行而齋戒一日一夜的話，å‹�é�Žåœ¨ç„¡é‡�清淨佛國修一百年。
This quote comes from the Larger Amitayus Sutra, but is æ–·ç« å�–義. The complete passage should be,
In this world, you should extensively plant roots of virtue, be benevolent, give generously, abstain from breaking the precepts, be patient and diligent, teach people with sincerity and wisdom, do virtuous deeds, and practice good. If you strictly observe the precepts of abstinence with upright thought and mindfulness even for a day and a night, the merit acquired will surpass that of practicing good in the land of Amitayus for a hundred years. The reason is that in that Buddha-land of effortless spontaneity all the inhabitants do good without committing even a hair's breadth of evil. If in this world you do good for ten days and nights, the merit acquired will surpass that of practicing good in the Buddha-land of other quarters for a thousand years. The reason is that in the Buddha-land of other quarters many practice good and very few commit evil. They are lands where everything is naturally provided as a result of one's merit and virtue, and so no evil is done. But in this world much evil is committed, and few are provided for naturally; people must work hard to get what they want. Since they intend to deceive each other, their minds are troubled, their bodies exhausted, and they drink bitterness and eat hardship. In this way, they are preoccupied with their toil no have time for rest.
Why should we aspire for birth in the Pure Land?
The Buddha tells Maitreya: From time immemorial, you and all the devas and humans in the ten quarters and the four groups of followers have been floundering in the five realms of Samsara, undergoing indescribable troubles and afflictions. Until you were born in this life, you, too, underwent endless cycles of birth-and-death. Now you have encountered a Buddha, listened to his expositions of the Dharma, and been able to learn about Amitayus. What pleasure and joy this is for you and for me to share.
"It is time for all to seek deliverance from the pains of birth, death, old age, and sickness. Outflows of depravity and defilement are everywhere, and there is nothing in which you can find true joy. You should resolutely do worthy deeds with decorum, strive to do more good, control and purify yourselves, wash off the mind's defilements, be sincere in word and deed, and allow no contradiction between what you think and what you do. Seek your own emancipation and then turn to saving others; straightforwardly aspire to be born in the Pure Land and accumulate roots of virtue. However hard you may practice in this life, it can only be for a short while. In the life to come you will be born in the land of Amitayus and enjoy endless bliss there. Being forever in accord with the Way, you will no longer be subject to birth-and-death and be free of the afflictions caused by greed, anger and stupidity. If you wish your life to be as long as a kalpa, a hundred kalpas, or ten million kalpas, it will be just as you please. You will dwell in effortless spontaneity and attain Nirvana. You should each diligently seek to realize your aspiration. Do not entertain any doubt or give up your endeavor, lest as a result of that fault you should be born into the seven-jewelled palace in the border region of the Pure Land and be subject to various disadvantages for five hundred years. -
A 80 years old lady (A) was diligently meditating with beads (very shining-frequent meditation) on hand in kuan yin temple. I was sitting beside her, also enjoying her meditation. Another 80 years lady then sitted beside her holding a Kau Cim book or fortune-stick explanatory book. She then told this lady that she also has this type of bead honoured by the late master of the late Hong Chuan dharma master, and started to continue her delight of the bead. (A) was puzzling as both the two masters have already passed on, and the beads to her is for recitation to land of ultimate bliss. I joined in the conversation repeating that beads is for recitation. The lady did not get it. I asked (A) what she was reciting, she told me that she was reciting Namo Amitofo. Astonishingly and wow!, lady A then complimented her politely in dialect -sort of, meaning "you go later or after me lah". Lady A then told me that she did not get it, and i just enjoying and laughing
Namo Amitofo -
Shayamuni Buddha did not teach Amitabha pureland as a route for escape from our problem in this world. He taught us to face our problem with the Dharma truth. To seek quick rebirth in the Western Amitabha pureland is pessimistic escapism attitude which is unhealthy.
According to the Amitabha Sutra, "Sariputra, one cannot have few good roots, blessings, virtues, and causal connections to attain birth in that Land." A person must cultivate good meritorous acts as one of the condition to gain rebirth there. In another word, this Saha world is also a place of practice �场 , one need to be of service to the society until one life end before one can embark on the journey to pureland.
Perhaps on the profound level of 念佛 is a meditation technique to calm one mind so that one can has the strength and wisdom to handle and overcome one problem. By doing so, one has benefited oneself and others
Nichiren mentioned in a writing.
"where exactly hell and the Buddha exist, one sutra states that hell exists underground, and another sutra says that the Buddha is in the west. Closer examination, however, reveals that both exist in our five-foot body. This must be true because hell is in the heart of a person who inwardly despises his father and disregards his mother. It is like the lotus seed, which contains both blossom and fruit. In the same way, the Buddha dwells within our hearts. For example, flint has the potential to produce fire, and gems have intrinsic value. ...........Likewise, we do not see that the Buddha exists in our own hearts. You may question how it is that the Buddha can reside within us when our bodies, originating from our parents’ sperm and blood, are the source of the three poisons and the seat of carnal desires. But repeated consideration assures us of the truth of this matter. The pure lotus flower blooms out of the muddy pond......"
Therefore, I think one should not be anxious over how to get to Pureland now instead one should concern what can I do to make this world a better place. As it is mentioned in Vimalakirti Sutra, " when the mind is pure, the land is pure." This world is also a pureland in the eyes of the Shayamuni Buddha.
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think to have a 出离心 is ok, even if it's hinayana concept, as in the example of Queen Vaidehi in Contemplation Sutra. but yes, best to include ��心(bodhi mind/heart) to make it a mahayana concept.
Shakyamuni's visit to Vaidehi [4] Vaidehi, thus confined, grew emaciated with grief and despair. Facing the Vulture Peak, she worshipped the Buddha from afar and said, "O Tathagata, World-Honored One, you used to send Ananda to comfort me. Now I am in deep sorrow and distress. Since there is no way of my coming to look upon your august countenance, World-Honored One, I pray you send the Venerable Mahamaudgalyayana and the Venerable Ananda here to see me."
When she had said these words, tears of sorrow streamed down her cheeks like rain. Then she bowed towards the Buddha in the distance. Even before she raised her head, the World-Honored One, who was then staying on the Vulture Peak, knew Vaidehi's thoughts and immediately ordered Mahamaudgalyayana and Ananda to go to her through the air; he himself disappeared from the mountain and reappeared in the inner chamber of the royal palace.
After worshipping him, Vaidehi raised her head and saw Shakyamuni Buddha, the World-Honored One. He was the color of purple gold and was seated upon a lotus-flower of a hundred jewels. He was attended by Mahamaudgalyayana on his left and Ananda on his right. Shakra, Brahma, the guardian gods of the world and other devas were in the air about him. Scattering heavenly blossoms like rain, they paid homage to the Buddha.
When she saw the World-Honored One, Vaidehi tore off her ornaments and prostrated herself on the ground. Weeping bitterly, she said to the Buddha, "O World-Honored One, what bad karma did I commit in former lives that I have borne such an evil son? I wonder, World-Honored One, what karmic relations could have made you a relative of Devadatta?Vaidehi wishes to be born in Amida's Pure Land [5] "I beseech you, World-Honored One, to reveal to me a land of no sorrow and no affliction where I can be reborn. I do not wish to live in this defiled and evil world of Jambudvipa where there are hells, realms of hungry spirits, animals and many vile beings. I wish that in the future I shall not hear evil words or see wicked people. World-Honored One, I now kneel down to repent and beg you to take pity on me. I entreat you, O Sun-like Buddha, to teach me how to visualize a land of pure karmic perfection."
Then the World-Honored One sent forth from between his eyebrows a flood of light, which was the color of gold and illuminated the innumerable worlds in the ten quarters. Returning to the Buddha, the light settled on his head and transformed itself into a golden platform resembling Mount Sumeru. On the platform appeared the pure and resplendent lands of all the Buddhas in the ten quarters. Some of these lands were made of seven jewels, some solely of lotus-flowers; some resembled the palace in the Heaven of Free Enjoyment of Manifestation by Others, while some were like a crystal mirror in which all the lands in the ten quarters were reflected. Innumerable Buddha-lands like these, glorious and beautiful, were displayed to her.
Vaidehi then said to the Buddha, "O World-Honored One, these Buddha-lands are pure and free of defilement, and all of them are resplendent. But I wish to be born in the Land of Utmost Bliss of Amitayus. I beseech you, World-Honored One, to teach [341c] me how to contemplate that land and attain samadhi."http://www.fodian.net/English/Contemplation_Sutra.htm
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To seek rebirth int the Pure Land is not pessimistic. In fact, it is because the Pure Land = Nirvana itself, and is the Buddha's field of Enlightenment that Sakyamuni Buddha urged us to attain birth there, so that we may swiftly help others.
According to the Amitabha Sutra, "Sariputra, one cannot have few good roots, blessings, virtues, and causal connections to attain birth in that Land."
This is a most misunderstood passage in the Amitabha Sutra. When the Buddha states this, He means that no other practices can be compared to the merit of the Nembutsu. As recorded by Master Yuan-chao in his commentary on the Amitabha Sutra;
Master Yüan-chao's Commentary on the Amida Sutra states:
The Tathagata seeks to clarify the excellence of virtue of holding to the Name. First, other good acts are criticized and labeled "small roots of good." If performed without true trust, all meritorious acts - including charity, observance of the precepts, temple construction, making images, worship and chanting, seated meditation, repentance, and ascetic practices - are only small good acts, even though they are directed toward birth with aspiration for the Pure Land. They are not the cause of birth. If one holds steadfast to the Name in accord with this sutra, one will definitely attain birth. We know then that saying the Name is possessed of many roots of good and many merits.
I formed this understanding long ago, but people hesitated to accept it because of their doubts. Recently, I have obtained a copy of the sutra as engraved on a stone monument at Hsiang-yang and find that this text corresponds perfectly with the truth. Thus people have begun to embrace a deep faith. The inscribed text states:
Good sons and daughters, hearing the teaching of Amida Buddha, solely say the Name single-heartedly, without being disturbed by other thoughts. Because one says the Name, all one's evils are eradicated. It is the act of many roots of good, many virtues, and many merits.
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Great Empowerment Master Ci Yun of Qing Dynasty : The world greatest karma/sin, which all sutras or dharma cannot help get rid, there's still this very word of Amitabha can!
清��年,慈云�顶大师给我们说的:世间最�的业障,所有一切�法都�除�了的,还有一�"阿弥陀佛"�以把它消除。/\
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"If, after the passing of the Thus Come One, in the last five hundred years, there is a woman who, hearing this Sutra, can cultivate according to its teachings, at the end of her present life she will go straight to the blissful world of the Buddha Amitayus, where he is surrounded by great Bodhisattvas."
(Lotus Sutra Ch. 23)/\
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Oops I think I have been misread.
I do not think there is anything for wrong for one to seek rebirth in pureland. However, as a Buddhist, one should not seek to expedite the rebirth process. The thought of seeking a quick rebirth with 焦急attitude without letting nature take its course, is rather improper. Buddha taught us to take thing one step at a times. When death comes, we can welcome with an open heart.
Like Queen Vaidehi, in Contemplation Sutra, she was plague by guilt and pain to see the suffering of the King Bimbisara. Therefore, Shayamuni Buddha was there to comfort her, he taught her how to CONTEMPLATE pureland so that she can have peace of mind to face her problem. In the end, Vaidehi still need to face Bimbisara death.
Master Cheng Yan of Tzu Chi, has wrote a enriching book on Pureland teaching. If you can, please get hold of it. It has a balance view on the kind of attitude one should embrace in order to seek rebirth in pureland.
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Originally posted by reborn76:
Oops I think I have been misread.
I do not think there is anything for wrong for one to seek rebirth in pureland. However, as a Buddhist, one should not seek to expedite the rebirth process. The thought of seeking a quick rebirth with 焦急attitude without letting nature take its course, is rather improper. Buddha taught us to take thing one step at a times. When death comes, we can welcome with an open heart.
Like Queen Vaidehi, in Contemplation Sutra, she was plague by guilt and pain to see the suffering of the King Bimbisara. Therefore, Shayamuni Buddha was there to comfort her, he taught her how to CONTEMPLATE pureland so that she can have peace of mind to face her problem. In the end, Vaidehi still need to face Bimbisara death.
Master Cheng Yan of Tzu Chi, has wrote a enriching book on Pureland teaching. If you can, please get hold of it. It has a balance view on the kind of attitude one should embrace in order to seek rebirth in pureland.
If I sleep 8 hours per day, the rest of the 16 hours, heavy coughing, wheezing and shitting throughout the 15 hours. Left one hour for study and practice. Why not just hasten the process and go pureland and practice from there instead?? U noe, pray and nian fo, asking for Boddhisattva to bring me to Pureland asap. Whats wrong with that? Isn't it Pureland a better choice if one has got serious illness?
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Originally posted by sanath:
This quote comes from the Larger Amitayus Sutra, but is æ–·ç« å�–義. The complete passage should be,
In this world, you should extensively plant roots of virtue, be benevolent, give generously, abstain from breaking the precepts, be patient and diligent, teach people with sincerity and wisdom, do virtuous deeds, and practice good. If you strictly observe the precepts of abstinence with upright thought and mindfulness even for a day and a night, the merit acquired will surpass that of practicing good in the land of Amitayus for a hundred years. The reason is that in that Buddha-land of effortless spontaneity all the inhabitants do good without committing even a hair's breadth of evil. If in this world you do good for ten days and nights, the merit acquired will surpass that of practicing good in the Buddha-land of other quarters for a thousand years. The reason is that in the Buddha-land of other quarters many practice good and very few commit evil. They are lands where everything is naturally provided as a result of one's merit and virtue, and so no evil is done. But in this world much evil is committed, and few are provided for naturally; people must work hard to get what they want. Since they intend to deceive each other, their minds are troubled, their bodies exhausted, and they drink bitterness and eat hardship. In this way, they are preoccupied with their toil no have time for rest.
Why should we aspire for birth in the Pure Land?
The Buddha tells Maitreya: From time immemorial, you and all the devas and humans in the ten quarters and the four groups of followers have been floundering in the five realms of Samsara, undergoing indescribable troubles and afflictions. Until you were born in this life, you, too, underwent endless cycles of birth-and-death. Now you have encountered a Buddha, listened to his expositions of the Dharma, and been able to learn about Amitayus. What pleasure and joy this is for you and for me to share.
"It is time for all to seek deliverance from the pains of birth, death, old age, and sickness. Outflows of depravity and defilement are everywhere, and there is nothing in which you can find true joy. You should resolutely do worthy deeds with decorum, strive to do more good, control and purify yourselves, wash off the mind's defilements, be sincere in word and deed, and allow no contradiction between what you think and what you do. Seek your own emancipation and then turn to saving others; straightforwardly aspire to be born in the Pure Land and accumulate roots of virtue. However hard you may practice in this life, it can only be for a short while. In the life to come you will be born in the land of Amitayus and enjoy endless bliss there. Being forever in accord with the Way, you will no longer be subject to birth-and-death and be free of the afflictions caused by greed, anger and stupidity. If you wish your life to be as long as a kalpa, a hundred kalpas, or ten million kalpas, it will be just as you please. You will dwell in effortless spontaneity and attain Nirvana. You should each diligently seek to realize your aspiration. Do not entertain any doubt or give up your endeavor, lest as a result of that fault you should be born into the seven-jewelled palace in the border region of the Pure Land and be subject to various disadvantages for five hundred years.So, who's rigth? Practice here on this earthly world better, or born in the pureland and practice there better??
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Originally posted by Zenist69:
So, who's rigth? Practice here on this earthly world better, or born in the pureland and practice there better??
To me , both are equally good. Let nature take its course. However, you need to take note of the below sentences that Sanath had posted :If you strictly observe the precepts of abstinence with upright thought and mindfulness even for a day and a night, the merit acquired will surpass that of practicing good in the land of Amitayus for a hundred years.
If in this world you do good for ten days and nights, the merit acquired will surpass that of practicing good in the Buddha-land of other quarters for a thousand years.
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Zenist69: As a Pure Land Buddhist, it would of course be to attain rebirth in the Pure Land. However, your karmic affinity with this Saha world has to be exhausted first.
Dawn: if you notice, my first post on this thread was to say that many non-Pure Land Buddhists take that statement. The underlined sentences in my first post are to make sure that people READ into why it is better to attain birth in the Pure Land.