Question: If people of other practices with their different views, with their evil views in mixed practices create confusion in our practice by talking on all kinds of doubts and difficulties, telling us we cannot attain a rebirth. Or they say, ‘All of you living beings have created the karma with your body, mouth and mind throughout the long Kalpas until this life. You have committed the ten evils, the five rebellious acts, the four heavy offences, the slandering of dharma, become the Icchantika, transgressing the precepts, upholding wrong views and other offences towards all the sages and mundane men. You have not cleared all your sins. All these offences will bind you to the triple realm, the evil paths. So, how can you just by cultivating the blessings and reciting the Buddha’s Name in one life enable you to enter the Land of No birth, the land which is free from leakage and you will forever be certified and enlightened to the positions of non-retreating?’

答曰。諸佛教行數越塵沙。稟識機緣。隨情非一。譬如世間人眼可見可信者。如明能破闇。空能含有。地能載養。水能生潤。火能成壞。如此等事悉名待對之法。即目可見。千差萬別。

Answer: The teachings and practices of all the Buddhas are more than the sands and dustmotes. The potential of those with consciousness and their affinities are different in accord with their capacity. There is not only one type of people. For instance, in this worldly realm there are things that we can see and we can believe with our eyes. For example lights can chase away the darkness, emptiness is able to encompass all that exists, the ground gives support to all living beings and nurture their growths, the water moisturizes all living beings, the fire has the power of accomplishment and the power of destruction. All these matters are known as the dharma of duality. We can witness with our eyes and see the so many differences.

何況佛法不思議之力豈無種種益也。隨出一門者即出一煩惱門也。隨入一門者即入一解脫智慧門也。為此隨緣起行。各求解脫。汝何以乃將非有緣之要行。障惑於我  然我之所愛即是我有緣之行。即非汝所求。汝之所愛即是汝有緣之行。亦非我所求。是故各隨所樂而修其行者。必疾得解脫也。

行者當知。若欲學解。從凡至聖乃至佛果。一切無礙皆得學也。若欲學行者。必藉有緣之法。少用功勞。多得益也。

What is more with the Buddha Dharma which possesses the inconceivable strength, how can it be without all kinds of benefits? When we are able to exit one door, we are leaving one door of afflictions. When we can enter a door, we are entering the door of liberation, the door of wisdom. As such we practise in accord with our conditions and every one can seek liberation. So why are you trying to confuse me with the important practices which I do not have affinity and hinder me of my practice, and thus create delusion? Whatever that I like to practise is done so because it has affinity with me. My practice is not what you seek. Whatever that you like is the practice which has affinity with you. But it is not what I am seeking. That is why we just cultivate in accord with what we desire and we will surely obtain liberation swiftly.

All the cultivators should thus know. If you wish to understand the teachings, you should learn everything with no obstructions. This is true for the mundane men, the Sages until the attainment of Buddhahood. But if you want to learn a practice, you must rely on a dharma which has affinity with you. Then without much effort you will obtain the benefits.

(8)

又白一切往生人等。今更為行者說一譬喻守護信心。以防外邪異見之難。何者是也。

譬如有人欲向西行百千之里 。忽然中路見有二河。一是火河在南。二是水河在北。二河各闊百步。各深無底。南北無邊。正水火中間有一白道。可闊四五寸許。此道從東岸至西岸。亦長百步。其水波浪交過濕道。其火焰亦來燒道。水火相交常無休息。此人既至空曠迥處。更無人物。多有群賊惡獸。見此人單獨。競來欲殺此人。怖死直走向西。忽然見此大河。即自念言。Moreover, for the sake of all the people who wish to attain a rebirth, I will now give these cultivators an analogy to protect their faith so that they will be protected from the disasters of deviant evil views. What is the analogy?

For example, there is a man who desires to travel to the west for hundreds of thousand miles. Suddenly, in the middle of the journey he comes upon two rivers. In the south is the fire river while in the north is the water river. The width of each river is about a hundred steps but the depth is unfathomable. They extend to the infinity in the north and south. Amidst the fire and water, there is a white path which measures about four to five inches in width. This path extends from the eastern shore to the western shore at a distance of a hundred steps. The water from the wavy river often wets the path while the fire with its flames also burns up the path. The water and fire take turns to wet and burn the path, unceasingly. This man arrives at the remote wilderness where no one can be seen. But there are the gangs of robbers and ferocious animals which chase after him, competing to kill him when they found that he is alone. The man is so frightened that he runs to the west straight away. Suddenly he comes upon this great river and he is thus thinking,

此河南北不見邊畔。中間見一白道。極是狹小。二岸相去雖近。何由可行。今日定死不疑。正欲到迴群賊惡獸漸漸來逼。正欲南北避走惡獸毒蟲競來向我。正欲向西尋道而去。復恐墮此水火二河。當時惶怖不復可言。

即自思念。我今迴亦死。住亦死。去亦死。一種不勉死者。我寧尋此道向前而去。既有此道。必應可度。

作此念時。東岸忽聞人勸聲。仁者。但決定尋此道行。必無死難。若住即死。又西岸上有人喚言。汝一心正念直來。我能護汝。眾不畏墮於水火之難。此人既聞此遣彼喚。即自正當身心。決定尋道直進。不生疑怯退心。

‘I cannot see the shore of this river from the north to the south. The white path in the middle is extremely narrow. Even though the two shores are quite near but how am I going to travel on it? Today I will surely die. There is no doubt about this.’ As he is turning back, he sees the gangs of robbers and wild animals are approaching him, getting closer and closer. He wishes to escape them by travelling to the north south directions, the evil animals and poisonous insects compete to attack him. He wishes to run to the west following the path, but he hesitates as he is afraid to fall into the two rivers of water and fire. At that time his frights are unspeakable.

He is thus thinking, ‘If I turn back, I will die. If I stay put, I will also die. If I walk on, I will also die. Anyhow, I will die too. I decide to travel on this path and walk on. Since there is the path, I might have a chance to cross over.’

After thinking thus, in the eastern shore someone is encouraging to walk on, ‘Humane One, be resolute to travel on this path.  you will be free from the disaster of death. If you stay put you will just die here.’ Then in the western shore he hears a voice calling out to him, ‘You just walk on single-mindedly with right mindfulness. I am able to protect you. Do not be afraid that you will not fall into the disaster of fire and water.’ On hearing this exhortation and the call, this man brings forth mindfulness in body and mind. He decides to walk on without doubts, frights or a retreating mind.  

或行一分二分。東岸群賊等喚言。仁者迴來。此道嶮惡不得過必死不疑。我等眾無惡心相向。此人雖聞喚聲。亦不迴顧。一心直進念道而行。須臾即到西岸。永離諸難。善友相見。慶樂無已。此是喻也。

After walking one or two steps and he hears the gangs of robbers in the eastern shore shouting at him, ‘Humane One, do come back. This road is dangerous and full of disasters. There is no doubt you will fall to your death. We are not unkind and we will not harm you, anyway.’ On hearing this, he does not turn back but continues to walk on the white path single-mindedly, with mindfulness. After a short while he arrives at the western shore. He is forever free from all disasters. He meets with all his good friends and they rejoice greatly. This is the analogy.

次合喻者。言東岸者即喻此娑婆之火宅也。言西岸者即喻極樂寶國也。言群賊惡獸詐親者即喻眾生六根六識六塵五陰四大也。言無人空迥澤者即喻常隨惡友不值真善知識也。言水火二河者即喻眾生貪愛如水瞋憎如火也。言中間白道四五寸者。即喻眾生貪瞋煩惱中能生清淨願往生心也。

Next, we will explain the analogy. The eastern shore refers to this Saha world, the house which is on fire. The Western shore is the analogy of the Jewel Land of Ultimate Bliss. The gangs of robbers and ferocious animals who pretended to be our friends are the analogies of the six roots of living beings, the six consciousness, the six dusts, the five skandhas and the four elements. A remote wilderness refers to the situation when we often follow the evil friends, that we have not met with the genuine good advisers.  The two rivers of fire and water refer to the greedy loving desire of living beings which resembles the water, the anger and hatred that resemble the fire. The white path in the middle of the rivers which is about four to five inches carries the meaning that in the midst of living beings’ greed and loving attachment that resemble the water, the anger and hatred that resemble the fire, the pure vows of attaining a rebirth can come forth.

乃由貪瞋強故即喻如水火。善心微故。喻如白道。又水波常濕道者。即喻愛心常起。能染污善心也。又火焰常燒道者。即喻瞋嫌之心能燒功德之法財也。言人行道上直向西者。即喻迴諸行業直向西方也。言東岸聞人聲勸遣尋道直西進者。即喻釋迦已滅後人不見。由有教法可尋。即喻之如聲也。言或行一分二分群賊等喚迴者。即喻別解別行惡見人等妄說見解迭相惑亂。及自造罪退失也。言西岸上有人喚者。即喻彌陀願意也。言須臾到西岸善友相見喜者。即喻眾生久沈生死。曠劫淪迴迷倒自纏。無由解脫。仰蒙釋迦發遣指向西方。又藉彌陀悲心招喚。今信順二尊之意。不顧水火二河。念念無遺。乘彼願力之道。捨命已後得生彼國。與佛相見。慶喜何極也。

As the greed and hatred are so strong, they resemble the water and fire. As there is so little good mind the white path is taken as the analogy. Moreover, the water waves often wet the path shows that we often give rise to a mind of loving desire. This will defile our good mind. The fire often burns the path is the analogy that we often dwell in anger and complain that they will burn up the dharma wealth of merits and virtues. Saying the man who walks straight on the path to the west is the analogy of the transference of all our karmas in practice to the west. Hearing the voice of someone in the eastern shore who exhorts us to follow the path to travel to the west is the analogy of Sakaymuni Buddha who has entered still extinction. We cannot see the Buddha but his Dharma teaching is still dwelling in the world. This is the analogy of his voice. The taking of one step or two steps, the calls of the gangs of robbers and others are the analogy of other explanation, other practices of men with evil views. They falsely teach their views and understanding to confuse the practitioners, committing the offences that lead to a retreat in the practice. The man in the western shore who calls out is the analogy of Amitabha Buddha’s Vows and his wishes to rescue us. Saying that we will arrive at the Western Shore in a short while and our joys to see our good friends is the analogy that living beings have been drown in the seas of birth and death for too long. Throughout the long kalpas they have sunken in the seas of transmigration because they are bound in their inverted thought and upside-down views. There is no way for them to attain liberation. Now by relying on Sakyamuni Buddha’s exhortation to point out to us the Western Land, and the calls of the Compassionate Amitabha Buddha, now we believe and have faith in the wish of the two Honoured Ones. We no longer care about the rivers of water and fire as in every mindfulness we will rely solely on the path, that is the strength of Vows of Amitabha Buddha. After passing away we will be born in that Land to see the Buddha. What a great joy it would be for us!

又一切行者行住坐臥三業所修。無問晝夜時節。常作此解。常作此想。故名迴向發願心。又言迴向者。生彼國已還起大悲。迴入生死教化眾生。亦名迴向也。三心既具。無行不成。願行既成若不生者。無有是處也。

Besides all the cultivators will keep this teaching in mind, visualizing this teaching while they are walking, standing, sitting or lying down, while they are conducting themselves in the three karmas of body, mouth and mind, without considering the time, season, day or nights. So, this is known as the mind of transference, the mind of bringing forth the vows. Moreover, those who have transferred the merits to be born in that Land will again bring forth the mind of Great Compassion after the rebirth in that Land. They will come back to the realm of birth and death to teach and transform all living beings. This is also known as transference. As we are replete with the three minds, all our practices can be accomplished. Since the vows and practices are accomplished, it is impossible not to attain a rebirth.

又此三心亦通攝定善之義。應知。

Moreover these three minds can also be used to explain the meaning of wholesomeness in Samadhi. We should thus know.

Link: https://oridharma.wordpress.com/category/the-compilation-of-dharma-master-shandaos-four-primal-teaching-on-the-contemplation-sutra%e8%a7%82%e7%bb%8f%e5%9b%9b%e8%b4%b4%e7%96%8f-%e5%96%84%e5%af%bc%e5%a4%a7%e5%b8%88%e8%91%97/

Greetings! I just moved to the western part of Tokyo outside of the 23 wards and I am looking for a practicing temple with services available near Nishi-Tokyo/Kokubunji. I'm learning Japanese but my skills aren't great yet, so if there happen to be any sanghas that have any support in English I would be overjoyed (but I know that isn't very realistic so I'll do my best in Japanese too). I'm open to various branches of Pure Land so any recommendations would be appreciated. Thank you for all of your help! Namu Amida Butsu~

Are karmic obstacles and karmic hindrances the same thing? What about karmic obstructions? I see those terms a lot online and I don't really know what they mean.

Amida Butsu 🌹🙏

There is so much suffering, so many afflictions in our world. Recently, I am anxious again, whether I will be able to escape Samsara and whether I will Go to hell at the end of my life. I found much comfort in the following quote from the Infinite Life Sutra, and I want to share it with you. May we all take refuge in Amida Buddha and be reborn in the West 📿

"The lord of vast light, incomparable and infinite, has illuminated all Buddha countries in all the quarters, he has quieted passions, all sins and errors, he has quieted the fire in the walk of hell."

My beloved Father said:

This is my Last Life. I would only spend it reciting Namo Amitabha Buddha naively.

Composed by Dharma Master Shi Jue Jing

今生 最後一生, 只想 傻傻稱名

文/释覺淨法師

📷📷📷📷📷📷📷📷📷📷📷📷📷

1.📷My beloved father said:

It does not matter whether you know or not, I have decided to save you.

I have long brought forth the Vows for your sake.

I have cultivated on your behalf, to accomplish your Flower of Proper Enlightenment.

I do understand this:

It does not matter where I am now,

or all the places where I have wandered before,

I still believe firmly,

that the lotus in my hometown has already bloomed.

One day, you will surely come forth to welcome me.

1、

慈父說：

不管你知不知，我都為了救你，

早已為你發願，為你修行，成就你的正覺華。

我知道：

不管我現在身在何方，曾在何處流浪，

我始終相信，故鄉蓮池華已開，您總有一天會迎來。

📷📷📷📷📷📷📷📷📷📷📷📷📷

2.📷My beloved father said:

It does not matter whether you have faith or no faith,

as long as you recite my Name,

you are able to leave the Saha World,

to return to your homeland,

to be embraced in my open arms.

I do realize:

Whether I can see you or cannot see you,

I firmly believe that you are always by my side.

Silently you take care of me,

waiting for me to call your Name,

to tread the lotuses home one day.

2、

慈父說：

不管你信不信，只要稱念我的名號，

就能離開娑婆，回歸故鄉，回到我的懷抱。

我知道：

不管我見與不見，我始終相信，您就在我身邊，

默默守護我，等待我稱念您的名號，踏蓮歸鄉。

📷📷📷📷📷📷📷📷📷📷📷📷📷

3. My belove father said:

It does not matter whether you want to come back or not,

I am always at the homeland,

waiting for your return for ten kalpas.

I use my Name to call upon you,

I use my lights to look for you.

I have been waiting for you for ten kalpas, just because I know one day you will hear my Name.’

I do understand:

Whether I have or have not heard your Name, in the ten Kalpas,

you have already entered my mind,

to ripen my good roots.

You enable me to open up the door in my mind,

to hear your calls,

to recite your Name.

3、

慈父說：

不管你願與不願，十劫以來，我都在家鄉等待你的歸來，

我用名號呼喚你，用光明尋找你，十劫守候，

只為有一天你能聽聞我的名號。

我知道：

不管我聞與不聞，十劫的時光，您早已走進我的心中，

成熟我的善根，讓我的心門打開，聽見您的呼喚，稱念您的名號。

📷📷📷📷📷📷📷📷📷📷📷📷📷

4. My beloved father said:

It does not matter whether you want to recite my Name or not,

I will still stay in my Name,

waiting for you, quietly.

I will wait for you until the day when you wish to leave the seas of sufferings.

I will wait for you to take the big ship of my Name,

to sail at ease in the Dharma Realm.

I do realize this: It does not matter whether I can or cannot

understand,

I can simply recite your Name like a simpleton.

This will enable me to travel on your ship of Great Vows,

to return to my homeland of Serenely Blissful,

in the west.

I will travel all at ease

in the sea-like assemblies in the ponds of lotuses.

4、

慈父說：

不管你念或不念，我都會在名號裏，默默等你，

等你苦海回頭，等你名號作大舟，法界暢遊。

我知道：

不管我懂或不懂，我只要傻傻稱念您的名號，

就能乘您大願舟，回到西方安樂故鄉，蓮池海會自在暢遊。

📷📷📷📷📷📷📷📷📷📷📷📷📷

5. My beloved father said:

It does not matter whether you know or not,

whether you can understand or not,

whether you believe or not,

I am always staying in the Name to call on you,

to wait for you, to protect you, to gather you into my household,

until you leave the transmigrations in the six paths,

to return to the embrace of your home in the Land of Ultimate Bliss.

5、

慈父說：

不管你知不知，懂不懂，信不信，我都在名號呼喚你、

等待你、守護你、攝取你，

直到你出離六道，

回到極樂家的懷抱。

📷📷📷📷📷📷📷📷📷📷📷📷📷

I do understand this:

It does not matter where I am,

in whatever paths, good or evil paths,

with sins or blessings, pure or defiled,

you will never renounce me.

You will love me preciously, waiting for me to come home.

I do realize:

No matter how, your Great Vows resemble the Vajra.

You will never change your mind of rescuing me.

You have been thinking of me for ten Great Kalpas,

without changing, without renouncing me,

forever.

It does not matter at whatever time, place or conditions,

your lights are always with me,

to protect me, to ripen me, to gather me in.

I understand that in this life I have heard your calling,

I have listened to your wonderful dharma,

I have been reciting your Name.

All these happen not because I have any wisdom,

not because I have any cultivation.

All these happen because I am your child.

我知道：

不管我身在何方，身處何道，

是善是惡，是罪是福，

是淨是染，你都不會捨離我，都珍愛我，等待我回家。

我知道：

無論如何，您的大願猶如金剛，為了度我，永不改變；

您對我的憶念，十劫不變，永不舍離；

無論時處諸緣，您的光明時刻與我同在，

護念我，成熟我，攝取我。

我知道：

今生我聽見您的呼喚，聽聞您的妙法，稱念您的名號，

不是我有智慧，也不是我有修行，只是因為我是您的孩子，

📷📷📷📷📷📷📷📷📷📷📷📷📷

Your only aim is to rescue me from the suffering seas,

to bring me back to the Seas of Great Jewels, the merits and virtues which are accomplished by you.

I do know this that I only have to recite your Name without any sophistication.

Then this will be my last life.

In this life I will only be looking forward for your arrival,

to receive me with the lotus.

In this life I am waiting for my lotus to bloom in the lotus pond.

In this life I am waiting for our reunion

after the passing by of so many Kalpas.

Namo Amitabha Buddha

您唯一的目的，就是要救我出離苦海，回到您的功德大寶海。

我知道：

我只要傻傻稱念您的名號，今生就是最後一生，

今生我唯一的期待，就是等待您的蓮花接引，

等待我的蓮池華開，

等待我們的曠劫相聚。

📷📷📷📷📷📷📷📷📷📷📷📷📷

Namo Amitabha Buddha

📷南無阿彌陀佛📷

https://oridharma.wordpress.com/2021/12/19/my-beloved-father-said/

https://www.youtube.com/watch?v=MoJ_ODiz1Yo&list=LL&index=2

This video is simply stunning! I know AI art is controversial but I honestly appreciate creations like this so much. I have limited faculties of imagination and poor visualization skills so to see Amitabha's Pure Land brought to life like this is a wonderful aide to my practice.

Another video with wonderful Pure Land visuals: https://www.youtube.com/watch?v=H39ej-gdHQg

Namo Amitabha Buddha!

I have had no trouble finding Jodo Shinshu services but struggling to find Jodo Shu. Thank you for any help. Namu Amida Butsu 🙏

When it comes to the dharma of being mindful of the Buddha, regardless of whether you are male or female, old or young, smart or stupid, whether you have early or late intentions, the severity of your sins, or whatever, as long as you have true faith and earnest wishes, recite the Buddha's name truthfully, and seek rebirth in the West, you will all be received by the Buddha and reborn in the West. I would like to cite a miracle in which a man was imprisoned for violating the national law and brought forth the resolve for being mindful of the Buddha, and was reborn in the West before his death to confirm this. Fu Lin lives in the eastern district of Taichung. He grew up poor and out of school since he was a child. He worked as a labor to make a living. He is stupid by nature and ignorant of sense. In the spring of 1948, after a violent storm, he was seduced by a wicked friend to steal the loose electrical wires. After the crime was revealed, he was sentenced to 10 years in prison by the court and served in Taichung Prison. In June of the 1951, the Taichung Lotus Society sent laymen Jiang and layman Lai to the prison to preach the Dharma. Hence, Fu Lin had the opportunity to know the wonders of the Pure Land Dharma. Then he believed it deeply and recited the Buddha sincerely day and night, seeking to eliminate karmic obstacles and vowing to be born in the West. Till December 1953, half way through his sentence, He was paroled and returned home. From then on, he went to Lingshan Temple every Sunday to listen to the Dharma by Teacher Bingnan Li, and came to the Lotus Society every Monday to participate in Buddhist chanting, and also came to the Lotus Society every Saturday to listen to sermons. Hence, he became a very devout disciple of the Three Treasures. The human body is a mixture of flesh and blood composed of the four elements. No one can be immune to illness or suffering. Layman Lin who devoutly practiced and chanted the Buddha soon contracted an illness and became very ill. According to the doctor's diagnosis, he was suffering from heart attack, asthma, and kidney swelling. But, Lin didn't retreat but chanted Buddha even more diligently. Since October of 1954, every time he smelled meat, he would vomit nonstop. Then he stop eating meat and started to eat vegetarian food and chanted Buddha more diligently. Although Lin Fu was muddle-headed and did something wrong for a while, he was a filial son by nature. By December, he was terminally ill. He always missed his eighty-year-old mother who lived in the home of his second brother in Kaohsiung. Strangely enough, during those few days, his old mother who lived in Kaohsiung was restless and wanted to see her eldest son Fu Lin. Because she missed his son so much and couldn't help herself, the 80-year-old woman came to Taichung alone on the 20th. Mother and son met each other, with a mixture of joy and sorrow. Lin said a lot that reciting the Buddha is the most important thing in life, and advised his mother to recite the Buddha too. On the morning of the 21st, Lin suddenly raised his voice and said to his mother and family: "Now there is a golden light that looks like the sun, rolling into the room like a ball of fire. You see the room is full of bright light. It must be the Buddha who has come to guide me. Please inform the leader of the chanting group immediately." As he spoke, he clasped his hands together and chanted the Buddha's name fiercely. Soon, amidst the chanting sounds of the lotus friends, his breath gradually faded, and he passed away with a smile on his face. After eight hours of chanting, his complexion is radiant, his body is soft, his forehead is still warm, and his life span is fifty. However, after practicing for more than three years, he was able to get such a auspicious response. Undoubtedly, he definitely would be born in the West. At that time, everyone praised that it was rare and remarkable.

No human can elude death amid the four stages of existence,
Nor can any heavenly being evade the five signs of decay.
Rather be reborn in the Pure Land in the lowest level of the ninth Lotus Grades,
Than ever to experience embryonic birth in the Saha world again.

The saying that “No human can elude death amid the four stages of existence” tells us that all phenomena go through four stages of  existence in the human realm. They are : coming into being, dwelling, changing, and ceasing to exist; or put differently in the case of our lives -  birth, aging, illness, and death. And the finality is always death. Hence, this saying.

“Nor can any heavenly being evade the five signs of decay.” Even those born in the heavenly realm will find that the five signs of decay are inevitable. In the end, there is “death”.

“Rather be reborn in the Pure Land in the lowest level of the ninth Lotus Grades”: I would rather be reborn in the lowest ninth level of Lotus Flower in the Land of Ultimate Bliss.

“Than ever to experience embryonic birth in the Saha world again”: I really do not wish to have an embryonic birth in the Saha World again. Embryonic birth refers to being born as a human, or even as an animal such as a cow or a horse. Why not? Because whether we’re born in the human or heavenly realm, we will eventually die. Only in the Land of Ultimate Bliss can one attain eternal life and peace and joy. If one were to be conceived in an embryo again, one would be bound in the six realms of samsara and, while in samsara, there is a chance of falling into the three wretched realms, the “boundless sea of suffering”.

The Regrets of the Third Life

One of the Pure Land Patriarchs, Master Lianchi, who lived in the late Ming Dynasty, had a short but thought-provoking quote:

A monastic who upholds the precepts and cultivates virtues during this lifetime,
But fails to attain enlightenment because his resolve is weak,
and does not seek rebirth to the Pure Land,
May be rewarded with wealth and prosperity in his next life,
But he is likely to be corrupted by money and power,
And to commit evil doings.
And to end up in a wretched realm in the life after that.

This passage is from A Collection of Essays Written Behind Bamboo Windows. It means that monastics who strictly observe precepts and broadly cultivate virtues in this life, but who fail to attain enlightenment, and whose aspirations are not firm, and who don't aspire to be reborn in Amitabha’s Pure Land, will often be rewarded with great wealth and status in their next life - meaning they will be born rich and powerful. However, they will also often be ensnared by their wealth and status, losing sight of the need to practice, and engaging in immoral activities and vices, thus falling into the three wretched realms. Therefore, there is this danger once we are reborn as humans.

Just as Master Yinguang has said - the purpose of our practice is to liberate ourselves from the cycle of birth and death. If we fail to do so, we will be bound in samsara and inevitably fall into the three wretched realms. It is a very dire situation.

Another Pure Land Patriarch, Master Jieliu, also had a few inspiring words to say:

If a practitioner lacks true faith to seek rebirth in the Pure Land, and instead engages in miscellaneous virtuous practices, he will end up having deep regrets in his third life.

All the virtuous deeds accumulated in this life by practitioners, whether monastics or lay persons, who do not have faith in Amitabha’s deliverance and do not aspire to be reborn in the Buddha’s Pure Land, will definitely bring them great wealth and prosperity in their next life. However, in the life after that, they will inevitably be born out of the womb of an animal: a cow or a horse. They may even fall into hell. What a terrifying prospect!

Aspiration to Rebirth - The First Step in Cultivation

If a sentient being continuously reincarnates in the human realm, encounters the Dharma, and maintains the Bodhi mind, he will become a Buddha after cultivating for three Asaṃkhyeya kalpas (countless kalpas). Only such extraordinary beings can then safely stay on in the Saha world. For others [ordinary beings like us], the only safe path is the Pure Land path, which is the easy path. Rebirth in the Land of Ultimate Bliss instantly breaks the cycle of birth and death . We are not required to go through the slow and gradual process of birth, growth, and learning to attain Buddhahood. Enlightenment occurs instantly upon reaching the Land of Ultimate Bliss. Moreover, those reborn in the Land of Ultimate Bliss are guaranteed liberation from samsara, enabling them to aspire to return to the Saha world (or other worlds of the ten directions) to save sentient beings. Therefore, the first step in cultivation is aspiring to be reborn in the Land of Ultimate Bliss.

The Human Form Once Lost Won’t be Regained for Countless Kalpas

There is a saying: "A human form, once lost, cannot be regained for ten thousand kalpas.” Buddhist practitioners hear this saying often. However, if we do not take it to heart, it is like hearing without listening. How terrifying it is that “once our lives in the human realm are over, there is no hope to be reborn as a human again even after ten thousand kalpas”. 

Back at the time of Shakyamuni Buddha, Sudatta, a wealthy elder, decided to build the Jetavana Monastery for the Buddha. When measuring the foundation, Shariputra saw some ants on the ground and said to Sudatta, "During the time of seven Buddhas’ appearances in this world, the ants that now inhabit this place were continuously reborn as ants living in the same place. How much time, or even how many kalpas does it take for one Buddha to appear? Not to mention the time it takes for seven Buddhas to manifest in this world. It must be for an inconceivably long time that these ants have remained ants. The eighth Buddha is Maitreya Buddha, who will take another 5,677 million years to appear in our world. Whilst the Buddha Sakyamuni attained enlightenment under the Bodhi Tree, the Maitreya Bodhisattva will attain enlightenment under the Nagapuspa Tree. He will then hold the “Three Assemblies of the Nagapuspa'' and lead hundreds of millions of sentient beings to salvation. By the time of the Three Assemblies of the Nagapuspa, will these ants have ended their ant existence? Even if they were to leave their ant bodies, can they be reborn as a human? Therefore, it is said that, "To lose the human body is to lose it for countless kalpas’ time."

There is another saying: "Unable to leave the body of a pigeon for over eighty thousand kalpas."

Since the time of the seven Buddhas, the ants have remained ants;
After eighty thousand kalpas, the pigeons are still not free from their pigeon existence.

One day, Shakyamuni Buddha saw a pigeon and said to Shariputra, "Even after eighty thousand kalpas, the negative karma of this pigeon means it will still remain as a pigeon." If even after eighty thousand great kalpas it remains a pigeon, when will it ever attain a human body? And after attaining a human body, when will it encounter the Dharma? Therefore, since we are fortunate enough to be born as humans and hear the Dharma, especially when we hear about the Pure Land Dharma path, which is difficult to encounter even in a hundred, thousand, or million kalpas, we must seize the opportunity in the present moment and aspire to rebirth in the Pure Land in this lifetime, without any regression.

As the saying goes: 

Human form is hard to obtain but we have gained it;
The Dharma is difficult to encounter, yet we have heard it.
If we don’t achieve liberation from this body in this life,
When will we?

(Translated by the Pure Land School Translation Team;
edited by Householder Fojin)

I come from a Christian and Muslim background where a relationship with the deity is pretty common. I wanted to know if I'm able to talk to amitabha as I would a deity? Not for any prayers to be answered but rather for a feeling of comfort

At the causal ground Sakyamuni Buddha Thus Come One had renounced his body, money and everything decisively for the sake of seeking the Wonderful Dharma. Throughout the long span of time, with the passing by of the big and small kalpas, he acted in accord with the teaching of the Buddha and vowed to cultivate the Path. In every thought he cultivated the Six Paramitas. He transformed the living being with great kindness, great compassion, joy and renunciation. He exclusively cultivated the three karmas without interruption. He had vowed to attain the Bodhi, to accomplish the position of the Unsurpassed Honoured One. On his accomplishment of the Unsurpassed Fruits of Bodhi, he transformed himself into hundreds of billion bodies to rescue living beings. In one Dharma Sound he has spoken, living beings are enlightened in accord with their potential. Every one of them is enlightened to the Genuine Innate Nature. I seek to attain a rebirth in the World of Ultimate Bliss, the World with immeasurable Bliss!

釋迦如來因地時 願往生 頓捨身財求妙法 無量樂

小劫大劫長時劫 願往生 隨順佛語誓修行 無量樂

念念時中行六度 願往生 慈悲喜捨化眾生 無量樂

三業專修無間業 願往生 誓作菩提無上尊 無量樂

證得菩提無上果 願往生 分身百億度眾生 無量樂

一音演說隨機悟 願往生 各各隨悟到真元 無量樂

10

The bliss of of Pratyutpanna Samādhi,

I seek to attain a rebirth. I will act in accord with the teaching of Sakyamuni Thus Come One and I will attain the immeasurable bliss. The Buddha teaches us eighty-four thousand doors as the potential of every living beings is different. If we want to choose a permanent dwelling to settle down, we must first place the priority to choose a practice that can lead us to the genuine door. Every dharma door is different and they are known as the gradual practice. In the progressive practice a practitioner cultivates ascetics throughout millions of kalpas so as to certify to No-birth, a position of no retreat. We only recite Namo Amitabha Buddha exclusively throughout the whole life. Before passing away, Amitabha Buddha will come forth and bring us to his Land, in just a flick of a second.

般舟三昧樂 願往生 隨順釋迦如來教 無量樂

佛教多門八萬四 願往生 正為眾生機不同 無量樂

欲覓安身常住處 願往生 先求要行入真門 無量樂

門門不同名漸教 願往生 萬劫苦行證無生 無量樂

畢命為期專念佛 願往生 須臾命斷佛迎將 無量樂

11

In the short time of taking our food, our mind is still fluctuating in emotions.

So how can we not give rise to greed, hatred and delusion throughout the millions of kalpas?

With the arising of greed, hatred and delusion,

The roads to the heaven and human realms are hindered.

We will be born in the three evil paths, heading towards the four destinies of hell, hungry ghosts, animals and asuras.

If we desire to be born in Amitabha Buddha’s Land of peaceful rest we have to recite the Buddha’s Name.

If we uphold the precepts, we must transfer the merits to seek a rebirth in His Land.

When we uphold the precepts piously, all the Buddhas will praise us!

At the end of our lifespan, the lotus seat will naturally come forth to welcome us.

In a single mindfulness we will enter the Buddha Assemblies.

Our names in the six paths will be deleted forever.

We are born with the three clarity and six spiritual penetrations and attain self-ease.

Ultimately, we will attain the position of non-retrogression in our practice.

We will attain the Noumena and be certified to the Dharma Body.

I seek to attain a rebirth in the Pure land of Immeasurable Bliss!

一食之時尚有間 願往生 如何萬劫不貪瞋 無量樂

貪瞋障受人天路 願往生 三惡四趣內安身 無量樂

欲到彌陀安養國 願往生 念佛戒行必須迴 無量樂

戒行專精諸佛讚 願往生 臨終華座自來迎 無量樂

一念之間入佛會 願往生 三界六道永除名 無量樂

三明六通皆自在 願往生 畢竟不退證無為 無量樂

In the four awesome deportment we often see the Buddha.

We will often bring along the fragrant flowers to make offerings to the Buddha.

In every mindfulness, in every instant, we follow the multitude to listen to the Sutras, to listen to the Amitabha recitation.

Hundreds of thousand Samadhi will naturally be accomplished.

At every instant we will always dwell in concentration.

We listen to the Sutra teaching while dwelling in Samadhi,

And we will be enlightened to the Path.

Hundreds of jewel adornments appear when we give rise to a thought.

With these adornments we can make offerings to the Buddha throughout the long kalpas, to repay the Kindness of the Buddha.

The past karmas as many as the dust-motes are put to extinction when wisdom comes forth.

Without our knowing we enter the Genuine Door of the Thus Come One.

The great and small Asamkheyas kalpas as many as Ganges sands pass by just like a flick of the fingers.

This is a place of joy and ease.

We should vow to attain a rebirth.

Why are we getting so attached here that we do not wish to seek a rebirth?

I vow to attain a rebirth in the World of Ultimate Bliss, the Land of Immeasurable Bliss. Link: https://oridharma.wordpress.com/category/complete-compilation-of-great-master-shandao/

In Amitabha recitation, we living beings have to recite the Buddha’s Name. Concerning the attainment of a rebirth, it is Amitabha Buddha’s duty. We do not have to worry about this.

念佛，歸我們眾生這邊來作；往生，不要我們操心，由阿彌陀佛操心。

The attainment of a rebirth is a present given by the Buddha’s strength. If we were to think and plan of it, this is self-effort. What we need to do is to recite Namo Amitabha Buddha and wait for the Buddha to come forth to welcome us.

往生乃由佛力所賜，

卻於心中種種籌量，是自力也。

唯須稱名待來迎也。

When can we attain a rebirth? How to attain a rebirth? They are bestowed upon us relying on the Karmic strength of Amitabha Buddha’s Great Vows. Many people recite Namo Amitabha Buddha with worries in their mind, wondering whether they can or cannot attain a rebirth. This is because they do not understand the Buddha’s Vows. We only need to recite Namo Amitabha Buddha. We only need to wait for the Buddha to come and welcome us. This is good enough. This is like sailing on a ship to cross the seas. The duty of the passenger is to go up the ship. The sailing of the ship across the seas is the duty of the ship captain. We the passengers just go up the ship and wait for it to arrive at the other shore. We simply recite Namo Amitabha Buddha and Amitabha Buddha will be in-charge of our attainment of a rebirth! In the bringing forth of the 18th Vow, he has thus said, ‘If you cannot attain a rebirth, I will be responsible for it! If you cannot attain a rebirth, I will not certify to the Proper Enlightenment!’

我們什麼時候往生，怎麼往生，這是阿彌陀佛大願業力所賜給我們的。很多人念佛，一邊念佛一邊擔心能不能往生，這是不瞭解佛願。我們只要念佛，等著佛來接引就好了。就好像坐船過海：坐船者，乘客之所作也；過海者，船長之所作也。我們只須乘船，等待到達彼岸就好了。我們只管念佛，往生讓給阿彌陀佛管！他在發第十八願的時候就說：「你不往生，我負責！你若不生者，我不取正覺！」

‘Living beings who recite my name’ means we are the ones who recite. ‘Will certainly attain a rebirth’ means that Amitabha Buddha will make sure we attain a rebirth.

「眾生稱念」，是我們來稱念；「必得往生」，是阿彌陀佛令我們必得往生。

 ‘Living beings who recite my name’-there are three explanations on ‘living beings.’

1. It refers to living beings in the ten directions, inclusive of all.
2. It refers to the living beings of the lowest position of inferior grade- ‘Living beings who have committed the five rebellious acts, at the death bed, pressurized by sufferings, lose the mindfulness.’ Living beings of the lowest position are mentioned with the inclusive of good men. Evil living beings are mentioned with the inclusive of good men. Living beings at the death bed are mentioned and this is inclusive of practising the whole life. Living beings who has lost their mindfulness are mentioned and this is inclusive of those who are mindful.
3. It refers to ‘I’—that is every one of us. In the Buddha Dharma, it can only be intimate when the teaching involves ‘us’, that we feel we are involved, only then it becomes meaningful. Otherwise, they are only playful discussion. Living beings in the ten directions can attain a rebirth by reciting Namo Amitabha Buddha, then when I recite, I will surely attain a rebirth. It cannot be the case that I alone am left out, that I cannot attain a rebirth. Living beings of the lowest position in the inferior grade are able to attain a rebirth by reciting the Buddha’s Name. Now I am reciting Namo Amitabha Buddha but I have not committed the five rebellious acts, that I have cultivated some good deeds, that I recite the Buddha’s Name exclusively throughout my life as I am not at my death bed, that l have not lost my mind, that I recite more than ten times, how could I not attaining a rebirth!

「眾生稱念」的「眾生」，有三種說法：

(1)指前面的「十方眾生」，包含一切。

(2)指下品下生「五逆、臨終、苦逼、失念」的眾生，即是舉下攝上，舉惡攝善，舉臨終攝平生，舉失念攝有念。

(3)指「我」——每一個人自身。佛法必須落實到「我」才親切，才是自己的，才有意義，不然都是戲論。十方眾生稱 念必得往生，那我稱念也必得往生，不可能獨漏我一人不往生；下品下生的眾生稱念必得往生，那我今稱念，未造五逆、多少修善、平生專稱、未至臨終、尚未失念、不止十聲，豈不往生！

There are also three types of ‘recitation’:

1. The recitation by living beings in the ten directions. Living beings in the ten directions recite Namo Amitabha Buddha in accord with their root potential and all can attain a rebirth. There is no fixed standard, no fixed conditions. It is because once a condition is set the recitation cannot benefit all living beings pervasively.
2. The recitation by living beings in the lowest position of the inferior grade. They are the ones who have ‘committed the sins, who are to pass away anytime, who are pressurized by sufferings, who have lost mindfulness.’ In such situations, they can only recite with their mouth and all can attain a rebirth. If this is the case, everyone can do it.
3. I recite. It means relying on ‘me’. Every one of us are different in our way of life. Whether we are very busy or free, diligent or lazy, the amount of time spent on recitation, the way we recite are all different. Anyway, we practise in accord with our potential, in the best of our ability. As long as it is I who recite, I will surely attain a rebirth. I will not compare myself to others, and I will not set myself as a standard of reference for others. If others are very diligent, and I am incomparable to them, my faith on the attainment of a rebirth will not retreat. I know this: I recite Namo Amitabha Buddha and I will surely attain a rebirth. If I am very diligent, I will not feel other people should practise in the same way like me in order to attain a rebirth. Everyone can attain a rebirth by practising in accord with the individual root potential.

「稱念」也有三種：

(1)十方眾生之稱念。十方眾生各隨自己的根機來稱念，皆得往生；並沒有一定的標準，並沒有限制條件，因為一有條件就不能普遍適應十方眾生了。

(2)下品下生之稱念。也就是「造罪、臨終、苦逼、失念」情況下，隨口稱念，皆得往生。這樣的話，沒有人做不到。

(3)我稱念。也就是依「我」——我們每個人的忙閑、勤怠、時間多少，能如何就如何，能到哪一步就到哪一步，只要是我稱念，就必得往生。既不將人加於我，也不將我加於人。假如看到別人精進，我雖不如人，但也不退失往生信心，知道：我稱念，必得生。又假如我雖精進，也不會認為他人要像我這樣才能往生。每個人都隨自己的根機來稱念，皆得往生。

3. Inspiration

三、啟發

Great Master Shandao explains the 18th Vow in the Sutra of Immeasurable Lifespan relying on the teaching of the Contemplation Sutra, the lowest position of the inferior grade brings us the greatest inspiration, the ultimate comforts.

1. In the Original Vows of Amitabha Buddha, the Buddha has chosen for the living beings the easiest method to attain a rebirth by reciting His Name. ‘Amitabha recitation is His Original Vows.’
2. As Amitabha recitation is in accord with the Buddha’s Original Vows, living beings who recite his Name is in accord with the Buddha’s Vows. By relying on the strength of the Buddha’s Vows, they will surely attain a rebirth.
3. Amitabha recitation in accord with the Original Vows is the exclusive recitation. It can be carried ‘throughout one’s lifespan or even as little as ten recitations or one recitation.’
4. Amitabha recitation in accord with the Original Vows stresses on the recitation with the mouth, without considering if he is with the good or evil potential, whether he has abundant sins or a little sin, whether he is a long -term practitioner or a beginner, whether he is profound or shallow in effort, whether his mind is pure or impure, whether his mind dwells in concentration or is scattered. Even if he has committed evils the whole life, that he is pressurized by all kinds of sufferings at the death bed, that his mind karma has lost consciousness, that he is of the lowest position of the inferior grade, he only needs to recite with his mouth.
5. The recitation with the mouth to attain a rebirth is very easy. No condition is set on the state of his mind karma, his mindfulness. This is very easy as everyone can do it.
6. Only Amitabha recitation enables us to attain a rebirth. This means that ‘Amitabha recitation is the only way to arrive at the Pure Land.’
7. Only the recitation alone brings us to attain a rebirth without any expedients. This means that ‘the Buddha’s Name is the only operation to bring us to attain a rebirth.’
8. The Buddha’s Name is the only operation to bring us to attain a rebirth means that there is no effort in self -cultivation. We rely totally on other’s power- the Buddha’s Strength.
9. Even though Faith, Vows and Practice are mentioned, they are all inclusive in the ‘exclusive recitation of Namo Amitabha Buddha.’ As long as we recite Namo Amitabha Buddha exclusively, we are fully replete with Faith and Vows. Talking about Faith and Vows are the expedients to those who have no faith, who do not understand the Vows of Amitabha Buddha. They are yet to practise Amitabha recitation. Amitabha recitation is the Genuine Dharma which brings us to accomplish a rebirth directly.
10. Only with the Original Vows of Amitabha recitation, the Only way to attain a rebirth is by reciting the Buddha’s Name. The Buddha’s Name is the only operation which enables us to attain a rebirth. Only then can we explain why the parrots, the birds Crested Myna and other animals, the mentally retarded people, old folks with Alzheimer’s disease can attain a rebirth by reciting Namo Amitabha Buddha.

善導大師依《觀經》下品下生解釋《大經》第十八願，給我們極大的啟發、絕對的安慰。

(1)阿彌陀佛的本願，選擇最容易的稱名作為眾生往生的因行，也就是「本願稱名」。

(2)本願稱名故，眾生稱名即順佛本願，乘佛願力，必得往生。

(3)本願稱名，是「上盡一形，下至十聲一聲」之一心專稱。

(4)本願稱名，是唯任口稱，不論機之善惡，不論罪之多少，不論時節久近，不論功夫深淺，不論心淨不淨，不論心定心散。一生造罪、直到臨終、眾苦逼迫、意業失念之下品下生，即唯任口稱。

(5)唯任口稱，而得往生，沒有任何意業心念之要求，即是易行之極，無一人不可行。

(6)唯任口稱，而得往生，即是「唯稱獨達」。

(7)唯稱獨達，不假方便，即是「名號獨運」。

(8)名號獨運，即是完全他力，毫無自力。

(9)雖說信、願、行，結歸唯在「一向專稱」之行。聞知彌陀救度，但能一向專稱，自然具足信願。信、願為對治不信、不願之前方便，稱名為直接達成往生之真實法。

(10)唯此本願稱名、唯稱獨達、名號獨運，才能解釋鸚鵡、八哥等動物以及智障者、老年癡呆者之念佛往生。

In the year 1998, at Baotou of Inner Mongolia a parrot had attained a rebirth. After its attainment of a rebirth, shariras are obtained after the cremation. There are photos as evidence. So, tell me what kind of mind does it have? It is only a parrot. You recite Namo Amitabha Buddha and it recites too, Amitabha, Amitabha…

一九九八年，內蒙古包頭有一隻鸚鵡往生，往生之後還有舍利子，有照片為證。你說牠有什麼心呢？牠不過是隻鸚鵡，你念佛，牠也念——阿彌陀佛，阿彌陀佛……

I have also witnessed a bird Crested Myna which can recite Namo Amitabha Buddha, at Sichuan. It recited in the slang of Sichuan and it managed to attain a rebirth. You and I also recite Namo Amitabha Buddha. You can attain a rebirth, so can I. We recite in the way we draw a scoop by tracing the gourd. This is good enough.

八哥鳥念佛，我在四川也遇到一隻，牠念的是四川話，牠也能往生。你念我也念，你往生我也往生，依葫蘆畫瓢，這樣就可以。

In the Brief records of response on Triple Gems there is a story on Amitabha Fish.

In ancient Sri Lanka, there was an island. The islanders are mostly fishermen. One type of fish can produce the sound ‘Amitabha, Amitabha….’ If the fishermen wanted to catch this type of fish, they must recite ‘Amitabha’, following the sound of the fish’s recitation. The fish would follow the recitation and come. The more you recite ‘Amitabha’, the more fish you will catch. Moreover, they are so tasty. So, from morning till night, they would say ‘Amitabha, Amitabha…’ while they were catching the fish. No one knows what the matter is as it is a lone island. No one goes there to teach the Buddha Dharma.

《三寶感應要略錄》中記載了一則「阿彌陀魚」的故事。

古代斯里蘭卡有一座島，島上居民都以捕魚為生。有一種魚會發出「阿彌陀佛，阿彌陀佛」的聲音。漁民要捕這種魚，只要隨著牠們的聲音念「阿彌陀佛」，牠們就過來了。念的「阿彌陀佛」越多，捕的魚就越多，而且味道特別好。於是，他們就一天到晚「阿彌陀佛，阿彌陀佛……」邊念佛邊捕魚，誰也不知道是怎麼回事，因為那是座孤島，沒有人去講解佛法。

After some time, an elderly fisherman passed away. He managed to attain a rebirth in the Pure Land of Amitabha Buddha. After arriving at the Pure Land, he returned and said the islanders, ‘Please do not commit the karma of killing anymore. These fish are the transformation bodies of Amitabha Buddha. He reveals himself as the fish for the sake of saving us, the people who are born at the border, who do not have a chance to listen to the Buddha Dharma. I have already attained a rebirth in the Pure Land. I travel back here on my lotus.’ The people did not believe in him. He said, ‘If you do not believe, go and take a look at the fish bones which are covered with the designs of lotuses.’ From then onwards, the islanders stop committing evils and practise good deeds. They recite Amitabha to attain a rebirth.

這樣過了一段時間，漁民中年紀比較大的一位去世了，結果他就往生到阿彌陀佛的淨土去了。他到淨土之後回來示現說：「你們再也不要作殺業了，這些魚都是阿彌陀佛化現的，為了救度我們這些不聞佛法的邊地眾生。我已往生淨土，坐著蓮花回來。」人們還是不相信。他說：「不相信你們就去看，魚的骨頭上都有蓮花紋樣。」人們一看，果然，魚的骨頭上都有蓮花紋樣。從此這座島上的居民就斷惡行善，念佛往生。

For the sake of catching the fish, they often recite Amitabha. This has already become a habit. ‘Amitabha, Amitabha, Amitabha…’ Anyway, they do not know what an attainment of rebirth is. They do not have the concepts of causes and effects, rewards and retributions. Neither do they know about births and deaths. They lead a life of confusion. But as they have recited Amitabha and it becomes a habit. They are rescued by Amitabha Buddha. By reciting this Buddha’s Name, the function of the Name will naturally bring them to be born in the World of Ultimate Bliss. See, is not this supremely wonderful?

他們為了捕魚，時常念佛，形成習慣，「阿彌陀佛，阿彌陀佛，阿彌陀佛……」他們甚至還不知道什麼叫往生，也沒有因果報應的觀念，也不知道生前死後，都是糊里糊塗過日子。但是，念佛形成了習慣，有阿彌陀佛的救度，隨順這句名號的功能，自然往生西方極樂世界。你看，殊勝不殊勝？

The attainment of a rebirth is very simple!  Do not worry and say, ‘I recite Namo Amitabha Buddha but my mind is impure. I have not put in much effort…’As long as you recite with your mouth, as long as you desire to be born in the Pure Land, everyone can attain a rebirth. Do not doubt this. We believe that Amitabha Buddha’s Vows are not fake. As long as we recite His Name, we will surely attain a rebirth. By doing so, the immeasurable lights of Amitabha Buddha will shine into our mind. We will be so happy, like a blooming flower. This is the meaning of ‘Sincerely and joyfully, we have faith in the Buddha.’ When there is faith, there is the bliss. Without faith, there is no bliss. We become afflicted.

Link: https://oridharma.wordpress.com/2024/03/

Aaron Proffitt has a book concerning esoteric practice in Japanese Pure Land but is there anything concerning a Chinese esoteric Pire Land Buddhism?

Or would the Japanese practices be applicable to the Chinese?

At some point, I know that I will need to find a dharma teacher. Cultivating the Buddhist path inevitably brings along challenges that those who have gone before me have already subdued and who can advise me as to how I might do the same. In the interim, I have only Reddit as my Sangha, and I'm hoping that someone here will be able to help me.

The other day, I ran into an obstacle in my chanting practice that I cannot easily explain. Because I have not yet attached myself to an offline sangha, I take virtually all of my practice cues from whatever reputable resources I find online or through published works. My daily cultivation comes from an ordained monk, the Venerable Shi Wuling, via her text "In One Lifetime: Pure Land Buddhism." In it, she provides very accessible routines that can be easily undertaken by a novice like me.

I began this most recent session in a manner no different than any time before. First, I filled up a small bowl with clean water and placed it before a small statue of Amitabha Buddha. I then lit two sticks of incense, touched them to my forehead, and placed them standing in a small bowl of sand just in front of the water bowl. Next, I proceeded with a bow, followed by three prostrations, and another bow before verbally paying homage to Shakyamuni Buddha (our original teacher) followed by Amitabha. Then, came the actual chanting practice.

Sitting cross-legged atop a cushion, I intoned the nianfo for about 15 minutes in a slow, even tone. I brought the session to a close by bringing my attention to my navel and collecting my focus/energy there before standing up, paying homage to Avalokieshvara, Mahasthamaprapta, and the vast sea of bodhisattvas. Finally, I blew out the candles upon my altar and went about the rest of my day.

Here's where things got weird. About an hour after my practice session concluded, I was stricken with the most extreme fatigue I'd ever felt whenever (and only when) I thought about Amitabha or mentally recited the nianfo. It was truly a torpor like no other. I found that my body had become completely uncoordinated and that I suffered from a very uncharacteristic clumsiness. My thoughts were horribly sluggish as though passing through a thick cloud. It was all I could do to sit up straight!

In reading this, you may think that I'm exaggerating, but rest assured I'm not. It genuinely felt at times like I was on the verge of fainting.

I checked and eliminated as many physical causes as I could. Hunger and thirst were sated. Blood pressure and blood sugar were within normal ranges. I'd had excellent sleep the night before, so I wasn't suffering from any rest deprivation. No allergies or environmental factors that would rob my body of so much of its energy.

I'll admit that the fear got the better of me, and, at a loss for what to do, I began to pray to Christ. Almost immediately, the fatigue began to lift, and I felt like my old self again. All of the other symptoms that I described before also left me.

Never before have I had such a strong reaction to recitation practice. Has anyone with greater experience than me ever been through or witnessed something like what I described? If so, what was the cause, and how can I prevent it from occurring in the future? Could this be an example of karmic creditors seeking to disturb my path?

Your help is greatly appreciated.

I was wondering if drinking a shot, or a beer every once in a while would country as breaking the precepts. What is your opinion on the matter? I'm just curious! :D Amituofo!