Pure Land Know How

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Miroku
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Pure Land Know How

Post by Miroku » Tue Nov 20, 2018 2:19 pm

Hi,

I am a total outsider when it comes to Pure Land teachings, however I can't say I am without interest. For this reason I would like to ask you some questions.

1) How does one get reborn in a Dewachen?
2) How does one practice daily Pure Land teachings?
3) What are the signs that it is working?

And maybe some others as I will think about the topic more.

I will be very grateful for any sort of insight.
A boat delivers you to the other riverbank.
A needle stitches up your clothes.
A horse takes you where you want to go.
Bodhicitta will bring you to Buddhahood.

~ Khunu Lama Rinpoche

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Re: Pure Land Know How

Post by Admin_PC » Tue Nov 20, 2018 3:51 pm

Miroku wrote:
Tue Nov 20, 2018 2:19 pm
1) How does one get reborn in a Dewachen?
The traditional answer is "Faith, Vows, and Practice", with the first two being primary. The Larger Sukhavati sutra says:
If sentient beings that have heard of His radiance, awesome spirit, and merit, unceasingly praise Him day and night with an earnest mind, they will be reborn in His land as they wish.
If sentient beings that hear His name elicit faith and joy in but one thought and, with an earnest wish for rebirth in that land, transfer their merits to others, they will be reborn there and attain the spiritual level of no regress. Excepted are those who have committed any of the five rebellious sins or maligned the true Dharma.
The 18th vow is considered the primary method:
18. After I become a Buddha, in worlds in the ten directions, there will be sentient beings that, with earnest faith and delight, wish to be reborn in my land, even if by only thinking ten thoughts [of that wish]. If they should fail to be reborn there—excepting those who have committed any of the five rebellious sins or maligned the true Dharma—I would not attain the perfect enlightenment.
Miroku wrote:
Tue Nov 20, 2018 2:19 pm
2) How does one practice daily Pure Land teachings?
In a nutshell: Daily recitation and dedicating the merits towards birth in that land.

In practice, there are different ways to recite and different things to do with one's mind when reciting. Recitations can be silent, whispered, or vocalized. When reciting, there are different methods. For example, one way is to focus on the Buddha's name, 24/7, keeping recitations going in the mind whether on the cushion or not. Another way is to practice any of the visualizations from the sutras. Still another way is to focus on the koan "who is reciting the Buddha's name?". The number of recitations can vary: you could do 108 recitations every morning, 10 recitations before bed, or shoot for the 10,000 daily recitations recommended by ShanTao.

Practicing the 3 Pure Land sutras is also recommended, especially recitation of the Shorter Sukhavati sutra.
Miroku wrote:
Tue Nov 20, 2018 2:19 pm
3) What are the signs that it is working?
The more one practices, the more the 3 minds of entrusting will arise:
1. The Genuine Mind (至誠心) - the mind that is honest about one's capacities and that practices with a genuine desire for rebirth in the Pure Land.
2. The Profound Mind (深心) - the mind that realizes that one has floundered endlessly in the rounds of rebirth in the realm of suffering (輪廻 - saṁsāra) as nothing more than a foolish being (凡夫 - prthagjana) plagued by defilements (煩悩 - kleśa) and that one must rely on the 18th Vow of Amida for escape.
3. The Mind that Dedicates Merits (廻向接發願心) - the mind that dedicates the merits from practice towards rebirth in that land (preferably for others as well as oneself).

The arising of the 3 minds results in the settled mind (安心 - citta-dhāraṇa [concentrated attention], vyupaśama [cessation]), also referred to as the mind of faith (信心 - citta-prasāda, adhimukti) - which Shinran equates to the Bodhicitta of Other Power.

Commonly, practice leads to an easing of the mind and a quieting of doubts.
A bit less commonly, one may have visions of Amida or the Pure Land.
月影の いたらぬ里は なけれども 眺むる人の 心にぞすむ
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Miroku
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Re: Pure Land Know How

Post by Miroku » Tue Nov 20, 2018 5:52 pm

Admin_PC wrote:
Tue Nov 20, 2018 3:51 pm
Miroku wrote:
Tue Nov 20, 2018 2:19 pm
1) How does one get reborn in a Dewachen?
The traditional answer is "Faith, Vows, and Practice", with the first two being primary. The Larger Sukhavati sutra says:
If sentient beings that have heard of His radiance, awesome spirit, and merit, unceasingly praise Him day and night with an earnest mind, they will be reborn in His land as they wish.
If sentient beings that hear His name elicit faith and joy in but one thought and, with an earnest wish for rebirth in that land, transfer their merits to others, they will be reborn there and attain the spiritual level of no regress. Excepted are those who have committed any of the five rebellious sins or maligned the true Dharma.
The 18th vow is considered the primary method:
18. After I become a Buddha, in worlds in the ten directions, there will be sentient beings that, with earnest faith and delight, wish to be reborn in my land, even if by only thinking ten thoughts [of that wish]. If they should fail to be reborn there—excepting those who have committed any of the five rebellious sins or maligned the true Dharma—I would not attain the perfect enlightenment.
Miroku wrote:
Tue Nov 20, 2018 2:19 pm
2) How does one practice daily Pure Land teachings?
In a nutshell: Daily recitation and dedicating the merits towards birth in that land.

In practice, there are different ways to recite and different things to do with one's mind when reciting. Recitations can be silent, whispered, or vocalized. When reciting, there are different methods. For example, one way is to focus on the Buddha's name, 24/7, keeping recitations going in the mind whether on the cushion or not. Another way is to practice any of the visualizations from the sutras. Still another way is to focus on the koan "who is reciting the Buddha's name?". The number of recitations can vary: you could do 108 recitations every morning, 10 recitations before bed, or shoot for the 10,000 daily recitations recommended by ShanTao.

Practicing the 3 Pure Land sutras is also recommended, especially recitation of the Shorter Sukhavati sutra.
Miroku wrote:
Tue Nov 20, 2018 2:19 pm
3) What are the signs that it is working?
The more one practices, the more the 3 minds of entrusting will arise:
1. The Genuine Mind (至誠心) - the mind that is honest about one's capacities and that practices with a genuine desire for rebirth in the Pure Land.
2. The Profound Mind (深心) - the mind that realizes that one has floundered endlessly in the rounds of rebirth in the realm of suffering (輪廻 - saṁsāra) as nothing more than a foolish being (凡夫 - prthagjana) plagued by defilements (煩悩 - kleśa) and that one must rely on the 18th Vow of Amida for escape.
3. The Mind that Dedicates Merits (廻向接發願心) - the mind that dedicates the merits from practice towards rebirth in that land (preferably for others as well as oneself).

The arising of the 3 minds results in the settled mind (安心 - citta-dhāraṇa [concentrated attention], vyupaśama [cessation]), also referred to as the mind of faith (信心 - citta-prasāda, adhimukti) - which Shinran equates to the Bodhicitta of Other Power.

Commonly, practice leads to an easing of the mind and a quieting of doubts.
A bit less commonly, one may have visions of Amida or the Pure Land.
So in the pure land faith and amitabha's vows are the central teachings? Is it what you call outer force?

I see I thought that immersion and constant awerness of Amitabha was the ideal everybody should strife for, but it seems it is just an option, since practice itself is not as important as faith.

Also it seems that although it is prefered it is not necessary to dedicate also for others. Isnt it a bit of a hindrance?

I also had the idea that basically all pure landers had visions or dreams of Amitabha. :D I listened to some stories and read some and they gave me the idea. Also there is a lot of talk about Buddha saying that in 1 to 7 days one can "accomplish" pure land (sorry don't remember exact words). What is this guarantee that Buddha is talking about (that will happen in 1 to 7 days of practice)?
A boat delivers you to the other riverbank.
A needle stitches up your clothes.
A horse takes you where you want to go.
Bodhicitta will bring you to Buddhahood.

~ Khunu Lama Rinpoche

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Re: Pure Land Know How

Post by Admin_PC » Tue Nov 20, 2018 6:50 pm

Miroku wrote:
Tue Nov 20, 2018 5:52 pm
So in the pure land faith and amitabha's vows are the central teachings? Is it what you call outer force?
Just to be clear the "Vows" in "Faith, Vows, and Practice" refers to the vow of the practitioner to be born in the Pure Land. Otherwise, yes, the 48 Vows of Amida are central, especially the 18th Vow.

By "outer force" I'm assuming you mean the same thing as what we call "Other Power" (他力 - para-bala)? If so, yes, the vows of Amida are how we receive the Other Power of the Buddha.
Miroku wrote:
Tue Nov 20, 2018 5:52 pm
I see I thought that immersion and constant awerness of Amitabha was the ideal everybody should strife for, but it seems it is just an option, since practice itself is not as important as faith.
The two are interrelated. You don't really have one without the other. Faith deepens through Buddha mindfulness/recitation. There's no Buddha mindfulness/recitation without at least a little bit of faith. The vows of the practitioner are inherent in both as well, otherwise it would not be Pure Land practice or faith in the Vows of Amida.
Miroku wrote:
Tue Nov 20, 2018 5:52 pm
Also it seems that although it is prefered it is not necessary to dedicate also for others. Isnt it a bit of a hindrance?
Dedicating the merit for self and others helps with Bodhicitta, so not a hindrance. In fact, the 3 minds formulation comes from the Visualization Sutra, which says:
The Buddha told Ānanda and Vaidehī, “Sentient beings reborn in the Western Pure Land are classified into nine grades. Those who wish to achieve a high rebirth in the high rank in that land must invoke three minds in order to succeed. What are these three? First, an earnest mind; second, a profound mind; and third, a mind wishing for rebirth in the Pure Land as one transfers one’s merits to other sentient beings. Those with these three minds will definitely be reborn in that land.
The 20th Vow from the Larger Sukhavativyuha sutra says:
20. After I become a Buddha, in worlds in the ten directions, there will be sentient beings that hear my name, intently think of my land, plant their roots of virtue and, with a wish for rebirth in my land, transfer their merits to others. If they should fail to be reborn in my land, I would not attain the perfect enlightenment.
The dedication of merit verse in each liturgy from every East Asian form of Pure Land transfers the merit equally to all so that all may be reborn in the Pure Land.

So "dedicating merit to others" may not be quite as optional as I initially let on.
Miroku wrote:
Tue Nov 20, 2018 5:52 pm
I also had the idea that basically all pure landers had visions or dreams of Amitabha. :D I listened to some stories and read some and they gave me the idea. Also there is a lot of talk about Buddha saying that in 1 to 7 days one can "accomplish" pure land (sorry don't remember exact words). What is this guarantee that Buddha is talking about (that will happen in 1 to 7 days of practice)?
This is likely from the Shorter Sukhavati (Amitabha) Sutra
“Śāriputra, if, among good men and good women, there are those who, having heard of Amitābha Buddha, single-mindedly uphold His name for one day, two days, three days, four days, five days, six days, or seven days, without being distracted, then upon their dying, Amitābha Buddha, together with a holy multitude, will appear before them. When these people die, their minds will not be demented and they will be reborn in Amitābha Buddha’s Land of Ultimate Bliss.
The Pratyutpanna Samadhi sutra talks of practice up to 90 days straight for fruition.

The Visualization Sutra gives details on what level of Pure Land birth is achieved and what visions are received based on what level of attainment.
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Re: Pure Land Know How

Post by Miroku » Wed Nov 21, 2018 9:08 pm

Thank you so much for you answers Admin PC!
Admin_PC wrote:
Tue Nov 20, 2018 6:50 pm
Just to be clear the "Vows" in "Faith, Vows, and Practice" refers to the vow of the practitioner to be born in the Pure Land. Otherwise, yes, the 48 Vows of Amida are central, especially the 18th Vow.
I see, so it is practitioners intention or "vow" that is important here, right?
Admin_PC wrote:
Tue Nov 20, 2018 6:50 pm
By "outer force" I'm assuming you mean the same thing as what we call "Other Power" (他力 - para-bala)? If so, yes, the vows of Amida are how we receive the Other Power of the Buddha.
What do you mean by "receive the Other Power of the Buddha"?
Admin_PC wrote:
Tue Nov 20, 2018 6:50 pm
The two are interrelated. You don't really have one without the other. Faith deepens through Buddha mindfulness/recitation. There's no Buddha mindfulness/recitation without at least a little bit of faith. The vows of the practitioner are inherent in both as well, otherwise it would not be Pure Land practice or faith in the Vows of Amida.
I see. However one can as well be reborn there if one goes about his day in a normal way and has his morning or night session where he prays and recites right? I mean as you said one can do 10 000 or just as much as 108. For example if I recited daily few times a short Dewachen prayer with some Amitabha mantras, dedicated all merits for all beings and really had a clear intention to be reborn there that would be okay too.
Admin_PC wrote:
Tue Nov 20, 2018 6:50 pm
Dedicating the merit for self and others helps with Bodhicitta, so not a hindrance. In fact, the 3 minds formulation comes from the Visualization Sutra, which says:
The Buddha told Ānanda and Vaidehī, “Sentient beings reborn in the Western Pure Land are classified into nine grades. Those who wish to achieve a high rebirth in the high rank in that land must invoke three minds in order to succeed. What are these three? First, an earnest mind; second, a profound mind; and third, a mind wishing for rebirth in the Pure Land as one transfers one’s merits to other sentient beings. Those with these three minds will definitely be reborn in that land.
The 20th Vow from the Larger Sukhavativyuha sutra says:
20. After I become a Buddha, in worlds in the ten directions, there will be sentient beings that hear my name, intently think of my land, plant their roots of virtue and, with a wish for rebirth in my land, transfer their merits to others. If they should fail to be reborn in my land, I would not attain the perfect enlightenment.
The dedication of merit verse in each liturgy from every East Asian form of Pure Land transfers the merit equally to all so that all may be reborn in the Pure Land.

So "dedicating merit to others" may not be quite as optional as I initially let on.
Thanks for the clarification. I've written the sentence poorly. I mean that dedicating for ones rebirth in Dewachen without including others in the dedication is a hidrance. :D But thank you!
Admin_PC wrote:
Tue Nov 20, 2018 6:50 pm
This is likely from the Shorter Sukhavati (Amitabha) Sutra
“Śāriputra, if, among good men and good women, there are those who, having heard of Amitābha Buddha, single-mindedly uphold His name for one day, two days, three days, four days, five days, six days, or seven days, without being distracted, then upon their dying, Amitābha Buddha, together with a holy multitude, will appear before them. When these people die, their minds will not be demented and they will be reborn in Amitābha Buddha’s Land of Ultimate Bliss.
The Pratyutpanna Samadhi sutra talks of practice up to 90 days straight for fruition.

The Visualization Sutra gives details on what level of Pure Land birth is achieved and what visions are received based on what level of attainment.
[/quote]

Thank you for the resources will have to go through them ASAP.
A boat delivers you to the other riverbank.
A needle stitches up your clothes.
A horse takes you where you want to go.
Bodhicitta will bring you to Buddhahood.

~ Khunu Lama Rinpoche

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Re: Pure Land Know How

Post by Admin_PC » Wed Nov 21, 2018 10:44 pm

Miroku wrote:
Wed Nov 21, 2018 9:08 pm
Thank you so much for you answers Admin PC!
Anytime!
Miroku wrote:
Wed Nov 21, 2018 9:08 pm
I see, so it is practitioners intention or "vow" that is important here, right?
Yes, the intent to be born in the Pure Land is the important aspect.
Miroku wrote:
Wed Nov 21, 2018 9:08 pm
What do you mean by "receive the Other Power of the Buddha"?
We rely on the power of Amida's Vows in order to achieve birth in the Pure Land. Many say that even faith in Amida's Vows come from Amida himself.
Miroku wrote:
Wed Nov 21, 2018 9:08 pm
I see. However one can as well be reborn there if one goes about his day in a normal way and has his morning or night session where he prays and recites right? I mean as you said one can do 10 000 or just as much as 108. For example if I recited daily few times a short Dewachen prayer with some Amitabha mantras, dedicated all merits for all beings and really had a clear intention to be reborn there that would be okay too.
It's definitely sufficient for birth in the Pure Land. The 10,000+ recitations really ends up being for birth in a higher grade and/or Mindfulness of the Buddha Samadhi.
Miroku wrote:
Wed Nov 21, 2018 9:08 pm
Thanks for the clarification. I've written the sentence poorly. I mean that dedicating for ones rebirth in Dewachen without including others in the dedication is a hidrance. :D But thank you!
Oh. Yeah I'd considered that possibility. I've only been able to find commentary regarding dedicating merits for oneself (but not others), but haven't found it in any of the sutras. I'd rather be on the safe side :D
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Re: Pure Land Know How

Post by Miroku » Thu Nov 22, 2018 12:03 am

Admin_PC wrote:
Wed Nov 21, 2018 10:44 pm
It's definitely sufficient for birth in the Pure Land. The 10,000+ recitations really ends up being for birth in a higher grade and/or Mindfulness of the Buddha Samadhi.
Speaking of the hugher grades. There also was some talk of levels how people are reborn in Dewachen, but stay in a lotus for a really long time. How is it with that? What does influence how will one be reborn there. Is it possible to be born there but just get "stuck" in a lotus?
Admin_PC wrote:
Wed Nov 21, 2018 10:44 pm
Oh. Yeah I'd considered that possibility. I've only been able to find commentary regarding dedicating merits for oneself (but not others), but haven't found it in any of the sutras. I'd rather be on the safe side :D
Well, it is a MAHAyana, so making a maha-dedication with everybody in mind is a common courtesy and bare minimum one can do. :D
A boat delivers you to the other riverbank.
A needle stitches up your clothes.
A horse takes you where you want to go.
Bodhicitta will bring you to Buddhahood.

~ Khunu Lama Rinpoche

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Re: Pure Land Know How

Post by Admin_PC » Thu Nov 22, 2018 12:13 am

Miroku wrote:
Thu Nov 22, 2018 12:03 am
Speaking of the hugher grades. There also was some talk of levels how people are reborn in Dewachen, but stay in a lotus for a really long time. How is it with that? What does influence how will one be reborn there. Is it possible to be born there but just get "stuck" in a lotus?
The Larger Sukhavati Sutra states:
“You each should make energetic progress, striving to fulfill your wish. Doubts and regrets would be a blunder, which would cause one’s rebirth on the edge of that land. There, one would be confined for 500 years in a palace made of the seven treasures, undergoing tribulations.”
and a more detailed explanation later on in the sutra:
Doubts Causing a Rebirth from the Womb
At that time Maitreya Bodhisattva asked the Buddha, “World-Honored One, why are people of that land reborn from the womb or reborn miraculously [in lotus flowers]?”

The Buddha told Maitreya Bodhisattva, “There are sentient beings that wish to be reborn in that land, but they accumulate merit with a mind of doubts. They do not understand Buddha wisdom, including the inconceivable wisdom-knowledge, the indescribable wisdom-knowledge, the vast Mahāyāna wisdom-knowledge, and the unsurpassed supreme wisdom-knowledge. They disbelieve in and doubt such wisdom-knowledge. Nevertheless, they believe in sin and merit, and they develop their roots of goodness, wishing to be reborn in that land. These sentient beings are reborn [on the edge of that land] and live a 500-year lifespan in a palace. They never see that Buddha, nor do they hear the Buddha Dharma, nor do they see the multitude of Bodhisattvas and voice-hearers. Therefore, in that land this is called a rebirth from the womb.

“Then, there are sentient beings that believe in Buddha wisdom, including the unsurpassed supreme wisdom-knowledge. They acquire merits and faithfully transfer their merits to others. These sentient beings are reborn miraculously, seated cross-legged in lotus flowers made of the seven treasures. In an instant, their physical features, radiance, wisdom, and merits are as complete as those of the Bodhisattvas already there.

“Moreover, Maitreya, in Buddha Lands in other directions are great Bodhisattvas who wish to see Amitāyus Buddha and His multitude of Bodhisattvas and voice-hearers, and to make offerings reverently to them. These Bodhisattvas after death will also be reborn miraculously in Amitāyus Buddha’s land, in lotus flowers made of the seven treasures.

“Maitreya, know that those reborn miraculously have superior wisdom while those reborn from the womb have little wisdom. For 500 years they do not see that Buddha, nor do they hear the Dharma, nor do they see the multitude of Bodhisattvas and voice-hearers. Unable to make offerings to Buddhas and ignorant of Bodhisattvas’ Dharma procedures, they cannot acquire merit. Know that all this is caused by their lacking wisdom and harboring doubts in their past lives.”

The Buddha told Maitreya Bodhisattva, “As an analogy, a Wheel-Turning King has a special palace adorned with the seven treasures. It is furnished with beds, curtains, and silky canopies. If young princes have offended the king, they are detained in that palace, chained with gold locks. Just like a Wheel-Turning King, they are provided with food and drink, clothing and bedding, flowers and incense, and instrumental music, without any shortage. What is your opinion? Do these princes enjoy staying there?”

“No,” replied Maitreya Bodhisattva, “using various methods, they seek the strength to escape.”

The Buddha told Maitreya Bodhisattva, “These sentient beings live in the same way. Because they have doubts about Buddha wisdom, they are reborn in that palace made of the seven treasures. There is no punishment, not even a single thought of evil. However, for 500 years, they do not see the Three Jewels and are unable to make offerings or develop roots of goodness. This is their suffering. Although there are pleasures to spare, they do not enjoy that place. However, if these sentient beings can recognize their initial sins, reproach themselves, and beseech to leave that place, their wish will be fulfilled. Then they can go to the place where Amitāyus Buddha is and can make offerings reverently. They also can go to the places where innumerable, countless Buddhas are, to acquire merit. Maitreya, know that those who harbor doubts will lose great benefits. Therefore, one should recognize and believe in Buddhas’ unsurpassed wisdom.”
The Visualization sutra states:
16. The Three Rebirths in the Low Rank
The Buddha told Ānanda and Vaidehī, “A high rebirth in the low rank can be achieved by sentient beings that have done evil karmas. Although they did not malign vaipulya sūtras, these fools have done evils with no sense of shame or dishonor. When such a person’s life is ending, however, he may encounter a beneficent learned friend who will pronounce the names of Mahāyāna sūtras in the twelve categories. Because he has heard the names of such sūtras, his evil karmas which would entail 1,000 kalpas of birth and death will be obliterated. The wise friend will also teach him to join his palms and say ‘namo Amitāyus Buddha.’ By saying Amitāyus Buddha's name, his sins which would entail 50 koṭi kalpas of birth and death will all be expunged. Thereupon, that Buddha will immediately send magically manifested Buddhas and magically manifested Bodhisattvas Avalokiteśvara and Great Might Arrived to come before this person. They will praise him, saying, ‘Good man, your sins are expunged because you say the name of a Buddha. I have come to receive you.’ These words being said, the person will immediately see the radiance of magically manifested Buddhas entirely filling his room. Having beheld this scene, he will be delighted and then die.

“Riding a jeweled lotus flower, he will follow after the magically manifested Buddhas and will be reborn in a jeweled pond. After forty-nine days, the lotus flower will open. When the flower opens, Great Compassion Avalokiteśvara Bodhisattva and Great Might Arrived Bodhisattva, emitting immense radiance, will stand before this person and pronounce to him profound sūtras in the twelve categories. Having heard these teachings, with faith and understanding, he will activate the unsurpassed bodhi mind. After ten small kalpas, he will go through the Illumination Door of the One Hundred Dharmas, ascending to the First Ground. This called a high rebirth in the low rank.

“There are those who have heard of the words ‘Buddha, Dharma, Saṅgha.’ By hearing these names of the Three Jewels, they too can be reborn there.”

The Buddha told Ānanda and Vaidehī, “A middling rebirth in the low rank can be achieved by sentient beings that have violated any of the five precepts, the eight precepts, or the complete monastic precepts. Such fools have stolen from the Saṅgha and robbed monks. They have made defiling statements with no sense of shame or dishonor. They adorn themselves with their evil ways. These sinners, because of their evil karmas, should fall into hell. When such a person’s life is ending, the fires of hell will arrive at once. Nevertheless, he may encounter a beneficent learned friend who will describe the awesome virtues of Amitāyus Buddha’s Ten Powers, explain in detail His radiance and spiritual powers, and praise samādhi, wisdom, liberation, and the knowledge and views of liberation. After he has heard these things, his sins which would entail 80 koṭi kalpas of birth and death will all be expunged. The raging fires of hell will be transformed into cool winds, which bring celestial flowers down from the sky. Seated on these flowers will be magically manifested Buddhas and Bodhisattvas who have come to receive this person.

“In the instant of a thought, he will be reborn in a lotus flower in a pond made of the seven treasures. After six [large] kalpas, the lotus flower will open. When it opens, Bodhisattvas Avalokiteśvara and Great Might Arrived will comfort this person with their Brahma tones. They will pronounce to him the profound Mahāyāna sūtras. Having heard the Dharma, he will immediately activate the unsurpassed bodhi mind. This is called a middling rebirth in the low rank.”

The Buddha told Ānanda and Vaidehī, “A low rebirth in the low rank can be achieved by sentient beings that have done bad karmas, such as any of the five rebellious acts or the ten evil karmas. Because of their evil karmas, these fools should go down the evil life-paths to undergo endless suffering for many kalpas. But when such a fool’s life is ending, he may encounter a beneficent learned friend who will comfort him in many ways, expound the wondrous Dharma, and teach him to think of that Buddha. However, this person, overcome by suffering, will be unable to think of that Buddha. His beneficent friend will then tell him, ‘If you are unable to think of that Buddha, you should say that you take refuge in Amitāyus Buddha. Say it earnestly and keep your voice uninterrupted as you say “namo Amitāyus Buddha” ten times in ten thoughts.’ By saying Amitāyus Buddha's name, thought after thought, his sins which would entail 80 koṭi kalpas of birth and death will all be expunged. When his life is ending, he will see a golden lotus flower appearing before him like the sun.

“In the instant of a thought, he will be reborn in the Land of Ultimate Bliss. He will remain in the lotus flower for twelve large kalpas. When the lotus flower opens, Bodhisattvas Avalokiteśvara and Great Might Arrived, with tones of great compassion, will expound to him the true reality of dharmas and the Dharma for expunging sins. Having heard the teachings, he will be delighted and immediately activate the bodhi mind. This is called a low rebirth in the low rank.
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Re: Pure Land Know How

Post by Empty Desire » Thu Nov 22, 2018 12:27 am

Miroku wrote:
Tue Nov 20, 2018 2:19 pm
Hi,

I am a total outsider when it comes to Pure Land teachings, however I can't say I am without interest. For this reason I would like to ask you some questions.

1) How does one get reborn in a Dewachen?
2) How does one practice daily Pure Land teachings?
3) What are the signs that it is working?

And maybe some others as I will think about the topic more.

I will be very grateful for any sort of insight.
Recite the Name with Sincerity and Respect and see what follows.......
No Beginning, No End, Just Mind......

Attachment's True Face is Aversion....

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Monlam Tharchin
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Re: Pure Land Know How

Post by Monlam Tharchin » Fri Nov 23, 2018 10:21 pm

3) What are the signs that it is working?
What PC said about the Three Minds is very nice.

Nembutsu comes to your mind more often.
You start to notice when you've stopped saying it.
You prefer to think of Amida instead of your worries and enemies.
You get sick, sad or scared and want to say nembutsu.
In a dream or a nightmare, you say nembutsu.
You catch yourself saying nembutsu automatically.
Dharma starts to come into your life more. You understand Dharma texts that you didn't before.
Encountering misfortune, you say nembutsu and turn it into a good situation.
Equanimity, freedom from fears you used to have.
You stop hankering for a sign and enjoy the company of nembutsu.
Golden light, pleasant smells, clear visualizations, Dharma dreams, beautiful music are sometimes reported.
The best sign is attaining birth in the Pure Land.

Amida is a member of the Pamda family and has a strong connection with our realm of desire.
A connection is very easy to make, which is why nembutsu is very easy to do.
Amitābha!
OM PADMO USHNISHA VIMALE HUM PHAT (Lotus Pinnacle of Amoghapasha)
OM HANU PHASHA BHARA HE YE SVAHA ("Just by Seeing" Mantra)
AH AAH SHA SA MA HA (Six Syllables of Clairvoyance Mantra)


The Buddhas and Bodhisattvas have unobstructed vision in all directions.
Everything is in their presence; and I stand in front of them. -- Shantideva

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