Buddha tell you

• Amitayus48

  15 Oct 10, 13:13

  宋�的瑩�法師，念佛三天就往生。
  他是一�出家人��守清��破戒造作罪業。但他有一個好處，深信因果報應，想想自己一生所作所為，必墮地�，就生大�怖，請教����，有沒有救。����給他一本〈往生傳〉，他看了痛哭�涕，有很深的感動。〈往生傳〉看完之後，他發心念佛求生淨土。他把寮房關起來，��覺���飯���水，一�佛號念到底拼命念了三天三夜，把阿彌陀佛念來了。阿彌陀佛告訴他，你的陽壽還有�年，好好的修行，到臨命終時佛來接引你。

  Buddha said ar!! - Plse live blissfully and do not worry, once your lifespan finishes, I will bring your lotus flower to receive you to Amitabha Land of Ultimate Bliss :DDD

• sinweiy

  15 Oct 10, 14:56

  the story quoted half way...

  to contn...

  ...when Amitabha told Ven Ying Ke that he have Ten more years of lifespan left before Amitabha come and take him to Western Pureland, Ven Ying Ke told Amitabha that he do not need the ten more years as he might retrogress or commit more unwholesome karma. He want to go now. Amitabha said, "Alright, after THREE days, I will come and take you to Western Pureland. " :)

   

  ps: note: (not to misunderstand) when one go to pureland, they go Alive, not go when died. go when died or in bardo state are special cases.

  /\

• Amitayus48

  15 Oct 10, 15:50

  This wisdom of its Amitabha name is certainty from Master Ou-I, who is no ordinary being, plse assist to translate as well :D

  清西有沙門蕅益智旭解

  �利弗，若有人已發願�今發願�當發願，欲生阿彌陀佛國者，是諸人等，皆得�退轉于阿耨多羅三�三��，於彼國土，若已生�若今生�若當生。是故�利弗，諸善男��善女人，若有信者，應當發願，生彼國土。

  已願已生，今願今生，當願當生，正顯�信 所發之願無虛也。�信�能發願，�願信亦�生。故云若有信者，應當發願。�願者，信之券，行之樞，尤為�務。舉願則信行在其中，所以殷勤三勸也。復次願生 彼國，�欣厭二門。厭離娑婆，與�苦集二諦所發二種弘誓相應。欣求極樂，與��滅二諦所發二種弘誓相應。故得�退轉於大���。

  �：今發願但�云當生，何 �今生？

  答：此亦二義。一�約一期�今，�生發願��，臨終定生淨土。二�約剎那�今，一念相應一念生，念念相應念念生。妙因妙果，�離一心，如稱兩頭， 低昂時等。何俟娑婆報盡，方育�池。�今信願��，蓮�光榮，金�影� (we can't see but it exists)，便�娑婆界內人矣 (from Buddha)。極圓極頓，難議難�，唯有大智，方能諦信。

• Uraniumfish

  15 Oct 10, 15:53

  I have a good one - 

   

  A: Knock, knock.

  B: Who's there?

  A: Buddha.

  B:Buddha who?

  A: Could you buddha (butter) this bread for me, please?

  lol

• troublemaker2005

  15 Oct 10, 16:21

  should be alive not go there as dead.

• Fugazzi

  15 Oct 10, 23:44

  One can cover all the distances outside of one'self but it all in vain when that which is within us is oblivious or unrecognized.

• 2009novice

  16 Oct 10, 00:49

  Originally posted by sinweiy:

  the story quoted half way...

  to contn...

  ...when Amitabha told Ven Ying Ke that he have Ten more years of lifespan left before Amitabha come and take him to Western Pureland, Ven Ying Ke told Amitabha that he do not need the ten more years as he might retrogress or commit more unwholesome karma. He want to go now. Amitabha said, "Alright, after THREE days, I will come and take you to Western Pureland. " :)

   

  ps: note: (not to misunderstand) when one go to pureland, they go Alive, not go when died. go when died or in bardo state are special cases.

  /\

  Sorry can u elaborate "alive"?

  thanks....

• sinweiy

  16 Oct 10, 09:15

  Originally posted by 2009novice:

  Sorry can u elaborate "alive"?

  thanks....

  
  yes, that mean the person practicing Pureland while reciting the Buddha's name, "at the time of departure", will not be brain dead (or end of breath) first before Amitabha come and fetch him/her. It is AFTER Amitabha come and fetch him/her to pureland, THEN the left over body are pronounce brain dead.

  Moreover, the mind of these people are very clear when it's time to depart, no illness (if practice good) and they know the timing and they will start to prepare before hand. At the time of departure, they WILL see Amitabha coming to fetch them. Then they go ALIVE, while the body are still workable. hence they don't go there when dead.

  /\

• likeyou

  16 Oct 10, 09:25

  Originally posted by sinweiy:

  
  yes, that mean the person practicing Pureland while reciting the Buddha's name, "at the time of departure", will not be brain dead (or end of breath) first before Amitabha come and fetch him/her. It is AFTER Amitabha come and fetch him/her to pureland, THEN the left over body are pronounce brain dead.

  Moreover, the mind of these people are very clear when it's time to depart, no illness (if practice good) and they know the timing and they are start to prepare before hand. At the time of departure, they WILL see Amitabha coming to fetch them. Then they go ALIVE, while the body are still workable. hence they don't go there when dead.

  /\

  I beg only a handful of them can attain this stage......knowing when he going to be leaving his physical body. Very hard to attain that.

  For me...dont even dare to think that....for I am still learning to keep my temper in check and chanting.

• sinweiy

  16 Oct 10, 16:39

  Originally posted by likeyou:

  I beg only a handful of them can attain this stage......knowing when he going to be leaving his physical body. Very hard to attain that.

  For me...dont even dare to think that....for I am still learning to keep my temper in check and chanting.

  
  keep it up...say easy also not easy...say difficult also not difficult. When Patriarch Shan Tao was around, he said 10000 practice, 10000 can go to pureland. it's that easy. but nowaday, old Master Chin Kung's teacher Li Bi-nan's school in taiwan said that only 3-4 out of 10000 were up to standard. He said that it's Not difficult to practice, it's because they(we) didn't practice properly.

  Patriarch Shan Tao say to go to pureland, it's not so important how many time u recite the name, more important is whether u have sincere Faith and Aspiration or not.

   

  /\

• sinweiy

  16 Oct 10, 17:02

  faith and aspiration must be strong, even if met with sudden death.

  There's a case in 大智度论. There's a cart driver who practice Amitabha Buddha recitation and vowed to be reborn in Amitabha Pureland. So one day, he went to ask the Buddha, saying that he's just a driver driving for his owner, so what if one day he met an accident and died of sudden death. He told Buddha that he really wish to be reborn in pureland, but when he met a sudden death, where will he be reborn in?
  
  Buddha said that even if you met a sudden death, you will still be reborn in PURELAND. The cart driver is not too sure. Then Buddha pointed to a tree in front, where the tree is leaning toward the west, saying that the tree had been Growing and leaning toward the west direction for quite sometime. IF oneday you are to axe down that tree, there's ONLY One Direction that the tree WILL fall, and that is falling toward the WEST!
  Same thing here with the cart driver, if he is clear of where he want to go, then that constant daily wishing/aspirating/wanting and vowing to be reborn in Pureland will bring him to Pureland!

  /\

• likeyou

  16 Oct 10, 17:35

  Originally posted by sinweiy:

  faith and aspiration must be strong, even if met with sudden death.

  There's a case in 大智度论. There's a cart driver who practice Amitabha Buddha recitation and vowed to be reborn in Amitabha Pureland. So one day, he went to ask the Buddha, saying that he's just a driver driving for his owner, so what if one day he met an accident and died of sudden death. He told Buddha that he really wish to be reborn in pureland, but when he met a sudden death, where will he be reborn in?
  
  Buddha said that even if you met a sudden death, you will still be reborn in PURELAND. The cart driver is not too sure. Then Buddha pointed to a tree in front, where the tree is leaning toward the west, saying that the tree had been Growing and leaning toward the west direction for quite sometime. IF oneday you are to axe down that tree, there's ONLY One Direction that the tree WILL fall, and that is falling toward the WEST!
  Same thing here with the cart driver, if he is clear of where he want to go, then that constant daily wishing/aspirating/wanting and vowing to be reborn in Pureland will bring him to Pureland!

  /\

  Meaning one must be focus of what we want in our mind?

• Amitayus48

  17 Oct 10, 10:12

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  若有急难�怖，但自归命 观世音��，无�得解脱者

   

  明交光大師述

  大佛頂首楞嚴經正脈�（交光真鑑）

  明京都西湖沙門交光真鑑述

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  妙法莲��观世音��普门�

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  大士神光第二�

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  三辈往生第二�四

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  以此功德，回�世界和平，人民安康，风调雨顺，一切刀兵劫皆得消�。

   

   

• sinweiy

  17 Oct 10, 12:00

  Originally posted by likeyou:

  Meaning one must be focus of what we want in our mind?

  ya. want the Right thing. for pureland school, the three main factor is faith, aspiration and practice(nienfo).

  keep telling oneself that i must reborn in pureland. vow to be reborn there. keep telling oneself that Amitabha and western pureland is real. time to time, sincerely recite the Buddha's name. practice to do good now. we cannot wait until last minute then start to practice hard. as we might not know we might later on get Alzheimer è€�年痴呆症, where the mind is confuse when dying. as these people even with supportive recitation also very difficult. The Amitabha Sutra said that one's mind must be unconfuse and without inversion.

   

  "Shariputra, if a good man or woman hears 'Amitabha' spoken and holds that name, whether for one day, two days, three, four, five days, six days, as long as seven days, with one heart unconfused -- when this person approaches the end of life, before him will appear Amitabha and all the Assembly of Holy Ones. When the end comes, his heart will be without inversion; in Amitabha's Land of Ultimate Bliss, he will attain rebirth. ---Amitabha Sutra

  /\

• zero thought

  17 Oct 10, 13:06

  Originally posted by Fugazzi:

  One can cover all the distances outside of one'self but it all in vain when that which is within us is oblivious or unrecognized.

  In case anyone may read this and misunderstand and think that the Pureland practice grasps at the external... there is a good section in the book "Buddhism of wisdom and faith", which can clarify these doubts.

  Anyone who feels that they can't really believe in the "external" Pureland and Amitabha Buddha, or have been told this is a practice for grandfathers and grandmothers who are illiterate should read this book. It will help to establish the understanding of the principles of Pureland practice. Have bolded some of the important points in the passage below..
  

  47) Buddha Recitation -- Essence and Practice

  There are two aspects to Buddha Recitation -- essence and practice. According to Elder Master Ou-I:

  "Buddha Recitation-practice" means believing that there is a Western Pure Land and a Lord Buddha named Amitabha, but not yet realizing that "this Mind makes Buddha, this Mind is Buddha." It consists of resolutely seeking rebirth in the Pure Land and reciting as earnestly as a lost child longing for his mother, never forgetting her for a single moment.

  "Buddha Recitation-essence," on the other hand, means believing and understanding that Lord Amitabha Buddha of the West inherently exists in full within our mind, is created by our mind, and making this sacred name -- inherently existing in full within our mind and created by our mind -- the focus of our recitation, without a moment of neglect."

  In other words, "Buddha Recitation-practice" is the method of those who do not understand anything about meaning or essence, who just believe that there is a Land of Ultimate Bliss and a Buddha named Amitabha, and who fervently and earnestly recite the Buddha's name seeking rebirth there.

  "Buddha Recitation-essence" is the method of those who practice in an identical manner, but who also deeply realize that the Pure Land and Lord Amitabha Buddha are all in the True Mind, manifested by the pure virtues of the True Mind.

  This being so, is there a difference between Buddha Recitation-practice and Buddha Recitation-essence? Of course there is. Those who follow Buddha Recitation-practice see Amitabha Buddha as outside the Mind; therefore, opposing marks of subject-object still exist. Thus, such practice is not yet all-encompassing and complete. Those who practice Buddha Recitation-essence thoroughly understand the True Mind and therefore sever all marks of subject-object -- to recite is Buddha, to recite is Mind, reconciling Mind and Realm.

  Let me relate an anecdote. One night, a Master who is a friend of this author dreamed that a yellow-robed monk came to ask him, "You practice Buddha Recitation, but what is Buddha?" Answer "Buddha is Mind." The monk continued, "How about explaining to me what you mean by Buddha is Mind?" In his dream, the author's friend improvised the following stanzas:

  Each utterance of the Buddha's name following the rosary is Mind, 
  Buddha is clearly Mind, why waste time searching for Him? 
  The Buddha's sea of wisdom reconciles Mind and Realm! 
  Mind and Buddha are born equal.

  To abandon Mind and follow the Buddha is to be still in a dream, 
  To be attached to the Buddha as Mind is not yet perfect comprehension; 
  Mind and Buddha are both originally illusory and dreamlike, 
  To transcend both Buddha and Mind is to arrive at the perfect City of Lights.

  The Master understood the essence of Buddha Recitation, reconciling the Buddha's name with the realm of the Mind.

  There is one erroneous idea, prevalent among those who lean toward the subtle and the mysterious, which requires clarification. Many of them, emphasizing theory over practice, tend to be attached to the concept of "Amitabha as the Self-Nature, Pure Land as Mind-Only," and reject the existence of the Western Pure Land or rebirth there. These individuals explain the sutra teachings on Pure Land from the viewpoint of principle or essence, saying "Amitabha is our Buddha Nature, the Pure Land is the pure realm of the Mind, why seek it on the outside?" This is the great mistake of those who emphasize mundane, conventional reasoning.

  They cling to theory (essence) while neglecting practice, prefer essence to marks, and rely on Ultimate Truth to reject the manifestations of mundane truth -- failing to realize that the two are inseparable.

  According to the Treatise on the Awakening of the Faith, the True Mind has two aspects: essence and marks. The aspect of essence is called the Door of True Thusness, the aspect of marks is the Door of Birth and Death. True Thusness is inseparable from Birth and Death; Birth and Death areTrue Thusness. This is why the Patriarch Asvaghosha called True Thusness the "truth-like Emptiness treasury" and Birth and Death the "truth-like Non-Emptiness treasury." True Thusness and Birth and death have the same truth-like nature.

  Take the great ocean as an example. We cannot accept sea water but not waves. If we were to do so, we would be wrong about the manifestations of the ocean and fail to understand truly what the ocean is. Therefore, when we abandon phenomena, noumenon cannot stand by itself; when we reject marks, essence cannot remain stable.

  A great many individuals, educated in mundane ways, become afflicted with the disease of grasping at the "Truth of Emptiness" when they study Mahayana sutras, particularly those that expound the Prajna Paramita truth, which they do not fully understand. Thus, they explain sutras which elucidate phenomena and marks, such as the Pure Land Sutras or the Ksitigarbha (Earth Store Bodhisattva) Sutra, from the viewpoint of noumenon and principle. They mistake these "marks" sutras as expedients to guide those of limited capacities. However, in truth, they are the mistaken ones! In this connection, I will quote a few passages from the sutras, to destroy this attachment to Emptiness.

  As stated in the Heart Sutra:

  There is no wisdom, and there is no attainment whatsoever. Because there is nothing to be attained, a Bodhisattva relying on Prajnaparamita has no obstruction in his mind. Because there is no obstruction he has no fear, and he passes far beyond all confused imaginations and reaches ultimate Nirvana. The Buddhas in the past, present and future, also, by relying on the Prajnaparamita, "have" attained Supreme Enlightenment. (Sutra Translation Committee of the United States and Canada, The Buddhist Liturgy p. 47)

  At first, Buddha Sakyamuni, in accord with Ultimate Truth, said "there is no attainment whatsoever." Then, in accord with conventional truth, He said "the Buddhas in the past, present and future have attained Supreme Enlightenment." Seeing "attainment" is attachment to existence. Seeing "non-attainment" is to err in the direction of attachment to emptiness. Therefore, cultivators should thoroughly understand the deep meaning behind the sutras and enter the Middle Way.

  In the Diamond Sutra, Sakyamuni Buddha stated:

  Who sees Me by form, 
  Who seeks Me in sound, 
  Perverted are his footsteps upon the Way; 
  For he cannot perceive the Tathagata. 
  (A. F. Price, tr. "The Diamond Sutra," p. 65. In The Diamond Sutra & The Sutra of Hui Neng.)

  However, the Lord Buddha then continued:

  Subhuti, do not think the opposite either that when the Tathagata attained Supreme Enlightenment it was not by means of his possession of the thirty-two marks of physical excellence. Do not think that. Should you think that, then when you begin the practice of seeking to attain supreme enlightenment you would think that all systems of phenomena and all conceptions about phenomena are to be cut off and rejected [thus falling into nihilism]. Do not think that. And why? Because when a disciple practices seeking to attain supreme enlightenment, he should neither grasp after such arbitrary conceptions of phenomena nor reject them. (Wai-tao, tr., "The Diamond Sutra," in Goddard, ea.,A Buddhist Bible, p. 103-4.)

  First, Buddha Sakyamuni taught that we should not follow sounds, forms and marks in seeking the Way. After that, he reminded us that at the same time, we should not abandon sounds, forms and marks, nor should we destroy all dharmas. Thus, we can see that the Way belongs neither to "forms" nor to "emptiness." Clinging to either aspect is misguided. A famous Zen monk once said:

  Thirty years ago, when this old monk had not yet entered the Order, he perceived rivers as rivers and mountains as mountains. After meeting good spiritual advisors who taught him how to cultivate, he saw rivers as not-rivers and mountains as not-mountains. Now that he has seen the Way and reached the state of still emptiness, he realizes that rivers have always been rivers and mountains have always been mountains.

  A Zen poet, Su Tung P'o, expressed the same idea:

  The sound of the stream is the Buddhas' vast long tongue, 
  The shape of the mountain is intrinsically the pure Dharma body.

  The meaning of the poem is that forms, marks and sounds are intrinsically the Great Way. We should understand them with a non-discriminating mind, neither clinging to them nor rejecting them to seek Enlightenment in the realm of hollow emptiness [which is contrary to True Emptiness]. Therefore, the phrase, "Self-Nature Amitabha, Mind-Only Pure Land" is not a denial of the Pure Land or Amitabha Buddha, but is rather an expression that gathers marks toward essence, brings "function" toward nature, to manifest the ultimate truth of the Void. In this ultimate truth, even Buddhas do not exist, let alone other dharmas.

  The ancients have said:

  Although theory can be understood in a flash, practice should be carried out step by step.

  Even in Zen, which is said to be a "direct method," as long as we have to sit in meditation, or gather our mind, or meditate on a koan or enter and exit samadhi, we are still within the sphere of expedients. Moreover, in the metaphysical realm, there are many levels of attainment. Not until we have reached the stage of non-cultivation can we dispense with expedients and really proclaim that all dharmas are empty. If we have not reached that stage, even a small thing like a mote of dust is real; we still feel warm near a fire or cold in the midst of frost and we still feel pain when a small thorn pricks our body -- how, then, can we say that all dharmas are non-existent and void?

  Therefore, those who like to advance lofty and wonderful propositions, such as "Amitabha is the Self-Nature, the Pure Land is Mind Only," and go on to reject the actual practice of Buddha Recitation will find themselves in the predicament of "destroying the boat before stepping ashore." There is no way such persons can avoid drowning. On the contrary, since ancient times, those who have thoroughly understood essence have always paid particular attention to practice -- because practice symbolizes essence.

  The ancients have said:

  Only those endowed with wisdom can reconcile the essence and marks of Buddha Recitation and truly understand it in an exhaustive manner. Otherwise, we had better grasp at marks in our cultivation; the more we do so, the more effective our practice will be.

  This is because the more we cling to forms, the more earnest is our determination to achieve rebirth in the Pure Land. Once reborn there, we will surely be awakened to the True Mark. The subject of phenomena and noumenon, essence and marks can be discussed ad infinitum . However, if we can understand it, we understand everything. I sincerely hope that fellow cultivators will skillfully reflect on this question to avoid being misled while treading the Way.

  When the author had reached this point in the manuscript, a visiting lay Buddhist asked, "I have heard a number of fairly accomplished Zen Masters say, 'The intelligent should just concentrate their minds and have pure thoughts, without wasting their time and effort to follow the illusion of Buddha Recitation. Let us leave the vehicle empty so that it can run light, not weigh it down with excess baggage!' I have heard such reasoning but do not know how to reply. I wish you could elucidate the matter."

  Answer: The aim of Zen is True Thusness Samadhi. The goal of Pure Land is the Buddha Recitation Samadhi. True Thusness Samadhi is like gold bullion, while Buddha Recitation Samadhi is similar to gold necklaces, bracelets, and other pieces of jewelry. All contain the basic metal gold. Therefore, when we have attained Buddha Recitation Samadhi, we have attained True Thusness Samadhi as well. True Thusness Samadhi centers on wisdom; Buddha Recitation Samadhi encompasses not only wisdom but merit and virtue as well. This is because the Pure Land practitioner not only bases himself on pure one-pointedness of mind, he receives the virtues derived from reciting the Buddha's name in addition. However, neither True Thusness Samadhi nor Buddha Recitation Samadhi can be attained in one lifetime; they are the results of many eons of continuous practice. This is particularly true in this Dharma-Ending Age.

  Thus, while Buddha Recitation Samadhi is the aim of the Pure Land method, it is not the primary one. The principal and essential goal is to achieve rebirth in the Pure Land within one lifetime so as to reach the stage of non-retrogression. This is what sets Pure Land apart from other schools and gives it its name.

  This is precisely why many Zen Masters, having awakened to the Way but realizing that Supreme Enlightenment is still far away, change direction and adopt Buddha Recitation seeking rebirth in the Pure Land. Although painstaking, reciting the Buddha's name and bowing to images of the Buddhas bring additional merits and virtues, a result of the cultivation of the two karmas of body and speech.

  Take the example of a truck returning to the capital from the mountain town of Dalat. If, after discharging its cargo, the truck returns empty, it will, of course, be lighter. However, if it can load up with vegetables and other produce, the truck will not only be back in the capital, its owners will, in addition, have a cargo of produce. Earning additional merits and blessings through the diligent and painstaking efforts of Buddha Recitation is a natural cause and effect occurrence -- where is the loss? However, any hardship, if it does occur, will only be felt in the beginning stages of Buddha Recitation. When recitation has become second nature, reaching the level of No-Mind, all hardship will have vanished!

• Amitayus48

  18 Oct 10, 10:17

  Master Ou-I revealed the unsurpassed compassion of Buddha Sakyamuni for living beings of this Saha world and mentioned His attainment of supreme enlightenment is from the Buddha Amitabha remembrance.
  

  阿弥陀��解亲闻记

  ��法师讲述

  学人逸山�性明记录

  《�》�利弗，如我今者称赞诸佛���议功德，彼诸佛等亦称赞我���议功德�而作是言，释迦牟尼佛能为甚难希有之事，能于娑婆国土�五浊�世，劫浊��浊�烦�浊�众生浊�命浊中，得阿耨多罗三�三��，为诸众生说是一切世间难信之法。

  《解》故一声阿弥陀佛，�释迦本师于五浊�世，所得之阿耨多罗三�三��法。

  故字，承上文一�弥陀妙行，能圆转圆�，而起当文。是承上起下之辞。本师释迦牟尼佛，因地能�行一�弥陀之如�行，所以能于五浊�世转浊为清，澈�本�自性，��一声弥陀之全体三德秘�。所以果地能�无上��，从体起用说此净土法门也。

• likeyou

  18 Oct 10, 10:22

  Originally posted by sinweiy:

  ya. want the Right thing. for pureland school, the three main factor is faith, aspiration and practice(nienfo).

  keep telling oneself that i must reborn in pureland. vow to be reborn there. keep telling oneself that Amitabha and western pureland is real. time to time, sincerely recite the Buddha's name. practice to do good now. we cannot wait until last minute then start to practice hard. as we might not know we might later on get Alzheimer è€�年痴呆症, where the mind is confuse when dying. as these people even with supportive recitation also very difficult. The Amitabha Sutra said that one's mind must be unconfuse and without inversion.

   

  "Shariputra, if a good man or woman hears 'Amitabha' spoken and holds that name, whether for one day, two days, three, four, five days, six days, as long as seven days, with one heart unconfused -- when this person approaches the end of life, before him will appear Amitabha and all the Assembly of Holy Ones. When the end comes, his heart will be without inversion; in Amitabha's Land of Ultimate Bliss, he will attain rebirth. ---Amitabha Sutra

  /\

  
  Hi Sin, something will trouble me, I will not want to born in the pureland if my children, my wife and parents are not with me.

  I have this kind of feeling....very very deep inside me....

• Amitayus48

  18 Oct 10, 10:39

  Hi likeyou,

  In ancient days till todays, many citizens with difficulty in their country travelled to other more promising country to seek better livelihood. Thereafter, they would bring along their family members after securing a good and stable live there. As such, if you do not want to be born in pureland, you are not able to evoke your nature ability to patiently await their "yuan" or opportune period to be liberated, in which, they direly need to rely on your help to secure an eternal life in the fastest possible time. They may suffer many lives and eons of deluded afflictions and pain, unneccessarily. The choice is still yours :)

• Dawnfirstlight

  18 Oct 10, 10:40

  Originally posted by likeyou:

  
  Hi Sin, something will trouble me, I will not want to born in the pureland if my children, my wife and parents are not with me.

  I have this kind of feeling....very very deep inside me....

  Ermm........... if you believe in reincarnation, you will know that you had and will have many children, wives or husbands and parents in your past life and future life if you did not liberate yourself from reincarnation. Thus, no point attaching to them. You can advise them to practice Pureland so they will be with you in Pureland.

• sinweiy

  18 Oct 10, 11:47

  Amituofo,

  to me, the greatest filial piety and compassion/love is for one to be born there in pureland and then return back to liberate your love ones to pureland, no matter where they are. of cos, if they can go now will be better. :)

  that say if u can get 2 people there, then u will be assure that they(as Bodhisattvas) will come and help u later on. :)

  /\

• 2009novice

  18 Oct 10, 20:52

  Originally posted by likeyou:

  
  Hi Sin, something will trouble me, I will not want to born in the pureland if my children, my wife and parents are not with me.

  I have this kind of feeling....very very deep inside me....

  
  Hi likeyou,

  Actually I wanted to go. But must 自他二力 leh...

  If my loved ones are not believers, means they cannot go right....?

• Dawnfirstlight

  19 Oct 10, 08:32

  Originally posted by 2009novice:

  
  Hi likeyou,

  Actually I wanted to go. But must 自他二力 leh...

  If my loved ones are not believers, means they cannot go right....?

  
  For those loved ones who are non believers, I pray to Buddha that they will 开智慧, if not in this life, hope that it will be in their next life, so that they can 自度. What I can do is to dedicate merits to them after chanting, shifu says it helps.

  Sometimes I will "trick" them to chant Amitabha at least once in their lifetime as shifu says this is planting seed in them. When the seed will grow, it depends very much on themselves. If not in this life, may be it will grow in their next life. 

• likeyou

  19 Oct 10, 09:00

  Originally posted by Dawnfirstlight:

  Ermm........... if you believe in reincarnation, you will know that you had and will have many children, wives or husbands and parents in your past life and future life if you did not liberate yourself from reincarnation. Thus, no point attaching to them. You can advise them to practice Pureland so they will be with you in Pureland.

  
  Thanks Dawn and everybody.

   

  I kept on thinking that if one day I died, I am sure my late father will be the one standing next to me to be really to bring me to pureland and one by one, will be together again blissfully and happily. Guess my thinking is all wrong...:(

   

• likeyou

  19 Oct 10, 09:02

  Originally posted by 2009novice:

  
  Hi likeyou,

  Actually I wanted to go. But must 自他二力 leh...

  If my loved ones are not believers, means they cannot go right....?

  
  Hello 2009nov, my pc dont have any chinese character...thus I saw all squares. I am sorry I cannot answer this questions.

  I think I have too strong attachment to my love ones and family members.

   

• zero thought

  19 Oct 10, 12:26

  If they cannot go or don't believe right now, it doesn't matter. What matter's most is you have to get on the boat yourself 1st. Once you are up on the boat and not drowning, then you can help them onto the boat, so don't worry that they will be stuck here. Whoever comes to you when you die, do not follow, not your dearest ones, not even heavenly beings. Only follow Amitabha Buddha. Have to slowly eradicate the love and attachments for love ones, otherwise when death comes, these thoughts of love and attachments will be countering your recitation of the Buddha's name and will drag you back preventing you from being reborn in Pureland. I attended ven Jing Jie's talk last time and he told us a story about this rich man, who use money to build a place for people to nianfo and practice. He himself also practice with them. When he was dying, ppl come and help him by doing help-chanting. When he heard these chanting and chanted along, his complexion got better and better. Then his younger wife came and saw him dying and started to cry and such. His face start to changed, and he looked worse and worse, until he died and did not reborn in PL. His son or dunno who, dreamt of him telling them he has been reborn as a dog somewhere. And they went to collect the dog. The story is roughly like this, but basically, it shows that the thoughts and emotion of love and attachment are very dangerous and can hinder our rebirth. It important that the faith, vows and practice to go to PL be stonger than these thoughts so as not to be affected by them.