How to choose a practice?

• realization

  14 Nov 10, 20:05

  I think just about everyone of you here has asked this question?  How to choose a school of Buddhism?  How to decide on a particular practice?

  The flavours of the Dharma are so varied.  Sometimes, what one school of Buddhism discusses can seem so different from what another espouses.  All are grounded in the Four Noble Truths and the Noble Eightfold Path, and yet their bent can appear so different.

  Some encourage relying on an Other Power with Faith, besides the Self Effort of chanting/recitation, and yet others seem to require you to be almost totally on your own to attain realizations of the nature of reality.  Some sutras promise worldly successes, and yet others tell you characteristics exist only while there is still Ego-identification. 

  I read somewhere on some Chinese website that one should not discriminate among dharmas because all are equally sacred and all lead to liberation.  To discriminate and say that one practice is more "powerful" than another, or that one teaching is of a lower level than another is a form of blasphemy. True/False?

  So my question remains.  How to pick one for myself?

• sinweiy

  14 Nov 10, 22:33

  the different method/school are like different medicine for different kind of illness. hence the medicine in itself do not have high or low. there's no best or bad medicine. which ever cure the person's illness, is the best medicine for that person.

  the key i think is to focus on one method.

  what's your perference or liking? which one do u think u can practice according to ur ability? factor in ur work, famly and time. like when u choose a career. after u has pick one, then concentrate on that method all the way for a certain period of time. don't confuse with other school's teaching within that period. u can only see other's teaching when ur faith and stillness is stable after practice on one particular school. when u are stable already, u shall reach realisation, and then seeing other's teaching will not rock ur faith and realisation. and that realisation will see that all method are actually pointing at the same realisation. without realisation, all method are different.

  FYI,

  Shakyamuni & Ananda, in their past, both started to learn BuddhaDharma at the same time. They both generated Bodhicitta at the same time. however, Shakyamuni became Buddhahood first. the main reason is because, Shakyamuni study one method and practice all the way, while Ananda, like to learn some of this and learn some of that. hence the delay. they set an example in telling us to be more focus in one. like digging a hole for water. keep digging on one and u shall find the water, insteading of digging many holes and delay the process.

  /\

• realization

  15 Nov 10, 13:45

  In response to Sinweiy's post above.  Thanks for your thoughtful reply. 

  I like your analogy about methods being like medicine for different illnesses.

  I too realised that I must focus on one method, which is why I asked about how to settle on one. I know I don't want to do insight meditation for the time being and have been "experimenting" for about 3 months with different mantras and reading various sutras.  

  Actually, before posing this question on the forum, I'd read Ch'an Master Sheng Yen's advice about choosing a school of Buddhism.  He did say that if one is an elderly person, then he would recommend Buddha recitation.  But if one is a younger person, it's OK to try different methods.  Also, if one has strong resolve and confidence, one may choose to follow the Bodhisattava path wherein results may be attained more quickly.  Otherwise, Pureland practice - although slower and more winding - would be preferable.  One can still come back to save sentient beings after sufficient practise in the pureland.  And in fact, Pureland practice is not limited only to the Amitabha Buddha's practice.  Others that can be considered are the practices of the Medicine Buddha, Akshobya or Maitreya. 

  The key is in finding resonance with the vows and main vocations of the Buddha you choose to venerate.  I think hearing you confirm my thoughts about needing to consider lifestyle factors, and the medicine analogy, I'm much closer to making a decision.  Thanks!

• Amitayus48

  15 Nov 10, 14:38

  At the end of the day, you would enter the category of elderly folk. According to old adage, God of Hell did not sign contract with living beings to confirm their status of longevity in the Saha world :D in fact all methods is called Buddha (enlightened) recitation and Buddha (enlightened) remembrance to assist living beings to come into focus mind. All methods of teachings is non other than from living beings own Buddha nature. Buddha Sakyamuni mere relating the pure nature of all sentience, and is not an invention from him. Therefore, discrimination on Buddha dharma is the blasphemy of your own dharma nature as any methods will lead you to liberation from samsara. However, in all buddha doors, there is this special door called Pureland Buddhism based on Buddha power, like child need their mother's love for nurturing before they can be living on their own. My suggestion is to try the Theravada and Pureland simultaneously. Well! You may wish to choose Esoteric or Zen and Pureland simultaneously. Althernatively, you can choose studying/learing/acquiring the meaning of sutra from venerable master and pureland simultaneously. Or any one method. Probably, you can choose Theravada, studying of sutra from venerable master and pureland / esoteric / zen method (any) simultanously but have faith in pureland.

• sinweiy

  15 Nov 10, 14:51

  Amituofo,

  ya, i too think that it's ok for youngsters to "try" out different method in the beginning to get a feel of the practice first. at this age they are still experimenting. if not they would not be satisfy. however, after the experimenting one do need to settle on one, if not too many can be confusing. it's Buddha's teaching of one pointedness.

  i believe all method(84000) follow one rule, that is discipine, concentration and wisdom. discipine on one help the mind settle down, and settling down help the mind clearer and see through our inner nature and open up our wisdom.
  our mind is like a muddy water, and it's difficult to see the bottom of the water when the water is milky. but when the water is still the water become clear and hence u can see the bottom.

  hope u make a good choice. i listen to Buddha for the choice. He left a secret message in Amitabha Sutra's list of Buddhas. in the Dharma Ending Age, Pureland is better suited for the illness of sentient being of this polluted world. Vajrayana also can. Both are of the Purity Category. There are three Categories - Awakening Category, Rightly-hood Category and Purity Category.

  Pureland leave the pollutants to get Purity. while Vajrayana are more difficult in the sense they can enter pollutants and yet they can be of no pollutions to get the Purity.

  Ch'an is of the (sudden) Awakening Category. Pecept or Learning School are of Rightly-hood Category.

  to me Amitabha's pureland is consider the easiest to get compare to other pureland. Maitreya still need some meditation practice of mind-only school. pureland can also be quite fast if one really have faith, aspiration and letting go. imagine people getting to pureland around 3 years of non stop recitation. recently a guy from china after hearing the examples, decided wholeheartedly and recited for 2 years and 10 months, and knew the time of rebirth. 

  /\

• Amitayus48

  15 Nov 10, 15:47

  Another pointer is that some practitioners might be self-trap themselves into searching for the source, which is quite painful to a certainly extent - left/right/center also very uncertain, and hence leading to unneccessary affliction along the course of identifying the source. Let be open minded while engaging the path towards your own source, and be bliss while doing it.

• realization

  15 Nov 10, 17:22

  Before I say anything else... have another question :)

  I haven't been able to figure out if Amitabha practice helps one to resolve negative karma. 

  I know certain other methods (法门) help one to resolve karma besides accumulating merit. Of course sincerity and repentance is still necessary and not just rote practice.

  For Amitabha practice though, I haven't figured out if karma can be resolved by reciting the Name.  Maybe I haven't been reading enough, but there seems to be no mention about the resolution of karma in the various sutras pertaining to Amitabha Pureland practice. 

  I also read one Chinese article (sorry lost the link) which says that reciting 'Amituofo' needs to be accompanied by mantra recitation (念咒).  It stated that the purpose of mantra recitation is to purify karma, so that reciting the Buddha's name can be effective.  Otherwise, if karma is not cleared, reciting the Buddha's name still cannot take one to the Western Paradise.  How true is this?

• reborn76

  15 Nov 10, 18:44

  Hi Realization

  It is good that you are desiring to embark on this buddhist journey. I believe you have been reading and there are so many various sect with various teaching methodology. At the end of the day, it will still be back to the basic; Understand the 4 noble truth and practice the 8 fold path from this 戒 precept. The  å®šsteadfastness which is tranquality in one thought process and allow æ…§wisdom to arise.

  No one can advise you which practice is suitable for you. As it depend on your language,practice method, people and environment . A english educated person may struggle with the Mahanyana Chinese recitation with the bell and gongs but may find comfort in Pali chanting and breathing meditation.

  Next, individual's affinity will also influence your choice of practice at different phrase of your life. Some people switch from Vajra to Pureland practice and vice versus. However, since you are young take your time to choose the practice visit the various temple to explore and ask question. That's what, I did .

  I begin with Theravada basic buddhism course in Kong Meng San. After which I pick up Pureland sutra recitation and simpleTara mantra practice. Finally, I end with Nichiren Shu practice and I have stay put with Lotus Sutra since 2007. What I have learnt is every practice is a building stone. The basic will always be the same  

  戒precept 定steadfastness慧wisdom

  The important thing is one can find courage, strength, wisdom and inspiration in whatever one practice in order to face the daily challenges in our life.

  Every man can learn the Dharma but one needs to realise the Dharma.

  Gassho

  Namu Myoho Renge Kyo 

   

• Dawnfirstlight

  15 Nov 10, 19:04

  Originally posted by realization:

  Before I say anything else... have another question :)

  I haven't been able to figure out if Amitabha practice helps one to resolve negative karma. 

  I know certain other methods (法门) help one to resolve karma besides accumulating merit. Of course sincerity and repentance is still necessary and not just rote practice.

  For Amitabha practice though, I haven't figured out if karma can be resolved by reciting the Name.  Maybe I haven't been reading enough, but there seems to be no mention about the resolution of karma in the various sutras pertaining to Amitabha Pureland practice. 

  I also read one Chinese article (sorry lost the link) which says that reciting 'Amituofo' needs to be accompanied by mantra recitation (念咒).  It stated that the purpose of mantra recitation is to purify karma, so that reciting the Buddha's name can be effective.  Otherwise, if karma is not cleared, reciting the Buddha's name still cannot take one to the Western Paradise.  How true is this?

  I also read one Chinese article (sorry lost the link) which says that reciting 'Amituofo' needs to be accompanied by mantra recitation (念咒).  It stated that the purpose of mantra recitation is to purify karma, so that reciting the Buddha's name can be effective.  Otherwise, if karma is not cleared, reciting the Buddha's name still cannot take one to the Western Paradise.  How true is this?

  Can someone help to answer the above question. I'm also interested to know. By the way, which mantra must one recite.

  
  

• sinweiy

  15 Nov 10, 21:35

  Originally posted by realization:

  Before I say anything else... have another question :)

  I haven't been able to figure out if Amitabha practice helps one to resolve negative karma. 

  I know certain other methods (法门) help one to resolve karma besides accumulating merit. Of course sincerity and repentance is still necessary and not just rote practice.

  For Amitabha practice though, I haven't figured out if karma can be resolved by reciting the Name.  Maybe I haven't been reading enough, but there seems to be no mention about the resolution of karma in the various sutras pertaining to Amitabha Pureland practice. 

  I also read one Chinese article (sorry lost the link) which says that reciting 'Amituofo' needs to be accompanied by mantra recitation (念咒).  It stated that the purpose of mantra recitation is to purify karma, so that reciting the Buddha's name can be effective.  Otherwise, if karma is not cleared, reciting the Buddha's name still cannot take one to the Western Paradise.  How true is this?

  
  hmm, i thought i posted this. let me find it again.

  ok, found. all is explained in Contemplation Sutra/Amitayurdhyana Sutra.

   

  《观无�寿佛�》说:"至心念佛一声,能消八�亿劫生死�罪".

  Contemplation Sutra/Amitayurdhyana Sutra states that be it hear or recite the Amitabha's name, one can extinguish the evil karma which one has committed during eighty kotis(million) of kalpas in Samsara.

  http://www.fodian.net/English/Contemplation_Sutra.htm

  i think that person's faith not deep enough, the Name already encompass everything. no need to add mantra. the key is just Sincerity. kind of find it surprising to say recitation Amitabha cannot resolve karma.

  /\

   

   

• wisdomeye

  15 Nov 10, 23:34

  Originally posted by Dawnfirstlight:

  I also read one Chinese article (sorry lost the link) which says that reciting 'Amituofo' needs to be accompanied by mantra recitation (念咒).  It stated that the purpose of mantra recitation is to purify karma, so that reciting the Buddha's name can be effective.  Otherwise, if karma is not cleared, reciting the Buddha's name still cannot take one to the Western Paradise.  How true is this?

  Can someone help to answer the above question. I'm also interested to know. By the way, which mantra must one recite.

  
  Hi Dawnfirstlight and Realisation,

  If i'm not wrong, and i may be wrong here, the article referred to is referring to the short Vajrasattva mantra.

  It is said that one may have created the karmas of slandering the dharma unknowingly as it is a very easy karma to create or the five uninterrupted karmas from past (lives) etc which will stop you from taking rebirth in pureland. So it is impt to recite the short vajrasattva mantra 400,000 with the four powers to purify this negative karma.

  His Holiness Jigme Phuntsok revealed a practice that one can use to recite this 400,000 mantras. 

   

• wisdomeye

  15 Nov 10, 23:37

  Also, the 400,000 mantras purifies any negative karma in general too...

  HH Jigme Phuntsok promised 授记 that one who has done the necessary purification then recite the Amitabha mantra 300,000 according to the sadhana and then the NAMO AMITUOFO 1 million time will take rebirth in pureland.

  Of course, it is also important that after purifying one does not create serious negative karma, and one has the strong wish to go there.

   

• realization

  16 Nov 10, 00:47

  Originally posted by wisdomeye:

  
  Hi Dawnfirstlight and Realisation,

  If i'm not wrong, and i may be wrong here, the article referred to is referring to the short Vajrasattva mantra.

  It is said that one may have created the karmas of slandering the dharma unknowingly as it is a very easy karma to create or the five uninterrupted karmas from past (lives) etc which will stop you from taking rebirth in pureland. So it is impt to recite the short vajrasattva mantra 400,000 with the four powers to purify this negative karma.

  His Holiness Jigme Phuntsok revealed a practice that one can use to recite this 400,000 mantras. 

   

  Hey, Wisdomeye.  Yes partly. 

  When reading Amitabha's 48 vows, it occurred to me that slandering the Dharma could easily have happened without me knowing.  And also, how would I know if I'd committed the five heinous crimes in previous incarnations, right?  I was thinking, "Yeah, so how can that be resolved?"

  Besides this, I was also confused by what this teacher Nan Huai Jin �怀瑾 said. Found it already.

  "... 修准æ��法æˆ�就则一概破ä¸�了。å†�说，净土宗往生æž�ä¹�世界是带业往生，有ä¹�å“�之分，上å“�上 生ã€�上å“�中生ã€�上å“�下生……等，如果是下å“�下生往生的，连阿弥陀佛都看ä¸�到，因为他过去无始以æ�¥çš„业力还没有消除，è¦�到æž�ä¹�世界花开è§�佛至ä¸�退转地时，业 力æ‰�慢慢跟ç�€æ¶ˆã€‚密法也是如此，ä¸�ä»…å�ªæ—©å­¦å�Žä¸¥éƒ¨ï¼Œæ�¢è¨€ä¹‹ï¼Œå¯†æ³•çš„力é‡�更严é‡�了，立刻年å�Žç”²è‹¹ï¼Œä¹ƒè‡³æ�¶ä¸šä¹Ÿè½¬å–„业，善业转æˆ�大智慧æˆ�就。所以虔修此法有这 样的殊胜。"

  But I think Sinweiy's answer above, quoting the Contemplation Sutra/Amitayurdhyana Sutra, has clarified things.

• sinweiy

  16 Nov 10, 13:35

  the Contemplation Sutra/Amitayurdhyana Sutra stated that those who attain birth on the highest level of the lowest grade are the sentient beings who commit various evil acts but do not slander the Mahayana sutras of greater scope. then after that there is no mentioning of slandering in the middle level of the lowest grade and the lowest level of the lowest grade. the lowest level of the lowest grade are sentient beings who commit such evils as the five gravest offenses, the ten evil acts and all kinds of immorality.

  if one learn Pureland deep enough, it's incorrect to say that those who slander the dharma cannot be reborn in pureland. prince Ajatashatru who almost commited the five gravest offenses, the ten evil acts and all kinds of immorality was one example of attaining the middle level of the highest grade(!) with sincere remorse, faith and practice.

  Pureland 13th Patriarch Yin Kuang was another example. He used to slander pureland when young. but He set an example that it can be purified with sincere remorse, faith and practice.

  but why the vow say that it excluded those who abused the right Dharma is because of a very simple reason. the reason is we needed faith/believe to reborn in pureland. the right Dharma is pureland method. so if one abuse pureland, this mean they do not have faith in it. so without faith how to reborn there? very simple reason, they don't believe. if they turn around and believe, all is resolve. see Contemplation Sutra/Amitayurdhyana Sutra.

  /\

   

• Amitayus48

  16 Nov 10, 14:13

  with sincere remorse and practice

  before last breath :D

  慧能大师开示录
  
  昔有人问六祖�念佛有何利益�六祖答曰�念此一��无阿弥陀佛是为万世出世之妙���佛作祖之正因�是三界人天之眼目�是 明心�性之慧��是破地狱之猛将�斩群邪之�剑�五�大�之骨髓�八万总�之�门��方虚空之无际�广大一性之圆明�开黑暗之慧��脱生死之良方�渡苦海 之舟航�出三界之径路�是本性弥陀�是唯心净土��是本师��是化佛�最尊最上之妙门�无�无边之功德�诸大善信但�记得这一�阿弥陀佛在怀�莫教失�� 念念常现��时时�离心�无事也如是�有事也如是�安�也如是�病苦也如是�生也如是�死也如是�一念分明�有何问人觅归之途�所为一�弥陀佛�无别念� 劳弹指到西方。
  
  � 无 阿 弥 陀 佛� � 无 阿 弥 陀 佛� � 无 阿 弥 陀 佛�

  “The word nien-fo [Buddha Recitation] is originally a Chinese translation of the Sanskrit compound Buddhanusmrti, meaning ‘the recollection or the bearing in mind (anusmrti) of the attributes of a Buddha.’ The practice of Buddhanusmrti itself has a long his tory in India, extending back to well before the rise of Mahayana Buddhism…
  
  “An early form of Buddhanusmrti (Buddha Remembrance or Buddha Recitation) can be found in the Nikayas of the Pali Canon: ‘In the Nikayas, the Buddha … advised his disciples to think of him and his virtues as if they saw his body before his eyes, whereby they would be enabled to accumulate merit and attain Nirvana or be saved from transmigrating in the evil paths.’ ” D. T. Suzuki, The Eastern Buddhist / Vol. 3, No. 4: 317 #2146
  
  When the term and its practical lore were introduced to China, they came as a highly developed meditative system, with ties to a diversity of Buddhist scriptures and deities. Amitabha and the Pure Land sutras represented but one among many such systems. The major Indian sources and early Chinese treatises on Buddhanusmrti treat it as a complex practice involving several different approaches to contemplation.
  
  At its most basic level, Buddha-mindfulness begins with visual recollection of the thirty-two major marks and eighty minor excellencies of the Buddha’s glorified ‘body of form’ (Skt/rupa-kaya). Progressing to successively deeper levels of practice, one may dispense with recollection of the Buddha’s physical form and instead contemplate his boundless spiritual powers and omniscience until one ultimately arrives at the Buddha’s formless essence of enlightenment itself – a practice known as mindful recollection of the Buddha’s ‘body of truth or reality’ (Skt/Dharma-kaya). Thus, although Buddhanusmrti may take a particular Buddha or Bodhisattva (such as Amitabha) as its starting point, it ultimately grounds itself in universal Mahayana truths.

  This feature plants Buddhanusmrti firmly within the mainstream of Mahayana Buddhist practice, connecting it with the meditations on emptiness that we more often associate with the Perfection of Wisdom and other less devotional traditions of Buddhist scriptures.”Lopez / 95: 360-361

• An Eternal Now

  16 Nov 10, 20:17

  Originally posted by realization:

  In response to Sinweiy's post above.  Thanks for your thoughtful reply. 

  I like your analogy about methods being like medicine for different illnesses.

  I too realised that I must focus on one method, which is why I asked about how to settle on one. I know I don't want to do insight meditation for the time being and have been "experimenting" for about 3 months with different mantras and reading various sutras.  

  Actually, before posing this question on the forum, I'd read Ch'an Master Sheng Yen's advice about choosing a school of Buddhism.  He did say that if one is an elderly person, then he would recommend Buddha recitation.  But if one is a younger person, it's OK to try different methods.  Also, if one has strong resolve and confidence, one may choose to follow the Bodhisattava path wherein results may be attained more quickly.  Otherwise, Pureland practice - although slower and more winding - would be preferable.  One can still come back to save sentient beings after sufficient practise in the pureland.  And in fact, Pureland practice is not limited only to the Amitabha Buddha's practice.  Others that can be considered are the practices of the Medicine Buddha, Akshobya or Maitreya. 

  The key is in finding resonance with the vows and main vocations of the Buddha you choose to venerate.  I think hearing you confirm my thoughts about needing to consider lifestyle factors, and the medicine analogy, I'm much closer to making a decision.  Thanks!

  I agree with Master Sheng Yen's advice.

  If it is an old ah mah... I will just suggest her to chant and aim for pure land.

  For others... I say, go for what resonates! Whatever resonates will naturally draw you towards that path.

• realization

  16 Nov 10, 22:55

  Originally posted by Amitayus48:

   

  慧能大师开示录
  
  昔有人问六祖�念佛有何利益�六祖答曰�念此一��无阿弥陀佛是为万世出世之妙���佛作祖之正因�是三界人天之眼目�是 明心�性之慧��是破地狱之猛将�斩群邪之�剑�五�大�之骨髓�八万总�之�门��方虚空之无际�广大一性之圆明�开黑暗之慧��脱生死之良方�渡苦海 之舟航�出三界之径路�是本性弥陀�是唯心净土��是本师��是化佛�最尊最上之妙门�无�无边之功德�诸大善信但�记得这一�阿弥陀佛在怀�莫教失�� 念念常现��时时�离心�无事也如是�有事也如是�安�也如是�病苦也如是�生也如是�死也如是�一念分明�有何问人觅归之途�所为一�弥陀佛�无别念� 劳弹指到西方。
  
  � 无 阿 弥 陀 佛� � 无 阿 弥 陀 佛� � 无 阿 弥 陀 佛�

  “The word nien-fo [Buddha Recitation] is originally a Chinese translation of the Sanskrit compound Buddhanusmrti, meaning ‘the recollection or the bearing in mind (anusmrti) of the attributes of a Buddha.’ The practice of Buddhanusmrti itself has a long his tory in India, extending back to well before the rise of Mahayana Buddhism…
  
  “An early form of Buddhanusmrti (Buddha Remembrance or Buddha Recitation) can be found in the Nikayas of the Pali Canon: ‘In the Nikayas, the Buddha … advised his disciples to think of him and his virtues as if they saw his body before his eyes, whereby they would be enabled to accumulate merit and attain Nirvana or be saved from transmigrating in the evil paths.’ ” D. T. Suzuki, The Eastern Buddhist / Vol. 3, No. 4: 317 #2146
  
  When the term and its practical lore were introduced to China, they came as a highly developed meditative system, with ties to a diversity of Buddhist scriptures and deities. Amitabha and the Pure Land sutras represented but one among many such systems. The major Indian sources and early Chinese treatises on Buddhanusmrti treat it as a complex practice involving several different approaches to contemplation.
  
  At its most basic level, Buddha-mindfulness begins with visual recollection of the thirty-two major marks and eighty minor excellencies of the Buddha’s glorified ‘body of form’ (Skt/rupa-kaya). Progressing to successively deeper levels of practice, one may dispense with recollection of the Buddha’s physical form and instead contemplate his boundless spiritual powers and omniscience until one ultimately arrives at the Buddha’s formless essence of enlightenment itself – a practice known as mindful recollection of the Buddha’s ‘body of truth or reality’ (Skt/Dharma-kaya). Thus, although Buddhanusmrti may take a particular Buddha or Bodhisattva (such as Amitabha) as its starting point, it ultimately grounds itself in universal Mahayana truths.

  This feature plants Buddhanusmrti firmly within the mainstream of Mahayana Buddhist practice, connecting it with the meditations on emptiness that we more often associate with the Perfection of Wisdom and other less devotional traditions of Buddhist scriptures.”Lopez / 95: 360-361

  The excerpts you provided regarding Buddhanusmrti were very useful for me. I actually found another resource on the Internet that further clarified the concept.

  http://www.sydneybuddhistcentre.org.au/downloads/Pt1Wk6Text.doc

  Together with being mindful about what Ch'an Master Sheng Yen said about needing to align oneself with the vows and attributes of the particular buddha you choose to contemplate on, it has helped me figure out which practice to take up.

  Just a beginning step, but knowing which direction to head in is quite a relief.

• sinweiy

  17 Nov 10, 10:27

  Originally posted by Amitayus48:

  慧能大师开示录
  
  昔有人问六祖�念佛有何利益�六祖答曰�念此一��无阿弥陀佛是为万世出世之妙���佛作祖之正因�是三界人天之眼目�是明心�性之慧��是破地狱之猛将�斩群邪之�剑�五�大�之骨髓�八万总�之�门��方虚空之无际�广大一性之圆明�开黑暗之慧��脱生死之良方�渡苦海之舟航�出三界之径路�是本性弥陀�是唯心净土��是本师��是化佛�最尊最上之妙门�无�无边之功德�诸大善信但�记得这一�阿弥陀佛在怀�莫教失��念念常现��时时�离心�无事也如是�有事也如是�安�也如是�病苦也如是�生也如是�死也如是�一念分明�有何问人觅归之途�所为一�弥陀佛�无别念�劳弹指到西方。
  
  � 无 阿 弥 陀 佛� � 无 阿 弥 陀 佛� � 无 阿 弥 陀 佛�

  The major Indian sources and early Chinese treatises on Buddhanusmrti treat it as a complex practice involving several different approaches to contemplation.
   

  Nice, indeed, even Hui Neng approves of the complexity of Buddhanusmrti(nien fo).

  so said 净土念佛法门·ä¸‰æ ¹æ™®è¢«·åˆ©é’�全收  it doesn't matter if u are a sharp person or a dull person, it'll work without discrimination. young also can do, old also can do. even for those working and not have many time, best to do. it's Buddha's compassion and knowing. that say only an 8th ground stage pusa and above can truely understand such complexity.

  when Hui Neng came forward to seek dharma from 5th patriarch Ch'an master, Ch'an master ask Hui Neng what are you here for. Hui Neng replied, " I come here to be a Buddha!" Wow, His mind is already Buddha. The mind is Buddha, the mind shall become Buddha. 是心是佛, 是心å�šä½›.

  念 佛 � 佛

  /\

   

   

• sinweiy

  17 Nov 10, 12:02

  just saw this, Why Job Hunters Should 'Settle' for a Less-Than-Dream Job

  http://sg.finance.yahoo.com/news/Why-Job-Hunters-Should-Settle-usnews-3136430120.html

  lol, kind of, we can apply the theory above, about finding a method. Settling is good.

  Settling doesn't mean your options are closed forever.

  /\

• realization

  17 Nov 10, 13:50

  Originally posted by sinweiy:

  just saw this, Why Job Hunters Should 'Settle' for a Less-Than-Dream Job

  http://sg.finance.yahoo.com/news/Why-Job-Hunters-Should-Settle-usnews-3136430120.html

  lol, kind of, we can apply the theory above, about finding a method. Settling is good.

  Settling doesn't mean your options are closed forever.

  /\

  Agreed.  That's why I said, "Just a beginning step..."

  However, I also know I cannot indefinitely be changing my practice 法门 once a fortnight, or once a month.  I previously experimented only because I was so new and everything looked fresh and inviting. *lol* 

  The Dharma legacy that the Buddha left behind for us is so vast that I couldn't possibly try everything.  I would end up getting nowhere!!

  So ya, picking one and going with it for some time would still be the best thing to do for now ;)

• Dawnfirstlight

  18 Nov 10, 18:39

  Originally posted by wisdomeye:

  
  Hi Dawnfirstlight and Realisation,

  If i'm not wrong, and i may be wrong here, the article referred to is referring to the short Vajrasattva mantra.

  It is said that one may have created the karmas of slandering the dharma unknowingly as it is a very easy karma to create or the five uninterrupted karmas from past (lives) etc which will stop you from taking rebirth in pureland. So it is impt to recite the short vajrasattva mantra 400,000 with the four powers to purify this negative karma.

  His Holiness Jigme Phuntsok revealed a practice that one can use to recite this 400,000 mantras. 

   

  What is Vajrasattva mantra in Chinese ? Thanks.

• wisdomeye

  18 Nov 10, 20:35

  I am not sure of Chinese version, but i think English version is more accurate for pronunciation...

  OM BEN-ZA SA-TO HUNG

  There are some you-tube video online with this chanting

  http://www.youtube.com/watch?v=Bf1tU9JfwSw&feature=related

  If you want the whole practice and so forth, pm me. If you feel you just want to recite this mantra, then it is ok, but best to get a transmission from a Vajrayana teacher to obtain the lineage blessings.