Westerner Questions

[Brad Walker]

Namo Amituofo!

Question 1- Is chanting "Namo Amituofo" important, or is the importance on focusing the mind on a single item of attention. For example, are other mantra acceptable such as: "Bud-ho" (awake), "Gate Gate Paragate Parasamgate", or even something self-made such as Amor Fati (Love Fate)?

Question 2- I've read in some Pure Land books from China that mental illness is a result of karmic offenses. Is this a contemporary outlook? For example, how does suicide effect rebirth? Does mental illness prohibit enlightenment, or is it inconsequential?

Question 3- Is it most important to seek enlightenment, a better rebirth, or freedom from suffering? How would someone without a master know what to renounce?

Can you outline some sort of practice that a layperson should be doing at home? Often I read the Dharma and it sounds like "this" is it. That is to say that it seems that enlightenment isn't something to be obtained, and that it will come suddenly, if at all. Almost as if enlightenment is besides the point. My concern is the removal of my own suffering, as well as a reprieve from the endless suffering in the whole world. This is a grossly selfish goal, but can I seek enlightenment without selfishness?

As you can see, there are large gaps in my understanding. I am part of an e-sangha called Sasana, feel free to google them. However, they are quite intellectual and from a number of traditions. I am of the understanding that I should stick with the one I know somewhat; they say a fool who persists in his folly will become wise.

Metta;
_-Brad-_

[Tan Jit Kiat]

Hi Brad,

Following answers are just my own understanding:

1. Chanting amitabha is focusing on the recitation of the name of Amitabha. It is a form of samadhi.
http://en.wikipedia.org/wiki/Sam%C4%81dhi_(Buddhism)
The special thing about chanting amitabha is that it is not just a form of samadhi, it is also a channel to invoke the power of amitabha 48 vows. Through a combination of the vows (other power) and self power. Believers of sukavathi are able to be reborn into pureland at the moment of death when they have enough faith, willingness and the practice of recitation.

For more information, you can read http://www.urbandharma.org/pdf/mindseal.pdf which is a commentary on small pureland sutra by Master Ou Yi translated into English

2. IMO, relative to the Buddha/Arhats/Bodhisattvas, all of us suffer different degrees of mental illness as most of us do not have the right understanding about our mind and the universe.

Most of your questions require very long discussion. It is best that you can try to find answer in this book below which systematically introduces most concepts in Buddhism, from an elementary level to advanced level:


http://books.google.com.sg/books?id=W2RSDTGGQJEC&dq=%22the+way+...

Amituofo

JK

[Dharmavidya]

1(a) It is important to chant nembutsu relying upon the karmic power of Amitabha Buddha. It does not matter what verbal form this takes provided that the intention is to rely upon Amitabha. Thus there are a number of forms of nembutsu varying with language: Namo Amitabhaya, Namo Omito Fo, Kimyo Jinjipo Mugeko Nyorai, and so on. Namo Amida Bu is simplest. (b) The element of single pointedness of attention is not important in this method. It would be important in some other Buddhist methods. What is important in this method is sincerity of intention to rely upon (take refuge in) Amida. (c) A self made formulation is OK if it has the same meaning, eg. I take reguge in limitless light, but not if it means something else.
2. (a) Generally Buddhist teaching is that one's present state is an effect of past karma, but the main thrust of Buddhist teaching on karma is that what one does now changes the future. (b) How suicide affects rebirth depends upon the motive or intention and also upon the faith of the person. There are instances of persons commitming suicide in the scriptures where the Buddha declares the person to be an arhat because the motive was a pure one (as when a terminally sick monk committed suicide to releive the burden on others). Generally suicide is the result of a sense of psychological isolation and the motive is not usually pure, but one cannot make any general assumption. (c) Mental illness is generally speaking a state of delusion that is far from enlightenment in which the person is lost somewhere within their self-concern. There are, however, many different things classified as mental illness and this is just a generalisation.
3. (a) In Pureland one does not seek enlightenment but entrusts one's spiritual fate to Amitabha Tathagata, trusting that this is actually the shortest route to enlightenment or to bodhisattvahood. Actually most Amida Buddhists tend to think more in terms of bodhisattvahood than enlightenment. We do not think that freedom from suffering is a practical option, but we do think that facing suffering while having faith leads to spiritual maturity. Suffering is only problematic in that it implies spiritual danger and faith in Amida renders one immune to that danger, thus setting one upon the (eightfold) path. (b) A practitioner without a master relies upon their faith in Amitabha. Practice with a master is more reliable in most respects because, on the one hand, it is more challenging to one's conceit and, on the other, there is more love and faith in the teacher's presence.
4. (a) If, as is usually the case for Westerners, one is exposed to more than one Buddhist tradition it is sometimes difficult to avoid confusion because what works in one method does not work in another. However, we all are exposed to multiple traditions so this is not a problem that one can entirely avoid. Asking questions is one way of helping to clarify matters. (b) Pureland is Buddhism for persistent fools so you (and I) are probably in the right place :-)
5. Just chant nembutsu, recognising one's own nature as bombu and placing faith in Amitabha's saving power. Namo Amida Bu. This is the method of Pureland. Other approaches have other methods. All fit within the same teachings of Shakyamuni Buddha, but they differ practically.

Warm wishes - Dharmavidya

[Brad Walker]

Thank you both for your responses.

In regard to chanting, one is to have faith in the Amitabha or faith in the vows? I mean, really now, is a buddhist supposed to believe and rely on the buddha physically coming to him at the moment of death to wisk one away to the Pure Land? Or, is the teaching one that is more esoteric, that the Pure Land is a place that we create in our minds/hearts? Honestly, is Pure Land simply a sort of misidentified christianity, where faith in a lesser deity will bring you to paradise?

I hate to be repetitive -and I realize the pdf in Tan Jit Kiat's reply has the answer in it, but obscured- but I want a simple and straight forward answer. For example, the Dharma recitation book from my Way Place discusses the Pure Land as both a place we cultivate in our lives and as a place one will go when one dies. Also, while it relies on the Amitabha chanting method it also mentions the Heart Sutra, which presents a completely different method. That is, the Heart Sutra advocates insight meditation, that all skandhas are void. Also, it advocates chanting the Great Mantra, Gate Gate Paragate Parasamgate. I don't even know what that means but it is made very clear that it is an important mantra indeed. Thus, if one is chanting Amituofo why bother with the other Sutra?

Also, I have read over and over again that if one recites Amituofo even 10 times, then Amitabha will come and save them from rebirth in a lower realm. So why are there even Pure Land monks? That is, why doesn't one just say "Amituofo, Amituofo, Amituofo, Amituofo, Amituofo, Amituofo, Amituofo, Amituofo, Amituofo, Amituofo" and then go about their business. If this is the whole of the requirements to be born in the Pure Land, why is there a professional clergy? You would think it would only take a few monks to keep the word out, but why carry a raft after you've crossed the river?

Also, I am confused about the usage of the word Karma as in the sentence "relying upon the karmic power of Amitabha Buddha". Karma, as I understand it is instantaneous in effect and is a tendency towards certain actions and habits as based on previous actions. So, if we are discussing my own karma, I have plenty of cultivating to do, so I am to rely on Amitabha to do what exactly? Make me better? Or, if we are discussing the karma of Amitabha, what karma is there? I am of the understanding that Amitabha has, like the Buddha, removed all karma. Finally, even in my confusion on what we mean, how terrible to Amitabha would it be for me to add karma to Amitabha!

[Tan Jit Kiat]

Hi,

If what you want is an academic answer, I suggest reading page 246/247 on the google book "The way to Buddhahood". Master Yin Shun's explanation is mainly based on work from the Indian's Master Nagajurna. In short, pureland is an easy path to achieve non-regression (avaivartika) while practise Zen or insight meditation (heart sutra) are considered difficult path.

IMO, if you believe in everything is mind-only as explained in the Yogacara school, pureland is also mind-only, heaven is also mind-only, your present life on Earth is also mind-only. It is just that different conditions are required to be reborn to different places, just like tuning yourself to a specific radio frequency to receive the radio broadcast from a particular station.

You can treat pureland like a school to train bodhisattvas to achieve non-regression such that they will return to Saha World later to continue the difficult path. According to the comtemplation sutra, there are 9 grades. The higher the grade, the faster you will achieve non-regression. It is possible to have direct entry to any grade, depending on conditions. The 10-recitation method originates from the small pureland sutra (amitabha sutra). They must be recited with single-pointed mind (full concentration) which is the most basic condition. To guarantee reborn into higher grades, there are other conditions. Practice engaged buddhism is essential to enter better grades. Entry into top grade may require insight into prajna paramita as described in heart sutra.

Amituofo

JK

[Susthama]

Hi Brad,

I've been reading Understanding JODO SHINSHU by Eiken Kobai who is presently Professor of Shinshu Studies at Soai University, and with respect to your question below:

In regard to chanting, one is to have faith in the Amitabha or faith in the vows? I mean, really now, is a buddhist supposed to believe and rely on the buddha physically coming to him at the moment of death to wisk one away to the Pure Land? Or, is the teaching one that is more esoteric, that the Pure Land is a place that we create in our minds/hearts? Honestly, is Pure Land simply a sort of misidentified christianity, where faith in a lesser deity will bring you to paradise?

In this book, he starts with a history of Shinran's life, embarking on the Buddhist path and then his struggle with the way of liberation through self-power to coming across Master Honen's teaching of the primacy of the primal vow.

Here's a lovely quote, "I was born and died from endless past, the Venerable Master says, and had been mired in this world of delusion, unable to know the power of Amida Buddha's Primal Vow that allows me to leave this deluded world. If Master Honen had not lived and if I had not met him, I would have continued drifting aimlessly, never to be born in the Pure Land of Enlightenment." (p. 29)

There is another famous teaching which I like very much, 'When a scholar is born, the Nembutsu is forgotten.' ~Master Honen. Which is great because he was a reknowned for his erudite understanding of the Buddhist scriptures and teachings.

I hope this helps.

Namo Amida Bu,
Susthama

[Kaspalita]

Also, I am confused about the usage of the word Karma as in the sentence "relying upon the karmic power of Amitabha Buddha". Karma, as I understand it is instantaneous in effect and is a tendency towards certain actions and habits as based on previous actions. So, if we are discussing my own karma, I have plenty of cultivating to do, so I am to rely on Amitabha to do what exactly? Make me better? Or, if we are discussing the karma of Amitabha, what karma is there? I am of the understanding that Amitabha has, like the Buddha, removed all karma. Finally, even in my confusion on what we mean, how terrible to Amitabha would it be for me to add karma to Amitabha!

Karma isn't instantaneous in effect, I think. Actions leave karmic traces in the mind, like wheel track in soil, as we pour energy into these traces (by repeating actions, making the same mistakes over and over) the tracks deepen and it becomes difficult to 'get out of the rut'.

Bad actions create unwholesome tracks, that harm, good actions create good tracks - or Merit.

'Merit' literally means happy mind - the mind of settled faith, perhaps from which we are able to go forth and save sentient beings.

Now you might imagine that this tracks are circular in some way - we have some predominant issue in our lives, and our karma circles that, whatever is at the centre of our lives affects the way these tracks run. The Pureland idea is that if you put the Buddha at the centre, your actions (and karma) will revolve around what is important to Amida - this is creating a karmic affinity with the Buddha, and your life changes (the tracks make different patterns)

Another word for Pureland is Buddha-Field,Dharmavidya often uses the image of a magnetic field. Imaging a magnet at the centre of a pool of iron filings - the pattern is transformed, the filings orient themselves in respect to the magnet. When you put yourself in a Buddha-Field, you, and all your karma is magnetised, like this, and your life is transformed.

[Dr Di]

hi Brad. for me the important thing to remember that makes Buddhism so special, is the Buddha`s wholistic approach. ie we are poignently aware of the imperfect and impermanent, but there is simultaneously the perfect and permanent aspect to us all, which is our Buddha- or clear-light mind. whatever means you take to get from the former to the latter ie words or vows or religious views are less relavent than your determination and focus.
as far as mental illness goes, the more one battles to be calm and rational, the more one`s will is needed to ballance the suffering human body and brain with the permanent, loving, peaceful higher consciousness, through meditation etc. the ego wants to argue and refute, but sometimes it can give you a break (if you insist.!)