A Chess Game To Arise Compassion

“Yes, there is,” said the Master, “provided you are genuinely determined. What did you study in your youth? Is there anything, anything at all that you have really concentrated upon in your life?”

“Nothing much. I come from a wealthy family and never had to work. The only thing that’s ever really interested me is chess. I used to spend a lot of time on the game.”

The Master summoned his attendant. “Send Gyosei here; ask him to fetch a chess board when he comes.”

“Sir, Gyosei cannot play chess.”

“That’s fine. Just call him.”

When the monk Gyosei arrived, the Master arranged the chessmen on the board. He also asked for a sword and showed it to Gyosei. “Monk, you have sworn obedience to me and now, I am going to ask you for it. Play a game of chess with our visitor; if you lose, I shall chop your head off with this sword. If you win, I shall chop off our visitor’s head.”

The look in the Master’s eyes revealed that he would do exactly what he had said.

The game began. The young visitor felt sweat running down his back. He was playing for his life. He forgot his surroundings; the chessboard had become his world. Soon, when his opponent made a weak move, he launched a powerful attack. When Gyosei lost a pawn, the visitor stole a covert look at him. His was a face with intelligent eyes, lined with years of austerity and wonderfully serene. Even the prospect of death, it seemed, was not affecting him.

Gyosei made another faulty move. He was losing! The visitor however, was overcome with reflections of his past life, worthless and devoid of meaning. He thought: “I cannot let this man die. If I die, the world loses nothing. I have wasted my time, achieved nothing. This monk has led a hardworking, disciplined life. His death will be a loss to the world.” A wave of compassion arose within him. Deliberately, he made a wrong move, leaving his position open to attack.

Suddenly, the Master leaned forward and toppled the board over. The contestants stared at him. “There is neither winner nor loser here,” declared the Master. He turned to the young man: “You only need two things to attain enlightenment – complete focus and compassion. Today, you have learned both. At first, you were entirely absorbed in the game. Out of that concentration arose compassion. It made you ready to sacrifice your life. Stay with us for some weeks, engage in our practices in the same spirit – your enlightenment is assured.” The young man agreed and eventually attained his wish.

Lose yourself entirely in whatever you do. Compassion will naturally follow – it is concentration’s faithful companion and cannot be practiced. This is the way to enlightenment.

- Extracted from Buddha Groove

The Scholar Monk and the Arahat

Once there were two men who entered the monkhood at the same time but who followed different aspirations. One studied the sacred doctrines until he attained such a proficiency in them that quite a number of admiring students gathered around him to hear him teach.

The other practised very hard and eventually became an arahat with great spiritual insights.

One day, the two bhikkhus happened to meet each other for they had gone to see the Buddha at the same time. The proud master of the sacred texts, however, had no idea that the monk he just met was already one of high spiritual attainments.

Treating him with disdain, as he did most monks, the scholar wanted to embarrass the arahat in front of everyone by asking him questions from the texts which he was sure the arahat would not be able to answer.

What the scholar did not know, however, was that whoever brought harm in any form upon an arahat would end up being reborn in a lower world.

To prevent that from happening, the Buddha decided to choose and ask the questions himself. He put questions concerning the higher states of meditation to the scholar monk who, of course, could not answer them because he had not practised what he had recited and preached.

On the other hand, the second bhikkhu had no problem with the questions, answering them humbly but yet with evident authority. When the questioning session was over, the Buddha praised the arahat generously, but made no mention of the learned scholar.

The other bhikkhus wondered why the Buddha praised the arahat and not the illustrous teacher. The Buddha explained to them that although the first bhikkhu was well versed in and knowledgeable of the sacred scriptures, he did not live in accordance with the Dhamma.

The Buddha compared him to a cowherd who tended somebody else’s cows only to earn money and so did not get to drink any of the cows’ milk, while the one who practised the Dhamma was like the owner who enjoyed not only his cows’ milk but all the dairy products that could be made from it as well.

Similarly, the scholar monk only enjoyed whatever services his pupils afforded him but not the benefits of sainthood. On the other hand, though the arahat could barely recite anything from the sacred scriptures, through his diligent practise he had come to understand the essence of the Dhamma and so no longer harbored any greed, hatred, or delusion in his mind. He thus truly reaped the benefits of sainthood.

Though a person recites much of the sacred texts, but is negligent and does not practise according to the Dhamma, he cannot share the blessings of the holy life, just as a cowherd, counting other people’s cows, cannot taste the milk that comes from them.

Though a person recites only a little of the sacred texts, but practises according to the Dhamma and becomes truly wise, thus forsaking lust, hatred, and delusion, and no longer clinging to anything of this or any other world, he indeed shares the benefits of the holy life.

Pure Land and back

If there are sentient beings,
who hear of this teaching,
they should aspire,
to be born in that land.

- Amitabha Sutra(The Buddha)

Who has been to Amitabha's Pure Land (Amitabha Buddha's pure realm manifested from his perfect compassion and wisdom for guiding beings to liberation) and back?

How do we know if it really exists?

Well, if someone not particularly special in any way tells us he had been to Pure Land and back, we will tend to doubt him.

If he describes Pure Land as it is already described in the sutras taught by the Buddha, we will wonder what is the point of listening to his repeated description.

However, if he describes Pure Land in ways not described in the sutras, we will doubt him all the more.

Yet, there are especially great masters, such as the 13th Pure Land Patriarch Master Yinguang, who expounded on the Pure Land teachings in detail… because he was indeed from Pure Land, being a manifestation of Dashizhi Pusa (Mahasthamaprapta Bodhisattva) from Pure Land.

The best proof of this identity, as revealed after his departure, are his great abilities and efforts to encourage countless to practise the Pure Land teachings effectively.

There are some who have direct visions of Pure Land when they practise well. Those who have been reborn in Pure Land and returned after training would be Bodhisattvas, who will never reveal their identities just for attention, but let their Dharma teachings and exemplary actions speak for their worth.

This is in line with Shakyamuni Buddha's strict instructions in the Surangama Sutra, as shown below, given out of great compassion and wisdom to avoid the prevalence of false claims for selfish gain in terms of fame and fortune, while confusing the masses with false 'Dharma' teachings -

'It is my command that after my parinirvana, in the time of the Dharma's ending [this period far from the Buddha's time], the Bodhisattvas and Arhats will appear before beings in whatever bodily [manifested] form may be appropriate for rescuing them from the cycle of death and rebirth.

The Bodhisattvas and Arhats may appear as elder monks or nuns, or as white-robed laity, or as kings, as high officials, as pure youths or maidens, or even as courtesans, widows, libertines, thieves, slaughterers, or traffickers in stolen goods.

Working side by side with these people, in order to lead them to enter samadhi, the Bodhisattvas and Arhats praise the Buddha's Vehicle [to Buddhahood], but they should never speak casually to people who have not yet studied the Dharma, saying, "I am actually a Bodhisattva," or "I am actually an Arhat," thus carelessly revealing the Buddha's hidden intent.

They can only reveal themselves at the end of their lives, and then only in private (to inspire them one "final" time).

Anyone who in any other way claims to be a Bodhisattva or an Arhat is deluding people with an egregious lie…

What I have said is what Buddhas teach. Mara, the Evil One, teaches otherwise.' (BTTS 2009)

Following this rule, when we look around in the 'spiritual marketplace' today, those who egoistically claim to be 'supreme' or 'true' 'masters' and 'Buddhas' are straightaway not even proper disciples of the Buddha, much less to say, qualified representatives of his teachings.

The limitless manifestations urged as skilful means for reaching out include any possible identity other than as enlightened beings.

Back to the opening questions, the truth is, even if there is no Pure Land, mindfulness of Buddha has to, by default, lead to the best rebirth as we ride upon his merits, as there is no safer or more meritorious subject for mindfulness of, especially on the deathbed, than a Buddha with perfect compassion and wisdom.

(Amituofo was spoken of by Shakyamuni Buddha in close to 300 sutras.)

Those who practise mindfulness of Buddha very well can depart for Pure Land at will before becoming old, sick and/or dying; when they are healthy, young and thus very much alive.

From ancient history to this modern day, there continues to be increase in already innumerable records of sincere practitioners who have done so. They manifest many classic auspicious signs of birth in Pure Land while departing very blissfully, joyfully citing the arrival of Amituofo or sight of Pure Land.

Such passing must karmically lead to the most blissful realm they aspire to reach – Pure Land. Some give way ahead yet accurate announcements of their departure dates and times too.

This is very powerful evidence for the efficacy of Pure Land practice because for ordinary beings, with the Three Poisons of strong attachment (to samsaric life), aversion (to dying) and delusion (of the afterlife), it is impossible to calmly and clearly know and say when they will depart, if not, as testified by them, due to having been personally informed by Amituofo of when he will arrive to guide them to his Pure Land. These advance notices are also Amituofo's skilful means to continually inspire us to have greater faith in him and his Pure Land!


If good men and good women hear [learn] of Amita Buddha [Amitabha Buddha; Amituofo], firmly upholds [practise mindfulness of] his name… single-mindedly [wholeheartedly] and without confusion [being scattered], for these persons, when approaching the end of life, Amita Buddha, with an assembly of noble [holy] beings, will appear before them. When their lives end, their minds will not be inverted, and they will immediately attain rebirth in Amita Buddha's Land of Ultimate Bliss.


- Amitabha Sutra (The Buddha)

The Power of Prayers

The Buddha is the greatest among all doctors,
able to cure all diseases of afflictions,
able to relieve people from all the great sufferings
of birth and death.

- Avatamsaka Sutra

Yes, Buddhists firmly believe in the efficacy of prayer.

When someone prays, his faith engenders a mental state of super normal, unified concentration, by which he can stimulate or arouse (gan) the compassionate vow-energy of the beings (such as Buddhas or Bodhisattvas) to whom he prays, and thereby receive a response. That is, the mental energy resulting from the supplicant's concentration tallies and interacts with the energy of a Buddha's or Bodhisattva's vows. This interaction, in turn, gives rise to an inconceivable extraordinary power, which produces the special experiences and efficacious results of prayer.

In Chinese societies, where Mahayana practice prevails, praying to the Bodhisattva Guanyin (Sanskrit: Avalokiteshvara) [for example], brings about… miraculous results.

However, a benevolent deity or spirit actually already protects a reverent devotee of the Three Jewels [Buddha, Dharma, Sangha]. If she suddenly encounters misfortune, even if she doesn't pray at that very moment, her ill 'luck' [karma] will be averted, provided that she has firm faith. Prayer works because of firm conviction. If someone has unyielding faith, she is constantly under the protection of prayers.

Although Buddhists believe in the power of prayer, they do not emphasize that praying can solve every problem.

For example, if a Buddhist becomes ill, prayer is very important, and if she has confidence, then in certain cases, through pious, sincere prayers she can induce a sympathetic response and be cured. Therefore, we find Buddhists scriptures mentioning cases of people being cured through expounding or hearing the Dharma. But if the sick person lacks conviction and experience in (successful results from) prayer, she should see a physician.

So even during the time of the Sakyamuni Buddha, when a bhiksu became sick, he was normally treated with medicine. Therefore, it is generally believed that the Dharma is primarily for treating the spiritual illness of birth and death. For physical illness, one should use medicine. The ill should pray but also seek medical treatment: this is the view of an orthodox Buddhist.

The Real Meaning of the Dharma

The real meaning of the Dharma…
must be directly experienced.

~ Siddhi Nagarjuna

Personal experience is…
the foundation of Buddhist philosophy.
In this sense, Buddhism is radical empiricism or experimentalism.

~ D.T. Suzuki

The Truth itself…
can only be self-realised
within one’s own deepest consciousness.

~ The Buddha

Map of The Four Noble Truths

The First Noble Truth is the effect of suffering.
The Second Noble Truth is the cause of suffering.
The Third Noble Truth is the effect of the end of suffering.
The Fourth Noble Truth is the cause of the end of suffering.

The First Noble Truth
is about knowing your current situation
(of being lost in suffering),
For if you don't know where you are,
As a reference point,
Even the best map (of the Dharma) is useless
(as you might assume you're elsewhere).

The Second Noble Truth
is about knowing what cause your current situation
(attachment, aversion, delusion),
For if you don't know why you are where you are,
As a reference point,
Even the best map is useless
(as you'll remain stuck where you're).

The Third Noble Truth
is about knowing the situation you wish to be in
(away from suffering; Nirvana),
For if you don't know where you are going,
As a reference point,
Even the best map is useless
(as you can't reach there).

The Fourth Noble Truth
is about knowing how to be in the situation you wish to be in
(by walking the Noble Eightfold Path),
For if you don't know how you are going there,
As a reference point,
The best map is useless
(as you won't be using it as a guide).

Just as realisation of the Noble Truths ennoble,
ignorance of them is to remain ignoble.


Extracted from : The Daily Enlightenment
- Stonepeace

The King of Heaven Seeks Out the Dharma

One day, when the Buddha was teaching at the Jetavana Monastery, King Brahmaloka descended from heaven and came before the Buddha to listen to the Dharma.

The King of Heaven asked :
"Lord Buddha, can you kindly tell me which is the sharpest sword, which is the most potent poison, which is the most furious fire and which is the darkest night?"

The Buddha answered :
"King of Heaven, you should know that harsh and unkind words form the sharpest sword; greed is the most potent poison; worldly worries form the most furious fire; and ignorance is the darkest night."

The King of Heaven asked :
"In the three worlds, who receives the most benefit, who suffers the greatest loss, what forms unbreakable armor, and what is the best weapon?"

The Buddha answered :
"Those who give receive the most benefit; those who are greedy, who look only for gain and never intend to reciprocate, suffer the greatest loss; patience forms unbreakable armor; and wisdom the best weapon."

The King of Heaven asked :
"In all the realms, who is the most cunning thief, what is the most precious treasure, what is the greatest cause for attachment, and what treasure can we rely on most?"

The Buddha answered :
"Unwholesome thoughts are the most cunning thieves; morality is the most precious treasure; mind is the greatest cause of attachment; being liberated from the cycle of birth and death is the treasure upon which we can rely on most."

The King of Heaven asked :
"What quality is the most attractive, what quality is the most disgusting, what is the most horrible pain, and what is the greatest enjoyment?"

The Buddha answered :
"Goodness is the most attractive; evil is most disgusting; regret is the most horrible pain; and liberation is the greatest enjoyment."

The King of Heaven asked :
"What is the reason for death in this world, what can spoil a friendship, what is the most serious fever and what makes the best doctor?"

The Buddha answered :
"Ignorance is the root of death; jealousy and selfishness spoil friendship; hatred is the most serious fever; and the Buddha is the unsurpassed doctor."

The King of Heaven though for a while and asked again :
"Now, I have one more question to ask you. What cannot be consumed by burning fire, what cannot be destroyed by raging floods, what cannot be torn asunder by blustering wind and still remains the source of all existence?"

The Buddha replied :
"The merit created from good karma is the answer to all. It cannot be consumed by burning fire, nor destroyed by raging floods, nor torn asunder by the winds, yet it still remains the source of all that exists in the universe."

After listening to the Buddha's words of wisdom, the King of Heaven was full of Dharma joy. He paid homage to the Buddha and departed...

Miracles

Once, a layman named Kevaddha told the Buddha that the city of Nalanda was nearby, full of people, many of whom admired him, and that if any of his disciples could perform a miracle, they would have greater admiration for him.

He then asked if the Buddha could request a disciple to do so. Despite being asked thrice, the Buddha rejected his appeal. After all, the Buddha doesn’t encourage the performing of ‘street magic’ just to boast or please the populace. What more essential was to develop one’s mind and to guide others to do the same.

On another occasion by a river, an emaciated ascetic with long thick hair glanced at the Buddha sarcastically, before crossing it on its surface. Seeing this, a disciple of the Buddha asked if he could see him do the same. The Buddha replied that he would show him the worth of the feat instead. When a ferryman came towards the Buddha, he asked him how much one paid him to cross the river. The answer was ‘half a masaka’, a coin of very low value. The Buddha remarked that the ascetic’s miracle was worth only that doable with half a masaka, while he had mortified his body over a long time just to master that. It would had been worthier to use the time for the well-being of others.

However, this does not mean that the Buddha and his disciples were incapable of, or never performed any miracles at all, though he did forbid insensible miracles which served no useful purpose.

As recorded in the Mahaparinibbana Sutta, the Buddha once came to the swelling River Ganges. Some were looking for a raft, and others binding reeds to form one. The Buddha, as swiftly as a strong man stretches or flexes his arm, vanished from where he was with his retinue of monks and remanifested on the other shore.

Commenting on those who have yet to cross, he said, ‘When they want to cross the sea, the lake or the pond, people make a bridge or raft, the wise have crossed already.’ In short, the Buddha had mass-teleported himself and the monks across the river in the blink of an eye! This is surely more efficient than walking on water!

This was done for practical reasons of not being able to find transport, and it was an opportunity to teach. The late fashioning of a bridge or raft represented the belated creation or search of a means to cross the water, which represented the sea of suffering, to reach the other shore, which represented liberation. The Buddha was emphasising that wisdom is the true and speedy vehicle needed to cross over suffering.

In a related story, a ferryman refused to take the Buddha across a river because he did not have the fare to pay. To his amazement, the Buddha simply disappeared from the bank and reappeared on the opposite.

When King Bimbisara heard of this incident, he issued an edict to allow all ascetics in his country to be ferried for free.

Once again, the Buddha displayed his supernormal powers only as a last resort. Miracles by themselves might amaze, while not necessarily leading the amazed to realise the Dharma. They might distract their witnesses from the Dharma instead, who might be attracted only to learn how to perform such miracles.

One of the most famous of miracles that only the Buddha could do, was the Twin Miracle. He would levitate into the air and sprout the opposing elements of fire and water from his upper and lower body simultaneously (followed by from his left and right), and in reversed directions. This he did on two occasions – once, to humble his proud clansmen, so as to open their minds to listen to the Dharma with reverence, and once, when some other teachers sought to promote their ‘superiority’ by showing off their miracles. As many other incidents would attest, the Twin Miracle is really just the tip of the iceberg of the extraordinary feats the Buddha was capable of!

As for the miracle where a certain person gives [Dharma] instruction in this way:

‘Direct your thought in this way, don’t direct it in that.
Attend to things in this way, don’t attend to them in that.
Let go of this, enter and remain in that’:

this is the miracle that… appeals to me as the highest and most sublime.

- Sangarava Sutta

Taking Refuge in the Dharma

Be islands unto yourselves,
refuges unto yourselves,
seeking no other refuge;
with the Dharma as your island,
the Dharma as your refuge,
seeking no other refuge.

- The Buddha

Shortly after the Buddha attained enlightenment under the Bodhi (Enlightenment) Tree, and having surveyed the entire universe, he reflected thus – 'It is not a good thing to live without anyone to look up to, follow, or take refuge in. But there is no holy teacher or brahmin [noble person], no one in this world, who surpasses me in [the Threefold Training of] discipline [morality], meditation [concentration] or wisdom, whom I could honour and venerate.

All there is for me to honour and venerate is the Dharma, the holy teaching [that leads to enlightenment] that I have discovered myself… That is good. I shall place myself under that. The enlightened Buddhas of past ages of the world also lived honouring and venerating the precious holy Dharma.' If even all the countless Buddhas saw the Dharma to be so good for taking refuge in, it must be all the more beneficial for us unenlightened beings to look up to, follow and take refuge in as well – for it leads to the perfection of the Threefold Training, culminating in unsurpassable Buddhahood!

The Buddha's thoughts above form a remarkable teaching, which expresses the humility of the Buddha despite his obvious spiritual greatness, of how he sees the need to check one's position with what is above oneself, which in his case, similar to ours, is the Dharma – the truth itself, and the path that leads to the realisation of it.

Even the Buddhas are not above the natural and universal laws of the Dharma, which is why even after the Buddha had attained supreme enlightenment, he continues to take refuge in the Dharma. In fact, still under the Bodhi Tree when recently awakened, he spent time to fully reflect upon and relish in the marvels of the Dharma. Becoming one with it in totality of body, speech and mind, he meant it literally when he uttered, 'One who sees the Dharma sees the Buddha.'

The Buddha is the living embodiment of the Truth and one who walked the path to it perfectly, who unceasingly honours and venerates the Dharma by practising and sharing it out of boundless compassion for all who have yet to realise it. Without the Dharma, there would be no Buddhas or Sangha!

The two earliest lay Buddhists could only take refuge in the Double Gem of the Buddha and the Dharma due to the absence of the Sangha then. Thereafter, Buddhists take the Threefold Refuge in the Triple Gem – of the Buddha, Dharma and Sangha.

This is so with the exception of Buddhas. Though also perfect members of the Sangha, they take refuge only in the Dharma. Even the Sangha community of monks and nuns founded by the Buddha takes refuge in the Triple Gem (including the Sangha itself).

However, the central aspect of refuge in the Triple Gem for all monastic and lay Buddhists is always 'the Dharma taught by the Buddha' (Buddhadharma). This is so as unless the Sangha members we take refuge in are of the Arya (Noble) Sangha, who consist of those who are enlightened to some extent, the ordinary and thus somewhat worldly Sangha is realistically imperfect, still a work in progress towards enlightenment. The tricky thing is that we can't, with our limited wisdom, readily differentiate who is a member of the Arya Sangha, who can range from the young to the old, men to women, laypeople to monastics. It makes sense then, to respect everyone – even if they are not Buddhists by label!

The true Triple Gem never disappoints
as the Buddha, Dharma and Arya Sangha together
is a perfect teacher, a perfect teaching
And its community of perfect practitioners.

- Stonepeace

Extracted from The Daily Enlightenment

The Mangala Sutta

There is a short but popular scripture called the Mangala Sutta (Discourse on Blessings).

According to a commentary, it was preached when there was a great discussion among humans regarding what the true definition of ‘blessings’ was.

The devas (gods) who overheard this too argued among themselves till the debate spread upwards into the heavens. Knowing this, Sakka (Sakra: king of Tavatimsa heaven) suggested that a deva should visit the Buddha for the answer.

The sutta is an example of why the wise Buddha is regarded as a ‘Teacher of humans and gods’.

In the cover of deep night for privacy, the deva, whose radiance illuminated Jeta Grove approached the Buddha, respectfully saluted him and asked, ’Many deities and humans longing for [good and] happiness have pondered on blessings [mangala: that conducive to happiness and prosperity]. Pray tell me what the highest blessings are.’

The Buddha replied thus —

’[1] Not to associate with the foolish [who have evil conduct, unless one can transform them], but to associate with the wise; and to honour those who are worthy of honour — this is the greatest blessing.

[2] To reside in a suitable locality [for Dharma learning and practice], to have done meritorious actions in the past and to set oneself in the right course [towards enlightenment] — this is the greatest blessing.

[3] To have much learning, to be skilful in [handi]craft [skill for one's work], well-trained in discipline, and to be of good speech — this is the greatest blessing.

[4] To support mother and father, to cherish wife [spouse] and children, and to be engaged in peaceful occupation [that harms none] — this is the greatest blessing.

[5] To be generous in giving, to be righteous in conduct, to help one’s relatives, and to be blameless in action — this is the greatest blessing.

[6] To abhor more evil and abstain from it, to refrain from intoxicants, and to be steadfast in virtue — this is the greatest blessing.

[7] To be respectful, humble, contented and grateful; and to listen to the Dharma on due occasions — this is the greatest blessing.

[8] To be patient and obedient, to associate with [good and wise] monastics and to have religious discussions on due occasions — this is the greatest blessing.

[9] Self-restraint, a holy and chaste life, the perception of the Noble Truths and the realisation of Nirvana — this is the greatest blessing.

[10] A mind unruffled by the vicissitudes of life (Eight Worldly Winds: gain-loss, fame-defame, praise-blame, pleasure-pain), from sorrow freed, from defilements [greed, hate, delusion] cleansed, from fear liberated — this is the greatest blessing.

Those who thus abide [in the above, from 1-10], ever remain invincible, in happiness established. These are the greatest blessings.’ (Adapted from Venerable Narada’s translation)

The deva might had expected a simple singular and somewhat unfathomable answer, but what the Buddha pragmatically listed was a checklist of down-to-earth blessings (10 in brief and 38 in detail), beginning from the attainment of worldly happiness, and stretching progressively to the ultimate goal of spiritual happiness, all of which are the greatest blessings in their own context, which implies that they collectively form the truly greatest of all blessings.

The less we fulfill of the list, the less blessed we are, missing opportunities to sustain or increase our blessings. Of course, to share these teachings like the Buddha did to guide others to practise accordingly would constitute an even greater blessing.

Instead of blessings being a vague or abstract power given by others to us, to be blessed is in terms of protecting and elevating oneself from evil, to advance towards purity in compassion and wisdom.

However, this does not mean blessings must always be self-created and can never be shared, as we can still practise the dedicating of merits from our own blessings with one another.

The Mangala Sutta is traditionally recited as a Paritta text for protection and yes, blessing – for both the reciters and listeners seen and unseen, which urges them to bless themselves by following its teachings. In a way, when the sutta is chanted, the Buddha is sharing the blessings of his realisation of its truths with us too! To copy the sutta in print to better internalise its teachings, and for sharing it is meritorious too. This applies to forwarding to share this article too!

- Extracted from TheDailyEnlightenment.com

A Pure Land Story

During the time of Sakyamuni Buddha, there was a kind king who was overthrown by his evil son and imprisoned in the dungeon. He was deprived of food and any physical comfort. The king's wife, was also prohibited from seeing him.

The king became sad and despondent. He was dismayed the the world can be so filled with such unbearable anguish.

Faced with this world where suffering abounds, he prayed, "Oh Lord Buddha!! Why do you not come to my aid during this difficult time of my life? Can you show me a sanctuary where I can rest my weary soul?"

In the meantime, the queen, who had repeatedly asked to see her king, was finally allowed to do so. However, his treacherous son forbade her from bringing any food for the starving king.

In her desperation, she coated her body with a layer of flour paste so that the king would have some nourishment.

At such a time of anguish and despair, the two of them tearfully prayed to the Buddha for deliverance from their suffering.

To their amazement, the Buddha supernaturally appeared before them. The prison cell was filled with a beautiful luminous light and the smell of beautiful flowers.

The Buddha told the king and queen, "To the West of this saha world, more than a hundred thousand million Buddha lands, there is a world called 'Ultimate Bliss Pure Land', where the teacher of the land, Amitabha Buddha, is currently teaching the Dharma.

In the land of Amitabha Buddha, the most serene, secure and happy place, there is no suffering, only happiness.

If you recite the name of Amitabha with single-mindedness, Amitabha Buddha will use the strength of his great vow to receive you to be reborn in the Pure Land."

After listening to the guidance of the Buddha, the king and queen started to earnestly recite the name of Amitabha Buddha.

For many days, they sincerely recited and chanted Amitabha Buddha's name with little rest. Their hearts were filled with a deep faith and utmost conviction that they will be able to get to the Pure Land.

One day, in the course of their praying, a radiant Pure Land did indeed appear before their eyes. They saw Amitabha Buddha, surrounded by a host of Bohidsattvas and celestial beings, all in radiant light, come down to welcome them to the Pure Land.

Because of the good karma that they have accumulated during his reign, the king and queen was reborn in Amitabha Buddha's World of Ultimate Bliss. There they can listen to Him preach the Dharma and ultimately, become enlightened.

The evil son reaped the karma that he sowed. He was killed not long after that in a hunting accident.

Buddha Chanting

The chanting of Amitabha Buddha's Name can be practiced by both the young and old, and those in the prime of life. It is suitable for everyone.

When Amitabha Buddha achieved buddhahood, he made 48 magnificent vows to benefit all sentient beings. These vows involved the manifesting of the Western Pure Land and the saving of all sentient beings.

Amitabha's 18th vow is the most significant - He vow to save all sentient beings who called upon him and chant his name and bring them to the Western Paradise : -

"Provided I become a Buddha, if the beings of the ten quarters who after having heard my name, and thus awakened their highest faith and aspiration of re-birth in that country of mine, even they have recollected such a thought for ten times only, they are destinated to be born there, with the exception of those who have committed the five deadly sins (Anantarya), and who have blasphemed the orthodox Law (Dharma), otherwise may I not attain the enlightenment."


Sick people can recite the Buddha's name. These people suffer from the pains of disease because of karmic obstacles. You should hold the Buddha's name in order to lessen these obstacles.

Those who are healthy should take advantage of their health to recite the Buddha's name and dedicate their recitation to insure their perpetual good health.

Old people who are approaching the end of the road should follow the good path to the end. They should recite the Buddha's name.

Young people whose road ahead is filled with limitless light should recite "Na-mo A-mi-tuo-fo" to make the light appear.

Thus, the Dharma-door of Buddha Recitation is suitable for every type of person.

You can chant while walking, standing, sitting, or reclining.

The busiest people can recite the Buddha's name, and people who are the most at leisure can also recite the Buddha's name.

How do you practice recitation when you are very busy?

You practice the Morning and Evening Dharma Method of Ten Recitations. In the morning and the evening do ten recitations. Recite for the length of a single breath, "˜Na-mo A-mi-tuo-fo" repeatedly and that is one recitation.

Ten such breaths are called ˜ten recitations.

In the morning when you get up, wash your face and brush your teeth. Then face the West, or better still face an image of Amitabha Buddha, join your palms together very respectfully and bow three times. Chant "˜Na-mo A-mi-tuo-fo" for the length of ten full breaths. Do this ten times in the morning and ten times in the evening.

Don't deliberately stretch out the length of your breath or cut it short. It should be very natural.

Do this every day without interruption; it will only take five or ten minutes.

Can you recite at other times during the day? Of course you can. The more you recite, the better. With the skill derived from your practice of this Dharma you can be reborn in the Western Land of Ultimate Bliss.

Suppose someone says, "I'm very stupid. Probably it's useless for me to recite."

In using this technique, the more stupid you are, the better! The wiser you are, the better! No matter how wise you are you cannot exhaust the method of Buddha Recitation. No matter how stupid you are, you are still included within it and it can be your guide.

This method of Buddha Recitation is one of the most expedient Dharma door.

Amitabha Buddha, in his infinite wisdom, know that a lot of sentient beings may not have the necessary skills, mental faculties, time or a guru to teach them the various Sutras. Therefore, He has opened up this Dharma door so that every sentient being can rely on His Vows to achieve enlightenment without having to go through endless rounds of reincarnation.

This is the expedient way to attain enlightenment.

When Do You Practise?

When do you practise your spiritual development?

When someone scolds you...

When someone is rude to you...

When someone has abused you..

That is when you practise...

When someone caused you to feel distressed...

When someone is being disrespectful to you...

When someone hurt you...

That is when you practise the Dharma

That is when you have to be aware, be mindful and be present...

Virtuous Friends

Those who have faith and ethics in abundance
Possess wisdom and great austerity,
And associate with virtuous friends -
They will swiftly become a Tathagata.

To arise as a Buddha in the world,
Supreme joyful effort must be made,
All sentient beings held within one's care,
And one must teach the Dharma of virtuous action.

On loving thoughts, and likewise too,
On supreme celibacy remain focused.
Bhaishajya-sena, after having heard this speech,
You should practise this supremely.

Seeing liberation, and enlightened, and
The leader whose speech is acclaimed,
And the father and the mother of the world;
He is called 'bodhicitta'.

A virtuous friend who teaches this Dharma
In the world is supremely rare.
Those who listen with respect to the teachings of the Buddha
Will become unsurpassed Buddhas gone-to-bliss.

Those who are respectful
Towards the peaceful Buddhas' heirs
Will also become the protectors of the world
Releasing all sentient beings.

- The Buddha (The Arya Sanghata Sutra Dharmaparyaya)

The Beggar Woman

Once, there lived a beggar woman in ancient India.

Nobody really knew how old she was - she was old beyond her real age.

Her sufferings showed in the lines of her face, the lack of food has shrunken her body frame until you can see the ribs and the weight of her existence hung on her shoulders until she can barely walk.

She was dirty, smelly and nearly blind. She shuffled in her torn shoes, with a sturdy stick that she depended on to support her fragile frame. Her teeth was rotted and her hands were all withered and diseased.

People avoided her when they saw her. They ignored her and her tragic presence.

Some kind souls would some times give her some food, some water and a coin or two.

One day, this beggar woman walked past a temple. Usually, she would keep on walking pass the temple but on that day, something stopped her. She heard beautiful chants and music coming from within the temple.

She stepped through the doorway and made her way slowly towards the altar which has a statue of Amitabha Buddha.

The chanting stopped when she entered the temple. Everybody looked at her to see what she was doing.

When she stepped into the temple, she felt a sense of peace and a lightness in her heart. When she came to the altar, she knelt in front of the statue of Amitabha Buddha.

From her tattered pocket, she took out a beautiful flower that she had plucked from outside and offered it to the Buddha. She bowed respectfully and muttered something quietly under her breath.

After that, she got up, shuffled slowly to the donation box and drop in a coin. Then she sat down on the bare floor to rest and to behold the beautiful face of Amitabha Buddha.

At the side of the temple, there was a gathering of monks. All the monks of the temple were present and kneeling respectfully in front of a raised platform.

On the platform sat a serene and kind-faced person with a majestic air about him. He was Sakyamuni Buddha, the Enlightened One.

He spoke "Did all of you see what the beggar woman did?"

One monk replied "Yes, my lord. She made an offering to Amitabha Buddha."

Sakyamuni Buddha said "Yes, she did. And do you know the merits that she had earned by her simple deed?"

Another monk replied, "No, my lord."

Sakyamuni Buddha said, "By her giving from a sincere heart, she has earned so many merits that even if the king should come here and offered his kingdom and all his riches, it would pale besides her offerings."

"Her offerings is so immeasurable that if all the money, gold and jewels in the world would be piled high until it reach Mount Sumeru, it would still not be equal."

Sakyamuni Buddha proclaimed, "My disciples, do not look down on this beggar woman. She is suffering in this life because of her bad karmas from her previous lives."

"By her generous act of making an offering of a flower to Amitabha Buddha, she has generated immeasurable merits and good karmas. In many kalpas to come, she will become a Buddha and help deliver sentient beings from all sufferings!!"

Ananda, the Buddha's personal assistant, got up and walked across the temple to the beggar woman. He bowed before her, lifted her up and asked her if she would want to become a disciple of the Buddha.

When she agreed, she was given clean clothes, food and she joined the monks to listen to Sakyamuni Buddha preaching the Dharma.

And for the first time in her life, she was happy and a sense of serenity descended on her heart...

The Dharma that she heard filled her soul with a fullness that she had never felt before.

The above Dharma story has a very simple message :

It is not how much you give, it is how sincere your heart is when you do give. Even the smallest kindness will generate a lot of merit.

So, give. And give with no reservations...