The Method for the Practice of Amitabha
1. Brief explanation of practice liturgy
Today we will talk about the actual method of the practice of Amitabha.
Currently the Institute is holding the “Ultimate Bliss (Sukhavati) Dharma Assembly”. After you have received initiation from the teacher, and understood this practice, you must sincerely practice it. Keep in mind that, worldly things have no real value, including debating skills and wisdom on Dharma, none of which can be used when facing death. What is the only thing that is useful? It is to be reborn in a Pure Land. This point is emphasised by the Sutrayana traditions, as well as our Tantrayana tradition.
This method of Amitabha practice has many differences to the Sutrayana traditions, but some practitioners in the Pure Land tradition should be happy to receive it. Those without wisdom completely separate Sutrayana and Tantrayana, but those with wisdom would not do this. Despite being a disciple of the Pure Land tradition, practices in the Tantrayana tradition would not pose any obstacle to your being reborn in a pure land. Therefore, receive the Dharma with an open and accepting attitude, and it will benefit you greatly.
Today I will give a brief explanation of the method for the practice of Amitabha. The Dharma Assembly has been going on for two days, and many practitioners may be practicing quite well. Are you practicing according to the method? When you recite the Amitabha heart mantra daily, are you visualizing thus? It is a good idea to compare.
First, let me explain the title: Guru Amitabha Practice – The Swift Path to Ultimate Bliss
In this practice, the teacher (guru) and Buddha Amitabha are one and the same. The subtitle is “swift path to ultimate bliss”, which means through this practice one can rapidly correspond to Buddha Amitabha, and be smoothly reborn in the ultimate bliss realm. One only needs to have the four conditions of taking rebirth in a pure land, then wholeheartedly maintain the practice, irrespective of heavy evil karma (except for the karma of slandering the truth, and the five kinds of evil acts leading to rebirth in the unremitting hell), one can be reborn in the ultimate bliss realm.
To encounter this Pure Land teaching, we must have accumulated immense merits. In the Tibetan Amitabha Sutra, it is said: “If one has not accumulated merits, one would not hear this Dharma. If one has accumulated merits, then one would hear this Sutra.” Without having previously accumulated abundant merits, made offerings or attended to Buddhas and Bodhisattvas, one would not be worthy of encountering this Pure Land teaching in this life, and would not have the conditions to participate in the Ultimate Bliss Dharma Assembly, hear and receive the holy name of Amitabha, encounter Amitabha Sutra and Infinite Life Sutra. Since you have such merits, you must practice. If you can practice well, even for an ordinary person with all bounds and restrictions, taking rebirth in the pure land is not difficult.
Some of you are Tripitaka masters, and some can basically recite all five of the major commentaries, and understand them well. But please do not think that the Pure Land tradition has no significance to you. You should recite well, practice well, and complete the number of recitations of the name of Buddha Amitabha required by your teacher, as you have committed to before. I have committed to a number of chantings, which I have yet to complete, and every day I am very concerned about this. If death arrives suddenly, there is no guarantee of being reborn in the ultimate bliss realm. Due to busy dharma matters, and various others, I keep pushing it further and further back. The day when death comes, I might regret it.
When you do not have many things to attend to, you should enter a retreat or such, and complete the recitations of Buddha names and heart mantras that you have committed to in front of the teacher and the Three Jewels. This accumulates certain merits, and is also skilful for when death arrives. I hear that some of “elderly Bodhisattvas” (senior practitioners) here often say: “His Holiness Jigme Phuntsok Rinpoche is waiting in the ultimate bliss realm for us. We are queuing here to proceed forward.” This is a good saying, one should have such faith. The Buddha also said in the Tantra: “Those who do not have abundant wisdom but have sincere faith can easily attain enlightenment, and can easily take rebirth in a Pure Land.”
There are four conditions for taking rebirth in ultimate bliss realm: clearly visualizing the merit-field, accumulating virtues and purified obscurations, generating Bodhichitta, and making wishes to be reborn to the Pure Land and dedicated the merits. The most important of these is to visualize the Buddha, to ceaselessly yearn for rebirth in the Pure Land, to have a fierce aspiration. If there were strong aspirations, other causes and conditions would naturally come together. Mipham Rinpoche clearly stated in his related teachings: “If there is no strong aspiration, even if one chanted the name of Buddha Amitabha daily, one would not necessarily take rebirth in a Pure Land.” Thus you must have faith: “When I leave this world, I must go to the Buddha Amitabha.” With this kind of faith, taking rebirth in the Amitabha Land will be very easy.
In this Dharma degenerating time, there are some intellectuals who create many unfavorable conditions for the Pure Land teachings. They use worldly principles to argue that being reborn in a Pure Land is not that easy, as well as various wrong sayings. I have analyzed this during talks on “Teachings of the Pure Land”, so everyone should be able to understand. In essence, we should sincerely wish to be reborn in a Pure Land, frequently recite the Aspiration Prayer to Be Born in the Land of Bliss, and read more teachings in the Pure Land tradition.
Great Master Padmasambhava’s Term
In the Dharma degenerating age, due to the meagre merits of all beings, the blessings of some teachings after a long period of time gradually disappear. Aiming at this phenomenon, Padmasambhava hid teachings on very sublime liturgies in Tibet’s lakes, caves, seas, space, and even in aware wisdom. He entrusted these to Dharma protectors, and prophesized about which future tertön will open and receive the terma. Since then, tens and thousands of tertöns have appeared in Tibetan Buddhism with 108 main ones.
Some people outside of Tibet do not know what a terma is. In particular, some people in China with a strong discriminative mind and having studied a great deal of Materialism often ask: “How did Padmasambhava hide them? If hidden in rocks, what did he use to dig the rocks?” In actual fact, these behaviors are beyond conceptual thinking. There are many teachings in Tibetan Buddhism regarding this. I really wanted to talk about it before, but never had the time.
This method of practice is a terma. The characteristic of terma is that when circumstances that destroy the Three Jewels, pollute sacred mountains et cetera appear, such as the “Cultural Revolution”, the pure blessings of sutras and transmissions are not damaged in the slightest. In a particular age, when a terma is retrieved by a tertön, its blessings are very very sublime. Thus when the blessings of other Buddha dharmas are close to disappearing, the blessings of Great Master Padmasambhava’s termas are like a fierce blaze, alight in the mind of all beings. Relying on this type of terma for one’s practice, one would definitely attain enlightenment.
During the “Ultimate Bliss Dharma Assembly”, you might also have had this feeling. Despite being in the Dharma degenerating age, the five kasāya periods of turbidity, Buddhist laity centers are filled with people everyday. Especially in the afternoons at the end of the assembly, when the Sangha returns, the entire valley is painted red. The sight of this many people unanimously chanting the holy name of Buddha Amitabha, as if it is a Dharma prospering time, brings joy to the heart. This is the blessing of the terma.
Master Lekrab Langpa retrieving terma
Tertön Master Lekrab Langpa is the previous incarnation of His Holiness Jigme Phuntsok Rinpoche, as well as the sutra teacher of the 13th D_Lama. He retrieved over 20 termas, and is a very famous great yogi in Tibet. The Master’s words of prayer say that, he is the embodiment of the speech of Padmasambhava, the mind of Vajravārāhī, and the body of Vajra Demon Subduer (one of Padmasambhava’s ten main disciples). Not only was he a tertön, he was also a very accomplished writer. After reading his works such as his poetry, history, and Dharma songs, followers were filled with admiration.
This terma was retrieved by Master Tertön, and was copied from the original terma by the 13th D_Lama. In this age, such sublime teachings are incredibly rare. Everyone should know a little about this history.
Namo Buddha Amitabha! (For the method of practicing the Amitabha, first one takes refuge, then generate Bodhicitta, and then enter the practice.)
When chanting the liturgy, if one understands Tibetan, then one should use Tibetan to chant; otherwise, using Chinese is also allowed. His Holiness gave this permission before.
First you must take refuge and generate Bodhicitta. When taking refuge, you should think: “I now take refuge in the teacher Buddha Amitabha and all Buddhas, Dharmas, and holy beings.” I have frequently said this before – taking refuge is to wholeheartedly rely upon and take shelter completely with one’s body, speech, and mind, regardless of encountering happiness or suffering, one’s sole reliance is there. To make this vow in front of the Three Jewels is what is called taking refuge. Of course, one can chant whichever prayer when taking refuge. Chant this three times.
Then generate Bodhicitta: “From now onwards, I vow to benefit all beings, and not just to benefit particular beings. Boundless beings are drowning in the ocean of pain and suffering of Samsara. I vow to do everything I can to help them get rid of physical and mental sufferings, liberate from the sufferings of Samsara, and attain the fruit of perfect and unsurpassable enlightenment.” Chant this once or three times.
First take refuge, then generate Bodhicitta, and then start to formally visualize:
All phenomena are empty, and thus meditate on,
the all-pervasive loving kindness and compassion.
In that state of emptiness and compassion,
all that exists become the pure realm of ultimate bliss.
This belongs to the utpattikrama of Tantrayana, which is not usually practiced in the Sutrayana traditions. The Pure Land tradition mainly requires one to single-mindedly chant the name of the Buddha. It is unusual to see teachings on visualization. Even if there is visualization, it is limited to visualizing the appearance of Buddha Amitabha prior to chanting. The Tantrayana tradition has inner tantra and outer tantra practices. This is an outer tantra practice. Outer tantra practices are also divided into several types. One can visualize oneself as an ordinary person, with the Buddha Amitabha in front, and practice as a friend (carya tantra) or as a servant (kriya tantra) of the Buddha. Here, we are asked to visualize ourselves as Buddha Amitabha, therefore the level of practice is quite high.
Some practitioners know nothing about the Tantrayana tradition. When they hear this, they are confused: “How can I become Buddha Amitabha? It is OK to visualize Buddha Amitabha in front of me, and I supplicate for siddhi. But to visualize myself as Buddha Amitabha is a bit difficult.” This means you have yet to build solid foundations for Tantrayana practices. It is better that you first practice some Sutrayana teachings.
During this practice, if you are able to clearly visualize, then clearly visualize the Buddha Amitabha. If you are not able to do this, then you can put a photograph or a statue of Buddha Amitabha in your meditation hall, make offerings, pray, and then with strong faith, chant the Buddha Amitabha’s name or heart mantra. This depends on one’s own situation.
Of course, if you have received empowerment, you should use the method of utpattikrama. Initially this practice of utpattikrama is very cumbersome, sometimes it is difficult to visualize. But over time, you will be able to completely visualize. If you can visualize, then it is very easy to be reborn in the ultimate bliss realm. One only has to clearly visualize that the Buddha Amitabha is indivisibly one with oneself, and in a split second one has been reborn in the pure land. Therefore when practicing, the Tantrayana practices are the most sublime.
After taking refuge and generating bodhichitta, as you chant the liturgy (just once), you visualize: “all phenomena are empty, as taught in Fundamental Wisdom of the Middle Way, it is neitherexisting nor not-existing, and is the great emptiness free from four conceptual extremes and eight extremes of conceptual elaboration. Apart from the Buddhas and Bodhisattvas, the sentient beings know nothing about such emptiness. They are always fixated on mundane matters, be it family, relatives and friends, relationships or career. These beings are to be pitied. When can they obtain the fruit of perfect, unsurpassable enlightenment?” Compassion arises from the depth of the heart.
The nature of all phenomena is emptiness. Beings who do not understand emptiness are to be pitied. This compassion and emptiness merge into one, and then become one mindset. All beings and the material world gradually become ones to dwell and the dwelling place of the Ultimate Bliss Realm”. The external world, like what is depicted in the Amitayurbhavana Sutra, is the pure and ultimate bliss Buddha land, filled with seven jewels and eight merits. That is, all sentient beings in it are Buddha Amitabha and his manifestations. The entire material world, including the meditation hall and your house, are the perfect creativity and the view of the ultimate bliss realm. All of us are manifestations of the Buddha Amitabha. One Buddha can manifest as tens of thousands kotīs of Buddhas. All things with lives, including yaks and crows, are manifestations of Buddha Amitabha.This is how to visualize “all that exists become the pure realm of ultimate bliss”.
After this visualization, visualize oneself:
Upon a lotus and moon seat, rest one’s awareness as a syllable HRI,
light rays radiate from it, accomplishing the two kinds of benefit.
Oneself transforms naturally into the Bhagavan,
Amitabha, red in color.
In the midst of the ultimate bliss realm visualize a large lotus flower with white petals and purple-red stamen. It can be eight, twelve, or thirty-two petals. In the stamen is a moon disc, and on the disc is the Tibetan character for HRI. This HRI is one’s mind.
Then the HRI is radiating red light to “accomplish the two kinds of benefit”. How does it accomplish the two kinds of benefit? It radiates countless rays, and on the end of each ray carries offerings like eight auspicious symbols and the seven attributes of royalty, offered to Buddhas and Bodhisattvas of all directions. This purifies one’s obscurations since beginningless time, perfect all merits, accumulate merits and purify obscuration. This is to benefit oneself. The HRI continuously radiate light, penetrating the entire six realms of Samsara. The light eradicate the suffering of extreme heat and cold in hell, the suffering of hunger and thirst of hungry ghosts, the suffering of being used for labor of animals, the suffering of birth, old age, illness, and death of humans, the suffering of death and fall of heavenly beings, and the suffering of war of the Asuras. This is to benefit others. (This visualization is very important. I am not sure if you have been practicing this recently?)
After perfecting the two kinds of benefits, the HRI transforms into the Bhagavan[1] Buddha Amitabha. That is, one’s own mind becomes that of Buddha Amitabha with infinite merits. In the Sutrayana traditions, there is no such practice of the Buddha Pride. But in today’s utpattikrama there is this method of visualization. Buddha Amitabha’s (oneself) body is red, like ruby, particularly noble, and evokes faith in those who see it. Those skilled in visualizations can also visualize that in the surroundings are Bodhisattva Avalokitesvara, Bodhisattva Mahāsthāmaprāpta and infinite holy beings.
Then proceed to visualize in detail:
He has one face; his two hands rest in the mudra of equipoise,
holding a begging bowl filled with nectar,
his two legs are in the posture of immutability,
his perfect body is clothed in the three dharma garments.
“One face” represents Buddha Amitabha’s merit freefrom the four conceptual extremes and eight extremes of conceptual elaboration. “Two hands” represent the merit of wisdom and skills. “Mudra of equipoise” (right hand on top, left hand beneath) represents the joint utilization of wisdom and skills. “Nectar” represents dharma teachings that can fulfil the wishes of all beings. “Two legs in the posture of immutability” represents to dwell neither in samsara nor in nirvana. “Three dharma garments” are inner garment, upper robe, and outer robe. Buddha Amitabha manifests in the monastic form, showing the nobility of the perfect body.
Of course, this is all describing oneself. Some practitioners, who have never visualized before, sometimes cannot visualize. If you really struggle, you can place a large photograph in front. During the “Ultimate Bliss Dharma Assembly”, behind the sutra hall of the laity center, the entire side of the mountain is covered with Thangkas of Buddha Amitabha. You should go to the opposite side, or below the mountain, and continuously gaze upon them and visualize. With good visualization, when the eyes are closed, the form of Buddha Amitabha can still appear. At that stage it will be very easy to visualize yourself as this Buddha.
The major marks and minor signs are utterly perfect,
he is the supreme personification of the five kayas of the Buddha,
appearing, but with no inherent nature,
in his heart, upon a moon, is a red HRI.
Buddha Amitabha has 32 major marks and 80 minor signs of enlightenment, and perfected all awakening of the truly omniscient Tathagata, embodies the five kayas of Dharmakaya, Sambhogakaya, Nirmanakaya, manifest Bodhikaya, and unchanging Vajrakaya. These kayas are not like us, with internal organs like the liver and intestines, but are like reflections in the mirror or rainbows in the sky that manifest but have no self-nature. In terms of manifestations, there is not a shred of confusion or chaos. Every single element is clearly manifested. In terms of emptiness, there is not a single element of substance, unlike Thangkas or statues that have the barrier of substance.
In the heart of this kaya is a white moon disc as thin as a mustard seed. Upon the moon disc, visualize a red HRI. The utpattikrama teachings say, this HRI character must be visualized to be very fine, as if it has been drawn with the tip of a hair. The finer the moon disc and HRI are visualized, the more the mind is able to concentrate on this, cut off gross discriminative thinking, and enter this Samadhi.
The mantra circles it clockwise, radiating light; and all the sugatas,
just as visualized, are invited and merge into self, Dza, Hung, Bam, Ho.
Just then you visualized a very fine red HRI in the heart. Around the HRI, stand vertically the characters “Om Amidewa Ayu Siddhi Hung” circling in a clockwise fashion. This mantra wheel does not need to rotate. Generally speaking, inner tantra has practices that require rotation, but it is not required here, so no need for you to think too much or ask too much. Apart from this practice, there is no need to visualize others. It is good enough that you are able to visualize this. Nowadays some people have very strong discriminative mind. He does not visualize what he should, but he embellishes what he should not: “How does this mantra rotate? What is the size like? Roughly where is it positioned? What about the speed of rotation? How many revolutions per second?” If not asked, there is no need for you to add discriminative thinking here.
This mantra wheel radiates infinite light, shining on Buddhas and Bodhisattvas in all directions, inviting infinite Tathagatas from all Buddha-lands. At this moment, all Tathagatas become the Buddha Amitabha, like raindrops or snowflakes melting into the sea, dissolving into the Buddha Amitabha (oneself) just visualized. At the same time, chant the invitation mantra of “Dza Hung Bam Ho”. This mantra can be explained as invite, merge into, become one with self. This mantra is often present during initiations and chants.
Above is mostly on how to visualize. Everyone knows how to visualize, right? Let me repeat: first visualize all is empty, amidst the emptiness evoke compassion for all beings, once one’s own compassion and emptiness are merged into one, all phenomena becomes the various noble elements of the ultimate bliss realm. In the center of the ultimate bliss realm is a white lotus, and in the center of the lotus is a red HRI transformed from one’s own mind consciousness. The HRI radiates light bringing two kinds benefits, then the red HRI immediately transforms into the Buddha Amitabha. As for the actual kaya, everyone should already be clear. In the heart of the Buddha Amitabha visualize a white moon disc, upon it a red HRI, and around it the Tibetan characters “Om Amidewa Ayu Siddhi Hung”. The mantra wheel radiates light, penetrating all Buddha-lands, inviting Tathagatas to dissolve into one’s own Buddha Amitabha, “Dza Hung Bam Ho”, one is without distinction or differentiation from Buddha Amitabha, heighten this Buddha Pride.
During your daily chants, do you also do this? If not, but merely verbally chanting “Om Amidewa Ayu Siddhi Hung Hri”, it is unlike to be very meaningful. In Chinese Buddhism, there are methods of mindfulness on the nature of Buddha, visualizing a Buddha, contemplating a Buddha image, chanting the name of the Buddha. With the method of chanting the name of a Buddha, if one merely chant “Namo Amitabah”, yet never think of the form of Buddha Amitabha in one’s heart nor wishing to be reborn in the ultimate bliss realm, this type of chanting is not very important.
In two days of the Dharma Assembly, everyone needs to chant in the state of utpattikrama every day. If you can do this, even if you can only chant 100 times, the merit and power is immense, because this is required by the Tertön Master and Great Master Padmasambhava. When chanting the name of Buddha Amitabha, this is not always the requirement. But when chanting this mantra, it is necessary.
After “Dza Hung Bam Ho”,
Light radiates from the mantra, bringing two kinds of benefits.
Two kinds of benefits is what we previously said, benefit to self and to others.
All forms, all appearances, are pure as Amitabha,
all sounds, all hearings, are in essence the sound of mantra,
all thoughts are pure as the five wisdoms.
After all the Buddha Amitabhas have dissolved into one’s own body, the mantra wheel radiates light, bringing two kinds of benefits. After bringing the two kinds of benefits, visualize:
1. “All forms, all appearances, are pure as Amitabha”. “All kayas are pure as the infinite light (Buddha Amitabha). Some people perhaps feel that this is impossible. Actually, as long as the mind is pure, it is entirely possible. When you see a person or see an animal, think that this is Buddha Amitabha. Even if you encounter a bad person, still recognize that he is the manifestation of Buddha Amitabha. It is like when meeting some superiors, even though they are very bad, but actually they have been sent by the King, and cannot be offended, thus you start to feel differently about him.
The sentient realm is such. In the material realm, all mountains, rivers, lands, earth, water, fire, wind are the ultimate bliss realm of Buddha Amitabha. Although the external condition we encounter is rough, uneven, and extremely noisy, in actual fact it is the delusionary manifestation of the ultimate bliss realm.
2. “All sounds, all hearings, are in essence the sound of mantra.” The sounds you hear, no matter if they are of human, birds, or earth, water, fire, wind; are all delusionary manifestations of the Buddha Amitabha heart mantra. Whether it is the sound of quarrelling, of tractors, or various sounds in the cities, all sounds become the pure sound of the heart mantra. This is perhaps easier to visualize.
3. “All concepts are pure as the five wisdoms.” Whether it is greed, anger, or kindness, compassion, all thoughts are without differentiation to the wisdom of Buddha Amitabha. All become pure Buddha wisdom.
Not only are there many practices of visualizing purity in Tibetan Buddhism, there is also a true story in Chinese Buddhism which has been made into a movie: in Sichuan Province, Zitong County, there is a village woman of around forty, who really wished to eat vegetarian and chant the name of the Buddha. But her husband was very bad, and put in all the works to obstruct her. When she cooked, she made a meat dish for him first, and then cooked her own vegetables. When husband saw this, he poured some meat into her bowl and said: “The one who eats meat is sinless, the one who cooks meat is sinful.” After a couple of times like this, she had to give in and gave up eating vegetarian.
Husband saw that his strategy succeeded, and then he wanted to find ways to stop her from chanting the name of the Buddha. So he started working as a butcher and selling pork. Every morning he forced her to help him hold down the pigs. Every time after killing a pig, he purposely said: “The one who kills the pig is sinless, the one who holds down the pig is sinful.” As predicted, she was never heard chanting the name of the Buddha again.
Three years passed. One day, wife suddenly said: “I am going home.” Husband was confused, he asked: “Your parents have long passed away. Which home are you returning to?” Wife said: “To tell you the truth, I am about to return to the ultimate bliss realm. You really have a mean heart. I wished to eat vegetarian and chant the name of the Buddha, but you deliberately schemed to obstruct me. In these years, I have always chanted the name of the Buddha in my heart. Every time I hold down a pig, I silently pray to the Buddha: ‘Oh pig, my negative karma is deeply ingrained so I cannot help you. Please let the Buddha Amitabha come and bring you to the pure land!’ I keep chanting until the pig stops breathing. Unbelievably, every pig that I have held down has been reborn in the pure land. In order to thank me, in three days, they will come with Buddha Amitabha to receive me into the pure land.” Upon hearing this, husband thought that she was saying gibberish, that she had lost her mind.
By the third day, wife’s room permeated a fragrant scent, and all manner of auspicious signs appeared. Husband felt baffled, and kept observing inconspicuously. He saw that after she cleaned herself up, she sat on a chair, closed her eyes, and chanted the name of the Buddha. Within ten chants, she died in a sitting posture. Seeing this sudden fact, he felt particularly regretful. Since then, he quit his bad habits, diligently repented, and also became one who chanted the name of the Buddha.
In this story, wife was under the high-handed control of husband and did not dare to chant the name of the Buddha out loud. Instead she chanted silently in her heart. When washing clothes, it was “Namo Amitabha, namo Amitabha”. When killing pig, it was “Namo Amitabha, namo Amitabha”. When walking, standing, sitting, lying down, it was always “Namo Amitabha, namo Amitabha”. In this way, as taught in Tantrayana, the sounds she heard, the things she saw, the concepts she thought, were all delusionary manifestations of the Buddha Amitabha. If during our waking and sleeping hours, we maintain “Namo Amitabha, namo Amitabha”, everything we do, see and hear are all pure manifestations of Buddha Amitabha, then when we die we can be assured of rebirth in the ultimate bliss realm.
Unfortunately our practice is shallow, and life is so short. Despite encountering such sublime teachings on rebirth in pure land, we are not willing to be diligent. Especially some elderly who stubbornly want to recite Buddhist logic, rather than faithfully chant the name of the Buddha. Already in one’s seventies or eighties, still reciting Buddhist logic, who will they debate with? As for the young people, they think that now is the time to spread the Dharma and benefit all beings, and that chanting can be done when older. Actually I think like this, too; but time waits for no man! In Tibetan Buddhism, this is done very well. Many people in their fifties or sixties put aside all matters at home and wholeheartedly chant the name of Buddha Amitabha and the Avalokitesvara heart mantra. You must do this. One should have control over one’s time. Otherwise, putting aside meaningless things, even with meaningful things like reciting Buddhist logic and participating in debate, do the seventy-year-old grandpas and grandmas contribute anything to Buddhism even though they win logic debates?
Recite from the state of great bliss.
Great bliss refers to the state where all are manifestations of the Buddha Amitabha, with no suffering. From the ultimate perspective, it is the great emptiness free from four conceptual extremes and eight extremes of conceptual elaboration. In terms of present manifestations, there is no pain or suffering at all. Amidst this state of great bliss, concentrate on chanting “Om Amidewa Ayu Siddhi Hung Hri”, until three hundred thousand chants has been completed.
Each time regardless of how many heart mantras have been recited, one must dedicate the merits:
With this good deed, may I attain the holy state of Buddha of Infinite Life
May all beings without limit, attain the same supreme realization of him.
Finally think: “With virtuous merits such as mine, may all beings attain the fruit of Buddha of Infinite Light.”
Below is the fine print behind the terma:
Reciting the eleven-syllable root mantra three hundred thousand times, spiritual attainment will be obtained.
The mantra has eleven Tibetan characters. If chanting this root mantra three hundred thousand times, then obtaining siddhi is assured. Obtaining siddhi is enlightenment, which is also to be reborn in the pure land. This is the vajra speech of all Buddhas and Bodhisattvas. Everyone must have immutable faith in it.
Taking part in the dharma assembly this time, no matter how busy you are, you must complete it. If you cannot complete it this time, then you must make up for it in a short period of time. When chanting, you must visualize. What we previously discussed is relatively simple. Even if you do not know how to visualize anything, you can simply visualize yourself as Buddha Amitabha. Visualize a mantra wheel in the heart, radiating light to benefit all beings, welcoming all Buddhas and Bodhisattvas. In this state, continue to chant the heart mantra. When dedicating merits at the end, you can chant the final part of Aspirations for the Land of Pure Bliss. This is very important.
Of course, if there is very strong faith, even if the visualizations are not clear, just chanting the name of the Buddha and chanting the heart mantra also has merits. Great Treaties of the Aspiration for the Land of Bliss stated, in the Daduo area of Shiqu county, a man often prayed to Buddha Amitabha, and chanted the Aspiration for the Land of Ultimate Bliss many times. But he always thought Buddha Amitabha’s body is blue, and did not know how to clearly visualize the appearance at all. But purely based on the strength of his faith, when he was dying, Buddha Amitabha personally arrived to welcome him to the ultimate bliss realm. Since we have encountered this teaching, it is better that we clearly visualize the appearance of Buddha Amitabha. It is best if we place a Thangka or a photograph in front, then visualize while chanting.
Not only does the Tibetan Buddhism terma require one to chant the Buddha Amitabha heart mantra three hundred thousand times, in Chinese Buddhism if one chants the Taking rebirth in the pure land mantra three hundred thousand times, one can also see Buddha Amitabha. Tang Dynasty [CE 618 – 907] Dharma Master Daoshi wrote in Grove of Pearls in the Dharma Garden: “Having chanted the Taking rebirth in the pure land mantra three hundred thousand times, one can see Buddha Amitabha, and is assured of rebirth in the blissful pure land.” This is also a type of connection. The teaching of the eminent monks and masters are of complete accord.
The Buddha and all phenomena are in the state of no conceptualization,
then dedicate the merits and make aspirations.
It eradicates untimely death in this life,
and is the profound swift path to the Ultimate Bliss Realm in the next life.
Therefore those who have karmic link should uphold the practice. Samaya!
Visualize the self as Buddha Amitabha, and the external world as the ultimate bliss realm, then the ultimate bliss realm completely transforms into light, and the one’s own Buddha Amitabha also transforms into light, rest in the state of emptiness without any conceptualization. If you have realized the state of Great Perfection, or Great Middle Way, then abide in these states. If you don’t have such realization, then think that Buddha Amitabha and the ultimate bliss realm all transform into light and dissolve into the dharma realm. Without contemplation, rest in such emptiness for one or two minutes, then make aspirations and dedicate the merits: “I dedicate the virtuous merits to boundless beings, may they be reborn in the ultimate bliss realm.”
Practicing like this, one can avoid the adversity of untimely death. What is meant by untimely death is, for example, one was supposed to live until 100 years old, but some adversity appeared, so one dies at the age of 50. Therefore Buddha Amitabha is in fact without differentiation or distinction from the Buddha of Infinite Life. As long as one diligently practice “Om Amidewa Ayu Siddhi Hung Hri”, one is practicing Buddha of Infinite Life. Many people wish for long life. But if one continues to generate negative karma, then having a long life is not necessarily meaningful. Many lay practitioners go for health check-ups in hospital, and are very fearful of any unexpected problems, insisting on living until such and such age. In reality, it is not enough that you just harbor this wish. You should practice this teaching to avoid untimely death, and be reborn in the ultimate bliss realm.
For everyone to encounter this teaching, you must have sublime karmic link with it. Historically, many many people had attainment relying on the Pure Land teachings. There are some in Tibetan Buddhism, and even more in Chinese Buddhism. For example, Pure Land tradition’s second Patriarch Master Shan Dao, during his old age wholeheartedly chanted the name of the Buddha. It is recorded in A Chronicle of the Patriarch of Buddhism that he never slept in over thirty years. (For us, let alone over thirty years, if we do not sleep for three days, we will make up for it with six days.) When dying, he faced the West and made aspiration: “May Buddha welcome me, may Bodhisattva help me, let me not lose right mindfulness, be reborn in the pure land.” After saying this prayer, he calmly died standing.
He is a famous master in Buddhism, and we might not be able to compare with him. But the Collection on Rebirth edited by Ming Dynasty [CE 1368 – 1644] Master Lianchi has a case of a parrot being reborn in the pure land after chanting the name of the Buddha. In present day accounts, there are those of cows taking rebirth in the pure land after listening to monks chanting the name of the Buddha, of dogs, of roosters, and many such cases. We might not be able to compare to former eminent masters, such as the Pure Land tradition masters, Tibetan Buddhism’s Chagme Rinpoche, Sakyapa’s Sonam Tsemo, and Bodhisattva Nagajuna. But compared to cows, parrots and dogs who cannot properly enunciate the name of the Buddha, nor are as clever as I, if I have the intention to be reborn in the ultimate bliss realm, why can’t I?
A strong wish is very important. His Holiness Rinpoche once said: “When chanting the name of the Buddha, one should long to be reborn in the ultimate bliss realm, long for the merits of the pure land, like a young person in love longing for a lover. With such a wish, one can be assured of rebirth in the ultimate bliss realm.” Nowadays many monastic and lay practitioners often verbally chant the name of the Buddha, but without a fierce wish in the heart. This may not be enough to be reborn in the ultimate bliss realm. Therefore, a strong wish is very important.
Mipham Rinpoche also said, those who in this life do not show clear signs of being reborn in the ultimate bliss realm, but hear the name of the Buddha when dying, and generate strong faith and wish, can be reborn in the ultimate bliss realm. Even if one cannot generate strong faith when dying, but can remember to chant the name of the Buddha during Bardo, relying on such strong faith, one can also be reborn in the ultimate bliss realm. Therefore, regardless of during this life, or when dying, or in Bardo, one should practice this key teaching and have strong faith in the Buddha Amitabha.
I myself have particularly strong faith in the Buddha Amitabha. I feel that since the Dharma King has already taken rebirth in the ultimate bliss realm, as a lineage disciple of the Dharma King, I have uncommon karmic link with the ultimate bliss realm; I definitely can be reborn there. But the mantras I need to chant, because of time limitation, I have yet to complete. I always regret this, and wish to have spare time to prepare provisions for taking rebirth in the ultimate bliss realm. Death comes at any time. Seeing doctors or seeing gurus in hopes of living a few more days is useless. No matter when one departs, if there is enough accumulation, one can definitely be reborn in the ultimate bliss realm.
When dying, whether one is in hospital, or have met sudden adversity, one should do as the Six Bardos taught, and immediately visualize teacher Buddha Amitabha. This way, as Mipham Rinpoche has already taught, the mentality at death can be easily turned. Relying on your faith and the power of Buddha Amitabha’s vow, the combination of the two can allow one to be reborn in the ultimate bliss realm then and there.
Disciples in our lineage, compared to others, have uncommon karmic link with the ultimate bliss realm, and have particular advantages in being reborn in that realm. As an analogy, you have good relations with your superiors, and also have your own wisdom. Then you are particularly well positioned to be promoted. Similarly, there are many signs indicating that His Holiness Rinpoche has taken rebirth in the ultimate bliss realm. Relying on the blessings of our teacher, and our own intention, and the strong power of Buddha Amitabha’s vow, when all the causes and conditions gather, so long as we long for rebirth in the ultimate bliss realm, we will definitely be reborn there. Therefore during everyone’s chanting, you must have strong wish, and not be easily distracted. If on the surface you are chanting with the monastic community, but have never wished to be reborn in the ultimate bliss realm, this is not very good, and you must change!
Ngawang Lobsang Thupten Gyatso, copied from the original of Lekrab Langpa’s terma.
This practice was recorded by the 13th D_Lama from the original terma of Lekrab Langpa.
At the bottom of the liturgy, His Holiness Rinpoche stamped two seals. One is of Thubten Choepei Rinpoche, Dharma King’s transmission teacher; one is of the Dharma King himself. No matter where he travels, he always carries this seal, to be used only for very important matters. Only the most important matters have been stamped with this seal. When we made vows and chanted Liberation by Wearing, teacher stamped the seal on The Single Son of the Buddha’s Tantra. Why is this seal on the liturgy of this Pure Land teaching? This means, if according to the teaching, one has fierce wish and faith in being reborn in the ultimate bliss realm, and complete chanting the Buddha Amitabha heart mantra three hundred thousand times, one can be assured of rebirth in that realm. His Holiness Rinpoche guarantees this. Hence he stamped it with the seal. Teacher has promised over and over again, in front of tens and thousands of followers: “So long as you complete chanting the name of the Buddha and the heart mantra with strong faith, if you cannot be reborn in the ultimate bliss realm, then I am lying. If I am not confident, I would not make this promise in front of such a large crowd.” I recall many of the teacher’s Vajra speeches, as if he has just spoken them.
Many of you might not have met the teacher, but the blessings and power of the lineage teacher is beyond conceptual thought. Many people have seen it in their dreams or seen signs during the day that prove that the teacher has been reborn in the ultimate bliss realm. We do not know how long we can live. Whether young or old, during the dharma assembly one must sincerely chant the heart mantra and try to complete chanting the Buddha Amitabha heart mantra three hundred thousand times. If completed, with the promise of the teacher, one would certainly be reborn in the ultimate bliss realm. Everyone should have this confidence. Having encountered such sublime teachings, even some animals can recite the name of the Buddha to be reborn in the ultimate bliss realm, let alone us humans.
At the same time, repentance is very important. It is best that one chant the heart mantra of Vajrasattva four hundred thousand times first, then continue to chant the name of Buddha Amitabha, in order to be reborn in the ultimate bliss realm. To encounter such a practice method, you have accumulated great merits. Without merits it is not possible to encounter it, so everyone should be filled with joy!
2. Step-by-step guide to group practice
Just then we talked about the method of practicing Buddha Amitabha. Those who have listened to this at home and those in the dharma hall, please practice this for a few minutes now. Though we should chant the liturgy together, but not this time. Please follow my guidance to visualize:
First sit in the lotus position, have an upright posture, visualize: “From now onwards, I take refuge in the teacher and Three Jewels with Buddha Amitabha as the focus.”… …
Then think: “Practicing the method of Buddha Amitabha, is in order to benefit infinite beings everywhere.” Generate unsurpassable Bodhichitta for all beings. … …
Then, visualize all phenomena are empty, and many beings do not yet understand this emptiness, so evoke compassion towards them. … …
The nature of this emptiness and compassion is pure, but its manifestation is everything, animate or inanimate of the ultimate bliss realm. Visualize that everything in the surrounding are states and sentient beings of the ultimate bliss realm. … …
In this vast and infinite ultimate bliss realm, visualize a white lotus and moon disc, with one’s own mind becoming a red HRI, radiating light for the two kinds of benefits. After retracting the light, one instantly transforms into the Bhagavan Buddha Amitabha, with a red body, one face and two hands, sitting in lotus position, with all the perfect signs and marks … …
On the white moon disc in the heart of Buddha Amitabha, visualize a red HRI, radiating light to welcome Buddhas and Bodhisattvas from all directions. Let the form of Buddha Amitabha to dissolve into one’s own body. … …
Then, visualize all material existence to be pure and manifestations of Buddha Amitabha, all sounds to be the heart mantra of Buddha Amitabha and all consciousness to be Buddha Amitabha’s wisdom. … …
With this mind, everyone chant the Buddha Amitabha heart mantra together: Om Amidewa Ayu Siddhi Hung Hri… …
After dedicating this merit to all beings, the material manifestation of the ultimate bliss realm transforms into light, Buddha Amitabha of the sentient realm also transforms into light, completely dissolving into the dharma realm. Rest for a while in this emptiness, without any discriminative thinking. … …
When leaving this concentrated state, dedicate the merits to all beings. … …
Today due to limited time, I demonstrate simply. Actually the power of collective practice is very strong. You should practice like this during the dharma assembly!
[1] Bhagavan: one of the Buddha’t ten names. It means “transcendent accomplished conqueror”. “Transcendent” is transcending samsara. “Accomplished” is to be equipped with the inconceivable merits of the Buddha’s ten kinds of powers, four types of fearlessness, and eighteen uncommon qualities. “Conqueror” is to destroy all hindrances, mainly hindrance of afflictions, hindrance of the known, and the four Maras.
