Cheol-o Seonsa's Dharma Words
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Description
Book Introduction
This book is a collection of sayings that explain the essence of escaping reincarnation and becoming a Buddha in the Pure Land as easily and quickly as possible, based on the enlightenment and practice of chanting the Buddha's name by Master Cheol-o, the founder of the Imje sect of Seon Buddhism and the 12th founder of the Pure Land sect.
No matter how high and deep one's self-cultivation is, unless one escapes reincarnation, one regresses to forgetfulness of memory and bad habits as one is reborn in a new body. In this Saha world, the teachings of escaping reincarnation in the three realms through the original power of Amitabha Buddha, meeting Amitabha Buddha in person in the Pure Land, attaining the Dharma of non-birth, and then becoming a Buddha are described in detail.
The Pure Land Dharma that Shakyamuni Buddha preached throughout the Tripitaka Koreana is the easiest and fastest path to liberation, where one can be born in the Pure Land of Sukhavati, the world of enlightenment, free from the cycle of reincarnation in this life, and become a Buddha.
This book also contains the easiest, simplest, and fastest shortcut to Buddhahood for practitioners in the Dharma-ending Age of the Five Pollutants and Evils, who will not fall into the cycle of reincarnation in the six realms of existence, but will attain the state of non-regression (Jeongjeongja) in this life and never regress again.
Therefore, this book, which contains the core of the Pure Land Dharma as well as methods of practice in daily life, is a must-read for practitioners who practice various expedient methods such as chanting, meditation, and reciting dharani sutras.
I earnestly hope that readers who come across this book will read it thoroughly so that they do not miss the opportunity to escape the cycle of reincarnation and achieve liberation from life and death. I also earnestly hope that they will spread the word to those around them and contribute to the popularization of the chanting of 'Amitabha Buddha'.
No matter how high and deep one's self-cultivation is, unless one escapes reincarnation, one regresses to forgetfulness of memory and bad habits as one is reborn in a new body. In this Saha world, the teachings of escaping reincarnation in the three realms through the original power of Amitabha Buddha, meeting Amitabha Buddha in person in the Pure Land, attaining the Dharma of non-birth, and then becoming a Buddha are described in detail.
The Pure Land Dharma that Shakyamuni Buddha preached throughout the Tripitaka Koreana is the easiest and fastest path to liberation, where one can be born in the Pure Land of Sukhavati, the world of enlightenment, free from the cycle of reincarnation in this life, and become a Buddha.
This book also contains the easiest, simplest, and fastest shortcut to Buddhahood for practitioners in the Dharma-ending Age of the Five Pollutants and Evils, who will not fall into the cycle of reincarnation in the six realms of existence, but will attain the state of non-regression (Jeongjeongja) in this life and never regress again.
Therefore, this book, which contains the core of the Pure Land Dharma as well as methods of practice in daily life, is a must-read for practitioners who practice various expedient methods such as chanting, meditation, and reciting dharani sutras.
I earnestly hope that readers who come across this book will read it thoroughly so that they do not miss the opportunity to escape the cycle of reincarnation and achieve liberation from life and death. I also earnestly hope that they will spread the word to those around them and contribute to the popularization of the chanting of 'Amitabha Buddha'.
index
A Brief Biography of Master Cheol-o 10
Preface to Master Cheol-o, Vol. 26
Public legal language 32
'Namu Amitabha Buddha' is the 36th Dharma of the mind that includes enlightenment and cultivation.
40 Great Names with All the Virtues
Let's check what we're thinking about every moment. 45
The life before your eyes is a revelation of your own heart 46
The Extremely Perfect and Rapid Practice of "Chingmyeong Yeombul" 54
Like a lost child searching for his mother, he prays for rebirth in the Pure Land.
What is "making Buddha"? 62
The greatest thing is to escape the cycle of life and death. 70
The Suffering of Baby Bodhisattva and the Joy of the Lotus Flower in Paradise 74
If ten thousand people practice, all ten thousand people will escape reincarnation. 76
If you recite the Buddha's name with a true heart that has boundless merit and ability, you will get 80
A Big and Broad Mind (Bodhicitta) Changes Your Life (Karma) 88
When our mind that chants Buddha's name becomes one with the mind of Amitabha Buddha, 90
The Power of Origins to Change Destiny 96
Monk Hyungga, who repented and was reborn in the Pure Land, 100
Thinking, thinking, holding on to only the Buddha's name, 106
When the mind of chanting becomes completely focused, 110
The Pure Land Dharma is a realm that even Bodhisattvas and Pratyekabuddhas cannot grasp. 114
A single word from Amitabha Buddha, extinguishing 8 billion kalpas of serious crimes. 118
Upon rebirth, you will fully attain the three non-regression stages. 122
Delusions due to individual and collective karma 126
128 How to Recognize and Avoid Being Fooled by Vain Ideas
If you're going to do it, imagine the pure joy of paradise. 132
Karma is the path to reincarnation, and the power of the mind is the path to rebirth. 134
Once you have established a resolution, you must never change it. 138
One must be tolerant of the pleasures of forward movement and the pains of backward movement. 140
When you are on your deathbed, you must not lose a single thought and become your own master. 142
You must follow only the teachings of Amitabha Buddha. 144
If this is a dream, wake up completely in paradise. 146
Even the Bodhisattva Dharmakaya finds it difficult to understand the Buddha's name, so one must enter into it through faith. 150
How to Chant Uninterruptedly 154
Paradise Appears in the True Mind 160
Everyone is dreaming, but only Buddha is awake. 164
Leaving the world of Saba, but not actually leaving it 166
I have never left the world of Saba, but I am certain that I will. 168
Essential truth cannot be established without concrete facts 170
A single thought at the moment of death determines one's rebirth in the afterlife. 172
The mind that is in the state of reciting the Buddha's name at the time of death is the mind that is reborn in the Pure Land 176
This mind creates the Buddha or the nine realms of the Dharma. 178
Is the mind creating a Buddha? Is the mind creating a Buddha? 180
Deeply believing in cause and effect, we cultivate pure karma and illuminate Buddhahood. 182
The Mind of Chanting and Amitabha Buddha Are Not Two 184
The causal connection manifests throughout the three ages. 190
Killing an animal is like killing your parents in a previous life. 192
The Three Awarenesses (三量) 195
Wonhyo Daesa: “All laws are created solely by the mind.” 197
Explaining the principles of creation 200
The True Mind Originally Contains Everything 202
Explaining the difference between name and body 204
Explaining the Presence of the Original 207
The 209th Buddhist chanting method that focuses solely on the mind
The Buddhist chanting method that focuses solely on the Buddha 210
The Buddhist chanting method focuses solely on the Buddha. 214
The Absolute and Complete Fusion of the Principle 217
The Buddhist chanting method that aims for absolute harmony and perfection 221
222 Methods of Reciting the Buddha's Name to Abandon Delusion and Ego
The entire Avatamsaka Sutra is the 224th Buddhist chanting method.
The entire teachings of the Buddha are one vast Buddhist chanting method 233
The Hangjujwa cannot escape the Buddhist chanting method 237
8 Things a Pure Land Practitioner Should Know 238
The only place where one can advance toward enlightenment is the human world. 241
The Three Foods for Rebirth in Paradise (三資糧) 242
Once you are reborn, the karma of reincarnation is completely eradicated. 245
The Moment of Changing Karma and Accumulating Good Roots 247
The Compassionate Mind of Being One with All Living Beings and the Unconditional Great Self 248
Even if it is only out of a repentant heart, it is necessary to recite 250
In order to awaken and restore the true mind, one must recite the Buddha's name. 252
If children think of their mothers as their mothers think of their children, 254
The Dharma of Buddhahood, which is extremely complete and attainable in an instant, is the 256th Recitation of the Name of Buddha.
The Last Buddhist Sutra, Infinite Life Sutra 268
Just one meeting will free you from the cycle of life and death. 270
Amitabha Buddha's 48 Great Vows Were Made for Me 276
Chanting the Buddha's name is a Buddhist practice that repays the Buddha's deep grace and great virtue. 279
Building Your Own Wisdom Through the Buddha's Wisdom 286
The Only Way to Escape the Three Realms All at Once (橫出三界) 288
The name of Amitabha Buddha is a panacea and aircraft carrier 292.
Each and every chant is the fundamental seed of rebirth in paradise. 294
The Realm of Undisturbed Mind 297
The Function of Buddha Recitation Samadhi 299
There is no such thing as a separate mind apart from the Buddha. 300
The doctrine of 'Only Buddha' and 'Only Pure Land' 303
Recalling the Real Buddha with a Real Mind 304
Recovering the Vast and Subtle True Mind through Recitation 307
When fire burns the cedar tree, it releases a fragrant scent. 309
The mind of a living being is no different from the mind of the Buddha. 310
Revealing the true heart by looking up to and admiring adults 312
Through communion with the Buddha, the divine light of the true heart is revealed. 315
How to Respect Only Your Subtle True Heart 317
How to Admire Adults and Respect Their True Hearts 318
The Dharma of Completely Letting Go of Everything and Relying on Nothing 321
Only one path can lead you deep (一門深入) 323
If you want to change your life, always think of Buddha. 327
The Supreme Deep and Subtle Dharma-Document (無上深妙禪) 328
The Mindset for Achieving Purpose 330
In the midst of the single thought of chanting, there is also the practice of stopping and observing. 332
Preface to Master Cheol-o, Vol. 26
Public legal language 32
'Namu Amitabha Buddha' is the 36th Dharma of the mind that includes enlightenment and cultivation.
40 Great Names with All the Virtues
Let's check what we're thinking about every moment. 45
The life before your eyes is a revelation of your own heart 46
The Extremely Perfect and Rapid Practice of "Chingmyeong Yeombul" 54
Like a lost child searching for his mother, he prays for rebirth in the Pure Land.
What is "making Buddha"? 62
The greatest thing is to escape the cycle of life and death. 70
The Suffering of Baby Bodhisattva and the Joy of the Lotus Flower in Paradise 74
If ten thousand people practice, all ten thousand people will escape reincarnation. 76
If you recite the Buddha's name with a true heart that has boundless merit and ability, you will get 80
A Big and Broad Mind (Bodhicitta) Changes Your Life (Karma) 88
When our mind that chants Buddha's name becomes one with the mind of Amitabha Buddha, 90
The Power of Origins to Change Destiny 96
Monk Hyungga, who repented and was reborn in the Pure Land, 100
Thinking, thinking, holding on to only the Buddha's name, 106
When the mind of chanting becomes completely focused, 110
The Pure Land Dharma is a realm that even Bodhisattvas and Pratyekabuddhas cannot grasp. 114
A single word from Amitabha Buddha, extinguishing 8 billion kalpas of serious crimes. 118
Upon rebirth, you will fully attain the three non-regression stages. 122
Delusions due to individual and collective karma 126
128 How to Recognize and Avoid Being Fooled by Vain Ideas
If you're going to do it, imagine the pure joy of paradise. 132
Karma is the path to reincarnation, and the power of the mind is the path to rebirth. 134
Once you have established a resolution, you must never change it. 138
One must be tolerant of the pleasures of forward movement and the pains of backward movement. 140
When you are on your deathbed, you must not lose a single thought and become your own master. 142
You must follow only the teachings of Amitabha Buddha. 144
If this is a dream, wake up completely in paradise. 146
Even the Bodhisattva Dharmakaya finds it difficult to understand the Buddha's name, so one must enter into it through faith. 150
How to Chant Uninterruptedly 154
Paradise Appears in the True Mind 160
Everyone is dreaming, but only Buddha is awake. 164
Leaving the world of Saba, but not actually leaving it 166
I have never left the world of Saba, but I am certain that I will. 168
Essential truth cannot be established without concrete facts 170
A single thought at the moment of death determines one's rebirth in the afterlife. 172
The mind that is in the state of reciting the Buddha's name at the time of death is the mind that is reborn in the Pure Land 176
This mind creates the Buddha or the nine realms of the Dharma. 178
Is the mind creating a Buddha? Is the mind creating a Buddha? 180
Deeply believing in cause and effect, we cultivate pure karma and illuminate Buddhahood. 182
The Mind of Chanting and Amitabha Buddha Are Not Two 184
The causal connection manifests throughout the three ages. 190
Killing an animal is like killing your parents in a previous life. 192
The Three Awarenesses (三量) 195
Wonhyo Daesa: “All laws are created solely by the mind.” 197
Explaining the principles of creation 200
The True Mind Originally Contains Everything 202
Explaining the difference between name and body 204
Explaining the Presence of the Original 207
The 209th Buddhist chanting method that focuses solely on the mind
The Buddhist chanting method that focuses solely on the Buddha 210
The Buddhist chanting method focuses solely on the Buddha. 214
The Absolute and Complete Fusion of the Principle 217
The Buddhist chanting method that aims for absolute harmony and perfection 221
222 Methods of Reciting the Buddha's Name to Abandon Delusion and Ego
The entire Avatamsaka Sutra is the 224th Buddhist chanting method.
The entire teachings of the Buddha are one vast Buddhist chanting method 233
The Hangjujwa cannot escape the Buddhist chanting method 237
8 Things a Pure Land Practitioner Should Know 238
The only place where one can advance toward enlightenment is the human world. 241
The Three Foods for Rebirth in Paradise (三資糧) 242
Once you are reborn, the karma of reincarnation is completely eradicated. 245
The Moment of Changing Karma and Accumulating Good Roots 247
The Compassionate Mind of Being One with All Living Beings and the Unconditional Great Self 248
Even if it is only out of a repentant heart, it is necessary to recite 250
In order to awaken and restore the true mind, one must recite the Buddha's name. 252
If children think of their mothers as their mothers think of their children, 254
The Dharma of Buddhahood, which is extremely complete and attainable in an instant, is the 256th Recitation of the Name of Buddha.
The Last Buddhist Sutra, Infinite Life Sutra 268
Just one meeting will free you from the cycle of life and death. 270
Amitabha Buddha's 48 Great Vows Were Made for Me 276
Chanting the Buddha's name is a Buddhist practice that repays the Buddha's deep grace and great virtue. 279
Building Your Own Wisdom Through the Buddha's Wisdom 286
The Only Way to Escape the Three Realms All at Once (橫出三界) 288
The name of Amitabha Buddha is a panacea and aircraft carrier 292.
Each and every chant is the fundamental seed of rebirth in paradise. 294
The Realm of Undisturbed Mind 297
The Function of Buddha Recitation Samadhi 299
There is no such thing as a separate mind apart from the Buddha. 300
The doctrine of 'Only Buddha' and 'Only Pure Land' 303
Recalling the Real Buddha with a Real Mind 304
Recovering the Vast and Subtle True Mind through Recitation 307
When fire burns the cedar tree, it releases a fragrant scent. 309
The mind of a living being is no different from the mind of the Buddha. 310
Revealing the true heart by looking up to and admiring adults 312
Through communion with the Buddha, the divine light of the true heart is revealed. 315
How to Respect Only Your Subtle True Heart 317
How to Admire Adults and Respect Their True Hearts 318
The Dharma of Completely Letting Go of Everything and Relying on Nothing 321
Only one path can lead you deep (一門深入) 323
If you want to change your life, always think of Buddha. 327
The Supreme Deep and Subtle Dharma-Document (無上深妙禪) 328
The Mindset for Achieving Purpose 330
In the midst of the single thought of chanting, there is also the practice of stopping and observing. 332
Into the book
The teachings that the Zen master always reminded his disciples of were the practices of the Zen master Yeongmyeong Yeonsu, who, although a great Zen master, took refuge in the Pure Land and recited the name of 'Namu Amitabha Buddha' 100,000 times every day, praying for rebirth in Anyang (Sukhavati Land).
This is because I am convinced that this method of chanting the Buddha's name is the most appropriate method of practice that we must uphold and follow, especially in this age of dharma decline.
So, he finally relied on the Pure Land and advocated the Lotus Sect.
Except for a brief time during the day to welcome guests, my life consisted entirely of worshipping Buddha Amitabha and chanting the sutras.
--- p.
14
As the crowd chanted the Buddha's name even louder, the master sat upright facing west, put his hands together, and said:
『If you recite the great and holy name (Amitabha Buddha's name), you will see the face of Amitabha Buddha every time you recite it.』
And then, finally, he made a gesture with his hands into the Maitreya gesture, and passed away peacefully and auspiciously.
At that moment, the crowd felt a peculiar fragrance filling the air.
Even after his death, his remains were kept and offered for seven days, and his face remained as kind, gentle, and full of life as if he were still alive. His hair changed from white to black, and his light and luster were unique and extraordinary.
On the 27th (14 days later), the body was placed in a coffin chamber, and on the 21st (37th) a cremation was held, and over a hundred relics were found.
Accordingly, the disciples followed the master's instructions and buried his relics in the Bodongtap (普同塔).
--- p.
22
『To escape the painful cycle of life and death with a sincere and earnest heart (眞爲生死), to cultivate the mind of Bodhi (發菩提心), to have deep and devout faith and aspiration (以深信願), to single-mindedly recite the name of Amitabha Buddha (持佛名號)』.
These 16 letters are truly the core tenets and principles of the Buddhist chanting dharma.
If you do not truly have the will to escape the cycle of birth and death, all dharmas and teachings are nothing more than wordplay.
There is no suffering in the world greater than the suffering of the cycle of birth and death.
If we do not end the cycle of birth and death, we will be born, die, die, and be reborn, endlessly repeating the cycle of birth and death.
In other words, as soon as you leave one womb, you enter another, and as soon as you shed one skin bag, you immediately put on another skin bag, and the pain is indescribably great.
--- p.
50
If you do not develop the great mind (the great vehicle mind, the four great vows), the Bodhi mind (菩提心), you will not be able to move all the Buddhas in the ten directions and receive blessings (receiving the Buddha's virtue) from outside, and you will not be able to align with your original mind (契合) inside, and you will not be able to fully achieve the Buddha's way above, and you will not be able to widely benefit all living beings below.
So then, how can we repay the kindness and love we have received over a long, incalculable period of time? And how can we resolve and remove the resentment and blame that we have accumulated over a long, incalculable period of time?
Moreover, it is difficult to repent and eliminate the sinful karma accumulated over a long period of time, and it is also difficult to grow and ripen the good roots of virtue accumulated over a long period of time.
Moreover, in every task or practice we undertake, we encounter all sorts of obstacles, and even if we achieve something, we end up falling into narrow-minded and narrow-minded views.
Therefore, you must develop a great mind that matches your original mind.
If you have once formed this great mind (大乘心), then the next step is to undertake great practice (大行). If you are looking for a method that is easier to start and achieve than any other method of mind practice, is extremely proper and safe (至極穩當), and is extremely perfect and quick (至極圓頓), then there is no better method than 'reciting the Buddha's name (稱名念佛)' with sincere faith (信) and aspiration (發願).
This is because I am convinced that this method of chanting the Buddha's name is the most appropriate method of practice that we must uphold and follow, especially in this age of dharma decline.
So, he finally relied on the Pure Land and advocated the Lotus Sect.
Except for a brief time during the day to welcome guests, my life consisted entirely of worshipping Buddha Amitabha and chanting the sutras.
--- p.
14
As the crowd chanted the Buddha's name even louder, the master sat upright facing west, put his hands together, and said:
『If you recite the great and holy name (Amitabha Buddha's name), you will see the face of Amitabha Buddha every time you recite it.』
And then, finally, he made a gesture with his hands into the Maitreya gesture, and passed away peacefully and auspiciously.
At that moment, the crowd felt a peculiar fragrance filling the air.
Even after his death, his remains were kept and offered for seven days, and his face remained as kind, gentle, and full of life as if he were still alive. His hair changed from white to black, and his light and luster were unique and extraordinary.
On the 27th (14 days later), the body was placed in a coffin chamber, and on the 21st (37th) a cremation was held, and over a hundred relics were found.
Accordingly, the disciples followed the master's instructions and buried his relics in the Bodongtap (普同塔).
--- p.
22
『To escape the painful cycle of life and death with a sincere and earnest heart (眞爲生死), to cultivate the mind of Bodhi (發菩提心), to have deep and devout faith and aspiration (以深信願), to single-mindedly recite the name of Amitabha Buddha (持佛名號)』.
These 16 letters are truly the core tenets and principles of the Buddhist chanting dharma.
If you do not truly have the will to escape the cycle of birth and death, all dharmas and teachings are nothing more than wordplay.
There is no suffering in the world greater than the suffering of the cycle of birth and death.
If we do not end the cycle of birth and death, we will be born, die, die, and be reborn, endlessly repeating the cycle of birth and death.
In other words, as soon as you leave one womb, you enter another, and as soon as you shed one skin bag, you immediately put on another skin bag, and the pain is indescribably great.
--- p.
50
If you do not develop the great mind (the great vehicle mind, the four great vows), the Bodhi mind (菩提心), you will not be able to move all the Buddhas in the ten directions and receive blessings (receiving the Buddha's virtue) from outside, and you will not be able to align with your original mind (契合) inside, and you will not be able to fully achieve the Buddha's way above, and you will not be able to widely benefit all living beings below.
So then, how can we repay the kindness and love we have received over a long, incalculable period of time? And how can we resolve and remove the resentment and blame that we have accumulated over a long, incalculable period of time?
Moreover, it is difficult to repent and eliminate the sinful karma accumulated over a long period of time, and it is also difficult to grow and ripen the good roots of virtue accumulated over a long period of time.
Moreover, in every task or practice we undertake, we encounter all sorts of obstacles, and even if we achieve something, we end up falling into narrow-minded and narrow-minded views.
Therefore, you must develop a great mind that matches your original mind.
If you have once formed this great mind (大乘心), then the next step is to undertake great practice (大行). If you are looking for a method that is easier to start and achieve than any other method of mind practice, is extremely proper and safe (至極穩當), and is extremely perfect and quick (至極圓頓), then there is no better method than 'reciting the Buddha's name (稱名念佛)' with sincere faith (信) and aspiration (發願).
--- p.
55
55
Publisher's Review
How to become a Buddha with this mind that chants the Buddha's name
The extremely perfect and instantaneous Buddhahood Dharma
This Buddhist chanting method is the teaching that all of the Bodhisattvas, including Manjushri and Samantabhadra, as well as the ancestral teachers such as Mahāyāna and Nagarjuna, and the wise teachers such as Jija, Yeongmyeong, Chusok, and Yeonji, have taken refuge in and practiced throughout their lives.
But how could I be so special as to dare not devote my life to this wonderful practice?
_Autobiography of Master Cheol-o
The purpose of all the words (Dharma gate) of all the saints, which are the teachings of truth, is to enlighten the mind (明心), and all practices (行門) without exception have as their goal the purification and clearing of the mind (淨心).
There are countless ways to enlighten the mind (明心之要), but among them, there is no method as sure and good as chanting Buddha's name (reciting Amitabha Buddha earnestly in your mind or chanting it out loud).
If you remember Amitabha Buddha (阿彌陀佛) like this without forgetting (憶佛), and think of Amitabha Buddha deep in your heart and engrave it ceaselessly (念佛), you will definitely be able to see the Buddha right now or in the near future.
Therefore, there is no need to look for other special methods or cumbersome practices. If you just diligently practice the Buddha's name, your mind will open wide and you will become a Buddha (豁然開悟 見性成佛).
So, isn’t chanting the Buddha’s name the best method to enlighten the mind?
There are also various methods of practicing to purify the mind (the essence of purifying the mind), but nothing beats chanting.
Because if you think of the Buddha with one thought and unite with your true mind (契合, meaning they become completely one with each other, that is, the mind you are reciting and the name of the Buddha, which is the object of recitation, become completely one and no other thoughts intervene), you become the Buddha at that very moment, and if you think of the Buddha without interruption at every moment and unite your mind, you become the Buddha throughout the entire time you are reciting the Buddha (一念相應一念佛 念念相應念念佛).
For example, if you put a water-clearing bead in murky water, the murky water will inevitably become clearer. Similarly, if you fill your confused and scattered mind with the Buddha's name one by one (佛號投於亂心), your confused mind will inevitably become calm and clear like the Buddha's mind (亂心不得不佛).
Given this logic, isn't chanting the Buddha's name the best way to clear and calm the mind?
The method of reciting the name of Amitabha Buddha in one phrase contains two core teachings: enlightenment and practice.
If we talk about enlightenment (悟), faith (信) is already included in it, and if we talk about practice (修), proof and acquisition (證) are also included in it (faith is already included in enlightenment, and acquisition is already included in practice).
Therefore, the practice of chanting the name of Amitabha Buddha called 'Namu Amitabha Buddha' includes all four dharma gates of faith, enlightenment, practice, and proof, and the core essence of the 84,000 dharma gates, including Mahayana and Hinayana, are all included without exception.
In that case, what else could the method of chanting the Buddha's name, which is simply one phrase, 'Namu Amitabha Buddha', be but the most essential method of mind-grounding?
The extremely perfect and instantaneous Buddhahood Dharma
This Buddhist chanting method is the teaching that all of the Bodhisattvas, including Manjushri and Samantabhadra, as well as the ancestral teachers such as Mahāyāna and Nagarjuna, and the wise teachers such as Jija, Yeongmyeong, Chusok, and Yeonji, have taken refuge in and practiced throughout their lives.
But how could I be so special as to dare not devote my life to this wonderful practice?
_Autobiography of Master Cheol-o
The purpose of all the words (Dharma gate) of all the saints, which are the teachings of truth, is to enlighten the mind (明心), and all practices (行門) without exception have as their goal the purification and clearing of the mind (淨心).
There are countless ways to enlighten the mind (明心之要), but among them, there is no method as sure and good as chanting Buddha's name (reciting Amitabha Buddha earnestly in your mind or chanting it out loud).
If you remember Amitabha Buddha (阿彌陀佛) like this without forgetting (憶佛), and think of Amitabha Buddha deep in your heart and engrave it ceaselessly (念佛), you will definitely be able to see the Buddha right now or in the near future.
Therefore, there is no need to look for other special methods or cumbersome practices. If you just diligently practice the Buddha's name, your mind will open wide and you will become a Buddha (豁然開悟 見性成佛).
So, isn’t chanting the Buddha’s name the best method to enlighten the mind?
There are also various methods of practicing to purify the mind (the essence of purifying the mind), but nothing beats chanting.
Because if you think of the Buddha with one thought and unite with your true mind (契合, meaning they become completely one with each other, that is, the mind you are reciting and the name of the Buddha, which is the object of recitation, become completely one and no other thoughts intervene), you become the Buddha at that very moment, and if you think of the Buddha without interruption at every moment and unite your mind, you become the Buddha throughout the entire time you are reciting the Buddha (一念相應一念佛 念念相應念念佛).
For example, if you put a water-clearing bead in murky water, the murky water will inevitably become clearer. Similarly, if you fill your confused and scattered mind with the Buddha's name one by one (佛號投於亂心), your confused mind will inevitably become calm and clear like the Buddha's mind (亂心不得不佛).
Given this logic, isn't chanting the Buddha's name the best way to clear and calm the mind?
The method of reciting the name of Amitabha Buddha in one phrase contains two core teachings: enlightenment and practice.
If we talk about enlightenment (悟), faith (信) is already included in it, and if we talk about practice (修), proof and acquisition (證) are also included in it (faith is already included in enlightenment, and acquisition is already included in practice).
Therefore, the practice of chanting the name of Amitabha Buddha called 'Namu Amitabha Buddha' includes all four dharma gates of faith, enlightenment, practice, and proof, and the core essence of the 84,000 dharma gates, including Mahayana and Hinayana, are all included without exception.
In that case, what else could the method of chanting the Buddha's name, which is simply one phrase, 'Namu Amitabha Buddha', be but the most essential method of mind-grounding?
GOODS SPECIFICS
- Date of publication: September 25, 2017
- Page count, weight, size: 336 pages | 485g | 151*224*17mm
- ISBN13: 9791160160284
- ISBN10: 1160160287
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