Japanese Pure Land Master's Invaluable Words of Wisdom on Buddha Recitation

Venerable Master Fa Ran said,

‘Do not be bothered by false thoughts and other thoughts,

Do not talk about the mind if it is confused, dispersed or impure.

We only recite the Buddha’s name with our mouth.

If we often recite the Buddha’s name,

With the virtues of the Buddha’s name,

The false thoughts will stop by themselves,

The confused and dispersed thoughts will be quietened by themselves,

The three karmas are subdued,

The vows come forth naturally.

When the mind is not so keen to attain a rebirth, we also recite Namo Amitabha Buddha.

When the dispersed mind is overwhelming, we also recite Namo Amitabha Buddha.

When the false thoughts arise, we also recite Namo Amitabha Buddha.

When the wholesome mind comes forth, we also recite Namo Amitabha Buddha.

When there are impurities, we also recite Namo Amitabha Buddha.

When the mind is pure, we also recite Namo Amitabha Buddha.

When we are lacking in the three minds, we also recite Namo Amitabha Buddha.

When we are replete with the three minds, we also recite Namo Amitabha Buddha.

When the three minds arise, we also recite Namo Amitabha Buddha.

When the three minds are accomplished, we also recite Namo Amitabha Buddha.

This is the expedience for us to be guaranteed of a rebirth in the Pure land.

Keep these words in mind,

Do not forget them.’

The Invaluable advice on the Practice of Ten Recitation Dharma aims to remind the cultivators of Buddha recitation to practise wholeheartedly. In whatever situations we only recite Namo Amitabha Buddha, aiming at reciting continually, mindfully. This is a passage written by Venerable Master Fa Ran.

What should we do to counteract the false thoughts? The Master said,

‘Do not be bothered by false thoughts and other thoughts,

Do not talk about the mind if it is confused, dispersed or impure.

We only recite the Buddha’s name with our mouth.’

So when we are reciting the Buddha’s name and in our mind we are worried about our false thoughts. Are we supposed to put down the recitation and find another method to cure the false thoughts? Or when we feel that our karmic hindrances are too heavy should we need to change and recite the Earth Store Sutra? Or should we try to find a way to overcome the false thoughts by using certain method in recitation? Venerable Master Fa Ran said these words,’Do not be bothered….’ ‘Do not talk about….’ It means we should not be bothered by our false thoughts. We just let them be. We should not be worried about the states of our mind, may they be pure, impure, in confusion of dispersed. Do not think there are other methods to overcome these states of mind. It is unnecessary. What should we do? We should just recite the Buddha’s name. We just recite, ‘Namo Amitabha Buddha, Namo Amitabha Buddha…’

‘If we often recite the Buddha’s name,’ We just continue with our recitation naturally,

‘With the virtues of the Buddha’s name,

The false thoughts will stop by themselves,

The confused and dispersed thoughts will be quietened by themselves’

Listening to these words make us feel so comfortable because these are the merits and virtues of the Buddha Amitabha. Our false thoughts naturally cease to exist. Take the analogy of breaking our cars.When we apply some force on the break pads, the car will gradually come to a halt. The dispersed thoughts are originally very noisy but they gradually subside.

The three karma refer to the karma created by the body, the mouth and mind. Before we recite the Buddha’s name our karmic force is very frightening as we act in the way we like in accord with our three poisons. After we have recited the Buddha’s name our mind becomes more subdued. Naturally the vow to attain a rebirth is brought forth. This is often experienced by the cultivators of this Dharma door. Sometimes his mind may fall into the turmoil state. But if he could sit down and recite the Buddha’s name for a while, it will return to the peaceful state. I am sure everyone of you have such an experience. You will surely be not so distress, not so afflicted. These are the merits and virtues of the Buddha’s Name. That is why we should often recite Namo Amitabha Buddha. It is because such an effect only arises after we have practised for some time. As long as we do the recitation frequently, our mind will receive the teaching of the Buddha directly. It will be more subdued because it is often in contact with Amitabha Buddha’s lights. We might not be too well versed in the Sutra. But if we recite the Buddha’s name as often as possible, the effect will be inconceivable.

‘When the mind is not so keen to attain a rebirth, we also recite Namo Amitabha Buddha.’

When the mind is not keen to attain a rebirth, we are hesitating of a rebirth. We harbour doubts, wondering what kind of state we need to acquire that it is called bringing forth the vows honestly. Is it like running towards our home when we are released from the prison? I do not feel I have reached such a state. When I am sad, such a feeling may arise. But now everything goes smooth, my business is good, my body is healthy, my children are obedient, my family is peaceful, my mind to attain a rebirth is not so strong. I do not think I want to die now. Never mind about all these feelings but we should continue on Buddha recitation. This Dharma door is known as the Easy Practice, an easy path. A mundane man will naturally have the mentioned feelings. The point of practice is to concentrate on Namo Amitabha Buddha instead of wondering about this and that. If our children are unfilial and we are down with sickness, we will talk to Amitabha Buddha, ‘Please come and bring me home.’ This is also a common practice of a mundane man. When we are not sick then we feel we would like to stay a little longer in the Saha World, to enjoy life first. This is also a common practice of a mundane man. But most important of all is we need to ask ourselves this question,

‘Do I really want to attain a rebirth?’

When everything goes well we are a bit relax. But our mind to attain a rebirth is not lax. Then this will not hinder us from attaining a rebirth. It is because a mundane man cannot be too strict on himself. He should be a little more relax. It is like the winder in a clock. If we overwind its limits, it will break down. If we control ourselves so strictly that we must fulfil certain criteria,that we must reach a certain stage of purity, setting up a certain target, amount or quantity which we find difficult to achieve, we might finally become mad. It is because over exerting our mind on the practice gives rise to pressure. We might be so tensed up that we will look more like a ghost in a human form. We might even become insane.

So a mundane man should just make a vow to attain a rebirth. Then he adjustshis life and incorporates the Buddha recitation in a normal way that he can cope with. This is good enough.

When the mind is in a state of confusion, we still continue to recite Namo Amitabha Buddha. Do not be bothered about the arising of false thoughts. When the mind is subdued and good thoughts arise. That we have a little more kindness and compassion. We still recite Namo Amitabha Buddha. At this stage do not say we want to do this and do that. We should just keep on reciting. When our mind is not pure, we should keep on reciting Namo Amitabha Buddha. At times, the impurities in our mind is so shameful for us to look at them. We should continue with our practice. When the mind is pure, do not be overjoyed. Continue to recite Namo Amitabha Buddha.

When we are lacking in the three minds. We feel we are lacking in faith. Still we recite Namo Amitabha Buddha. We do not quite understand our mind of faith, vows and sincerity. We are hesitating, wondering if our faith, our vows or our practice are enough or not. Do not be bothered. Just recite Namo Amitabha Buddha. Once we recite Namo Amitabha Buddha, we are naturally replete with the three minds. When the three minds of faith, vows and wishes to attain a rebirth arise, do not be too happy. We just continue with the recitation.

When the three minds arise means we can feel we have the three minds. When the three minds are accomplished means we are very sure of our mind and practice. Are we supposed to stop the recitation now? No. We have to continue with the recitation.

The words of Fa Ran Master carries very deep meaning. In fact just by reciting his words is good enough, better than any explanation. This is an expedience for us to be guaranteed of a rebirth. It means this is the best method to attain a rebirth.

‘Keep these words in mind. Do not forget them.’

Venerable Master Fa Ran advised us not to forget these words. Alway keep them in our mind.

A Dharma talk by Dharma Master Shi Jing Zong on the ‘Invaluable Dharma of Ten Recitation’– The Abbot of Hong Yuan Monastery, Xuan Cheng, Anhui, China