Posted on: May 13, 2022 Posted by: admin Comments: 0

Buddha taught sentient beings to recite and recite the Buddha’s name, that is, to use mindfulness to recite the Buddha’s name to stop the delusions of greed. Suppose the mind is conditioned with the form of the ceiling, then recite Namo Amitabha Buddha, continue without stopping, not be dragged by the material world.

When facilitation with sound, smell, taste, touch, and dharma, each of which is like this, naturally will not break the precepts to create evil. The mind is like a horse, the six ceilings are like the six paths, the Buddha’s name is like the reins; People Buddha’s Remembrance like a man who tames a horse, when the horse wants to run back to the roads, the reins are in his hand, so he can subdue it. If there is no predestined condition, then the false thought itself will not exist, not going to break the precept, that is, taking the Buddha’s recitation as a precept.

When reciting the Buddha’s name and reciting it with the corresponding Buddha, false thoughts will naturally not arise, if the mind and karma are purified, the natural precepts will be complete. Body karma oral karma also starts from mind karma. Body killing, religion, sex is due to the wrong karma, the mind does not start, the body will not commit; Lying mouth, flowery talk, evil speech, double-tongued talk is also an active karmic intention, the mind does not want to lie, double-tongued talk, cruel words, the mouth will not commit. Therefore, reciting the Buddha’s name is called the method of pure karma. One sentence of reciting the Buddha’s name can purify the three karmas, isn’t this full of precepts?

Reciting Buddha’s name is called the method of pure karma, a sentence of reciting the Buddha’s name can purify the three karmas

Buddhist recitation can be fully concentrated learning. Amitabha Sutra said: “If there are good men and women, if they hear about the Amitabha Sutra, they will hold the title, or one day, or two days … until seven days without disturbance”. Real chaos is concentration, this is ten thousand worlds to keep the Buddha’s name, is the magic word from the Buddha’s mouth, it is also really full of concentration. One-pointedness is just that one-pointed mind, one-pointedly, without a single thought, without disturbance, it is calm, without disturbance, with one-pointedness, it will not be disturbed; if it is undisturbed, it is one-pointed. Reciting the Buddha’s name to one-pointedness, what is the power of concentration equal to?

The reason the Buddha taught to recite the Buddha’s name was to take the mind of sentient beings who are always being transformed. From morning to evening, from birth to death, all are mental objects, and the discriminating thoughts arise non-stop. For example, the eye sees form, whether it is beautiful or ugly, it is touched by the color, the ear hears the sound, whether it is praise or criticism, the nose smells, whether it is fragrant or rotten… each is moved by the scene of the world. Therefore, the Buddha taught one mind to recite the Buddha’s name, not to have false thoughts, not to move the mind because of the scene. If you focus on the verse of the Buddha’s name, do not interfere with the external environment, and keep your mindfulness in mind, the six senses will be absorbed, as if you were not moving, that is, entering the three magic ground (right concentration).

Or ask about the Buddha’s name, how to be motionless in front of the world? Answer: “When reciting the Buddha’s name, the mind abides in the Buddha’s name, the mind does not leave the Buddha, the Buddha does not leave the mind. Although the six senses are against the scene without the predestined conditions, the scene will not change. Called: “All flowers wait, hidden under the canopy of trees, covered with layers of leaves, no rain.” Our body is like a Buddha’s hall, the six senses are like six doors, and the mind of the Buddha is like an admiring person looking at the Buddha, single-mindedly concentrating, without blinking, even if the six doors are open, the outside will still be full of shapes and colors. see, do not hear, do not know, do not know. Reciting the Buddha’s name is also the same, when thinking about the mind without a state of mind (the mind is all forgotten), seeing but not seeing, hearing but not hearing, no discriminating mind. As the ancient German taught: “Which iron buffalo is afraid of the roaring lion, the wooden man has never watched the bird sink; Just be indifferent to all things, be afraid of all things around.” Nature is not changed like that.

The Buddha's teachings teach reciting the Buddha's name, that is, by cleaning the glass of the mind to eliminate delusions and defilements.

The Buddha’s teachings teach reciting the Buddha’s name, that is, by cleaning the glass of the mind to eliminate delusions and defilements.

Again, single-mindedly reciting the Buddha’s name means reciting the Buddha’s samadhi. Samadhi is Indian, Chinese translates as right concentration. Reciting the Buddha’s name to one-pointedness is not disordered, ie the right concentration. As the City Instruments of Quang Minh Dinh Tue, says: “Silence is also one-pointed, they are also one-pointed in hardship, until they gain and lose, praise and blame are also one-pointed”. Reciting the Buddha’s name is one-pointed, doesn’t this prove that the Buddha’s name is fully intended to study?

How can Buddhist mindfulness be fully learned? All sentient beings have been Buddhas, full of wisdom, like the Tathagata. Once upon a time, the Buddha, after 49 days of meditating under the Bodhi tree, saw the morning star rise, suddenly enlightened, exclaiming: “Strange! All sentient beings are full of the Tathagata’s wisdom and virtues, and because of their delusions and attachments, they cannot attain them. If we let go of delusion, then no teacher’s wisdom, all natural wisdom will appear clearly.” The World-Honored One, seeing this principle, wanted all sentient beings to enter into the Buddha’s wisdom, so he taught people to recite the Buddha’s name, that is, to leave false thoughts and gain wisdom in the wonderful dharma.

Although sentient beings are full of the wisdom of the Tathagata, but because they have been covered by ignorance since beginningless time, through countless kalpas like dust, immeasurable delusions and afflictions obscure their own mind, so although they have Buddha’s wisdom, they are not. display. Like a mirror, the reflected light is inherently sufficient, because it is obscured by dust, the image cannot be displayed. The mind of sentient beings is like a bright mirror; The subtle disturbing thoughts are like dust particles. Dust on the mirror surface, must be carefully cleaned to make the mirror bright. The delusions and defilements in the mind must rely on the power of reciting the Buddha’s name to be eliminated.

The Buddha’s teachings teach reciting the Buddha’s name, that is, by cleaning the glass of the mind to eliminate delusions and defilements. Walking, standing, lying down, sitting without leaving the Buddha’s name. Reciting and reciting continuously without interruption, delusions will disappear, Buddha wisdom will spontaneously arise, this is the use of Buddha recitation that can generate wisdom.

Reciting Buddha’s name samadhi is also known as the samadhi of one life. The Manjushri Prajna Sutra says: “Buddha said ManjushriThose who want to enter the samadhi need to stay in a secluded place, give up delusions, not cling to the signs, single-mindedly recite the Buddha’s name, turn to the west, only remember one Buddha, and recite continuously, i.e. in One thought sees the Buddhas of the three times. The merit of reciting a Buddha with the merit of reciting immeasurable Buddhas is no different, the Dharma that Ananda hears is still in the treatment, if one can practice the samadhi, all the legal subjects will know it clearly; Day and night proclaiming, intellectually eloquent, never giving up. Doesn’t this prove that the Buddha’s name is full of wisdom?

Excerpts from the practice of Buddhist recitation

Edited by: Vien Anh Sorcerer

Vietnamese translation: Thich Nguyen Anh


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