Meditation on Solitude: an Evolution from Living Alone to Oneness in Pure Mind (poem)

I live alone
dwelling in mindfulness,
remembering Buddha,
my heart rubbed raw
by great compassion,
untroubled by human suffering,
swimming in the ocean
of humanity, swept away by desire, lust, passion...
(written December 27, 2003)

Alone but devoid
of all loneliness, my love
is made pure again
by romantic notions unknown
to the common masses.
(written January 20, 2004)

it is Pure Spirit
that inspires such love,
laying the groundwork
for the Divine Realm.
Thus is it aiki of Ōmoto.
(written January 24, 2004)

Pure Mind only exists.
All other things exist
because Pure Mind cannot stand
to be the only One,
even this humble author
who now may never
realize such a mind,
due to the vanity
existing between the lines.
For humility deepens
awareness of Pure Mind.
(written February 3, 2004)

Aware of Pure Mind,
abandoning pure lust for the world,
the sage can overcome
what the sentient beings
enjoy while frolicking
in this world of Samsara.
(written January 14, 2014)

---

Last posted: March 12, 2004 1232h PDT

Transforming Evil into Good

On the journey to the Pure Land accounting for what has been accomplished is as important as focus on burning the evil karma accumulated. A sure way to remain stuck in Samsara is to falsely believe just one call to Amida is as good as ten.

This is why Buddha Recitation is important to a Pure Land Buddhist.

Yet Zen Patriarch Hui-Neng is correct about creating good thoughts right now.

So rather than counting my blessings, I count each recitation as the seed of today's good thoughts.

"Good and evil" isn't about "good or evil" fixed both in both time and space.

It's about how we color what we create by thoughts and action.

The Primal Vow in Brief (poem)

With clear recitation,
let the Buddha within call out
the Name-that-calls
so that your voice and his are one.

Even if you recite his name
but once with sincerity,
you shall be reborn in
the Pure Land of Bliss.

For as long as you remember
the Buddha, rebirth in
the Pure Land is assured!
Namu Amida Butsu!

Pure Land Zen: Meditation and Buddha Recitation

Once you regularly meditate, although you still have thoughts wandering through the halls of the mind, Buddha Recitation soon makes it easy to bear those thoughts without clinging.

Even though you have countless thoughts, meditation helps the mind to ignore these thoughts so that you can focus on Buddha Recitation only to uncover a mind of no-thought.

Without clinging, a mind of no-thought remains thoughtful, yet empty of form. Neither meditation or Buddha Recitation is the cause of a mind of no-thought. Rather, it is good karmic merit accumulated by meditation and Buddha Recitation.

To forget Buddha Recitation and abandon meditation is to lose the Middle Way — a tragedy.

It is a tragedy because returning to the Realms of Desire makes it difficult to meditate and regularly recite the Buddha's name.

This is why I have faith in the Primal Vow, and believe that on my death the Pure Land is where I am destined.

I also believe that regular Buddha Recitation helps

Even Trangressors May Approach the Pure Land

They who promotes mental unrest
in all sentient beings is
destined for the Hells.
Let us hope when they depart
samsara, the loved ones
lefts behind are so devoted
to him that he escapes samsara
by practicing Buddha Recitation
of Amida's Name-that-calls accumulating
the good merits which result
in rebirth in the Pure Land.
All that sentient beings are
required do is Buddha Recitation,
with meditation providing
the set and setting conducive
to Buddha Remembrance.

Returning Unborn (poem)

Meditation is like
preparing for a bath
and washing yourself clean,
except that, rather than
washing your body,
you purify your mind.
Buddha Recitation is
like sending the pure mind
to the Pure Land,
and returning Unborn,
bright and clean,
ready to be of service
and helpful for the sake
of all sentient beings.

Ten Deeds of Merit

All sentient beings are potential Buddhas; all they are required to do is to realize Buddhahood is to cross over to the Middle Way, by abandoning their worldliness and following the Ten Virtues.

While this seems like a simple thing, few sentient beings are able accomplish it due to attachment to one or all of the Ten Evil Acts. In order to practice the Ten Virtues, the practitioner is encouraged to practice the Ten Deeds of Merit:

1. Charity (giving without expectation of reward)
   
2. Morality (
   
3. Mental culture (meditation and reading the sutras)
   
4. Reverence or respect
   
5. Service in helping others
   
6. Sharing merits with others
   
7. Rejoicing in the merits of others
   
8. Preaching and teaching the Dhamma
   
9. Listening to the Dhamma
   
10. Straightening one's views

If it is not possible to practice all of the Ten Deeds of Merit, then Buddha Recitation will prepare the devotee for afterlife in the Pure Land of Bliss.

---

Reference:

Ten Evil Acts: http://www.budsas.org/ebud/whatbudbeliev/156.htm
Ten Virtues: to not practice the Ten Evil Acts

On No-Thought Practice and the Five Poisons

I cannot see the point of sitting, trying to practice no-thought, when thoughts come and go.

Trying to stop my thoughts is impossible, and getting attached to stopping them only leads to mental unrest, which is what the First Noble Truth describes.

Thus, trying to stop thoughts is ignorance since it leads to the delusion that practicing no-thought leads to Nirvana.

Until a Zen master can explain how no-thought practice leads to bliss, I will stick to Buddha Recitation. It's easier to do, and practice helps me remember the Buddha.

Currently I have violated the precept on avoiding intoxicants since I am on Nicotine Replacement Therapy. Almost every time I lose sleep — often by spending more than 4 hours on the computer at a time — insomnia and the nicotine gum inspires me to write these blog entries which lack references to Wikipedia and other sources.

However, this blog entry is no different from my childhood memories: it offers no Buddhist philosophy, apart from the complaint about no-thought.

This may be how no-thought practice works: your stream of consciousness flows freely and thought come and go in your head. You make no effort to cling to a single thought. It also helps to sit quietly and not speak.

At first glance, this would be a put-off for most people who want to rein in their thoughts. It helps to treat free flowing thoughts that distract you as you do dealing with anger.

With patience and love, all the Five Poisons can be conquered. Once conquered, you control them by using them wisely. Wise use of your negative emotions requires being open about your feelings as required.

When anger arises, the wise man says:
"I am angry because of what I did not do;
This anger is transformed by love and patience
Into rising energy, leaving a smile on my face."

When fear arises, the fool says:
"I fear the consequences of what I did not do."
Then he grows quiet while awaiting punishment,
Thus causing his own suffering, needlessly.

When lust arises, the decadent hedonist says:
"Money buys me, not love. but a hooker and blow!
My motto is "Sex, drugs, and rock'n'roll!!"
This truly is the calling of a sentient being...

When sloth arises, the lazy fool says:
"I don't want to work; I just want to enjoy life."
The only time he is seen is when in the dole line.
Such a fool would vehemently deny that he suffers.

When greed arises, the miser says:
"Why should I pay taxes to the government?
It's my money, and taxation is thievery!"
He hoards his money and trades in used goods.
See how he suffers by not paying taxes.

How to Ensure Non-Retrogression of the Mind

A Pure Land treatise on the Buddha Recitation Samadhi has explained the "ten practices of non-seeking" to eliminate the ten major obstacles encountered by practitioners on the path to Enlightenment. These ten major obstacles encompass all obstructions and impediments. Therefore if we follow the ten non-seeking practices, all obstacles will disappear. These ten practices are:

1. We should not wish that our bodies be always free of diseases and ailments, because a disease-free body is prone to desire and lust. This leads to precept-breaking and retrogression.
   
2. We should not wish that our lives be free of all misfortune and adversity, lest we be prone to pride and arrogance. This leads us to be disdainful and overbearing towards everyone else.
   
3. We should not wish that our mind cultivation be free of all obstacles because, in such a case, our knowledge would be exceptional. This leads to the transgression of thinking that we have awakened, when in fact we have not.
   
4. We should not wish that our cultivation be free of demonic obstacles, because our vows would not then be firm and enduring. This leads to the transgression of thinking that we have attained Enlightenment, when in fact we have not.
   
5. We should not wish that our plans and activities meet with easy success, for we will then be inclined to thoughts of contempt and disrespect. This leads to the transgression of pride and conceit, thinking ourselves to be filled with virtues and talent.
   
6. We should not wish for gain in our social relations. This leads us to violate moral principles and see only the mistakes of others.
   
7. We should not wish that everyone, at all times, be on good terms and in harmony with us. This leads to pride and conceit and seeing only our own side of every issue.
   
8. We should not wish to be repaid for our good deeds, lest we develop a calculating mind. This leads to greed for fame and fortune.
   
9. We should not wish to share in opportunities for profit, lest the mind of delusion arise. This leads us to lose our good name and reputation for the sake of unwholesome gain.
   
10. When subject to injustice and wronged, we should not necessarily seek the ability to refute and rebut, as doing so indicates that the mind of self-and-others has not been severed. This will certainly lead to more resentment and hatred.

Thus, we can see that life, while full of obstacles and impediments, can be summarized in ten points:

• Sickness of the body
  
• Misfortune and adversity
  
• Hindrances and impediments to cultivation
  
• Demonic obstacles to fulfillment of vows
  
• Failure in activities and undertakings
  
• Indifferent or treacherous friends
  
• Opposition from many quarters
  
• Hostility in return for good deeds
  
• Loss of wealth and reputation
  
• Subjection to injustice and wrongs.

Thus, in merit there is misfortune, in misfortune there is merit, in freedom there are obstructions, in obstructions there is freedom. Realizing this, cultivators in the past have used "obstacles as conditions for progress." They have said, "If others do not bother and disturb us, success in the Way is difficult to achieve." This is because contempt, slander, calamity, injustice and all other obstacles are the "yardsticks to measure the practitioner's level of attainment." Remaining patient and calm in the face of such impediments, the cultivator demonstrates that he has reached a high level of practice. If it were not for these obstacles, how could his level of attainment be measured? In truth, it is not that the practitioner seeks obstacles and impediments, but that he must be ever-vigilant, for the Way is full of dangerous and unforeseen events. He should prepare himself for all eventualities so that when faced with actual obstacles, he can remain calm and unruffled. An Elder Master once said: Only those with wisdom and strong determination can apply these ten practices. As long as they meditate, are enlightened and hold steadfastly to these ten practices, even if they enter the realms of the demons, the demons cannot make them retrogress. Even though they may be in the realms of form, sound, fame, fortune, love, hate, right, wrong, prosperity, decline, success, failure ... they will still be calm and at peace. Thus, if we are deluded, all good and favorable circumstances can become conditions obstructing the Way. If we truly understand that all disease, suffering and demonic obstacles are inherently empty and false, lacking true substance, they cannot harm us in any way. The wise should apply the above ten points in the following way:

• Turn suffering and disease into good medicine
  
• Turn misfortune and calamity into liberation
  
• Turn obstacles into freedom and ease
  
• Turn demons into Dharma friends
  
• Turn trying events into peace and joy
  
• Turn bad friends into helpful associates
  
• Turn opponents into "fields of flowers"
  
• Treat ingratitude as worn-out shoes to be discarded
  
• Turn frugality into power and wealth
  
• Turn injustice and wrongs into conditions for progress along the Way.

We can see, then, that good or bad, success or failure always depends on the mind. Therefore, while beginning cultivators are very leery of obstacles, high-level masters are at times eager to face them.

---

Buddhism of Wisdom & Faith: Pure Land Principles and Practice: http://www.ymba.org/BWF/bwf92.htm#ensure

Buddha Recitation as Mind Tool

With each breath I take, I let go of attachment, and cease constructing in my mind all conceptions detrimental to understanding the nature of reality as it is.

Thus, "I, me, mine" are pronouns that describe the person writing these words, yet this person is not attached to such words. For "I, me, mine" are empty of inherent permanent reality.

Then, being the practice to prepare the mind, Buddha Recitation is also empty of permanent reality.

Also, the desire to be reborn in the Pure Land of Bliss is impermanent.

Thus the desire for rebirth inspires me to practice Buddha Recitation, a mindful practice.

Being a mindful practice, it settles my mind and helps me to prepare for meditation.

Thus Buddha Recitation ceases to be a pervasive mental construction, and becomes one of many tools in the Buddhist's tool kit to free the mind.

For it helps me to develop the Pure Mind that is pacified by the pure heart of compassion. This compassion is reflected in the idea that when I call out to Amida, it is actually him calling to me. Realizing this, I will continue to maintain the practice of Buddha Recitation before meditation.

Buddha Recitation helps me to remember the Buddha. As Buddha Remembrance is essential to my meditation, I practice daily.

As well, having realized the importance of always maintaining happy thoughts through understanding the essence of Master Hui-Neng's advice on the topic, I endeavour to remain in the present moment.

For all of this I am grateful to Amida Buddha.

My Thoughts on Meditation

During meditation, I breathe from the abdomen. This works for both the sitting and walking forms of meditation.

In time my mind becomes calm, as I practice deep breathing. After five minutes or ten minutes, I stop meditating.

After over twenty years of meditation, the deep breathing part of meditation are a reflex to me. It may be practice at home, while walking, and even when riding on the bus.

While at home I do practice meditation, on the road it is possible to practice the physical form of meditation.

A Reflection on the First Noble Truth

I sincerely hope and wish everyone o Google Plus the very best life in the Chinese New Year of Snake.

Speaking of snakes, when I was a young boy, I had no fear of garter snakes. Out in the fields at my uncle's place I would hunt them, grab one and examine it. Then after my curiosity was satiated, I would let the snake go.

Today, there are less snakes than in my childhood days, thanks to farmland being turned into property to build housing. Just for the sake of profit, mankind is destroying habitat for snakes, birds and other living beings.

Humanity justifies its voracious appetite for land by saying "Where am I to live?" Even when new apartments and condominiums are built, we have people in little boxes who, after securing their residence, complain, "My enjoyment of my home is ruined by those pigeons' excrement on my windows!"

Thus, the First Noble Truth is confirmed: "All life is filled with suffering."

Yet the life of a Buddhist, who suffers like everyone else, is one of joy!

What is the reason for joy? Even though the Buddhist suffers like you or I, she realizes that by just uttering ten recitations of the Buddha's name daily, she is assured of rebirth in the Wester Pure Land due to the working of the Primal Vow.

Even evil people and those fools who insult the Buddha will be assured rebirth once they repent of their trespasses, and practice Buddhism.

To the atheists and humanists who abhor religion, all of what I have said sounds like a wretched existence.

"How could you act that way, so full of joy, even though you suffer due to your emotional consciousness' subtle effect on your mind?"

For me, it is easy: I practice Buddha Recitation ten times a day. Each time I could recite the Buddha's name once. However, it is much more expedient to recite ten times in one go, so as not to waste the benefit of good karma.

Though, I think of Nembutsu practice as creating good karma, and burning away of evil karma.

Just by saying the Name-that-calls while fervently believing it is Amida Buddha calling to me, evil karma is burned away with every utterance of the Nembutsu.

Since I have dedicated my life to Amida Buddha with my vow to help all sentient being, it cannot hurt to meditate on friends, enemies, and loved ones, imagining burning away their evil karma, even though they cannot believe in such things.

True, this is like doing a good dead without thinking of reward. For it is true that a Buddhist wouldn't try to engage atheists and humanists, because of the risk of having a row over the Pure Land sect, which would remind the more spiritually ignorant of these intelligent people that their aptitude in science fuels their ignorance of spirituality.

When I feel tired, and a feeling of awfulness shivers over me, I sit and breathe while uttering ten times the name of the Buddha. Then I go on in my meditation to calm myself down.

When I contemplate the prison system, I consider the criminals languishing there, "How could you sit in jail, and not even think of the harm you cause others?"

For the diet of prison inmates is bland and rarely varied, lacking fresh fruit and adequate nutrients. Often prison warden lie to the prison system inspectors. It makes me wonder if all prisons are good for are to manufacture tomorrow's harden criminals.

As a Buddhist, I cannot view a prison as a good thing, due to the lack of Buddhist preachers helping the few prisoners who either were born Buddhists as Asians or had given up on monotheism in its main three flavors, Christianity, Judaism and Islam. Of these three faiths, only Christianity is open to all comers. The other two are like mirror images of each other.

It would be satisfying to see the statistics on prison inmates who are Buddhists, as it's all about just sitting and meditating. Anyone can practice that without the usual hubris of Buddhism. Though the main tenets of Buddhism could be taught.

May all people in prison be happy.
May they stop using violence, and cross over.
May all people in the world be happy.
May the children of the world be happy and free from abuse and neglect.
May world leaders be enlightened, and always proselyte for Peace.


Namo Omito Fu.

The Virtue of Gullibility

I believe in Amida's Pure Land of Bliss, and have faith in the Primal Vow.

Even if this was just another Jataka Tale then I would still believe in the Teaching.

For were I to not believe and lose faith, I would suffer the deluded doubt,
and my mind would become confused. That kind of suffering leads me to mindful practice of meditation and Buddha Recitation, so that I remember Amida Buddha and his Forty-Eight Vows.

To an outsider who will never study the True Pure Land School and its three Nembutsu Sutras, this appears to be a superstition proselyted to a truly gullible old fool.

However, if my mindful practice leads me to hell, then I will surely follow the True Pure Land School's founder Shinran to hell.

For his faith, and the Pure Land Sangha's faith are the same as my faith in the Primal Vow.

Indeed, Pure Land Buddhism is no superstition.

The Four Worths (poem)

This world is worth not clinging to,
So this mind is empty of clinging.
Let forty-nine repetitions of Nembutsu
burn away all evil karma, and
create great karma to fruit in
the Buddha World called Sukhavati.

This life is worth keeping.
This heart beats due to body nature,
But Buddha Nature is freely shared
by 102 Buddhas, of which Amitabha
is the most compassionate and wise!
For he calls to all from the Pure Land!

This Teaching is worth learning.
All the willing need to do is listen,
Not only with the ears but with the heart!
Only then is the seed of Buddha Nature
planted in the heart of each Buddhist.
With mindful practice, it becomes Self Nature.

This universe is worth knowing,
And it all becomes evident from
years of meditation and Buddha Recitation
that this old fool is neither Enlightened
nor has he ever entered into Samadhi.
However, the refund I shall get is the Pure Land!

Xenophobia (with update)

"XENOPHOBIA" may be the most frightening word in the English language.

Fear of strangers, foreigners or anything unknown surely dates back to early man.

Originally, it was probably linked to the instinct for survival -- that unknown creature or scowling outsider might well have been out to get us. Since our first days upright, however, our suspicious attitude has probably hobbled our efforts to get ahead.

---

May 27, 2004: Boy, I really wanna be treated to psychotherapy now!


In July of 2004 I suffered a head injury that was work related.


Over the next couple years, I went to hell and back but my total of 18 days (8 days the
first time and 10 days observation in October) impressed me the most.
I was actually treated better the second time because I managed to get underwear and supplies to make my stay manageable, and spent most of my time booked out of the ward so I can explore the hospital. A sub-arachnoid haematoma needing assessment can do that for you.

...

Medical and psychological issues didn't go away until around the end of 2006. Though I don't think I am fully recovered because now I think I am suffering from stress-related anxiety which cause brief hallucinations - I see people, then look again, and know my eyes are playing tricks on me. The stress is just the normal, on-the-go kind of stress after a good night's sleep. So I know it's related to the brain injury.

As for the first time in the hospital I felt like I was the 'other'. It had to be the head trauma. Maybe this otherness and feeling on not fitting in throughout my life is due to brain injuries I'd previously suffered. I don't know.


February 12, 2013

Over the past year my moods have stabilized and things are looking up.

For about a week, I even have consider visiting Japan once before I am old and gray, all gum and no teeth, yet no longer burping and being flatulent.

For by then death may be knocking at the door. Still, in contrast to the prospect of dying alone, my reaction now is to look around and say, "Oh, yes! I am undergoing the last part of the cycle of birth-life-death."

Even so, while there's still breath in me, I shall practice Buddha Recitation while sitting in diapers, awaiting my final chapter coming to a close.

What do I do for now? Practice just sitting, while the Six Syllable of serenity slide off my tongue in sincere gratitude.

Namu Amitabha!

---

Xenophobia: http://www.canada.com/northshorenews/news/story.html?id=12dd4457-702a-4bbe-87b6-fdff5dc1a5cc&p=1

The Power of Dharma Practice

I'm a Buddhist, and have the power called Dharma practice consisting of the skillful means of Buddha Remembrance and meditation, both of which aid mindful practice.

It has the potential to burn away evil karma, and accumulate merit through good thoughts and deeds.

As a True Pure Land School (Jodo Shinshu) Buddhist, the skillful means called Buddha Remembrance (Buddha Recitation) consists of 7, 21 or 49 recitations of Amida Buddha's name (Namu Amida Butsu).

Known as the Nembutsu, it has a special name only within Jodo Shinshu circle as the Name-that-calls. For when a Pure Land devotee calls out Amida's name, it is Amida calling through her.

When I was young, I went to the Fraser Valley Buddhist temple to learn about our faith. However, as a child I was prone to taking wring action that built up evil karma.

In Buddhism, evil karma is defined as calculated actions that serve the self, and through ignorant craving, leads to the ego controlling the mind.

It wasn't until over 20 years ago, that I first started meditating.

Though, it's been only about a month since I started reading Thich Thien Tâm's book Buddha of Wisdom and Faith, and was moved to commit myself to Chinese Pure Land School and using my education as a True Pure Land School student.

Even though a few Buddhist claim that it isn't wise to study outside of Pure Land tradition, I have studied Vajrayana but only have an intellectual grasp of it. It's only been very recently that I have discovered that tantra can be practiced by one person without delving into the intimacies of tantrism.

Additionally, to help empower the mindful part of my Dharma practice, I also listen to Buddhist chants and dharanis, along with Hindu Veerashaivist chants.

My Buddhist chants and dharani playlist consists of:

• Amitabhâ Buddha Dharani and Mantra,
  
• Buddha Bar Meditative Music,
  
• Shingon Buddhist Chant,
  
• Karanda Mudra Dharani by Ani Choying,
  
• Mantra of Avalokitshvara (a Tibetan incantation), and
  
• Relaxing Buddhist Music

My Veerashaivist chants playlist consists of

• Akka Mahadevi Vachana,
  
• Rudram,
  
• Skanda Sashti Kavacham (sung by the Soolamangalam Sisters), and
  
• Vachanadalli Nâmâmruta Tunbi (sung by Sangeeta Katti)

And just for variety, while not distinctly Buddhist, I listen to the Yoshida Brother's Ibuki and to Yoshida Kiyoshi's Rising Sun, since I find music using the three-stringed shamisen to be pleasing to the ear, and very invigorating.

As well, I also have started a music hobby in which I remix music of the Experimental genre. After creating each of my songs, I take pictures to compile into a video to be used with that particular song. Often though, the video portion does not match the music.

Currently I am thankful to Thich Thien Tâm for writing Buddhism of Wisdom and Faith, which has inspired me to recommit to my Buddhist faith. As a result of reading his book, I have a strong faith in the Primal Vow, and sincerely believe in Amida Buddha's Pure Land of Bliss.

Caught on the Endless Wheel

All states that can be returned to external causes are obviously not you, but that which cannot be returned to anywhere, if it is not you, what is it? Therefore, you should know that your mind is fundamentally wonderful, bright, and pure and that because of your involvement with the things of the world you have covered it up and lost it. In this way you are caught on the endless wheel of becoming this or that, sinking and floating in that sea of endless becoming. Awaken yourself now to your own bright mind.

— Surangama Sutra

External causes refer to worldliness and the risk of evil karma.

The mind that is "fundamentally wonderful, bright, and pure" is the mind aware of Buddha Nature, being Bodhi Mind.

By getting involved with the world, the Buddhist covers up her Buddha Nature, and her Bodhi Mind is lost.

"The endless wheel of becoming this or that" is Samsara, this world of birth-life-death.
"That sea of endless becoming" too is Samsara.

"Awaken" refers to mindful practice that develops wisdom and compassion for all sentient beings, including being of service to others.

"Your own bright mind" is Bodhi Mind.

To awaken the mind to Bodhi Mind, meditation with Buddha Recitation will develop wisdom and compassion.

---

Originally posted: March 11, 2006 at 1524H
Updated: February 7, 2013 0051H

A Peace Offering to Zen Buddhists

This article is addressed to Zen masters of the mind that Pure Land Buddhists are "cheating" by having attachment to the reward of the Pure Land.

First of all, I choose disbelief with regard to other people's doubt about my sincerity regarding Pure Land Buddhism. As well, I have no faith in their doubts about my faith in the Primal Vow. Indeed, their doubt is even hidden in their fear of the Pure Land path being a "cheat" with "attachment" to "reward."

This assumes that the Pure Land devotee does all his practices solely by self-power which is not the case, as it is other-power that inspires the devotee to use self-power to utter the Nembutsu.

For the chanting is for the good of all sentient beings, which is one of the meanings of other-power.

It is redundant to say "for the good of all sentient being, include myself", since "all sentient being" mean everyone including you and I.

My suggestion is for the bold Zen Buddhist to read that even they recommended chanting the name of the Buddha. Indeed, the Lotus Sutra includes a homage to Manjushri before getting into the nitty-gitty of Emptiness.

Also as evidence are that all Zen Patriarchs endorsed chanting homage to Amida Buddha before Hakuin took out Pure Land practice while "reforming" Obaku Zen.

For they suddenly received Bodhi Mind, and even samadhi and satori, by Buddha Recitation and meditation.

Therefore, the Zen masters who decry Buddha Recitation as a "cheat" due to "aatachment" of "reward" show that they are only looking at externals such as the uninformed word of a Pure Land practitioner

Indeed, such Zen masters as these call attention to the external signs of practice, rather than seeing that both Zen and Pure Land followers are able to achieve Bodhi Mind, samadhi and satori.

In conclusion, I invite bold Zen masters to find a suitable chant such as "Namamdah" which works, and work it into a hymn of monks.

If nothing happens within six months, then I expect that nothing was done to work Buddha Recitation into zazen due to enforced silence.

It's a pity to waste silence by calling a Pure Land practitioner a cheat who took a short-cut, and to claim desiring the reward of the Pure Land is a form of attachment.

Such accusations are groundless, and expose a sort of ignorance about Pure Land practice, which only shows the single-mindedness of Zen masters to focus solely on Hakuin's austerities when Ch'an meditation without Buddha Remembrance is like substituting gold-plated jewellery for the real thing.

I hope this leads to closer ties between Pure Land and Zen Buddhism.

Meditation at Work Pays Off

Homage to the Buddha, the Dharma and the Sangha.

Earlier this morning, I worked from midnight until 6 AM.

Afterwards, I felt my emotions and feeling with a freshness that happens after being up all night, being of service to my boss.

Work consisted of patrolling an underground parkade.

In between each other, I decided halfway through the shift to meditate, specifically breath meditation. Additionally, I also quietly chanted the Nembutsu after finishing the final patrol.

Later, on the bus home I felt sad that my roommate is back under psychiatric care temporarily.

Then it happened: the same joy I had experienced last month.

This joy though had a loving-kindness touch to it. Yet I cannot discount it as the result of fatigue.

Because I put my sincere faith in Amida Buddha's Primal Vow and belief in rebirth in the Pure Land, this explains how meditation for three hours resulted in the pure joy that loving-kindness causes bubble out of my heart-mind.

Through meditation, the heart of feelings was brought closer to the mind of reason to become one as the heart-mind.

After Buddha Recitation (Buddha Remembrance by chanting the Nembutsu - Namu Amida Butsu), the heart-mind became Bodhi Mind.

Arising from the Bodhi Mind came this joy, all due to loving-kindness.

Once again, meditation and Buddha Recitation in earnest results in liberation from repression and introversion for this follower of Amida Buddha.

In giving homage to Amida Buddha's boundless life of compassion and boundless light of wisdom, Buddha Remembrance set my heart-mind free.

Now this follower of Amida is humbled, for this joy arose out of loving-kindness due to the Name-that-calls!

Namu Amida Buddha!