Amitabha Buddha and the Pure Land of Pure Land

In general, we are told that there are many Pure Land, many of the holy realms of the Enlightened One we call the Buddhas. The Pureland of Amitabha Buddha Amitabha is a unique place. There are Pure Land in the four East, West, South, North, and Central. Among them, Amitabha Pure Land is the easiest place and therefore very special. By creating a special wish to be reborn in the Pure Land of Great Bliss, we can achieve the transfer of our consciousness to that realm. The power of prayer, the power of devotional and fervent devotion, is all that is needed. In relation to our world, the Amitabha Pure Land of the Buddha in the west and above our world. We must accept a cosmic universe and realize that there are many world systems throughout space. I'm talking about an immense system. Let's define our position. What I am saying - within the scope of the great system - operates as follows: Shakyamuni Buddha is the main Enlightened One in a great multinational world. This means that the whole system is called our universe with the suns and the moon, the stars and the planet, as a unit. Multiply it a thousand times and then multiply it a thousand times and then a thousand times. That is three sub-natural world. Shakyamuni Buddha dominates one of these sub-worlds. The Amitabha Kingdom of Amitabha even transcends that cosmic system. What I am preaching is derived from a prayer written by Karma Chagme expressing a strong desire to be reborn in the Pure Land of Great Bliss. In the prayer, Karma Chagme says that the Pure Land of Great Bliss has such a large area, Far beyond our normal reality and our naked eyes can never see it. It is not something that can be seen physically. It's so vast; Its scope can not be compared to any standard. We know that it exceeds the perceptual capacity of our senses. It is far and wide, so completely beyond our ability to measure. We can see the stars and go to the moon, but our senses will never perceive the reality of the Land of Ultimate Bliss. For our ordinary thought and perception it is too far and too vast. In that sense, we can not go there by any means. However, when our mind has been purified, eliminated mistakes, Upon returning to its pristine state, one can directly experience the reality of the Pure Land of Pure Land. The way to perceive the Pure Land is with the mind, not with the senses. Therefore, establish that vision in your mind and imagine that it is at the center of the vast Bliss, which contains all of the Pure Land Lord: Amitabha Buddha, the Infinite Buddha Halo. His body is red and looks like Shakyamuni Buddha. He has 80 generals and 32 generals of a full manifestation of the Enlightenment. For example, you have the humiliation you see in the statues and the thangka of the Buddha. In His hand there are chakras and so on. As you can see there are many different generals. The hands are in a meditative posture, meditation, and in the hands of a bowl. He looks very much like Shakyamuni Buddha, The only difference in his skin is dark red ruby. He looked so glorious and brilliant. He sat on a lotus and a moon. Behind him is the Tree of Consciousness. His right hand is Avalokiteshvara (Avalokiteshvara) is white. On the left is Vajrapani (Vajrapani), Lord of the Media. These are the three leaders of the Pure Land of Great Bliss. Speaking a little about the history of Amitabha Buddha's Pure Land, it is a pureland without defects. It is full in every way. The awareness of the Pure Land does not appear without cause. What is the cause of this perfect divine realm? Lots of previous lives, before being a Buddha, Amitabha Buddha is a monk named Dharmakara, which literally means "the origin of the Fa." When He practices as a Bodhisattva, He made a series of prayers, or vigorous aspirations, about the way things were when he was fully enlightened. He said: "There are many Pure Land and those who come to that realm are sentient beings who have renounced the virtue, who have accumulated countless merits, and have diligently practiced the Fa. They can go to those Pure Land, but it is very difficult. And all those who do not give up the virtue, do not accumulate much merit, and can not practice it strictly? I will set up a Pure Land so that those people can easily move on. May I free all sentient beings without those supernatural qualities of those who go to the Pure Land of all the other Buddhas.  " There are many prayers (or vows) of Amitabha Buddha when he was Dharmakara. In Tibet alone, there are 500 different prayer texts. In China there are many texts on the formation of Amida's Vows. In general, it can be said that all of His mighty aspirations can be arranged into the Forty Eight Great Prayers. The Pure Land of Great Bliss becomes a reality thanks to one of the Forty Eight Great Voices. This is the cause of the existence of the Pureland of Great Bliss. This Pure Land does not exist without cause. The cause of this existence is the activity of the Bodhisattva, who became Amitabha Buddha. In general, all the Buddhas keep all sentient beings in their hearts with compassion and compassion. Because of their great compassion, they made vigorous aspirations. They make great vows, work through many generations; While practicing the Bodhisattvas before becoming Buddha to affect all sentient beings in myriad ways. Just like rubbing two stick together long enough and strong enough that you can create fire, thanks to the accumulation of merit and primordial wisdom, everything can be accomplished. In this case what is achieved is the setting up of the Pure Land of Great Bliss in the western world of our world by the accumulation of His immeasurable merit and wisdom. Again, let's examine the metaphor of the two rods needed to create the fire. Fire does not appear spontaneously from a stick. You need two sticks and you should try to rub them together in a special way for a while. Finally a spark came out from the combination of two sticks and the fire started to burn. In a similar way, All phenomena, all realities, all dharmas, manifest through the combination of emptiness and causal causation.Everything is completely interrelated. That is called causation. It's a stick. The other stick is emptiness: the truth of emptiness, the absolute absence of the inner existence of all phenomena.Two stick together, is the true nature of reality. This is the truth of all things, of all reality. Let the Pureland to one side for a moment and explore the realm of our lives. Our world is the same. It is the product of the non-dual unity of clarity and emptiness, form and emptiness. Things appear in a completely unobstructed way, and yet they are not intrinsic. The essence of them is empty. That means that all possibilities of experience stem from the non-dual unity of form and emptiness. Let us examine the manifestation of our world or of the Pureland. Everything is not simply an emptiness (emptiness) because they appear, are not they? We can clearly see everything. Everything seems to exist and everything seems to have a material basis in our world. It is a section of the equation that expresses the clear manifestation of phenomena, experiences. However, that part can not exist without emptiness. If everything has a solid, material, intrinsic existence, nothing can exist. It is through emptiness that things can manifest as forms. Just because of emptiness everything new things can exist. Without emptiness, it is only solid solid. That would be just an object. Nothing can form relative existence without the essential grounding in emptiness. So it is because of emptiness that our world exists. By emptiness, the Pure Land of Pure Land is established by the capacity of the aspiration, the accumulation of merit, and the primordial wisdom of the Amitabha Sensei. I think that if you are new to Buddhism this is hard to understand, but it is only through emptiness that takes the form. Now let us continue to examine the special qualities of the Pure Land formed by the Amitabha Buddha's aspirations called the Dewachen. It is known that there are many other buddhas, but to reach those places one must fully attain a noble status. For example, to go to the Pure Land of the other Buddha must be a bodhisattva or near the gates of full and complete enlightenment, and must accumulate immeasurable merit. Normal beings find it very difficult to aspire to it. For us, Amitabha Buddha made vigorous aspirations. Although his Pure Land is far away from our world, it is relatively easy for beings like us to reach that realm. It is because of the power of His prayers and requests. As mentioned above, there are now many texts of Amitabha's prayers, prayers, and wishes. If you include them in a single sentence, the essence of the prayers, prayers, and prayers is: "May a Pure Land be established so that ordinary beings with impure karma,  Those who have negative karma, who do not give up the bad deeds, can reach. " When you reach the Pure Land of the other Buddhas, you will attain enlightenment thanks to the noble status you had before. When to go there.In the Pure Land, you can go there, but that does not mean you are enlightened. What happens is that you will not return to samsara but rather you will have all positive and good conditions to accumulate merit and primal wisdom. In that realm, you will be able to give up all evil and practice to subdue and cultivate your mind until you are mature enough to attain enlightenment. That is a general introduction to the Land of Ultimate Bliss. You will attain enlightenment thanks to the noble status you had before going there. In the Pure Land, you can go there, but that does not mean you are enlightened. What happens is that you will not return to samsara but rather you will have all positive and good conditions to accumulate merit and primal wisdom. In that realm, you will be able to give up all evil and practice to subdue and cultivate your mind until you are mature enough to attain enlightenment. That is a general introduction to the Land of Ultimate Bliss. You will attain enlightenment thanks to the noble status you had before going there. In the Pure Land, you can go there, but that does not mean you are enlightened. What happens is that you will not return to samsara but rather you will have all positive and good conditions to accumulate merit and primal wisdom. In that realm, you will be able to give up all evil and practice to subdue and cultivate your mind until you are mature enough to attain enlightenment. That is a general introduction to the Land of Ultimate Bliss. In that realm, you will be able to give up all evil and practice to subdue and cultivate your mind until you are mature enough to attain enlightenment. That is a general introduction to the Land of Ultimate Bliss. In that realm, you will be able to give up all evil and practice to subdue and cultivate your mind until you are mature enough to attain enlightenment. That is a general introduction to the Land of Ultimate Bliss. Now I will preach a prayer for rebirth in the Dewachen realm compiled by Karma Chagme Rag-Astrs Rinpoche. First of all, I will begin with a description of the terrain of this Pure Land. The ground is not like the ground in our world. It is not rugged and covered with ice. It is perfectly smooth and flat, and is made up of precious dust. In the Pure Land of Great Bliss, you always have a sense of great vision. It's so vast. There are no shifts in light and shade. A wide-ranging light emanates from the physical body of the Buddha of Amitabha Buddha, Amitabha Buddha. The entire realm is engulfed in the splendor of Amitabha Buddha's enlightened body. The ground does not dry solid. It's soft and if you fall on it, you'll bounce up. You will not get stuck toes. At Dewachen everything is soft. There are many trees, They are the treasures of the mind that give you whatever you need. Branches filled with birds of all kinds. All of them are reincarnations of Amitabha Buddha. They have a wonderful melodious voice. More than ordinary songs, they sing the Dharma that make you happy and peaceful. Everybody there heard the melodious sound of France becoming peaceful, happy, and satisfied. There are many rivers, streams and creeks and water is not normal water. It is a perfume.There are lakes where you can rest there and take a shower. The ground was covered with splendid and fragrant lotus flowers, it hatched out and the stamens of each lotus blossomed into countless rays of light. On the head of each ray is a Buddha. All the Buddhas preach the Fa. By listening to the Dharma Speakers you shake off any negative emotions. In the Pure Land without disease, There is no poverty, old age, and death. There is no distinction between one person and another. All are beautiful. All are filled with good qualities. There are no shortcomings, mistakes, defilements, no kinds of suffering, even the word 'suffering' is not heard in the Pure Land of Great Bliss. The way to be born in Dewachen is to have strong faith and aspirations for the Pure Land, and the desire to be born there. When you are born in that realm, you do not give birth to a normal process.In our world, we all get there in pain and work in sorrow. Birth here is a painful process. In Dewachen, you are not born with a baby, but rather miraculously born in the blooming lotus blossom. If you pray with one-pointedness and fervent fervor born there, you will be satisfied. If you nurture any suspicions you are still born there but will be born in an unbloomered lotus. You are bathed in the dazzling light of the Buddha but you can not recognize all the qualities of the Pure Land and can not be traveling here. You are in a lotus closet until the last vestiges of doubt and negativity are eradicated. Then the lotus will expand. If you have no doubts, you are born in a blooming lotus. This is tied to the kind of wish to be reborn in the Pure Land which you established at the time of death.Keep in mind this very important distinction between the two different kinds of births in the Pure Land.It is important to make the right vow to be reborn at death. Do this strongly without any doubt. If you allow the doubt to enter your mind, you will be born in a closed lotus. If at the moment of death you make this vigorous aspiration, then, without experiencing anything, you are born in a lotus blossom hatched in the presence of Amitabha Buddha Amitabha Buddha. One of the miraculous qualities of being reborn in Dew Desolate is that if you have ever read pamphlets about traveling to other Pureland realms, you can go there immediately when you desire it. . You can move miraculously to any other pureland just by making vows there. From this world, you can not immediately go to the other Pure Land, but from the Pureland of Pure Land you can. You have the passport, visa, and all kinds of tickets needed to go to the Pure Land of any Buddha, everywhere and whenever you want.You can move miraculously to any other pureland just by making vows there. From this world, you can not immediately go to the other Pure Land, but from the Pureland of Pure Land you can. You have the passport, visa, and all kinds of tickets needed to go to the Pure Land of any Buddha, everywhere and whenever you want. You can move miraculously to any other pureland just by making vows there. From this world, you can not immediately go to the other Pure Land, but from the Pureland of Pure Land you can. You have the passport, visa, and all kinds of tickets needed to go to the Pure Land of any Buddha, everywhere and whenever you want. When you are born in a blooming lotus, you are not yet full. You have removed all negative things from your mind, even though you are not a Buddha, but you are born in a positive qualities like those of a Buddha. You were born with a brilliant yellow body. You have supernatural powers and superstitions. You are entitled to five types of supernormal powers. The other qualities you have as a baby are all you need to offer to the buddhas that you are now aware of with your physical eyes in the Pure Land, they will automatically manifest in your hands. . In this way you can easily accumulate merit and perfect it to accumulate wisdom. Furthermore, in the end, the accumulation of merit and wisdom that leads to Buddhahood will happen very quickly in the Pureland of Great Bliss. In contrast to other Pure Land, In the Dewachen realm, the process of accumulating merit and wisdom is very fast. The Buddha Sakyamuni said : "Therefore, pray to be reborn in Dewachen accumulate merit as much as possible I offer seven types of jewels and other precious substances filling the three thousand world  (referred counter ago) . "  generally, we can say that any sentient heard the name of the Buddha Amitabha (in accordance with the vow of Buddha Amitabha) established voluntary rebirth in Dewachen And engaging in that practice can be reborn in the Dewachen realms.Those who have accumulated the negativity of the fiftieth year are hard to achieve. Even so, even for such heavy sins, if they practice fiercely they can still be reborn in the Dewachen realm. "Therefore, pray to be reborn in Dewachen accumulate merit as much as possible I offer seven types of jewels and other precious substances filling the three thousand world (mentioned previously) ." Generally, we We can say that any being who hears the title of Amitabha Buddha (in accordance with Amida Buddha Vow) makes a vow to reincarnate in the Dewachen realm and embraces that practice. Reborn in the Dewachen realm. Those who have accumulated the negativity of the fiftieth year are hard to achieve. Even so, even for such heavy sins, if they practice hard they can still be reborn in Dewachen realms. "Therefore, pray to be reborn in Dewachen accumulate merit as much as possible I offer seven types of jewels and other precious substances filling the three thousand world (mentioned previously) ." Generally, we We can say that any being who hears the title of Amitabha Buddha (in accordance with Amida Buddha Vow) makes a vow to reincarnate in the Dewachen realm and embraces that practice. Reborn in the Dewachen realm. Those who have accumulated the negativity of the fiftieth year are hard to achieve. Even so, even for such heavy sins, if they practice fiercely they can still be reborn in the Dewachen realm. We can say that any being who hears the title of Amitabha Buddha (in accordance with Amida Buddha Vow) makes a vow to reincarnate in the Dewachen realm and embarks on that practice. Can be reborn in the Dewachen realm. Those who have accumulated the negativity of the fiftieth year are hard to achieve. Even so, even for such heavy sins, if they practice fiercely they can still be reborn in the Dewachen realm. We can say that any being who hears the title of Amitabha Buddha (in accordance with Amida Buddha Vow) makes a vow to reincarnate in the Dewachen realm and embarks on that practice. Can be reborn in the Dewachen realm. Those who have accumulated the negativity of the fiftieth year are hard to achieve. Even so, even for such heavy sins, if they practice fiercely they can still be reborn in the Dewachen realm. In short, on the teachings of Amitabha Buddha and the Pure Land of Great Bliss, this practice is very common in all Mahayana countries. Why? This is because of the nature of Amitabha's vows. Practice Amitabha Buddha and the Pure Land are suitable for ordinary people and anyone can practice. You are not a noble man who has renounced all evil. You are not a great yogi. Depending on the merits of Amitabha's vows, you can engage in this practice. This is a Sutra practice. Therefore, it is the Dharma people can practice. It is very democratic and is for everyone. Q: Once you have been born in the Pure Land, do you have the opportunity to return to this world to help others achieve Enlightenment? A.  The purpose of rebirth in the Pureland of Great Bliss is to attain Buddhahood. Therefore, the meaning of the Pureland of Great Bliss is that you have had all the good conditions to attain full and complete Enlightenment. When you are completely enlightened, that state is not one-sided Enlightenment to rest in Nirvana. It is Mahayana Enlightenment based on emptiness, realizing that Nirvana and samsara are not something to attach themselves to. The key to all Mahayana practice is compassion. The Pure Land itself is established by Amitabha Buddha's Great Compassion. If you realize emptiness, then compassion automatically manifests. That emptiness, together with compassion - that which produces Buddhahood - also forms a full and complete deliverance. When you are freed, You will not be limited to the Pure Land of Pure Land. You can bring any manifestation you want. You can go to any Pure Land you want. You are constantly manifesting in an infinite variety of ways for the well-being of all sentient beings. Q: On the one hand, it is easy to be reborn in the Pure Land. On the other hand, at that moment, in order to have real peace, one has to strengthen oneself, truly desire to attain bodhicitta. Therefore, there seems to be a great challenge in wanting to help others and not just concern themselves. So it's not easy. A.  It is only difficult to reincarnate in the Dewachen realm if you commit one of the Five Reasons for Redemption. If you do not commit one of these sins, it is easy, because all you need to do is depend on the capacity of formulating intense vows that are reborn in the Land of Ultimate Bliss. What that power does is unite you in opposition to all your obscurations and non-virtue. That is the power of Amitabha Buddha's vows. Another factor contributes when you formulate your wish to link this practice and be reborn in the Pure Land. Another reason we are so easy to be reborn is that the moment of death is every moment. The teachings teach that everything is in a state of constant change. Everything is impermanent and towards death at all times, so every moment, Something dies and something regenerates. How your experience depends on how your mind is oriented.Your current thinking will lead to your follow-up experience. If you establish a constant desire from moment to moment, understanding that any moment can be death, every moment you long to be reborn in Dewachen, you Has established the continuity of that wish.  That would be your experience. The cause in that moment will produce results in the next instant. Everything is a transformation in the mind. If you establish a constant desire from moment to moment, understanding that any moment can be death, every moment you long to be reborn in Dewachen, you Has established the continuity of that wish. That would be your experience. The cause in that moment will produce results in the next instant. Everything is a transformation in the mind. If you establish a constant desire from moment to moment, understanding that any moment can be death, every moment you long to be reborn in Dewachen, you Has established the continuity of that wish. That would be your experience. The cause in that moment will produce results in the next instant.Everything is a transformation in the mind. Q. Rinpoche, can you tell us about the light in the closed lotus? How does the light shine on them? A.  In the Land of Light, everything is permeated with light. Like everything else in and around the Land of Bliss, it is an emanation of Amitabha Buddha. It is the whole of Amitabha Buddha. Everything perceived in the Pure Land is a spread of Amitabha Buddha. Light is the Light of Compassion. It is the Light of Compassion that purifies sentient beings. Q : (inaudible) A:  The formation of the vow of rebirth in the Land of Ultimate Bliss is a personal matter. You can not develop a wish on behalf of someone else. However, you can help others by repeating the title of Amitabha Buddha and telling them the existence of Amitabha Buddha in the Pure Land. We are aware that even hearing Amitabha is very beneficial. Another thing you can do to help others is that at the moment of their death you can do different Amitabha practices. For example, at death you can do Ph'owa, and it is a practice of transferring the mind of the dead from the body. Other rituals and puja were performed at that time. There is a ritual called Shitje. It is a ritual done at death. Many things can be done even though the person is dead. Q: (hear not clear)  A:  We have to say a little bit about emptiness. The doctrines of emptiness do not insist that what we perceive is absolutely non-existent. We do not say that things are made up of atoms and molecules and that material reality (literal) does not exist, and in that sense, illusory. We are saying that they have no self-nature. They have no intrinsic existence. They have no real, real reality, corresponding to their appearance. They appear to exist internally, but not so. This is the teachings of the Great Middle Way - Madhyamika. There are two different schools, Cittamatra, which states that everything is in the mind itself. The only thing that really exists is that the mind and everything else are just a projection of the mind. The Mahamudra doctrine says that the true nature of reality transcends acceptance or whether or not there is no. This is called 'Four Extremes'. The Mahamudra view transcends them. Standing at the level of our relative truth, in Tibetan it means 'Kun-zop Dempa' which means a charm. 'Dempa' means truth. 'Kun-Zop' means totally wrong.Therefore, 'truth is completely wrong', the relative truth is the result of our wrong perception.We perceive things that have an inner existence when they are not. Our minds grasp at what we perceive as solid and real. By clinging to this consciousness, we materialize what in reality is empty. That's a mistake. All phenomena are our experiences. They are experienced by and in our minds. Otherwise, there is no experience. All appearance is a projection of the mind in the sense that it is experienced by the mind. It has no intrinsic intrinsic existence from its own aspect. It is a mistake in perception. Q: Is there a way that we can be in the Pure Land, except at the end of literal life? On the other hand, is this possible in the present life? Is it possible to go to the Pure Land in this life? A:  Yes, when the last breath has been exhaled, before the next breath is breathed in. At that time, there was a death and a rebirth. There you can experience the Pure Land in the interval between the breaths. Q: Rinpoche, you said that you can experience the Pure Land in the middle, so in that case, what is the Pure Land? A:  What really is the Pure Land? The Pure Land is our own original, unblemished nature. If from moment to moment you reflect and reflect on your original enlightened nature, it is the Pure Land.Everything comes from your mind. Understand that, stay there: that is the Pure Land. Q: If interdependent origination appears in emptiness, how can it exist if there is no creation in emptiness? A.  Emptiness and interdependent origination are non-dual. They are one. Even if non-duality is misleading, that implies that there may be a duality that is overcome. From the beginning, they are always one. There is no difference between them. It does not look like there are two parts. When you see emptiness and interdependent origination, it is the analogy of samsara, the cycle of samsara.Pass through duality and you also see the cause and effect. Then all co-appearance. It is emptiness and fullness of non-duality. In the text, many examples have been used to illustrate this truth of emptiness unity and interdependent origination. However, let's take this cup example. As a manifestation or relative appearance of our receptive structure of experience, the cup is something of a complex. It is made up of tiny particles. Is it? It is made up of atoms and molecules that become special substances of earth, water, wind, and fire. All these things are combined in such a way as to create what we call a cup. Then it is decorated, drawn up and carved. That's what made us say Tibetan 'Dutshe': complex, something made up. People and conditions are gathered in a way that creates a relative manifestation that we can use and interact with and perceive as what we call a cup. However, if from its own aspect and not dependent on the causes and conditions, there is no such thing as a 'separation'. Nothing appears as a 'separation' of itself and belongs to it but is separate from the whole process of the causation and the convergence. It does not have the nature. Its nature is empty. In the 'Prajna Paramita Hydraya' (Suttanta): "Suddenly No, No is rúpa, no other emptiness. No, no emptiness." All phenomena have exactly the same nature. Anything experienced in samsara or transcendence has the same exact nature. Its essence is empty and it is experienced as a result of interdependent origination. The perception of things as alternating visions of emptiness and interdependent origination is still a normal being. Overcoming binary vision, perception of things as well as emptiness and interdependent origination, it is the Buddha.The great saint Nagarjuna (Nagarjuna) says: " Reincarnation and its transcendence ( samsara and Nirvana) are not two. Understanding the nature of samsara in its nature is superhuman . "END=NAM MO CAKYA MOUNI BUDDHA.( 3 TIMES ).VIETNAMESE TRANSLATE ENGLISH BY=THICH CHAN TANH.THE MIND OF ENLIGHTENMENT.VIETNAMESE BUDDHIST NUN=GOLDEN LOTUS MONASTERY=AUSTRALIA,SYDNEY.23/4/2017.