The program of Pure Land Collective Meditation - Lunar January Full Moon took place solemnly, auspiciously, and concluded successfully at Dai Tung Lam Hoa Sen, from February 3rd to 5th, 2023 (Lunar January 13th to 15th, the Year of the Cat).
Dedication with utmost sincerity and reverence, venerating the Buddha, venerating the Three Jewels
“Dai Tung Lam Hoa Sen is a ashram of education, solemnity, purity, and accomplishment. It is a place of serious and sincere spiritual practice, without discrimination of any sentient being”. For under the Buddhist doctrine, all sentient beings are equal under the enlightenment of Buddha, regardless of age, size, wealth, status, health, or virtue, if each individual is sincere and respectful, having faith in Buddha and the Three Jewels. By realizing the suffering and affliction of the world and aspiring to study Buddhism and seek refuge in the peaceful world to continue their spiritual practice, those are the true sincere practitioners.
This is both the encouragement of Master Tuong Van (the founder and builder of the Dai Tung Lam Hoa Sen) for all the masses and the aspiration, the fundamental vow and the mission of the Dai Tung Lam Hoa Sen Monastery: to create a positive karmic connection for all Buddhist practitioners to come and study, to seek rebirth in the Western Pure Land, and to unite in maintaining the Dharma lineage, propagating the teachings of Enlightenment to conquer all afflictions.
In the Avataṃsakasūtra, the Buddha taught that "All sentient beings are originally Buddha, possessing the essence of Buddha nature", but due to differences in conditions, their karmic obstacles are heavy, and their determination is insufficient to cut off the root of afflictions, suffering, desire, and wandering thoughts. All sentient beings, as the Buddha said, include all beings in the realm of phenomena and beyond, without exception, in all realms of existence.
"All sentient beings from the past until now, who are born and die in succession, do so because they are unaware of the constant presence of their true nature, the pure and clear essence, and their inherent Buddha nature is covered by ignorance. If we let go of our illusions, discriminations, and attachments, then we are no different from Gautama Buddha, Amitabha Buddha, Shakyamuni Buddha, and other Buddhas, in terms of wisdom, virtue, talent, and capability, all of which are completely equal".
Merit is generated through the cultivation and practice of virtuous teachings. Whether in the worldly or transcendental realm, the foundation of all teachings is "sincerity," and once one has sincerity, one can receive the divine response. The act of offering reverential worship to the Buddha, Bodhisattvas, and Great Bodhisattvas is a meritorious deed, and it expresses the sincere reverence and homage of the Buddhist devotees to the Three Jewels. It is through this that we can see how the auspicious karmic affinity prevails, as the multitude of practitioners who are blessed with good fortune come to know the Dharma, study together under the roof of Dai Tong Lam Hoa Sen, and have the opportunity to express their boundless reverence for the Buddhist teachings.
Furthermore, as practitioners, whether practicing at home or as monastics, we must be humble and patient, doing things that others find difficult to do, helping others with tasks that are exhausting, and completing good deeds for others. For "to truly benefit from the Buddha's teachings, one must seek it from a place of reverence. By showing reverence, we can alleviate some of our negative karma, and increase our merit. With one part of reverence, we can eliminate one part of negative karma, and increase one part of merit. With ten parts of reverence, we can eliminate ten parts of negative karma, and increase ten parts of merit" - The teaching of the Zen Master An Quang in the Pure Land Sutra.
Discipline and solemnity to settle one's mind and find refuge in the victorious proclamation of the Buddha
During his 49 years of preaching, the Buddha emphasized the practice of Pure Land and the recitation of the Buddha's name to aspire to rebirth in the Western Pure Land. Everyone aspires to be reborn in the Western Pure Land, but how can ordinary people know about this world? The power and realm of the Western Pure Land are so far beyond that the Amitabha Sutra says: "From here, crossing ten thousand Buddha realms, in the West is a world called Sukhavati, created by the immeasurable merit and virtue of Amitabha Buddha".
Knowing that in the degenerate age, the teachings of the Buddha in the realm of Saha are "degenerate" degenerate due to the karmic power of beings in this life, due to the complicated, troubling, poisonous, and incessant thoughts of beings in this life, the Buddha foresaw that there would be many practitioners but it would be very difficult and rare for them to escape from the cycle of birth and death.
The Great Practice Sutra states: "In this Dharma-ending age,
Even if a practitioner endures endless suffering,
How many reach the place of ultimate tranquility?
Rely on the Buddha's name to escape the cycle of birth and death".
During the degenerate era, beings practice in the world of suffering, with Saha realm being miserable and the western Pure Land of Ultimate Bliss being a place of happiness and victory. In between them is the river of karma, muddy and turbulent. Without sufficient purity, determination, and mindfulness, how can beings withstand the crashing waves and swim to the other side? Practitioners of the Pure Land path only need to grasp firmly onto the lifeline provided by the Buddha Amitabha, the Bodhisattva Avalokiteshvara, and the Bodhisattva Mahasthamaprapta, as well as the ten directions of Buddhas who offer their support through their compassionate vows. They will pull practitioners to the shore of enlightenment.
What is that thread? It is the four characters of the Buddha's name "Amitabha" - in the Tinh Do practice - the practice of relying on the power of the Buddha, you only rely on one victorious phrase "Amitabha", each word you recite clearly, slowly, evenly, continuously - reciting with the mind, listening with the mind, without imagination, and starting the recitation with the thought of the Buddha, then you are someone who knows how to practice, a practitioner - someone who knows how to practice the Pure Land.
When you have achieved the fruit of enlightenment in your practice, and have developed strong determination and a pure mind, then the layers of karma and afflictions will no longer have control over you. At that point, you can focus on reciting the Buddha's name without generating any wandering thoughts or vivid imaginations. During your daily practice, reflect on your own faults while avoiding criticism of others. Whether walking, lying down, or sitting, from morning until night and from night until morning, recite the Buddha's name without interruption. In addition to reciting the Buddha's name, do not generate any other thoughts.
People in the nine realms cannot attain enlightenment in this realm, and above, they cannot reach the state of Buddha. Even the ten directions of Buddhas abandon this realm, and below, they cannot benefit all sentient beings. Only the Pure Land Dharma can save you and help you escape the cycle of birth and death in the age of decline, in this Saha realm of five-fold suffering.
At the solemn Buddhist temple, every monk and practitioner understand that in order to embark on the path towards Enlightenment, we must begin by establishing a realm of Nirvana within our minds at the present moment. Through our own diligent efforts, we must purify and refine our hearts, accumulate boundless merit, and cultivate virtuous relationships with wise and compassionate friends. Only then can we hope to be reborn amidst the lotus flowers in the Seven Treasures Pond of the Pure Land.
May all the merits, peace, and purity accumulated during the Lunar New Year's Full Moon retreat be dedicated to all the realms of the Dharma, so that all Buddhist followers may attain tranquility and bliss in the teachings of the Buddha.
