(Amitayus Contemplation Sutra)

 

The Buddha said to Ananda and Vaidehi, "…… FIRST are the compassionate ones who refrain from killing and observe the precepts; SECOND are those who read and recite the Mahayana Vaipulya Sutras;

And THIRD are those who cultivate the six kinds of mindfulness. Transferring the merit for rebirth, they vow to be reborn in that land.”

(Amitayus Contemplation Sutra)

--

The Buddha said to Ananda and Vaidehi, "…… FIRST are the compassionate ones who refrain from killing and observe the precepts.

SECOND are those who read and recite the Mahayana Vaipulya Sutras.

And THIRD are those who cultivate the six kinds of mindfulness. Transferring the merit for rebirth, they vow to be reborn in that land.”

(Amitayus Contemplation Sutra):

Kinh Quán Vô Luợng Thọ Phật

Reciting Amitabha's Name & Drinking Bean Water

 

This article is excerpted from For You Information 佛友资讯 magazine [ Singapore], Issue 442, published in February 2026, section “Books”

 

Page 40, 41

 

Author: BRONZA TEE

--

 

Reciting Amitabha's Name & Drinking Bean Water

 

A Contemporary Expression of Pure Land Practice

 

Written by BRONZA TEE

 

Reciting Amitabha's Name & Drinking Bean Water is a newly released ebook written by Tran Tri Cam Tu that gently introduces readers to a contemplative ritual rooted in Vietnamese Pure Land Buddhism.

 

At its heart, the book explores a practice that is both humble and profound-reciting Amitabha Buddha's name while mindfully preparing and drinking bean water.

 

Through clear guidance and reflective insight, it presents this ceremony not as a rigid formula, but as a living spiritual experience, one that reveals how ordinary actions can become gateways to mindfulness, devotion, and inner clarity.

 

Pure Land Buddhism has long been woven into the spiritual fabric of Vietnamese culture.

 

Across generations, the recitation of Amitabha has served as a steady anchor for practitioners seeking liberation through faith, consistency, and sincere intention.

 

Unlike practices that demand extended retreat or complex study, Pure Land devotion is deeply accessible.

 

It meets people where they are- at home altars, in temple halls, and within the rhythms of everyday life.

 

This emphasis on continuity rather than intensity has shaped a distinctly Vietnamese expression of Buddhism: calm, grounded, and quietly enduring.

 

 Image:

 

 

 

Within this cultural landscape, ritual is not separate from daily living.

 

Acts such as preparing food, offering tea, or cleaning a space are often approached with reverence, transforming necessity into practice.

The bean water ceremony emerges naturally from this worldview.

Beans- simple, nourishing, and familiar-are rinsed, brewed, and served with care.

 

Water, warmed patiently, becomes a medium for attentiveness.

 

When paired with the recitation of Amitabha's name, these gestures evolve into a unified practice where body, speech, and mind align.

 

The ebook outlines the steps of the "Amitabha & Bean Water Ceremony" with clarity: rinsing the bean seeds, brewing the bean water, serving it respectfully, and sipping slowly while fully inhabiting the moment.

 

Yet the essence of the ritual lies not in the sequence itself, but in the awareness that accompanies it.

 

Rinsing becomes an opportunity to let go of mental impurities.

Brewing cultivates patience and presence.

 

Serving expresses generosity.

Sipping-slow and deliberate-anchors the practitioner in the present moment, allowing the sound of Amitabha's name to settle gently into the heart.

 

 

In contemporary Vietnamese Buddhist communities, this ceremony is increasingly regarded as a form of spiritual artistry.

 

It is practiced not only as devotion, but as a meaningful cultural tradition-one that embodies simplicity, beauty, and intention.

 

The ritual's quiet elegance reflects a broader Vietnamese Buddhist sensibility, where spirituality is neither dramatic nor distant, but intimate and embodied.

 

In this way, the ceremony becomes a bridge between tradition and modern life, offering a contemplative refuge amid the pace of the present world.

 

What the book offers, beyond instruction, is perspective. It invites readers to see

how ritual functions as a vessel for the Dharma-how mindful repetition, when infused with understanding, becomes transformative.

 

The recitation of Amitabha's name is not treated as a mechanical act, but as a reminder of compassion, boundless light, and the aspiration toward awakening.

When paired with a mindful physical action, the recitation gains texture and depth, allowing the teachings of Pure Land Buddhism to be experienced rather than merely understood.

 

Underlying the ceremony is a core Buddhist principle: that the highest offering is not material, but spiritual.

 

As the teaching reminds us, "Among all offerings, the offering of the Dharma of the Buddha is supreme."

 

To recite, to practice, and to share the Dharma-whether through spoken words, written guidance, or a quietly observed ritual-is itself an act of generosity.

 

The ebook stands as such an offering, extending a practice shaped by Vietnamese Buddhist culture to readers beyond geographical and cultural boundaries.

 

In a time often marked by distraction and urgency, the ritual described in the book offers a gentle countercurrent. It reminds us that awakening does not always arise from complexity or effort alone.

 

Sometimes, it unfolds through simplicity-through a repeated name, a warm cup held with care, and a moment of stillness fully inhabited.

 

May all who encounter this practice, whether through ritual or reading, come closer to realising their own Buddha- nature.

 

And may the merit of listening to, reflecting upon, and engaging with the Proper Dharma extend to all sentient beings.

   

Photo Credit: Tran Thi Cam Tu [ Guo Tu-C.T MLS]

 

 

 

 

If the Buddha is one foot tall, the demon is ten feet tall;

 "If the Buddha is one foot tall, the demon is ten feet tall;

if the Buddha is ten feet tall, the demon stands just above the Buddha's head.
However, if the Buddha grows taller still and exceeds the demon in height,
the demon will surrender to the Buddha."

--

Phật cao một trượng, ma cao khỏi đầu trượng; 

nếu Phật cao vượt khỏi đầu trượng nữa, ma sẽ quy hàng Phật.

phẩm 1

 All peace and joy in the world

Arise from seeing the Buddha.
The Teacher benefits all sentient beings.
He is a place of universal refuge, saving and protecting them.

phẩm 1, khn

Quên mất Bồ đề tâm tu các thiện căn đây là ma nghiệp.

  p 38, 

(Quên và mất Bồ đề tâm mà tu các thiện căn, đây là ma nghiệp.)

All of my merit and virtue, I transfer to all Living Beings throughout the Dharma-Realm and the limits of Space.

 

All of my merit and virtue, I transfer to all Living Beings throughout the Dharma-Realm and the limits of Space.

tất cả công đức, tôi đem hồi hướng cho tất cả chúng sanh khắp trong hư không và pháp giới.

THE BUDDHA SPEAKS THE SUTRA ABOUT KARMA

 THE BUDDHA SPEAKS THE SUTRA ABOUT KARMA 

 Transcribed in English by: Jason Chau 

--

 THE BUDDHA SPEAKS THE SUTRA ABOUT KARMA 

Transcribed in English by: Jason Chau 

 

This Sutra has changed the lives of many who have read it, for it explains the direct results of causes. 

It is also called the Golden Precepts by Lord Buddha and is reproduced here in its entirety: 

"Once upon a gathering attended by 1,250 followers, the venerable Ananda, after circling thrice with folded hands around the Buddha and bowing with respect asked:

"In the present dark age where the majority of our people are indulgent in unrighteousness, disrespectful to the Lord’s teaching, undutiful to their parents, immoral, miserable and sordid, among them some are deaf, some blind, some mute, some idiotic, some handicapped in other aspects, and most people inured to killing, how could we understand the cryptic and fundamental principle or causes that have brought about this reality and what consequences each individual is to suffer eventually for his deeds.

My Lord, would you kindly explain these to us?’.

The World-honoured One then answered, "Listen carefully, I will now expound the Law of Karma. Because of Karmic effects inherited from previous lives, some people are poor, some rich, some happy and some miserable.

These are four rules inseparable in obtaining happiness and prosperity for your next life. They are: to be dutiful to parents; to be respectful to Buddhas, to Buddha’s teaching, and to Buddhist monks; to abstain from killing and setting free sentient beings; and to abstain from eating meat and be charitable."

Then the Buddha proceeded on the Karmic Sutra: "Destiny is aggregate karmic effects from the past.

To believe in and practice this Sutra will bring you eternal prosperity and happiness.

Learn the Law of Karma expounded as follows:

‘To be able to hold office in the Government is a reward for your building Buddha’s statues in previous lives.

For building Buddha’s statues is likened to molding yourself, and to protect the Tathagata is protecting yourself.

To be a public officer cannot be taken for granted, for without practicing Buddhism it will not befall you.

Having helped in the construction of bridges and roads in your past life is conducive to your present enjoyment of various transportation facilities which prevent you from getting foot-worn.

To donate clothing to monks will ensure you to be well provided with clothing in future or in your next life.

To be free from want in food is the result of your providing food to the poor in your previous life.

To be miserly and unwilling to help the needy gives rise to future starvation and clothlessness.

To have ample housing is a reward for donating food to monastries in your past life. To build temples and public shelters will give you future prosperity and happiness.

To be pretty and handsome is the reward for your respecting and offering flowers to Buddha’s altar in the past.

To abstain from eating meat and to pray constantly to Buddha wil assure you to be born a very intelligent child in your next incarnation.

To have a good wife and son is reward for your disseminating Buddha’s teaching in your past life.

Furnishing Buddhist temples with hangings and tapestries will enable you to have a good marriage in your next rebirth.

To have good parents is a reward for your respecting and helping those who were lonely and desolate in your past life.

Being a bird hunter in your previous life has resulted in your being an orphan now.

To have plenty of children is attributable to your setting free birds in your previous life.

To have destroyed flowers habitually in your previous life has caused you to be heirless now.

Your longevity is due to your setting free sentient beings in your past life. Being short-lived is the result of your committing too many killings in your previous life.

To steal the wife of another man will cause you to have no spouse in your next reincarnation. To be a widow now is due to your disrespecting your husband in your previous life.

Being ungrateful in your previous life has caused you to be a serf at present. To covet another man’s wife will cause you to have no spouse in your next reincarnation.

To distort truths habitually will cause you to suffer blindness in your next life.

To have wry mouth is due to your intentionally blowing out candles before Buddha’s altar in your past life.

To vituperate (abuse) your parents will cause you to be reborn a deaf mute in your next incarnation. Being a hunchback is punishment for jeering at the Buddha’s followers in your previous life.

To have committed evil with your hands in your past life is the cause for you having disabled hands now. Your being lame is imputable to your being a robber in your previous life.

To be reborn a horse or an ox is the result of your denying your debts in your previous life. To be reborn a pig or a dog is the punishment for your deceiving and hurting others in your previous life.

Offering flesh to monks in your past life has given rise to your constant illness now. To be healthy is a reward for your offering drugs and medications to save the sick and wounded in your past life.

Relentlessly perpetrating evil in your previous life is the cause for your present imprisonment. Plugging snake-pit and mouse holds habitually will cause you to starve to death in your next incarnation.

To intentionally poison a river or water-source will cause you to die of poison in your next life.

Being forlorn and friendless is the punishment for being unfaithful and deceitful to others in your past life.

Disrespecting the Buddha’s teaching will bring you constant starvation in your next rebirth.

To spew blood is the punishment for eating meat while praying to Buddha. To have attended Buddhist instruction with levity in your previous life is the cause for your present deafness.

To be afflicted with ulcers is the punishment for offering flesh before the Buddha’s altar in your past life.

To have bad bodily odour is the punishment for selling incense with dishonesty in your previous life.

To hunt animals with rope and net will predestine your death by hanging in your next incarnation. Being unduly envious and jealous in your past life is the cause for being so lonely or being refect of spouse at present.

To be struck by lightning or burn by fire will be the punishment for dishonest trade dealings.

Being wounded by beasts or snakes tells you that those creatures were your enemies in your previous life.

Whatever you do will come back to you, so accept whatever justice and retribution that befalls you.

Be not mistaken that karma is fallicious.

 You will live to bear its consequences, either in this lifetime or in your future life. Should you doubt the virtue of practising Buddhism, could you not see the happiness of Buddha’s followers?

Past karma determine your present destiny.

Present karmas are to mold your next life.

Whoever slanders this Sutra will not be reborn again a human being.

Whoever accepts this Sutra will witness the truth.

Whoever writes this Sutra will prosper in successful lives. Whoever carries this Sutra will be free from mishaps.

Whoever preaches this Sutra will become a very intelligent person in successive lives. Whoever recites this Sutra will be well-respected by people in his next incarnation. Whoever distributes this Sutra free to all will become a leader to humanity in his next life.

If karma did not produce effect, what prompted Wu-Lin, a dutiful son, to rescue his mother under grave danger?

Whoever is faithful to this Sutra will not fail to witness the eternal paradise. 

The Law of Karma works forever, and the fruit of good deed will come in due course."

Having spoken the above Sutra to Ananda and the followers, the World-honoured One added "

There are innumerable examples of Karmic Law, but I have only mentioned in generalisation."

Then Ananda said,

"Until the end of the present Dark Age, most human beings would have through successive lives accumulated countless misdeeds because of their ignorance of the karmic consequences,

but thanks to our Lord and the Sutra he has so kindly given to us, whoever writes and reads, prints and distributes this Sutra, upon praying to the Buddha, will be blessed with eternal happiness and be admitted to see Amitabha Buddha, Avalokiteshvara Bodhisattva and all the other Buddhas in the heavenly paradise."

After Ananda spoke, all Buddha’s disciples and followers felt ecstatic and enlightened and, after bowing respectfully and vowing to abide by his Sutra, took their journey home.