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Buddhist practice: When chanting Buddha's name according to breathing, you always prolong your breathing and feel chest tightness. How to treat it?

Practice at home 2023-06-20

question:

Namo Amitabha!Pay your respects to Master!You should breathe naturally when reciting Buddha's name with breathing, but disciples always prolong their breathing time and sometimes feel chest tightness.How should Master deal with it?

Master Minglang:

Yes, chanting Buddha's name with breath has this side effect.After you have tried this method of chanting Buddha's name, you will definitely feel that there is such a problem.

Why?When we first start chanting the Buddha's name, we chant the Buddha's name with breathing, and breathe Amitabha, Amitabha, Amitabha.When we recite this way, at the beginning, we are clear and powerful, and we will be more careful in breathing. Slowly, when our breathing is weak, our Buddha's name will feel longer.Sometimes, if the Buddha's name is recited for a long time, it will also lead us to artificially lengthen or shorten our breathing. If it is lengthened, our chest will become stuffy and we will have this state.We add thoughts and it is fine when the Buddha's name is strong when the observing power is strong, but when the observing power is not strong, it will be: Amitabha Buddha.Our breathing is not so long. If we recite the Buddha's name lazily, it will be unnatural and uncomfortable to breathe.

Everyone should note that it is easy for us to feel some sedation when we recite the Buddha's name according to our breath (not that you have entered into sedation), and we do have few delusions.It can indeed produce some sense of stability.When some eminent monks and great masters enter into meditation, their breathing is very weak and even gone, and some of them have no pulse when they enter into meditation.So what should you do at this time?Do you still have thoughts, breathing or Buddha's name?At this time, when you can't breathe or feel very weak, you will feel uncomfortable if you must pull it up.

So here we should pay attention to what are the general conditions for chanting Buddha’s name according to breathing?When you have many delusions and your mind is very distracted, let your mind calm down in a distracted state. When it calms down, don’t do this.There is a method in the Five Contemplations of Concentration and Conversation of Confusions talk about the view of counting breaths of scattered beings, counting your breaths, and combining breathing with chanting Buddha's name. This is very effective if you use it like this.But if you have fewer delusions and use chanting Buddha's name with breathing, it will be difficult to grasp when your breath is weak and lengthened, and it will have side effects. I have seen several people having chest tightness.After this situation occurs, don’t use this method anymore, and use Vajra to recite.

The method of chanting Vajra is seen more often in Master Lianchi’s teachings, and Master Yin has also talked about it.Vajra chant means the lips move, the root of the tongue moves, and there is no sound.After we chant Buddha's name loudly for a long time, we feel that it feels a bit hurtful.Some people meditate and recite the Buddha's name. After sitting down, they do not recite the Buddha's name according to breath or make a sound. They recite it silently with their hearts and silently without using Buddhist beads.Silent reciting also has a side effect, which is mentioned in Yin Zuwen’s note, which is not good for the heart because the heart is loaded relatively large.To recite the Buddha's name with your mind, you need to be more focused and have a strong mind.After chanting Buddha's name for a long time, the sound will be louder for a long time, which is not good for the breath.

What should I do?Lips move.Sometimes when we pinch the rosary, we chant in a low voice or Vajra. This method nourishes both the energy and the heart. When the lips, tongue and the tip of the tongue move, I know which syllable it is.I see many old Bodhisattvas. Sometimes when chatting with him, they see his lips moving, and they develop the habit of chanting Buddha's name, which is also very good.Why move?We use the movement of our lips to create awareness and know which syllable it is, that is, the Buddha's name is still there, which reminds you of the confirmation of the Buddha's name;With the help of this habitual movement of your lips, you will drive your mind's awareness and awareness.

Are our minds aware?Each of you has the ears open. Whether it is the sound of the cars outside or the sound of my speaking, every bit of it falls on the smell of your ears, and your ears are always open.If there is no sound, the hearing nature of your ear will be touched without anything, and you will not be able to perceive its existence.As long as this thing moves, it can drive its awareness and the awareness of our own merits.What is movement? Our mind is still there, our nature of knowledge and hearing is still there.

Why do you need to recite and listen clearly when reciting the Buddha's name? You need to recite and listen to yourself?We are not making a joke about sound or ears, but we are making a joke about hearing.Hear, listen to the self-nature, and nature becomes the supreme path.This is the perfect ear enlightenment of Guanyin Bodhisattva.So in the Shurangama Sutra, which one of the twenty-five perfect enlightenment is better?Manjushri Bodhisattva chooses the perfect enlightenment of ear roots.During the process of reciting the Buddha's name, there are both the perfect enlightenment of the ear root and the great perfect enlightenment of reciting the Buddha's name, one is light and the other is dark.When all the six senses are controlled and pure thoughts are continued, you are listening to the self-nature, and all the six senses are controlled by the name of Amitabha Buddha.

Our object is a name and a gathering of infinite merits.The current hearing nature of each of us is another aggregate of supreme merits.How can one be fully possessed by one's own nature? How can one produce all dharmas? It has infinite merits and can produce all dharmas. We are now going to return to this thing.With the help of the Buddha's name, aggregation of infinite merits and our current merits of hearing and self-nature, we can say that it is a relationship between emptiness and emptiness.

Only by using the merits of our own nature like hearing nature to be consistent with the merits of Amitabha’s name can it be completely consistent.Only the merits of the name can truly bring about the merits of our own nature, so the lips must move.We often say that the mind moves, the body, mouth and mind will move. Now we need to use the movement of our lips to bring about this awareness and awareness of our mind and awareness of Amitabha Buddha.The name of Amitabha Buddha moves on our lips. Although there is no sound, you will know when your lips move. I know all the syllables I chant Amitabha Buddha, clearly.This is a form, a sound face. This sound face is not heard by the ears. We have no sound when we recite Vajra, but you know that this is a kind of awareness of our mind and mind.

Therefore, after we usually recite the Buddha's name, this awareness of every syllable of Amitabha Buddha's name is a Dharma dust, not a sound dust.When we recite sounds, it is both a sound dust and a Dharma dust.Therefore, there are certain conditions for chanting Buddha’s name according to breath.

Original title: Under what state is suitable for chanting Buddha's name with breath?

The article is reproduced from the WeChat official account: Rushi’s birth to Pure Land

2024-02-05 18:03
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