Introduction to Pure Land
Master Chin Kung
---o0o---
The Pure Land Tradition:
The goal of all Buddhist
practice is to achieve Enlightenment and transcend the cycle of Birth and Death
- that is, to attain Buddhahood.
In the Mahayana tradition, the precondition for Buddhahood is the Bodhi
Mind, the aspiration to achieve Enlightenment for the benefit of all
sentient beings, oneself included.
Since sentient beings are of different spiritual capacities and
inclinations, many levels of teaching and numerous methods were devised in
order to reach everyone.
Traditionally, the sutras speak of 84,000. I.e., an infinite
number, depending on the circumstances, the times and target audience.
All these methods are expedients - different medicines for
different individuals with different illnesses at different times - but all are
intrinsically perfect and complete. Within each method, the success or failure
of an individual's cultivation depends on his depth of practice and understanding,
that is, on his mind.
Self power, other
power :
Throughout history, the Patriarchs have elaborated various systems to
categorize Dharma methods and the sutras in which they are expounded. One
convenient division is into methods based on self-effort (self-power) and those
rely on the assistance of the Buddhas and Budhisattvas (other-power).
Traditionally, most Buddhist schools and methods take the
self-power approach: progress along the path of Enlightenment is achieved only
through intense and sustained personal effort. Because of the dedication and
effort involved schools of this self-power, self-effort tradition all have a
distinct monastic bias.
The laity has generally played only a supportive role, which the
most spiritually advanced ideally joining the Order of monks and nuns. Best
knowns of these traditions are Theravada and Zen.
Parallel to this, particularly following the development of
Mahayana thought and the rise of any Buddhism, a more flexible tradition
eventually came into being, combine self-power with other-power -
the assistance and support provided by the Buddhas and Budhisattvas to sincere
seekers of the way.
Most representative of this tradition are the Esoteric and Pure
Land schools. However unlike the former (or Zen), Pure Land does not stress
the master-disciple relationship and de-emphasizes the role of sub-schools,
gurus/roshia and rituals. Moreover, the main aim of Pure Land - rebirth in
Buddha land through self effort and the power of Amitabha Buddha's Vows
(rather than attainment of Enlightenment or Buddhahood in the current lifetime)
- is a realistic goal, though to be understood at several levels. Therein lies
the appeal and strength of Pure Land.
Pure Land in a Nutshell
Pure Land, like all Mahayana schools, requires first and foremost
the development of the Bodhi Mind, the aspiration to attain Buddhahood for the
benefit of all sentient beings.
From this starting point, the main tenets of the school can be
understood at the main levels, the transcendental and the popular - depending
on the background and capacities of the cultivator.
1) In its popular form, i.e. for ordinary practitioners in
this spiritually Degenerate Age, some twenty-six centuries after the demise of
the historical Buddha, Pure Land involves seeking rebirth in the Land of Amitabha
Buddha. This is achieving within one lifetime through the practice of Amitabha
recitation with sincere faith and vows, leading to
one-pointedness of mind or samadhi.
Thus at the popular level, the Pure Land of Amitabha
Buddha is an ideal training ground, an ideal environment where the
practitioner is reborn thanks both to his own efforts and the power of Amitabha
Buddha's vows. No longer subject to retrogression, having left Birth and Death
behind forever, the cultivator can now focus all his efforts towards the
ultimate aim of Buddhahood. This aspect of Pure Land is the form under which
the school is popularly known.
2) At the advanced level, i.e. for cultivators of high
spiritual capacity, the Pure Land method, like other methods, reverts the
ordinary, deluded mind to the Self-nature True Mind. In the process wisdom and
Buddhahood are eventually attained.
The high-level form of Pure Land is practiced by those of
deep spiritual capacities:
"When the mind is pure, the Buddha land is pure ........to recite the
Buddha's name is to recite the Mind."
In its totality, Pure Land reflects the highest teaching of
Buddhism as expressed in the Avatamsaka Sutra: mutual identity and
interpenetrating, the simplest method contains the ultimate and the ultimate is
found in the simplest.
Faith, Vows and
Practices
These three factors are
the cornerstones of Pure Land Buddhism. If they are present, rebirth in the
Pure Land is achieved.
Faith means faith in Amitabha Buddha's Vows to rescue all
who recite His name, as well as faith in one's own Self-Nature, which is
intrinsically the same as His (to recite the Buddha's name is to recite the
Mind).
Vows are the determination to be reborn in the Pure Land - in
one's pure mind - so as to be in the position to save oneself and others.
Practice generally means reciting the Buddha's name to the point
where one's Mind and that of Amitabha Buddha are in unison - i.e. to the
point of singlemindness. Samadhi and wisdom are then
achieved.
Please note that all Buddhist teachings are expedients, dividing
the one and indivisible Truth into many parts.
Faith, Vows and Practice, although three are really one.
Thus it can be said that rebirth in the Pure Land depends on three
conditions, two conditions (Faith or Vows) or even one condition (Faith), as
the one contains all and all is contained in the one.
The formula to be used depends on the audience and the times. The
aim is to enable sentient beings to achieve rebirth in the Pure Land as a steppingstone
towards Buddhahood.
Transference of Merit
Central to the Pure Land tradition is the figure of the Bodhisattva Dharmakara,
the future Amitabha Buddha, who came to exemplify the Bodhisattva ideal and the
doctrine of dedication of merit. This merit transference is the source of the
vow-power, or other-power in Pure Land Buddhism.
The Mahayana idea of the
The rationale for such conduct, which on the surface appears to
run counter to the laws of Cause and Effect, may be explained in the following
passage concerning one of the three Pure Land sages, the Bodhisattva
Avalokitesvara (Kuan Yin):
Some of us may ask whether the effect of karma may be reverted
by repeating the name of Kuan-yin. This question is tie up with that rebirth in
[the Pure Land] and it may be answered by saying that invocation of Kuan-Yin's
name forms another cause which will right away offset the previous karma. We
know for example that if there is a dark, heavy cloud above, the chances are
that it will rain. But we also know that if a strong wind should blow, the
cloud will be carried away somewhere else and will not feel the rain.
Similarly, the addition of one big factor can alter the whole cause of karma.
It is only be accepting the idea of life as one whole that both
Theravadins and Mahayanists can advocate the practice of transference of merit
to others. With the case of Kuan-yin then, by reciting Her name we identify
ourselves with Her and as a result of this identification Her merit flow over
to us. These merits which are now ours then counterbalance our bad karma and
save us from calamity. This law of Cause and Effect still stands good. All
karma has overshadowed the weaker one...
This concept of transference of merit, which presupposes a
receptive mind on the part of the cultivator, is emphasized in Pure Land.
Faith and Mind
Faith is an important
component of Pure Land Buddhism. However wisdom or Mind also plays a crucial,
if less visible role. This interrelationship is clearly illustrated in the
Meditation Sutra:
The worst sinner, guilty of matricide and parricide, etc. may still achieve
rebirth in the Pure Land if, on the verge of death, he recites the Buddha's
name one to ten times with utmost faith and sincerity.
This passage can be understood at two levels. At the level of
everyday life, just as the worst criminal once genuinely reformed is no longer
a threat to society and may be pardoned, the sinner once truly repent may,
through the Vow-power of Amitabha Buddha, achieve rebirth in the Pure Land -
albeit at the lowest grade.
Thus Pure Land offers hope to everyone; yet at the same time, the
law of Cause and effect remains valid.
Therefore, once the
sinner repents and recites the Buddha's name with utmost sincerity and one
pointedness of mind, for that moment he becomes an awakened person silently
merging into the stream of the Sages - Can Enlightenment and Buddhahood then be
that far away? As the Meditation Sutra states: "the Land of Amitabha
Buddha is not far from here!"
The
Teachings of Great
Whether one is a
layperson or has left the home-life, one should respect elders and be
harmonious to those surrounding you. One should endure what others cannot
achieve. One should take others' difficulties unto oneself and help them
succeed in their undertakings.
While sitting quietly, one should often reflect upon one's own faults, and when
chatting with friends, one should not discuss the rights and wrongs of others.
In every action one makes, whether dressing or eating, from dawn to dusk 'till
dawn, one should not cease to recite the Buddha's name. Aside from Buddha name
recitation, whether reciting quietly or silently, one should not give rise to
other improper thoughts. If wandering thoughts appear, one should immediately
dismiss them.
Constantly maintain a humble and repentful heart; even if one has upheld true
cultivation, one should still feel one's practice is shallow and never boast.
One should mind one's own business and not business of others. Only look after
the good examples of others instead of bad ones. One should see oneself as
mundane and everyone else as Bodhisattvas.
If one can cultivate according to these teachings, one is sure to reach the
Western Pure Land of Ultimate Bliss.