Pure Land Buddhism
Last updated 2020-30-06
Pure Land Buddhism offers a way to enlightenment
for people who can't handle the subtleties of meditation, endure long rituals,
or just live especially good lives.
Pure Land Buddhism
Pure Land Buddhism
offers a way to enlightenment for people who can't handle the subtleties of
meditation, endure long rituals, or just live especially good lives.
The essential practice
in Pure Land Buddhism is the chanting of the name of Amitabha Buddha with total
concentration, trusting that one will be reborn in the Pure Land, a place where
it is much easier for a being to work towards enlightenment.
Pure Land Buddhism
adds mystical elements to the basic Buddhist teachings which make those
teachings easier (and more comforting) to work with.
These elements include
faith and trust and a personal relationship with Amitabha Buddha, who is
regarded by Pure Land Buddhists as a sort of saviour;
and belief in the Pure Land, a place which provides a stepping stone towards
enlightenment and liberation.
Pure Land Buddhism is
particularly popular in China and Japan.
History
Pure Land Buddhism as
a school of Buddhist thinking began in India around the 2nd century BCE.
It spread to China
where there was a strong cult of Amitabha by the 2nd century CE, and then
spread to Japan around the 6th century CE.
Pure Land Buddhism
received a major boost to its popularity in the 12th century with the
simplifications made by Honen.
A century later Shinran (1173-1262), a disciple of Honen, brought a new
understanding of the Pure Land ideas, and this became the foundation of the
Shin (true) sect.
Pure Land Buddhism
took off in Japan when the monk Honen (1133-1212) simplified the teachings and
practices of the sect so that anyone could cope with them.
He eliminated the
intellectual difficulties and complex meditation practices used by other
schools of Buddhism.
Honen taught that
rebirth in the Pure Land was certain for anyone who recited the name with
complete trust and sincerity. Honen said that all that was needed was...
saying "Namu Amida Butsu"
with a conviction that by saying it one will certainly attain birth in the Pure
Land.
Honen
The result was a form
of Buddhism accessible to anyone, even if they were illiterate or stupid.
Honen didn't simplify
Buddhism through a patronising attitude to inferior
people. He believed that most people, and he included himself, could not
achieve liberation through any of their own activities. The only way to achieve
buddhahood was through the help of Amitabha.
The Shin Sect
A century after Honan,
one of his disciples, Shinran (1173-1262) brought a
new understanding of the Pure Land ideas. Shinran
taught that what truly mattered was not the chanting of the name but faith.
Chanting on its own had no value at all.
Those who follow the
Shin school say that liberation is the consequence of a person achieving
genuine faith in Amitabha Buddha and his vow to save all beings who trusted in
him.
Amitabha in context
The Pure Land sect emphasises the important role played in liberation by
Amitabha (which means Immeasurable Light) who is also called Amitayus (which means Immeasurable Life).
People who sincerely
call on Amitabha for help will be reborn in Sukhavati
- The Pure Land or The Western Paradise - where there are no distractions and
where they can continue to work towards liberation under the most favourable conditions.
The nature of Amitabha
is not entirely clear. Encyclopedia Britannica describes him as "the great
saviour deity worshiped principally by members of the
Pure Land sect in Japan." Another writer says "Amitabha is neither a
God who punishes and rewards, gives mercy or imposes tests, nor a divinity that
we can petition or beg for special favours".
The mystical view of
Amitabha regards him as an eternal Buddha, and believes that he manifested
himself in human history as Gautama, or "The Buddha".
Amitabha translates as
"Amito-fo" in Chinese and "Amida" in Japanese.
The story of Amitabha
Once there was a king
who was so deeply moved by the suffering of beings in the world that he gave up
his throne and became a monk named Dharmakara.
Dharmakara was heavily influenced by the 81st Buddha and
vowed to become a Buddha himself, with the aim of creating a Buddha-land that
would be free of all limitations.
He meditated at length
on other Buddha-lands and set down what he learned in 48 vows. Eventually he
achieved enlightenment and became Amitabha Buddha and established his
Buddha-land of Sukhavati.
His most important vow
was the 18th, which said:
If I were to become a
Buddha, and people, hearing my Name, have faith and joy and recite it for even
ten times, but are not born into my Pure Land, may I not gain enlightenment.
Since he did gain
enlightenment, it follows that those who do have faith and joy and who recite
his name will be born into the Pure Land.
Nembutsu
This means
concentration on Buddha and his virtues, or recitation of the Buddha's name.
No special way of
reciting the name is laid down. It can be done silently or aloud, alone or in a
group and with or without musical accompaniment. The important thing is to
chant the name single-mindedly, while sincerely wishing to be reborn in the
Pure Land.
Scripture
The Pure Land
scriptures include The Infinite Life Sutra, The Contemplation Sutra and The
Amitabha Sutra.
Chanting
Chanting the name of
Amitabha Buddha does not do anything at all to help the person to the Pure
Land. Chanting is nothing more than an expression of gratitude to Amitabha
Buddha and an expression of the chanter's faith.
But it's not possible
to do away with the chanting: Shinran wrote "the
True Faith is necessarily accompanied by the utterance of the Name".
Faith
Shin Buddhists say
that faith in Amitabha Buddha is not something that the believer should take
the credit for since it's not something that the believer does for themselves.
Their faith is a gift from Amitabha Buddha.
And in keeping with
this style of humility, Shin Buddhists don't accept the idea that beings can
earn merit for themselves by their own acts; neither good deeds, nor performing
rituals help.
This has huge moral
implications in that it implies (and Shinran quite
explicitly said) that a sinner with faith will be made welcome in the Pure Land
- even more welcome than a good man who has faith and pride.
Popularity
The sect's teachings
brought it huge popularity in Japan, since here was a form of Buddhism that
didn't require a person to be clever, or a monk, and that was open to the
outcasts of society.
It remains a popular
group in Buddhism - and the reasons that made it popular 700 years ago are
exactly the same ones that make it popular today.
Is this a new
understanding of Buddhism?
On the surface Pure
Land Buddhism seems to have moved a very long way from the basic Buddhist
ideas, and it's important to see how it might actually fit in. The way to do this
is to tackle each issue and see what's really going on.
Amitabha Buddha is
treated as if he were God
On the surface, yes.
But perhaps chanting Amitabha Buddha's name is not praying to an external
deity, but really a way of calling out one's own essential Buddha nature. However some of Shinran's writings
do speak of Amitabha Buddha in language that a westerner would regard as
describing God.
The Pure Land appears
to be a supernatural place
On the surface, yes.
But perhaps the Pure Land is really a poetic metaphor for a higher state of
consciousness. Chanting the name can then be seen as a meditative practice that
enables the follower to alter their state of mind. (This argument is quite hard
to sustain in the face of the importance given to chanting the name in faith at
the moment of death - when some supernatural event is clearly expected by most
followers. And the chanting is not regarded solely as a meditative practice by
most followers. However gaps between populist and
sophisticated understanding of religious concepts are common in all faiths.)
There is no reliance
on the self to achieve enlightenment
On the surface, yes.
But in fact this is just a further move in the
direction that Mahayana Buddhism has already taken to allow assistance in the
journey to liberation. And the being still has much work to do when they arrive
in the Pure Land. (Shinran however taught that
arriving in the Pure Land was actually the final liberation - the Pure Land was
nirvana.)