Pure Land Can Save All Sentient Beings in the Ocean of Suffering

Buddha Sakyamuni specially taught the Pure Land Dharma to rescue all sentient beings in the Saha world. He enjoined people to recite Amitabha Buddha's name and make a vow for rebirth in the Pure Land. This wonderful Dharma was taught in the Amitabha Sutra and extolled by all the Buddhas in the ten directions. Pure Land is a special teaching adapted to all sentient beings in this Dharma-Ending Age.

There are many different methods of Pure Land practice. If a group of people practice together in a temple, there is a procedure set forth in the Pure Land commentaries. An individual who practices the Dharma of Pure Land alone bows to the Buddhas and recites either the Amitabha or the Diamond Sutra once each session. He then recites Amitabha Buddha's name five to ten thousand times, after which he makes a vow to be reborn in the Pure Land, saying: "I wish to be reborn in the Western Pure Land, with the nine grades of lotus blossoms as my parents. When the lotuses are in full bloom, I shall see Buddha Amitabha and be enlightened to the Absolute Truth, with non-retrogressing Bodhisattvas as my companions." This is done in the morning and then in the same manner in the evening.

Apart from these sessions, during the entire day, the practitioner just recites the Buddha's name and keeps Buddha Amitabha in mind, in thought after thought, without interruption, holding the name of Amitabha as his very life. Whether walking, standing, sitting or reclining, he always recites Buddha Amitabha's name. If he should meet with adversity or favorable circumstances and is moved to anger or to happiness, he need only concentrate on reciting Buddha Amitabha's name for the anger, defilement [and other mind-disturbing states, such as happiness] to cease.

Since defilement is the root of Birth and Death, we recite the Buddha's name to rid ourselves of defilement and avert the suffering of Birth and Death. If one who recites the Buddha's name rids himself of defilement, he can end the cycle of Birth and Death. If he can overcome defilement during Buddha Recitation, he can overcome it in his dreams. If he can overcome it in his dreams, he can overcome it during illness as well. And if he can overcome defilement when ill, he can overcome it in his final moments. Thus it is very clear that he can be reborn in the Pure Land.

This is not difficult, but a sincere, earnest mind is necessary for ending the cycle of Birth and Death. In reciting Amitabha Buddha's name, think of nothing else over an extended period of time, and you will then obtain great bliss. All practitioners should understand this Dharma. Anyone who can recite the Buddha's name and practice this Dharma is a true practitioner. Anyone who abandons this method will find no better way to achieve this goal.

Do not listen to people with heterodox teachings, lest you develop wrong views. There is a wonderful method [in addition to the oral recitation method described above] that I would like to teach all of you: picture a great lotus, shaped like a wheel and colored blue, yellow, red or white. During meditation and Buddha Recitation, always contemplate this lotus blossom clearly. Also, think of yourself as sitting on this lotus seat. Think about Amitabha Buddha emitting light, illuminating your own body. While visualizing, do not be bound by walking, standing, sitting or reclining positions. Also, do not be bound by time. Just visualize the Pure Land clearly. Whether your eyes are open or closed, [the image] should never be blurred. Even in your dreams you should still see Amitabha Buddha, the Bodhisattvas Avalokitesvara) (Kuan Yin) and Mahasthamaprapta (Shih Chih) and all other Bodhisattvas sitting each on his own lotus blossom -- all radiant and clear.

If the practitioner can visualize the lotus with complete concentration until the final moment, he can end the cycle of Birth and Death. At the time of death, the lotus will appear before him and he will see himself seated upon it. He will also see Amitabha, Avalokitesvara and Mahasthamaprapta, all coming to lead him to rebirth in the Western Pure Land, never to return to the Saha world, never again to endure the suffering of Birth and Death.

Anyone who practices the Dharma of Pure Land will achieve rebirth in the Pure Land in one lifetime. It is stated many times in the sutras that this is a direct method and the shortest route to the Pure Land. One need only take the shortcut of reciting the Buddha's name. Anyone who abandons this wonderful Dharma has no better path to follow.

Source Of Information:
《Pure Land of The Patriarchs》, by Zen master Han-Shan Te-Ch'ing, translated by Dharma Master Lok To, Sutra Translation Committee of The United States and Canada, New York - San Francisco - Toronto, published in March, 2001, distributed by Amitabha Buddhist Society Malaysia (92, Jalan Pahang, 53300 Gombak, Kuala Lumpur, Malaysia)
*** The information provided above does not contain personal opinion of this blog.

The Important Doctrines of Pure Land and Zen

Those who engage in the [dual practice] of Buddha Recitation and Zen should take the name of Amitabha Buddha as a hua-t'ou. During Buddha Recitation, you should ask "who is it that recites the Buddha's name?” If you ask again and again, there will come a time when all false thoughts suddenly cease. No such thoughts can arise, or if they do, they will be quickly suppressed. You will have only a single, clear thought, like a bright sun in the sky, and never engender false thoughts. The confused mind will reign no more. Rather, you will experience stillness and awareness. The Great Master Yung-Chia said:

Stillness with awareness is right, but stillness without mindfulness is wrong. Awareness with stillness is right, but awareness with confused thinking is wrong.

If stillness does not lead to confusion and lack of mindfulness and awareness does not lead to confused thinking, then awareness and stillness will flow together. You let go of both "sinking" and “floating” until not a single thought arises in mind, not of past, present or future; then, suddenly the pitch blackness cracks and you see your Original Face. Body, mind and world are immediately at peace. Then the flowers in the sky [i.e.,this illusory world] disappear, and everything in the ten directions is bright because a great light is shining everywhere.

When you arrive at this stage, this complete brightness is always present in your daily life and you will no longer have any doubts. You will believe your own mind, which is intrinsically thus. Then you are no different from the Buddhas and Patriarchs. When you reach this level, you will no longer grasp at Emptiness. If you grasp at Emptiness, you will fall into the evil of heterodox views. Nor will you grasp at Existence or at the Wonderful. If you grasp at Existence, you will also fall into evil ways.

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If during practice, you find some realm appearing in the mind, you must not grasp at it but just let it be. Then the realm will vanish. You should neither fear evil realms nor take delight in auspicious realms when they appear, for this is the action of demons. If worry or joy arise, these are also the views of demons [see Glossary]. A practitioner should understand that these realms come from his own mind and not from outside. You must understand that our minds are intrinsically clean and pure, without a single thought, neither confused nor enlightened. We belong neither to the world nor to the realm of the holy, nor to any other realm. But, because we are at present confused, we must practice to reduce ignorance and bad habits.

If anyone could open up his own mind -- originally bright, all-encompassing, clean and pure -- that would be Wonderful Suchness and there would be no need for practice. However, because today's cultivators have not yet seen their Self-Nature (Mind), they must practice diligently in order to reach the highest stage and end the cycle of Birth and Death.

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Buddha Sakyamuni taught the Dharma of Mind. There are countless Dharma methods, but they are all for the purpose of enlightening the mind. The very important method of Zen has been established by some Patriarchs, but enlightenment of the mind and Buddha Recitation have been taught by the Buddhas and by numerous Bodhisattvas of the ten stages. In short, you must practice Buddha Recitation (mindfulness of the Buddha) to become a Buddha. Even the Bodhisattvas who have already attained the level of True Thusness (Bhutatathata) and Enlightenment can never depart from mindfulness of the Buddha, the Dharma and the Sangha.

[In the Avatamsaka Sutra,] the youth Sudhana visited fifty-three Good Spiritual Advisors. The first was the monk Cloud of Virtue, who taught him the salvation Dharma of Buddha Recitation. The last one he visited was the Bodhisattva Samantabhadra, wno taught him that to attain Wonderful Enlightenment, he need only turn towards the Western Pure Land, behold the Tathagata of Infinite Light (Amitabha Buddha) and receive a prediction of Enlightenment. Take note of this: even the supreme vehicle of Hua-Yen (Avatamsaka school), which encompasses the entire Dharma realm, also promotes Buddha Recitation. The Bodhisattvas of the ten stages, even those who have already attained Enlightenment, still practice mindfulness of the Buddha (Buddha Recitation).

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There are those in this Dharma-Ending Age who dare to deprecate Buddha Recitation as an inferior practice. But why should they have doubts concerning differences between Zen and Pure Land? Such people lack knowledge and fail to understand the intent of the Buddhas. They are creating a false dichotomy. According to Mind-Only Pure Land, if the mind is pure, the land is pure. Therefore, anyone who practices Zen but cannot rein in his mind should engage in Buddha Recitation to still his mind. The Pure Mind is the enlightened mind.

Even Bodhisattvas who are already enlightened still practice Buddha Recitation, because without Buddha Recitation (mindfulness of the Buddha) they cannot attain complete Enlightenment. We know that all the Patriarchs attained Enlightenment through mindfulness of the Buddha (Buddha Recitation). Anyone who practices Buddha Recitation singlemindedly and without distraction will find that all defilement vanishes. With their minds thus pure, they are called enlightened. Look at it this way: Buddha Recitation is Zen. No Bodhisattva abandons mindfulness of the Buddha after Enlightenment. All Patriarchs have achieved rebirth in the Pure Land [of their minds]. Thus, Buddha Recitation is Zen, Zen is Buddha Recitation.

Since ancient times, this question has remained unsettled; I want to speak out now and shatter the view that Pure Land and Zen are different. If all the Buddhas were to appear in the world, they would say the same thing. To abandon this Dharma and embrace false words is the work of demons and not the true Dharma.

related post:  Pure Land Can Save All Sentient Beings in the Ocean of Suffering

Source Of Information:
《Pure Land of The Patriarchs》, by Zen master Han-Shan Te-Ch'ing, translated by Dharma Master Lok To, Sutra Translation Committee of The United States and Canada, New York - San Francisco - Toronto, published in March, 2001, distributed by Amitabha Buddhist Society Malaysia (92, Jalan Pahang, 53300 Gombak, Kuala Lumpur, Malaysia)
*** The information provided above does not contain personal opinion of this blog.

People Should Practice Pure Land

Buddha Sakyamuni said: "There are many expedient ways to practice, and each can lead to an end to the cycle of Birth and Death." Reciting the Buddha's name seeking rebirth in the Pure Land is a shortcut. The wonderful and complete teachings of the Avatamsaka and Lotus Sutras, as well as the sublime conduct of the Bodhisattva Samantabhadra, all point to and lead to the Pure Land. Similarly, from the Patriarchs Asvaghosa and Nagarjuna to the great masters Yung-Ming and Chung-Feng, all are in favor of Pure Land.

This Dharma can convert people of all three levels: superior, mediocre and inferior. It can be practiced to good effect by all people whether of dull or sharp capacities. It is not limited to those of shallow roots. It is taught in the sutras that if you want to purify the Buddha land, you should purify your own mind first. If you want to have pure karma, you must first purify your own mind. To purify your own mind, you should first maintain pure discipline (keep the precepts).(11) Given the three evils of the body, four evils of the mouth and three evils of the mind, there are altogether ten evil karmas. They are the causes of suffering in the Triple Realm.

From now on, you must maintain the rules of discipline and keep the three karmas af body, speech and mind pure and clean. Then the mind will be naturally pure. If you do not kill sentient beings, steal or commit adultery, then the karma of body will be pure. If you do not tell lies or use deceitful double meanings and do not indulge in coarse, filthy language, then the karma of speech will be pure. If you do not allow into mind feelings of covetousness and anger and do not hold perverted views, then the karma of mind will be pure. If you can sever the ten evil karmas forever, the Triple Realm will be cleansed and purified. This is very important for the purification of your own mind.

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Once you have a clean and pure mind and have developed an abhorrence for the sufferings of the Saha World, make a vow for rebirth in the Pure Land. Then, practice the right action of Buddha Recitation so as to end the cycle of Birth and Death. Block all distractions from outside and concentrate singlemindly on reciting Amitabha Buddha's name in thought after thought twenty-four hours a day without stopping. While you are walking, standing, sitting or reclining, whether you are moving or still, at leisure or busy, you must always be of clear mind without any confused thoughts and must not be affected by intruding conditions from outside. If you can practice over a long period of time, never forgetting Buddha Recitation even in dreams, reciting gently and continuously whether asleep or awake, without any distracting thoughts, and if you can recite the Buddha's name like this up until your final moment, the realm of the Pure Land will appear before you. Then, as a matter of course, you will no longer be bound by the cycle of Birth and Death. Amitabha Buddha will respond by emitting rays of light and lead you to rebirth in the Pure Land.

Singleminded recitation of the Buddha's name is correct action. However, for a deeper understanding, visualization is also required. Thus, the Meditation Sutra [a key Pure Land text] states:

Sakyamuni Buddha taught sixteen wonderful meditations and contemplations to Queen Vaidehi, so that she could attain rebirth in the Pure Land within one lifetime.

When cultivating alone or in the company of friends, choose one of the sixteen meditations, depending on your purpose and vows. You may visualize only Buddha Amitabha and the Bodhisattvas or else the realm of the Pure Land with its golden ground and wonderful lotus blossoms. If you keep the object of visualization clearly in mind twenty-fours hours a day, whether walking, sitting, standing, reclining, with eyes open or closed, the pure realm will always appear before you.

If you can pursue this meditation over a long period of time, you will suddenly become enlightened. The Pure Land is then everywhere.

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It has been said that "to be born is definitely to be born, but to return [to the Pure Land] is not really to return.” This is the wonderful doctrine of Mind-Only Pure Land.(12) If one is capable of maintaining discipline as indicated earlier, then the six organs will be clean and pure, and he will sever evil karma and defilements forever. If the mind-ground is clean as one practices visualization in thought after thought, then it is easy to accomplish this wonderful practice. This is the real cause of rebirth in the Pure Land.

Conversely, as Sakyamuni Buddha taught, if one only talks about Buddha Recitation and rebirth in the Pure Land but does not hold to the necessary discipline or sever defilements -- while constantly having defiled thoughts and an evil mind -- he can never attain the Way. For this reason, all practitioners should maintain discipline as the foundation, to assist them in the correct practice of visualization and Buddha Recitation. Anyone who practices in this manner is assured of rebirth in the Pure Land.
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(11) Discipline, ie., precepts. There are many sets of precepts, for monks, nuns and laymen. The five basic precepts for laymen are not to kill, steal, engage in illicit sex, lie or consume intoxicants. All of these numerous precepts, however, may be summarized by three vows: to avoid evil; to cultivate virtue; to benefit all sentient beings.

(12) Mind-Only Pure Land: see Buddhism of Wisdom and Faith, para. 27, "Buddha Recitation and the Four Realizations.”

related post:  The Important Doctrines of Pure Land and Zen

Source Of Information:
《Pure Land of The Patriarchs》, by Zen master Han-Shan Te-Ch'ing, translated by Dharma Master Lok To, Sutra Translation Committee of The United States and Canada, New York - San Francisco - Toronto, published in March, 2001, distributed by Amitabha Buddhist Society Malaysia (92, Jalan Pahang, 53300 Gombak, Kuala Lumpur, Malaysia)
*** The information provided above does not contain personal opinion of this blog.