Requirements to be born in western pure land
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Hi,
first to clarify what the Pure Land is:Pure Land [jodo]
Next, birth into the Pure Land is not as difficult as some people take it to be. In the Sutra on the Buddha of Infinite Life it mentions:
A term expressing the idea that the realm of enlightened beings has been purified of blind passions and human defilements (buddhaksetraparisuddhi). It indicates in particular the land of Amida Buddha, expressed in Sanskrit as sukhavati, realm of ultimate bliss, peaceful bliss, peaceful rest, and so forth. Sukha, bliss, is contrasted to duhkha, pain and suffering.
T'an-luan states that Amida's land is called the Pure Land, in contrast to our world of pain and defilement, because it is not tainted by human ignorance or passion. Shinran describes it as the land of Immeasurable Light, presided over by the Buddha of Inconceivable Light. It expresses formless reality through form. The Pure Land is also called the "fulfilled land," because it was established as the consequence of fulfilling Amida's Forty-eight Vows for the enlightenment of all beings.The passage stating the Primal Vow of sincere mind and entrusting in the Larger Sutra:
The Smaller Amitabha Sutra mentions that those of "small roots of good" cannot be born into the Pure Land. From the view of the Masters of the Pure Land tradition, it means:
If, when I attain Buddhahood, the sentient beings of the ten quarters, with sincere mind entrusting themselves, aspiring to be born in my land, and saying my Name perhaps even ten times, should not be born there, may I not attain the supreme enlightenment. Excluded are those who commit the five grave offenses and those who slander the right dharma
The passage declaring the fulfillment of the Primal Vow in the [Larger] Sutra states:
All sentient beings, as they hear the Name, realize even one thought-moment of shinjin and joy, which is directed to them from Amida's sincere mind, and aspiring to be born in that land, they then attain birth and dwell in the stage of nonretrogression. Excluded are those who commit the five grave offenses and those who slander the right dharma.Master Yüan-chao's Commentary on the Amida Sutra states:
Lastly, it is due to Great Compassion that one should wish to be reborn in the Pure Land. It is stated:
The Tathagata seeks to clarify the excellence of virtue of holding to the Name. First, other good acts are criticized and labeled "small roots of good." If performed without true trust, all meritorious acts - including charity, observance of the precepts, temple construction, making images, worship and chanting, seated meditation, repentance, and ascetic practices - are only small good acts, even though they are directed toward birth with aspiration for the Pure Land. They are not the cause of birth. If one holds steadfast to the Name in accord with this sutra, one will definitely attain birth. We know then that saying the Name is possessed of many roots of good and many merits.
I formed this understanding long ago, but people hesitated to accept it because of their doubts. Recently, I have obtained a copy of the sutra as engraved on a stone monument at Hsiang-yang and find that this text corresponds perfectly with the truth. Thus people have begun to embrace a deep faith. The inscribed text states:
Good sons and daughters, hearing the teaching of Amida Buddha, solely say the Name single-heartedly, without being disturbed by other thoughts. Because one says the Name, all one's evils are eradicated. It is the act of many roots of good, many virtues, and many merits.[REALIZATION]
And,
The realization attained in the Pure Land way is the wondrous fruition attained through Amida's perfect benefiting of others. It arises from the Vow of necessary attainment of nirvana, also known as the "Vow of the realization of great nirvana." It may further be called "the Vow of realization, which is Amida's directing of virtue for our going forth." This realization is purity, reality, and no-birth (nirvana), ultimate and consummate.
Concerning the supreme nirvana, the passage teaching the fulfillment of this Vow in the Larger Sutra states:
The sentient beings born in that land all dwell among the truly settled, for in that Buddha Land there is not one who is falsely settled or not settled.
Further the sutra states:
The words "human beings" and "devas" are used simply in accordance with the usage elsewhere. Their countenances are dignified and wonderful, surpassing things of this world. Their features, subtle and delicate, are not those of human beings or devas; all receive the body of naturalness (jinen) or of emptiness, the body of boundlessness.
Further it states:
Necessarily one achieves the abandoning of his world, transcending and parting from it, and attains birth in the land of peace. One cuts off crosswise the five evil courses and the evil courses close naturally (jinen). Ascending the way is without limit; to go is easy and yet no one is born there. Never at variance with that land, one is drawn there by its spontaneous working.
With these sacred words of the Buddha we know clearly that when foolish beings possessed of all blind passions - the multitudes of beings caught in birth-and-death and defiled by evil karma - realize the mind and practice that Amida directs to them for their going forth, they come to dwell among the truly settled of the Mahayana teaching. Those who dwell among the truly settled necessarily attain nirvana. When one necessarily attains nirvana, [one attains] eternal bliss. Eternal bliss is great nirvana. Great nirvana is the fruit that manifests itself in the field of benefiting and converting others. This body is the uncreated dharma-body. The uncreated dharma-body is the body of ultimate equality. The body of ultimate equality is tranquillity. Tranquillity is true reality. True reality is dharma-nature. Dharma-nature is suchness. Suchness is oneness.
Hence, whether with regard to the cause or to its fruition, there is nothing whatever that has not been fulfilled through Amida Tathagata's directing of virtue to beings out of the pure Vow-mind. Because the cause is pure, the fruit is also pure. Reflect on this.
[DIRECTING VIRTUE FOR OUR RETURN]
Second is Amida's directing of virtue for our return to this world. This is the benefit we receive, the state of benefiting and guiding others. It arises from the Vow of necessary attainment of the rank next to Buddhahood, also known as "the Vow for the attainment of Buddhahood after one lifetime." It may further be called "the Vow of directing virtue for our return to this world." The passage declaring the fulfillment of this Vow in the Larger Sutra states:
The bodhisattvas of that land all fulfill the attainment of Buddhahood after one lifetime, except those who, for the sake of sentient beings, have established their own original vows and, thus adorning themselves with the virtues of universal vows, seek to bring all to emancipation.
With these sacred words we know clearly that this is the working of the universal Vow of great love and great compassion; it is the vast and inconceivable benefit. Through it one enters the thick forests of blind passion to guide beings, compassionately leading them in accord with the virtue of Samantabhadra.
Hence, whether with regard to the aspect for going forth to the Pure Land or to the aspect for return to this world, there is nothing whatever that has not been fulfilled through the Tathagata's directing of virtue to beings out of the pure Vow-mind. Reflect on this.Concerning compassion, there is a difference between the Path of Sages and the Pure Land Path.
Gassho
Compassion in the Path of Sages is to pity, commiserate with, and care for beings. It is extremely difficult, however, to accomplish the saving of others just as one wishes.
Compassion in the Pure Land Path should be understood as first attaining Buddhahood quickly through saying the nembutsu and, with the mind of great love and compassion, freely benefiting sentient beings as one wishes.
However much love and pity we may feel in our present lives, it is hard to save others as we wish; hence, such compassion remains unfulfilled. Only the saying of the nembutsu, then, is the mind of great compassion that is thoroughgoing.
Thus were his (Shinran's) words.
(All quotes from "The Collected Works of Shinran" at www.shinranworks.com) -
It is simply saying that Pure Land resides in Buddha and everywhere that Buddha is, Pure Land is.Originally posted by sinweiy:itÂ’s more profound than that, itÂ’s neither physical non not physical. when thereÂ’s duality, big/small, long/short, good/evil, high/low...thatÂ’s still within samsara state.
Ananda, a disciple of Buddha asked Buddha if He could show everyone, where is His Pureland . Buddha pressed His toe on the ground and the dimension of PL, same as Western PL, golden flooring, crystal surrounding, very beautify surrounding, was right in front of them. ThatÂ’s to say, when you are sitting together with Buddha, Buddha reside in Pureland, while we reside in samsara, concreat floor, dirty surrounding.
till we purify our mind, the Land/surrounding will naturally be Pure!
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Originally posted by casino_king:
Yes, and it was continually preached by the various Masters such as Nagarjuna, Vasubhandhu, Tan-luan etc.
Is this Buddhist teaching?
[b]the easy path consists of being born in the Pure Land by virtue of simply entrusting oneself to the Buddha. CLICK HERE FOR LINK[/b]The Commentary on Vasubandhu's Treatise on the Pure Land states:
Gassho
Reverently contemplating the Commentary on the Ten Bodhisattva Stages of Bodhisattva Nagarjuna, I find it stated that there are two paths by which bodhisattvas seek the stage of non-retrogression - the path of difficult practice and the path of easy practice.
With the path of difficult practice, it is seeking non-retrogression in this world of five defilements at a time when there is no Buddha that is difficult. This difficulty appears in many ways; I will indicate what is meant by roughly listing several of them.
The apparent good practiced in non-buddhist ways is confused with the dharma of the bodhisattva.
The sravaka's concentration on self-benefit diverts a bodhisattva's practice of great compassion.
Evildoers lacking self-reflection subvert the excellent merits of others.
The results of good acts undertaken with inverted thinking nullify the bodhisattva's pure practice for enlightenment.
The path of difficult practice is based solely on self-power and lacks the support of Other Power.
Such problems as these, which may be seen everywhere, are examples of the difficulty. Thus the path of difficult practice may be compared in its hardship to journeying overland on foot.
In the path of easy practice, one aspires to be born in the Pure Land with solely one's entrusting oneself to the Buddha as the cause, and allowing oneself to be carried by the power of the Buddha's Vow, quickly attains birth in the land of purity. Supported by the Buddha's power, one immediately enters the group of the truly settled of the Mahayana. The stage of the truly settled is none other than the stage of non-retrogression. Thus the path of easy practice may be compared in its comfort to being carried over waterways in a ship.
This treatise, the Upadesa on the Sutra of Immeasurable Life, indeed holds the ultimate of the Mahayana; it is a sail with which to catch the favorable wind toward non-retrogression.
"Immeasurable Life" is a name of the Tathagata of the Pure Land of happiness. Sakyamuni Buddha, while residing at Rajagrha and Sravasti, taught the assembly about the virtues that adorn the Buddha of Immeasurable Life. The Buddha's Name forms the essence of those sutras. Later, the sage Bodhisattva Vasubandhu, reverently heeding [Sakyamuni] Tathagata's greatly compassionate teaching, composed a gatha of aspiration for birth in the Pure Land based on these sutras. -
How then does this compare to what Jesus preached? If you do not know what Jesus preached, then please say so.
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Then do you know what Buddha preached? I know what jesus preached, coming from a christian family myself. Jesus preached "Have faith in God, and you shall be born in heaven for eternity." BUT, can one become god or Jesus? No.
Maybe you do not know enough about Buddhism, but Buddhism talks about 84,000 (Infinite) Dharma-doors, each door for innumerable number of beings. Thus, would it be strange that Buddha preached an easier way for sentient beings like us (at least myself) who are unable to practice Morality, Concentration and Wisdom? I do not think so. Thus, for me (personally speaking), the Pure Land method, the Easy Path, is the only way for me to attain enlightenment.
Gassho -
Originally posted by casino_king:
I would like to make a point.. there is some differences between the Japanese Pure Land School and the Chinese Pure Land School, with the Japanese Pure Land School emphasizing more on faith.. sanath is a friend of mine and he is a Japanese priest who is currently staying in Japan (although Singaporean).
Is this Buddhist teaching?
[b]the easy path consists of being born in the Pure Land by virtue of simply entrusting oneself to the Buddha. CLICK HERE FOR LINK[/b] -
Firstly, you do not know what Jesus preached because you have quoted Jesus' preaching in error.Originally posted by sanath:Then do you know what Buddha preached? I know what jesus preached, coming from a christian family myself. Jesus preached "Have faith in God, and you shall be born in heaven for eternity." BUT, can one become god or Jesus? No.
Maybe you do not know enough about Buddhism, but Buddhism talks about 84,000 (Infinite) Dharma-doors, each door for innumerable number of beings. Thus, would it be strange that Buddha preached an easier way for sentient beings like us (at least myself) who are unable to practice Morality, Concentration and Wisdom? I do not think so. Thus, for me (personally speaking), the Pure Land method, the Easy Path, is the only way for me to attain enlightenment.
Gassho
You said: Jesus preached "Have faith in God, and you shall be born in heaven for eternity."
That is NOT what Jesus preached. Jesus preached this:
John Chapter 3:
5 Jesus answered, "Most certainly I tell you, unless one is born of water and spirit, he can't enter into the Kingdom of God!
12 If I told you earthly things and you don't believe, how will you believe if I tell you heavenly things?
You see? To be Born of Spirit to enter into the Kingdom of heaven is earthly things. That is to say; when you are born of the spirit, you enter the kingdom of heaven here and now, on earth.
If you do not believe what Jesus preached about earthly things, how will you believe what Jesus said regarding what happens to you after you die? -
Originally posted by casino_king:
Ur reasoning is odd, first, i am no longer a christian, so why should i bother believing in what jesus said?
Firstly, you do not know what Jesus preached because you have quoted Jesus' preaching in error.
You said: Jesus preached "Have faith in God, and you shall be born in heaven for eternity."
That is NOT what Jesus preached. [b]Jesus preached this:
John Chapter 3:
5 Jesus answered, "Most certainly I tell you, unless one is born of water and spirit, he can't enter into the Kingdom of God!
12 If I told you earthly things and you don't believe, how will you believe if I tell you heavenly things?
You see? To be Born of Spirit to enter into the Kingdom of heaven is earthly things. That is to say; when you are born of the spirit, you enter the kingdom of heaven here and now, on earth.
If you do not believe what Jesus preached about earthly things, how will you believe what Jesus said regarding what happens to you after you die?[/b]
Second, i did not quote from jesus directly but merely summarised in a sense what most christians believe. -
You said you know what Jesus preached and then you say that I am odd for pointing out the error. I am just pointing out to you that you do not know what Jesus preached. What most Christians believe is totally irrevelevant.Originally posted by sanath:Ur reasoning is odd, first, i am no longer a christian, so why should i bother believing in what jesus said?
Second, i did not quote from jesus directly but merely summarised in a sense what most christians believe.
If you abandoned being a disciple of Jesus because you do not know what Jesus preached or know it in error, then I just pity you that is all.
What makes you think that you will not similarly understand Buddha's teaching in error? -
Just break 1 can?Originally posted by An Eternal Now:Then it is essential that you do not break the 5 precepts.
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Break one also plant bad karma in ur consciousness... maybe not ripen next life but other lives.... and the degree of karmic consequece is not something i can tell u because i have no such powers to see.Originally posted by maggot:Just break 1 can?
But generally to be reborn a human u must be a person with high standards of morality.. -
So you know based on faith? Since you say that you do not have such powers to see?Originally posted by An Eternal Now:Break one also plant bad karma in ur consciousness... maybe not ripen next life but other lives.... and the degree of karmic consequece is not something i can tell u because i have no such powers to see.
But generally to be reborn a human u must be a person with high standards of morality.. -
okOriginally posted by An Eternal Now:Break one also plant bad karma in ur consciousness... maybe not ripen next life but other lives.... and the degree of karmic consequece is not something i can tell u because i have no such powers to see.
But generally to be reborn a human u must be a person with high standards of morality..
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Based on knowledge. I simply rephrase wat was said by buddha since this is a buddhist forum.Originally posted by casino_king:So you know based on faith? Since you say that you do not have such powers to see?
Whether i have faith is not really of concern here rite... -
Originally posted by An Eternal Now:Based on knowledge. I simply rephrase wat was said by buddha since this is a buddhist forum.
Whether i have faith is not really of concern here rite...
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The pure mind is bodhi.