Instructions for Cultivating the Pure Land Dharma Gateway

By the Great Ming Dynasty
Dhyana Master Shramana Hanshan Deqing
From "Record of Dream Wanderings"

The dhyana meditator Hai-yang came from afar to have an audience at Gwang-shan. He sought the transmittal of the dharma of the precepts. It was directed that he be given the [Dharma] name of “Profoundly Foolish.” Holding up the stick of incense and requesting assistance, he declared, “I, disciple so-and-so, have made a vow to seek rebirth in the Pure Land of the West and to gather a number of Dharma companions together in the same place that we might exclusively practice pure karma. I pray that [the Master] will be compassionate and proffer instruction in the essentials of Dharma.”

On account of this, the Old Master instructed him, saying, “In the Buddha’s explanation of dharmas to be cultivated for the purpose of going forth from [the sphere of] birth and death, there are many types of skilful means. It is only [the method of] mindfulness-of-the-buddha with the intention of achieving rebirth in the Pure Land that is the most rapid and essential. The perfect and marvelous Dharma gateways of such [teachings as] The Floral Adornment Sutra and The Lotus Sutra as well as the marvelous conduct of Samantabhadra all ultimately point in their import towards the Pure Land. Such great patriarchs as Ashvagosha and Nagarjuna as well as those from this region such as Yung-ming and Jung-feng all engaged in extremely strong promotion of the single gateway of the Pure Land.

This Dharma gateway was spoken spontaneously by the Buddha without his first being asked. It comprehensively takes on all three grades of faculties and equally takes in all four groups [of disciples]. It is not the case that it is a provisional technique set forth for those of inferior faculties. In a sutra, it states, “If one [would] purify the buddha land, one [must] engage in constant purification of one’s own mind.” As the primary priority one must first establish purity in the faculty of the precepts. This is because the ten evil karmic deeds consisting of the three physical, the four verbal and the three mental [karmic actions] constitute the causes for suffering in the three [miserable] destinies. Now, one possesses the essential [prerequisite] of upholding the precepts. If one first takes as a necessity the purification of the three karmic vehicles [of body, mouth and mind], then the mind will naturally become pure on its own.

If the body does not engage in killing, does not engage in stealing and does not engage in sexual misconduct, then the karma of the body becomes pure. If one does not lie, does not engage in frivolous speech, duplicitous speech, or in harsh speech, then the karma of the mouth becomes pure. If the mind does not engage in greed, hatred or stupidity then the karma of the intellectual mind becomes pure.

When in this manner the ten evil actions have become eternally cut off and the three karmic vehicles have become as pure as ice this brings about the essential [prerequisite] of the purified mind. Within this pure mind one develops an aversion for the suffering of the Saha world, brings forth the vow to go forth to rebirth, and peacefully nourishes one’s establishment of the correct practice of mindfulness-of-the-buddha. Having done this, then the absolute essential requirement in mindfulness-of-the-buddha becomes the urgency of one’s mind in relation to birth-and-death.

One first cuts off external conditions. One exclusively brings up the one thought. One takes the one phrase, “Amitabha” as the very root of one’s life. It is not forgotten for even a single moment. It is not cut off for even the space of a single thought. During both the day and night, whether walking, standing, sitting or lying down, whether picking up a spoon or raising the chopsticks, whether twisting or turning around, whether bending down or raising up, whether moving or still, and whether at leisure or busy, — in every single moment one refrains from any stupidity or mental darkness. One does not allow the intrusion of any other conditions.

If one uses the mind in this manner then after a time it becomes so pure and completely developed that one does not forget [one’s mindfulness] even in one’s dreams. Wakefulness and sleep become of a single suchness. When this becomes the case then one’s skill becomes subtle and integrated and then becomes fused into a single, [continuous] entity. It is at this time that one gains realization of the power [of this practice].

If one’s mindfulness reaches the state where one is single-minded and [one’s thoughts are] not scattered, then when one approaches the end of one’s life, the realm of the Pure Land will manifest before one. Then, one will naturally not be detained by birth and death. This being the case, one will then achieve as a response [the manifestation of] Amitabha who will emit light and lead one forth. This demonstrates the efficacy [of this practice’s ability] to definitely bring about [the desired] rebirth. Thus this single-minded exclusive mindfulness assuredly is a correct mode of practice.

...If one applies one’s mind in this manner and if one meticulously upholds the practice of the precepts, then the six faculties become pure. If one eternally cuts off evil karma and afflictions, then the mind ground becomes pure. If one’s contemplative mindfulness becomes continuous, then the marvelous practice is easily perfected. As for the true cause of the Pure Land, there is nothing which lies outside of this.

If one’s mindfulness of the buddha consists only in verbal utterances and yet one seeks thereby to gain rebirth in the Pure Land, if one fails to uphold the pure precepts, if one fails to cut off the afflictions, and if the mind ground is defiled, the Buddha declared of such a person that he will be eternally unable to succeed in this.

Therefore, the practitioner must first take the upholding of the precepts as the foundation while employing the bringing forth of vows as auxiliary causes. Mindfulness of the buddha...constitute[s] a correct mode of practice. If one carries out one’s cultivation in this manner and yet does not succeed in going forth to rebirth [in the Pure Land], then the Buddha would thereby fall into [the offense of] false speech.

~ English Beta Translation ©1990 by Bhikshu Dharmamitra

Sounds a Lot like Christianity

Questions: I hope you can clarify my question on the Pure Land practice - an eternal realm of bliss and peace after passing on, a godhead like figure full of compassion and wisdom, a practice based on faith, devotion and "other power", I don't know but it sure sounds a lot like the Christian faith to me. Am I wrong? If it's not and different, can I know in what ways is it different besides the naming of the place and the head figure?

Response: Thank you for the opportunity to try to clarify further the difference between Christianity and Pure Land Buddhism.

Buddhas were ordinary beings—just like us—who have awakened and no longer have attachments, wandering thoughts, or discriminations. Since any being can awaken, and innumerable beings have, there are innumerable Buddhas. In Christianity, there is one God who is omniscient and all powerful. Buddhas (for whom the boundaries of past, present, and future no longer exist) know “everything” but have no power to change what we have destined for ourselves through our past karmas (thoughts, speech, and actions). So Buddhas, although they are filled with compassion and wisdom, are not “godhead-like figures” since they do not have the power to save us.

So Buddhas are not gods. Buddhas are teachers.

Our “faith” is not of a religious nature but more of a sense of unwavering belief. Master Ouyi wrote in his commentary on the Amitabha Sutra that we were to have belief in:

Self, believing that our self-nature is the same as the Buddhas
The Buddhas and that their teachings are true and abide by them
Cause and effect and that in mindfulness of Buddha, we will be born in the Western Pure Land and become Buddhas
The existence of the Western Pure Land, that it is true and not a tale
The principle that everything arises from the true mind

 

So our faith is not of a religious nature. Faith for us is unwavering belief.

Since there are innumerable Buddhas, Amitabha is one of those Buddhas. His Pure Land is not a place for the enjoyment of bliss but rather an ideal learning environment—the perfect university with the best teachers (Amitabha Buddha and all the bodhisattvas who are there) with perfect learning conditions (no tuition, no need to prepare meals, no feeling tired, no illness, etc.) for us to learn all we need to in order to fulfill our vows to help all sentient beings.

So we go to the Pure Land not for our own benefit but for the sake of all beings.

Merriam-Webster’s Third Edition Unabridged dictionary defines devotion as “earnestness and zeal in the performance of religious duties and observations: religious fervor.” But since the Buddha himself asserted that he was not a god but an awakened being, Buddhism is not a religion. What the Buddha taught was the Way, which was the principles, methods, and states of awakening.

So there is no “devotion.” There is utmost respect and gratitude.

Yes, there is “other power” but not in a godlike way. Pure Land practice is the coupling of both “other power” and “self power.” Think of the Buddha as a facilitator, not as a savior. His other power is to teach and to have created the Pure Land that is sustained by his virtues and the virtues of all the beings who dwell there. But without our “Self power” he cannot help us to the Pure Land. We have to form the connection with him through our chanting. To form this connection we must have been the “good men and good women” spoken of in the Amitabha Sutra.

So there is not “other power” in the sense of a savior. There is both other power and self power.

We must reach out to Amitabha Buddha before he can reach back to us.

Hearing Its Own Sound

When your mind is in a state of torpor or when delusive thoughts arise unchecked, compose yourself and recite the Buddha's name aloud a few hundred times. You will then naturally experience a pure, peaceful state. This is because the faculty of hearing is very keen and therefore people are easily influenced by external factors which disturb the mind and lead to errant, delusive thoughts. Thus, you need to recite aloud to control the faculty of hearing and enlighten the mind. When the mind hears only its own sounds, each sound in its totality following upon the one before, all thoughts of right and wrong, what should and should not be done, are naturally abandoned.

~ Taming the Monkey Mind, 

Essentials for Reading the Sutras

 

What is explained in the sutras of the great canon is no more than discipline, concentration, and wisdom.

In reading the scriptures, there are two kinds of mistakes. One mistake is to cling to the literal text and miss the inner principles. The second mistake is to recognize the principles but not apply them to your own mind, so that you waste time and just make them into causes of entanglement.

If you can fully comprehend the practice of discipline, concentration, and wisdom, this in itself is what is called constantly abiding from moment to moment in the scriptural teachings of the great canon, and being mindful of thousands and millions of volumes of sutras.

We must also recognize that this discipline, concentration, and wisdom are equivalent to the method of Buddha-remembrance [mindfully chanting "Amituofo"]. How so?

Discipline means preventing wrongdoing. If you can wholeheartedly practice Buddha-remembrance, evil will not dare to enter—this is discipline.

Concentration means eliminating the scattering [characteristic of ordinary mind]. If you wholeheartedly practice Buddha-remembrance, mind does have any other object—this is concentration.

Wisdom means clear perception. If you contemplate the sound of the Buddha-name with each syllable distinct, and also contemplate that the one who is mindful and the one who is the object of this mindfulness are both unattainable—this is wisdom.

Thus Buddha-remembrance is discipline, concentration, is and wisdom. What need is there to follow texts literally when reading the scriptures?

Time passes quickly; life does not remain solid forever. I hope all of you will make the work of Pure Land practice your urgent task. Do not think that what I say is false and fail to heed it.

~ The Pure Land Teachings Of Master Chu-Hung, trans. By J.C. Cleary

How do I Begin a Daily Pure Land Practice?

Question: I'd really like to start some kind of daily Pure Land practice and to be honest I'd be very grateful for some suggestions.

Response: First, you can place a container of clean water on the gongzhou (the table or shelf with you Buddha image, incense, etc.) if you have not already done so. Next, if you wish, light a stick of incense. If you have respiratory problems, there are some very nice smokeless varieties available. After lighting the incense, do not blow on the incense but fan it gently with your hand to put out the flame and allow it to burn slowly. Raise the lower tip of the incense to lightly touch your forehead with the incense pointed towards the Buddha and then place the incense in the holder.

In the following ceremony, which we follow sequentially, we first pay respects to Sakyamuni Buddha for teaching us about the unsatisfactory reality of our existence and of the happiness and liberation of the Pure Land. We then pay our respects to Amitabha Buddha for his compassionate vows to help all beings who request that help. Next, we begin chanting “Amituofo,” which is the main part of the session. Continue this chanting for the time you have set aside for your practice.

After chanting, we pay our respects to the bodhisattvas Avalokitesvara and Mahasthamaprapta for their exemplary teachings of compassion and wisdom respectively, and then to all the bodhisattvas in the Pure Land for having progressed on the path of awakening. Next is the Verse of Repentance to express our deep regret for having harmed innumerable beings throughout our countless lifetimes. We conclude with the Dedication of Merit to pass on the goodness that has resulted from our chanting to help all beings end suffering and attain lasting happiness.

The following is the format for the practice. 

(Put palms together. Do one bow, three prostrations, one bow.
Place container of water in front of Amitabha Buddha image. Light incense if desired.
Put palms together, bow once, and say what is in quote marks.)

“Homage to our original teacher Sakyamuni Buddha.” (One bow)
(Repeat three times)

“Homage to Amitabha Buddha.” (One bow)

(For as long as time permits, do sitting or walking meditation while mindfully chanting )
“Amituofo”

( When finished, stand and put palms together)

“Homage to Avalokitesvara Bodhisattva.” (One bow)

“Homage to Mahasthamaprapta Bodhisattva.” (One bow)

“Homage to the great pure sea of bodhisattvas.” (One bow)

“All evil actions committed by me since time immemorial,
stemming from greed, anger, and ignorance,
arising from body, speech, and mind,
I deeply repent having committed.”
(One bow)

“May the merits and virtues accrued from this work adorn the Buddha’s Pure Land,
repay the Four Kindnesses above, and relieve the sufferings of those in the Three Paths below.
May those who see or hear of this bring forth the Bodhi mind,
and at the end of this life,
be born together in the Land of Ultimate Bliss.”

(One bow, three prostrations, one bow)