Hi,
first to clarify what the Pure Land is:
Pure Land [jodo]
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.
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:
The passage stating the Primal Vow of sincere mind and
entrusting in the Larger Sutra:
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.
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:
Master Yüan-chao's Commentary on the Amida Sutra states:
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.
Lastly, it is due to Great Compassion that one should wish to be
reborn in the Pure Land. It is stated:
[REALIZATION]
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.
And,
Concerning compassion, there is a difference between the Path of
Sages and the Pure Land Path.
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.
Gassho
(All quotes from "The Collected Works of Shinran" at
www.shinranworks.com)
