|
A guide to the Pure
Land practice
In the actual Pureland tradition, that
is, not as re-interpreted by other traditions [e.g. Chan (Zen) and Wei-shi (Yogacara; Mind-only)] as skilful means to fit
their teachings, the proper practice of Buddha mindfulness which enables
birth in Amituofo's Pureland
is based upon both Self-power (our efforts to generate right faith,
aspiration and practice) and Other-power (Amituofo's
compassion to share his merits with us, and to receive us, as stated detailedly in his 48 great vows).
Any temporarily and generally experienced 'pure mind' is not
perfectly equal to Amituofo's Pureland
per se if one's mind is not totally purified yet, while Amituofo's
Pureland is indeed the embodiment of his totally
purified mind. Amituofo's Pureland
is then a tangible place of fine-material, as explicitly described in the
sutras and in his vows. Since it is only with skilful forms that Pureland can be a school for training beings to advance
towards Buddhahood, this Pureland
is not the same as the formless state of anyone's 'pure mind'; Pureland is somewhere we can take actual birth in.
Simultaneously, this Pureland is also
mind-only (唯心净土) - as manifested from Amituofo's
fully enlightened mind, created with his perfect compassion, wisdom and
merits (弥陀净土); not created by our unenlightened minds. It would thus be
arrogant to assume that one can create one's own lasting 'mind-only Pureland' before becoming a Buddha, without
accumulating boundless wisdom and merits like all other Buddhas.
Samsara, as we experience now, is also mind-only.
All worlds, including those in Samsara and all Purelands, are karmically
manifested from individual and collective minds. Samsara
is sustained by deluded minds, while Purelands by
Buddhas' minds.
When we have experiences (or 'glimpses') of Amituofo's
Pureland, we are connecting our Buddha-nature
with the Buddha-nature of Amituofo in the moment.
This resonance is possible because our Buddha-nature and Amituofo's Buddha-nature are of the same true-nature (自性弥陀). However, mere glimpses via practice, of the 'equivalent' of
Pureland due to a relatively more pure state of mind do not guarantee birth
in Amituofo's Pureland if there is no faith in Amituofo and aspiration
(vow) to be born there. This is so as faith and aspiration, along with
practice, are key collective causes for Pureland
births. If one has neither faith that a place exists, nor any aspiration to
go there, whatever one does (practice) will not lead there. [Emphasis by
Master Ou-I on the necessity of the three
provisions (of faith, aspiration and practice) for birth in Pureland can be read above.]
'Glimpses' of Pureland are usually
very hard to sustain due to our imperfect practice. If so, by the law of
cause and effect, it is impossible for these glimpses alone to lead to
birth in Pureland, which presents immeasurable
life and many other unsurpassable benefits. Therefore, we need to be deeply
humble and remember that the Other-power of Amituofo
plays an immeasurably large part in enabling our births in his Pureland - because our meagre
merits alone are never enough to deserve living in his Pureland
(which is created and sustained by his immeasurable compassion and merits).
Technically, only Buddhas have enough merits to
live in any Pureland. As such, we require Amituofo to share his merits with us to enable birth
and stay in his Pureland. Taking deluded pride
that we do not need his assistance will instead fortify our illusory ego,
which creates obstacles against successful birth in Pureland.
More Pureland Articles:
http://tinyurl.com/namoamituofo
(The author is the founder-cum-editor of The Daily
Enlightenment.com, a Dharma e-newsletter with more than 26,000 members.)
Importance of All Three Provisions for Birth in Pureland
Only when we believe in the power of Amituofo
(Amitabha Buddha) can we have deep faith in the
merits of his name. Only when we invoke the name of Amituofo
can we have deep faith that the True Nature of our own minds [and Amituofo's] is actually inconceivable. Only when we
have this deep faith can we make great vows [aspirations based on Bodhicitta]. The text of the [Amitabha]
sutra says sentient beings must take a vow to be born in the Pure Land. This word "must"
points to deep faith. Making vows with deep faith is precisely the Mind of
Supreme Enlightenment. In sum, faith and vows are
truly the guiding compass to the Pure
Land. Relying on
faith and vows and consistently invoking the Buddha-name is correct
practice.
If your faith and vows are solid and strong, then even when you
recite [or practise mindfulness of] the
Buddha-name only ten times, or only once, as you are on the brink of death,
you are sure to attain birth in the Pure Land. Without faith and vows, even
if you recite the Buddha-name until [you achieve a level of concentration
the Zen literature describes as] "wind cannot enter you and rain
cannot wet you" and "you stand like a silver wall or and iron
wall", you will still not have a way to be born in the Pure Land. Those who cultivate Pure Land practices must realize this
truth. The Longer Amitabha [Infinite Life] Sutra
also takes vows as essential and is identical in meaning to this section.
- Mind-Seal of the Buddhas
(Master Ou-I: Ninth Patriarch of
Chinese Pureland Buddhism)
http://tinyurl.com/n9blol
|
