PURE LAND PRACTICE
Pure Land Buddhism or Jing Tu Zong ( 淨土宗) is practised widely in China, Taiwan, Korea and Japan. It is only just beginning to unfold in the West.
There are many “schools” of Buddhism all leading to the one path of enlightenment. This is one of the beautiful aspects of Buddhism that we are able to practice a way that suits our style of learning and where we are at in life.
The Buddha made it clear to his disciples that he was not a god or spirit. He was enlightened. When we bow to the statue of the Buddha we are acknowledging his teaching with respect. The historical Buddha died a normal death some two and a half thousand years ago but his teaching lives on.
Generally we think of only one Buddha. However any sentient being can awaken and attain enlightenment and thus there are many Buddhas.
Shakyamuni Buddha saw that we are living in very challenging times full of suffering, worry, attachment and wandering thoughts that our world has never known. He knew that in order to end our suffering we would need the help of another Buddha, Amitabha, the Buddha of Infinite Light and Life.
With the help of Amitabha Buddha we do not have to rely upon only ourselves for enlightenment as we would have to do in other methods. In Pure Land Buddhism we rely upon the compassionate Buddhas and Bodhisattvas to assist us. Two Bodhisattvas that are central in Pure Land are Kuan Yin known as commonly as the Bodhisattva of Compassion and Mercy and Mahasthamaprapta, the Bodhisattva of the strength of Wisdom. So two methods are combined – reliance on self and reliance on another the perfect synergy and interdependence. Through our mindful meditation and chanting of the name of Amitabha Buddha we are able through the strength of his vows to be reborn in the Western Pure Land.
Pure Land is not just a blissful condition in the future but is right NOW. It is lived in the present moment. Our condition or ‘life situation’ is created by our mind. Mind can be likened to the glass of a window. If it is dirty we are unable to see things as they really are. Our dirtied minds, if you like, are our ego minds that crave to attachment to things as well as the past and future. When we are able to let go of our desires and attachments the job of cleaning the window begins. We are literally what we think. When we begin to change our thought patterns for good and pure thoughts this begins to have a radical effect on our daily living and ultimately our destiny.
“You needn’t look outside. Ordinary people think that the Pure Land is outside, but if you really want to study and cultivate Buddhism, you must understand that the Land of Ultimate Bliss and the Saha world are not beyond this very thought.” Ven. Master Hsuan Hua
Changing Destiny
We are born into this life with a destiny. That has already been set for us as a result of our Karmic condition formed over countless lifetimes. This is called “natal destiny”, that is, the destiny given to us at our birth. If we have done evil in previous life times we need to repay the debt in this life time. Of course if we have done good in previous life times then in this life time we may reap the benefits. However, as we progress through life we create new Karmic conditions by the way we think and act which can have the results of benefit or misfortune in this life time and/or in lifetimes to come. We live within an ocean of cause and effect because this is what Karma is – the accumulated effect of causes.
There are many, perhaps sadly the majority who try to change their circumstances by altering external phenomena. The man who finds himself born into poverty as a result of excessive greed in a previous life time may try to extricate himself from his wretched condition by cheating and stealing thus only digging himself deeper into the pit of despair by creating further Negative Karma. The person who finds he has not enough money may try to “win” money or find “luck” through gambling. There is no such thing as “luck”. This is an utter illusion and deluded thinking. Any money he wins was owing to him from a previous life time which he would eventually receive without ruining his family. Through any subsequent addiction he will only again make things worse for himself. The truth is that the only starting point for changing our destiny is in our mind!!
Mind the Origin of Causes
It is our thinking that begins a chain of effects which can either lead to a life of deep happiness and bliss or a life of despair and hell. Changing our destiny must begin in our mind and our thoughts.
Thoughts in turn create actions. All our actions were preceded by a thought either conscious or unconscious. Actions repeated over a period of time form habits and habits create the person or rather his/her character and it is this that produces a destiny. The flow chart looks like this:
Chanting Amitabha’s Buddha,s Name
Integral of the practice of Pure Land Buddhism is the Recitation or Chanting of the name of Amitabha Buddha. Buddha name recitation is called in Chinese “Nien-Fo” 念佛 the characters of which mean placing the Buddha of Infinite Light and Life in the now moment. It is in itself a complete mindfulness tool. There are numerous ways we can recite the Buddha name – using a mala (Buddhist rosary beads), reciting aloud, chanting, reciting silently, or meditating on the name. As we recite Namo Amitofuo we recite a complete mantra the vibration of which has the power to purify our life and dissolve karmic residue.
Morning and Evening Devotion
Pure Land Buddhists will put aside time for devotion in the morning and evening and more times if one is less busy. The wonderful thing about Pure Land Buddhism is that it may be practiced anywhere at any time. It becomes part of our life and a way of life.
If you have a private devotion area (gongzhou) with a statue of the Buddha, candle, glass of water you may light incense and perform the morning and evening ritual. This is outlined more in the book T’ai Shen Do – A Way of Life in Pure Land Buddhism, available as an e-book from this site.
Pure Land Cultivation
According to the Pure Land teaching, invoking the
Buddha-name brings into play the vows of Amitabha Buddha, whose power bring
those who invoke him rebirth in the Pure
Land.
Reciting the Buddha-name and chanting mantras can be seen to
operate in similar ways, from the point of view of the analysis of the workings
of the human mind taught by Yogacara Buddhism and adopted by the Zen
school. By focusing on the sounds of the
mantra or the syllables of the Buddha-name invocation, the internal dialogue is
stopped. Once its grip is loosened, other descriptions of reality and other
worlds such as Amitabha and the Pure
Land, or the interplay of
deities visualized in Tantric Buddhism, or the infinite vistas of the
Avatamsaka Sutra can come into view.
In the Zen understanding of Pure
Land, Amitabha Buddha represents the
enlightened essence of our own true identity, while the Pure Land
is the purity of our inherent Buddha Mind.
Buddha-name recitation is effective as a means to cut through the deluded
steam of consciousness and focus the mind on its true nature. ‘Being born in the Pure Land’
means reaching the state of mental purity where discriminating thought is
unborn and immediate awareness is unimpeded.
Chanting “Amitofuo”
The simplest way to practice Pure Land
is by chanting “Amitofuo” or “Namo Amitofuo”. Amitofuo is the name of Amitabha
Buddha in Chinese. “Namo” means “Homage
to”. In Sanskrit it is Amitabha
Buddhaya. It does not matter if one
chants in Chinese, Sanskrit or any other language as long as it is done
sincerely and continuously. As one
chants, the sound of “Amitofuo” arises in the mind. Pronounce each syllable clearly and
distinctly so that one hears the chant whether it is voiced or silent. Regardless of whether the practitioner chants
when walking, sitting or bowing, the focus on the Buddha’s name will decrease
everyday worries and errant thoughts are replaced with pure thoughts. Eventually, all worries will be eliminated. In this way, less negative karma is created. After Amitabha has been in the mind
continuously for a long time, one’s true nature – the Buddha nature – will
gradually be uncovered.
As it is said, Amitabha is the wise and compassionate
teacher who understands everything and who is always thinking of sentient
beings, lifetime after lifetime after lifetime.
Just as a good teacher listens to the calls for help from a student
looking for the right answers, if one has unwavering belief, vow to be reborn
in the Pure Land and behave morally and sincerely practice,
Amitabha will respond. He is like the
mother who always thinks of her child.
If the child does not in turn think of his mother, her thoughts will not
help. But if he also thinks of her, they
will be connected.
When one chants to the point of single-mindedness with the
sole thought of Amitabha, one successfully forms a connection with him, in
fact, the practitioner becomes one with Amitabha. In that instant one is in the Pure Land
– far to the west and deep within oneself.
As one breathes the last breath in this world, if one can form this
connection – this oneness with Amitabha – one will attain rebirth in the Pure Land
and leave suffering behind. And once
there, all the conditions needed for practice and learning will be present, for
one will be in the company of Amitabha Buddha and all the bodhisattvas who will
help one learn all the ways to wisely and compassionately help other
beings.
The Practice - Ten
–recitation Method
The simple, convenient and effective way to practice Buddha
name chanting is especially suitable for those who find that they have little
time for spiritual practice. The
chanting helps establish mindfulness of Amitabha Buddha and brings inner joy.
Begin upon waking up.
Sit up straight and clearly chant “Amitofuo” ten times with a calm and
focused mind, aloud or silently. Repeat
this eight more times during the day, each time chanting “Amitofuo” ten
times. This chanting can be done by following
one of two schedules which is most suitable for one’s circumstances.
Schedule One:
Chant upon waking up,
before and after breakfast,
before work,
before and after lunch,
before and after dinner,
and before retiring.
Schedule Two:
Chant upon waking up,
before breakfast,
before and after our morning’s work,
before lunch,
before and after our afternoon’s work,
before dinner,
and before retiring.
The key is regularity; disruption of this practice will
reduce its effectiveness. Recited constantly without interruption, the
practitioner will soon feel an increase in wisdom, serenity and purity of
mind. Diligent practice of this method
together with unwavering faith, vows and living a moral life will fulfill one’s
wish to reach the Amitabha
Pure Land.
A Way of Life
The practice of Pure Land Buddhism is a way of life. We need constant mindfulness and cultivation. As Pure Land Buddhists we carefully observe the first five major precepts of not killing, not stealing, refraining from sexual misconduct, not lying, not consuming intoxicating drinks or drugs and have understanding of the Four Noble Truths and Eightfold Path. We seek a life of compassion to all beings through doing the work of the bodhisattvas – that of the alleviation of suffering and bringing joy and hope to our world.
