A friend remarked that in this Dharma-ending age, he was surprised that a recent Pureland retreat was not as well received by youngsters as meditation retreats. Most participants of the first are middle-aged and above. Pureland practice is often mistaken to be only for the old or dying, to be less intellectually challenging – as many think that Pureland practice is just chanting, and nothing else. The truth is, if mindfulness of Buddha is practised mindfully, one can actually realise the whole spectrum of the Buddha’s teachings as it encompasses the threefold training (戒定慧). Well, let’s not forget that the Pureland tradition is ‘an extremely hard to believe’ method, as proclaimed by the Buddha himself – because it seems simple, while truly profound.
Many feel that meditation should not be dismissed totally as Buddha himself did sit under the Bodhi tree to meditate towards enlightenment. Thus, many Buddhists might not see their spiritual path as complete if they had not tried sitting meditation. True enough… for myself too had gone through a systematic way of training in meditation before becoming a Purelander. Meditation has its advantages and it’s undeniable beneficial for the spiritual path. But when it comes to the subject of determining my next birth, my personal meditation skills might not be able to help me out of Samsara. That said, Pureland practice in terms of training mindfulness of Buddha by chanting (aloud or silently) can achieve Samadhi and insight as well. Pureland practice is relatively much easier, if I were to say, meet a car accident at this instant.
If one practises really diligently, one might become a stream-winner (Sotāpanna), and will have 7 or less lifetimes to go, before gaining enlightenment (Arahantship) – while not retrogressing below the human realm. But before one becomes an Arahant, one is still subjected to suffering and riding the roller-coaster of Samsara. Becoming an Once-returner (Sakadagami), one will have only one more lifetime before enlightenment, or one might become a Non-returner (Anāgāmi), reborn in the Pure Abodes. If one puts in even more effort, one will become an Arahant, out of the cycle of birth and death. However, even as an Arahant can abide in emptiness of self for aeons, one would still need to, eventually, further advance oneself till realisation of the emptiness of all phenomena (dharmas) is attained, thereby becoming a fully enlightened Buddha.
Of the four stages towards minimal enlightenment above, being an Anāgāmi or Arahant are the best options. However, if one is to became an Anāgāmi or Arahant, one would have to renounce lay life along the path, or as a result. As part-time cultivators burdened with much samsaric hassles, it’s just not possible for now. Even if I were to cultivate full-time with my dull mind, it would be a wonder if I can see the Three Universal Characteristics clearly. I know these might seem like bad excuses, but I’m not going to gamble when it comes to my next rebirth.
Just as I was worrying about my next and final destination, I stumbled upon Pureland Buddhism, which not only presents a swift path out of Samsara, but also a fairly easy method of practice – that is based largely on Faith (in Amitabha Buddha’s merits and vows), Aspiration (of wanting to to reborn in his Pureland) and Practice (of mindfulness of his name). Pureland Buddhism was extensively encouraged and endorsed by the historical Shakyamuni Buddha and Buddhas of all directions, and is especially recommended for this Dharma-ending age, when average human capacities are considered too dull for enlightenment.
Beings reborn in Pureland will not only be able to learn directly from Amitabha and his assembly, but from Buddhas of all directions too. Unlike an Anāgāmi, with one lifetime towards enlightenment of an Arahant, full enlightenment of Buddhahood is one lifetime away! Beings in Pureland are also adorned by Amitabha’s 48 vows – actualised by his boundless merits which he shares with us via various skilful empowerments. To name a few, one will have the divine ear – for hearing teachings of at least a hundred thousand kotis of nayutas of Buddhas and remember them all (Vow 7). One will have supernormal power of travelling anywhere in an instant, even beyond a hundred thousand kotis of nayutas of Buddha-lands (Vow 9). One will be able to expound the Dharma with the all-knowing wisdom (Vow 25). One will acquire eloquence and wisdom in upholding sutras and reciting and expounding them (Vow 29). The list goes on…
Speaking for myself, I am overwhelmed with gratitude that the Buddha taught such a wondrous method for beings like me. We just need to connect to Amitabha Buddha enough to deserve to be born in his presence. Pureland is certainly a spiritual paradise created out of perfect Compassion and Wisdom – a perfect school to train even ordinary beings like you and me to be warrior Bodhisattvas who re-enter Samsara to save others like ourselves and more. Amitabha’s Pureland is the ultimate skillful gateway, which all beings are encouraged to enter – from the person on the street to Bodhisattvas on the brink of Buddhahood. As long as one reaches Pureland, one will be at the stage of non-retrogression. Even if one who wishes to leave early to guide beings in accordance with their original vows, one will not experience suffering and karmic consequences of unenlightened beings. If great Bodhisattvas and Arahants are encouraged to go to Amitabha’s Pureland, who am I not to go!
On a side note, I can’t agree more with the 9th Pureland Patriarch Master Ouyi, who taught this – ‘无始妄认有己，何尝实有己哉。或未顿悟，亦不必作意求悟。但专持净戒，求生净土，功深力到，必悟无己之体，悟无己，即见佛，即成佛矣。’ (From beginningless time mistakening there is a self, where indeed is that self? If there’s no sudden realisation to that, there’s no need to seek it deliberately. But by upholding pure morals, aspiring to be reborn in Pureland, and practising deep till there is strength, one will certainly realise there is no form of self. Realising non-self, one will see the Buddha and become a Buddha.) Amituofo!
Guanzhao, why do you say it’s the Dharma-ending age now?
åŠ æ²¹ guanzhao 🙂
Maybe, there should be a survey or poll or feedback form put everywhere, why people want this and not that and what do they want, then address the issues as required …
Sometimes, talking to different people, we will be surprised after listening them speaking from their heart …
I just talk to few persons, one said just don’t want to be rebirth at all. So I ask next, pureland your destination? No answer, anyway, the person is already getting close to Buddhism, whatever path this person chosen will have to depend on themselves, so not too worry about this!
Another person, don’t view Pureland as a way out, find that best training ground is now, this person thinks should not run away from current sufferings and but learn to conquer it! We can say limited knowledge of Buddhism, and therefore unable to make the choice. Is this their fault not to have full knowledge of Buddhism? No. Can we force them? No. Should they buy our opinion? Why should they? So what should be done?
And different people have different learning process and thinking which are wired by their life experiences, past life experiences and brought up, the environment they are in and etc. People now question things. So, without understanding this portion, it might be a little different to provide good information on Pureland Practices to match their ‘choosing criteria!
To be very frank, to spread Pureland Practices or Buddhism far, there is a need to revamp the current process, lot people pop in and out of Buddhist Temples and yet what have they ‘get’ out from there? People are there already … things need to be make more “Obvious”, because not many would go or know about it and look for it, there is a need for a little direction or guideline, to see there are such openings for them to choose.
Marketing via word of mouth might work or not work at all. What suit ones might not suit another and depending on marketing skill too …
To be successful, come back to this sentence – “ we have to think very hard about what is important (for them) and what is not (again, for them). “ and listening to them is best way to get the answer!
Just my personal feeling …
The Dharma-Ending Age is the last of the Three Ages of Dharma, during which the understanding and practice of the Buddha-dharma gradually declines and finally disappears. The Three Ages are 1) the Orthodox Dharma Age, 2) The Dharma Image/Semblance Age, and 3) the Dharma-Ending Age.
“The era when the Buddha dwelled in the world was called the Orthodox Dharma Age. At that time the Buddha taught the Dharma, and there were genuine Arhats and great Bodhisattvas; the sages were dwelling in the world. The Orthodox Dharma Age lasted for one thousand years. The Dharma-Image Age followed–after the Buddha entered nirvana. During this period, people who cultivated the Way were few; those who were attached to external appearances were many. People stressed the creation of Buddha-images and many were made, but genuine cultivators were few.
“After the Dharma-Image Age came the Dharma-Ending age. The Orthodox Dharma Age lasted for one thousand years. The Dharma� Image Age lasted another one thousand years. That is two thousand years in all. The Dharma-Ending age continues for ten thousand years. We are now living in the Dharma-Ending Age. What does the phrase ‘Dharma-ending’ mean? It means that the Dharma has nearly come to an end and is about to disappear. The ‘disappearance’ of the Buddhadharma involves disappearance of faith in the Buddha. In the Dharma-Ending Age living beings’ faith in the Buddha is not firm. When the Buddha dwelled in the world,peoples’ faith was so firm that if you held a person at knife-point and threatened his life saying, ‘Renounce your belief in the Buddha or I’ll murder you,’ he would rather die than surrender his belief. . . .
“In the Dharma-Image Age things were different. If a person believed in the Buddha and someone said, ‘If you believe in the Buddha, I’ll kill you,’ he would say, ‘Fine, I won’t believe in the Buddha.’ People would change their minds because their faith was not firm.
“Now, in the Dharma-Ending Age, you don’t even have to threaten a person with death. You merely have to say, ‘Don’t believe in the Buddha,’ and they quickly reply, ‘Fine’. . . . It is very difficult to promote faith. Figure it out for yourself. How many people are there in the world? Among the entire human race, how many believe in the Buddha? You can lecture the Sutras to those believers every day and they will still waver between doubt and faith. You can conduct a small experiment. Try this. Invite a person out to a movie. He’ll accept on the spot and away you go. Then try asking him to a Sutra lecture. He will say, ‘Ohhh . . . sitting there for two hours is nothing but suffering and tedium. It’s not half as much fun as a movie!’ That is the Dharma-Ending Age for you.”
Source: Dharma Realm Buddhist Association, http://www.drba.org/
Read more about Dharma ending age at http://www.drba.org/dharma/btts/9xxentrydetail.asp?wid=89
Hi Michi, it’s not my word but the Buddha’s. Regarding the Dharma-ending prophecy, you can find them in many sutta and sutra, specifically in KaruṇÄpuṇá¸arÄ«ka-sÅ«tra (悲åŽç»), Majjhima Ä€gama (Middle-length Sayings)《ä¸é˜¿å«ç¶“》å·ç¬¬äºŒåå…«(ä¸é˜¿å«æž—å“瞿昙弥ç»ç¬¬å), The Buddha Speaks the Ultimate Extinction of the Dharma Sutra 《佛說法滅盡經》.
The true Dharma age (æ£æ³•) lasted 500 years after the Buddha’s enlightenment. During this period, there were teachings, carrying out of the teachings, and attaining of fruits. The Dharma-likeness age (åƒæ³•) lasted 1,000 years. During this period, there were teachings and carrying out of the teachings, but less attaining of fruits.
This year, 2009, marks the 2553rd anniversary of the Buddha’s Parinirvana. This means it’s about 2,598 (2553 + 45) years since the Buddha taught (for 45 years), which makes 2009 about 1,098 years or 10.98% into the Dharma-Ending Age.
I think surveys might not be that effective in the sense that the public must know Buddhism first before their opinions on it are accurate. But yes, we should chat with friends more to hear their views, and to try to encourage them to learn Buddhism systematically by attending classes (or talks for beginners). Books are a good start to spur interest.
Actually, to ‘not want rebirth at all’ is one thing; to know how to end rebirth requires Dharma practice. The person probably has no opinion on being born in Pureland because s/he doesn’t know what it’s about.
Pureland is a sure way out of Samsara. The best training ground is a safe one. That’s why all Buddhas urge beings to seek birth in Pureland. Being born in Pureland is not running away from suffering – the practice itself is a way to end suffering by tuning to the compassion and wisdom of Buddha (and our Buddha-nature) to face suffering. Pureland is a school that trains beings to be Bodhisattvas to help others in suffering too.
To learn more about Pureland teachings, here is an upcoming course: http://groups.yahoo.com/group/Amituofo/message/165 This course is certainly not dry or boring :-] And participants are highly encouraged to ask all kinds of questions. But don’t just take my word for it… Come and see! Amituofo
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That person often volunteer in Buddhist Temple on a regular basis! So, I also wonder why?
And there is a batch of people in the past had study Buddhism in School when school offered religious studies as an examination topic … So, very basic knowledge of Buddhism should be there …
There are people who would think about the meaning of life itself – where it came from, where it is going, what is its purpose and so on, and maybe in a form of smaller meanings … Few years back, there was a newspaper article where 2 studies find 30-something new generation of Britons equipped with skill and savvy and willing to lead unconventional lives …they would halve their salaries for a “more meaningful life†… they fell in the corporate merry-go-round, there is a growing sense of unhappiness and a feeling of living in an unhealthy way …We see such situation in Singapore too.
There are also a group of people who are currently hapless, whoever able to show care and help them out, they will go with the flow of those who help them …
There will be a group of people, can’t get on yet, because they need to deal with daily issue of earning a living to get by and have no time to think any further …
In future, there will be a big group of people who are attached themselves to the virtual world, it is more difficult to get them out once it became a habit or addiction …
If there is a way to address their concerns, introducing Buddhism is much easier by understanding their needs and how Buddhism can come in to resolve all their concerns and then later talk about the deeper aspect of Buddhism …
People are not that keen to learn and study Buddhism as a study …, the only way is to understand their needs and let them see the light via other ways. Very simple, if I can’t even solve my current problems/issues or go inline with my interest, I would not have any extra capacity to take in new thing, to come and listen to new stuff or learn Buddhism.
Just like, trying to market Baby Product or Parenting Talks to a couple who just had a first their date, they are not interested … This is just from my own point of view (very limited), there are many different views out there that need to be considered, if the aim is to spread Buddhism …
We can ask others to go for Buddhism Class or Talks, whether they go or not, it all depends whether there is a match …
Hi Shian,
Any plans to have he class at PKS cos I missed the previous one.. 🙁
Hi Wen, tomorrow is the first day of the new course: https://moonpointer.com/new/2009/06/understanding-amituofo-via-the-amitabha-sutra It’s at the newly renovated Pumingsi though. Hope you can come. Am not sure when the next one at PKS or Awareness Place will be yet. Amituofo
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thank you for sharing. your article is sensible and reasonable. i hope you continue spreading the pure land method. it is the only method i know that is well fitted to our dharma ending age.
“Even if I were to cultivate full-time with my dull mind, it would be a wonder if I can see the Three Universal Characteristics clearly. I know these might seem like bad excuses, but I’m not going to gamble when it comes to my next rebirth.”
I share the above same thoughts as zzz.
Meditation and Zen teachings are very popular with many people. So strong is the belief in practising zen meditation to achieve the glimpse of one’s Buddha nature, that should these groups of people come to hear of Pureland Buddhism, they might think or feel it is not logical or is a roundabout way to see one’s Buddha nature or attain Buddhahood.
So far my personal experience is this: even Venerables who are known to practise a mixture of Mahayana and Theravada teachings might not want to even consider studying more about Amitabha Buddha’s Pureland teachings, much less to want to try out the practice in daily life.
You see, not all (even Buddhists) are truly aware that they might be of average intellectual and spiritual capacities. Some may be slightly aware but may choose to brush it off for various reasons known only to themselves. Hence this might be a big reason why Zen teachings and meditation is seen as a direct and quick path to realising one’s Buddha nature.
If any Pureland practitioner truly feels great gratitude for Amitabha Buddha’s compassion in establishing the Pureland method, then he or she would truly do their best to spread this method in ways that appeal to the needs of each individual.
Even though such practitioners might lack the skilful means of Bodhisattvas and Buddhas presently, they need not feel inadequate.
Why?
If they are truly connected spiritually with Amitabha Buddha, they will DEFINITELY receive the empowerment of Amitabha Buddha’s vows in delivering all sentient being to his Pureland.
So my take-home message is this:
For those who are truly grateful for the chance to being able to hear of the dharma (not just Pureland teachings), and are truly concerned about the liberation of present and future generations of fellow human beings in the Dharma Ending Age;
I appeal to you with all my heart:
– Make a wholehearted aspiration to Amitabha Buddha or any Bodhisattvas, Buddhas. Ask for their spiritual guidance and empowerment in learning as many skilful means as possible in spreading the compassion and wisdom of all Buddhaswithin one’s lifetime.
Your sincere aspiration will definitely be answered; I got mine answered in a way too. I have a very, very long way to go though cos every now and then I still waver between doubt and faith.
May all gain swift liberation from samsara or/and be reborn in Amitabha Buddha’s Pureland, and enjoy the highest happiness in being with the most compassionate, most wise people you could never imagine meeting in your mortal life. 🙂