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!
Don’t worry Crystal, I repeated that comment on chanting is a form of meditation“ again for folks that might have missed the point, not directing to anyone specifically. Well, to say a concentrated mind is the key in Pureland Buddhism is not entirely true. Without enough faith, how can one generate enough aspiration and practice to achieve concentrated mind? If ENOUGH faith, aspiration and practice had been made, even without a very concentrated mind, one is still able to go Pureland. How so? By the merits of Amitabha Buddha.
How can distraction be concentration? To develop concentrated mind would mean one and only subject of mindfulness, not one more or less.
Pureland is relatively simple in the sense that Amitabha Buddha and ALL the Buddhas of six directions will be mindful of one if one is mindful of Amitabha Buddha. With ALL the Buddhas being mindful of one versus one challenging one’s karma, it’s obvious the former is much more effortless. It’s marketed as simple because one only need to do ONE thing, that is to be mindful of Amitabha Buddha. And Amitabha Buddha will do the rest with his immeasurable merits to rescue one from one’s negative karmic consequences. It’s true that merits are needed to facilitate practice too, which is why every good Pureland teacher will also emphasise on the importance of doing good to benefit one and all in this life.
Buddhism is about helping oneself and others to end suffering and gain enlightenment. That is the core teaching of the Buddha and that is why Prince Siddhartha left home to seek the truth and solution for himself and others.
Indeed the Buddha’s teachings are both meaningful and beautiful, and they can be applied to everyday life to make one’s life more peaceful and harmonious. But let’s remember that everything in Samsara IS transient – they do not last. True peacefulness and happiness is Nirvana per se, even if Buddhists do not want enlightenment enough for now, they should still bear in mind that the delusion that Samsara is satisfactory is certainly not the Truth, and that true refuge is enlightenment.
Amituofo.
When we say Pureland practice is simple, we are making a relative statement. This means, in comparison to all other dharma doors recorded in sutras, Pureland practice is very much simpler to understand and practise.
Next, I wish to go on to the issue of spreading dharma and guiding newbies.
Every one does have his or her own unique needs and level of understanding – which in turns affects the level of acceptance towards the wide variety of Dharma teachings encountered at any point in time.
From the scriptures, we can clearly see that the Buddha does not usually stress the basic aim of attaining liberation from samsara to every one.
This basic aim has been stressed or emphasised by many monastics and learned laymen Buddhists in books and other audio-visual for many reasons.
One of those minor reasons would be to differentiate Buddhism between the various religions known and practised by people all over the world.
From what I have researched so far, Buddhism is the only religion or teaching that emphasises the urgency in getting liberated from the painful samasaric cycle as soon as possible, in addition to simply leading a morally upright life: contributing within one’s means to bring about a harmonious society, etc.
That is definitely more to being a Buddhist than just learning to be a morally upright and useful person to the society. Otherwise, other teachings such as Confucianism would suffice for most people.
This is an exhortation, an encouragement to look a little further, rather than a demand towards any newbie, including me.
I used to feel very uncomfortable when I hear of repeated messages by many monastics and fellow Buddhists alike that, if your aim of learning Buddhism is simply to be a morally upright person; solving daily life problems etc. so as to bring about a harmonious society; then seriously, any established religion or teaching other than Buddhism can satisfy such needs.
I felt being imposed on; I felt upset at being implied that I’m naive and all that. However my thinking has changed along the years with personal experiences with people and things around me.
Very slowly, I have come to see the picture bit by bit. That no matter how good a life you can make for yourself and loved ones in this lifetime, nothing is really inherently lasting.
I dare not claim to have unshakeable faith and understanding in Buddhist teachings about rebirth, karma and the basic and urgent aim to get out of the samasaric cycle.
I would always think of myself as a 100% novice or newbie no matter how many years of Buddhist study I have and regardless of whether fellow Buddhists give any affirmation of my Buddhist knowledge or practice.
For now, I can only depend on myself. To learn and understand many basic but important Buddhist teachings on my own, at my own pace.
Personally I don’t chant every day; but I do practise self-reflection on my desires and fears using dharma teachings.
Without understanding myself, I can hardly know what I really need to concentrate on with the vast amount of Dharma teachings before me.
For newbies, I can only say this: make a sincere wish to the Triple Gems to guide you in your spiritual path. Do what you already know is good. While humans will confuse you with various logical teachings, the Triple Gems WILL NOT.
That is why we seek refuge in the Triple Gems WITHIN us.
All the best, fellow Buddhists! 🙂
Reading the comments in Moonpointer is very educational. It took me a long time of search until I came to discover this deep, rational, and methodical path that is Buddhism. What matter if I discovered it late in life. Better late than never. And the Dharma door that I find most suited for me is the Pure Land method. Call it instant affinity, but I have decided to adopt Honen’s “senchaku” or exclusive Pure Land practice. Not to discredit the other paths, but in order to reach one’s destination one has to make up one’s mind to ride one vehicle slowly but (hopefully) surely.
On the matter of escape from samsara, I see nothing objectionable about it. We do not want to escape per se. Compassion, the Bodhi Mind, does not make this possible. We aspire to go to Pure Land and gain enlightenment/freedom there for the benefit of all sentient beings.
That being said, this path is not escapist in any sense. Buddhism looks at life as a whole, including its socio-political-economic aspects. As far as I understand, it recognizes material welfare as an indispensable means to mental and spiritual progress. While on this physical plane, we all need to earn a living in order to fulfill the four basic necessities needed to survive: food, clothing, shelter, and medicine. Without these four basic necessities, I think leading a pure life based on moral behavior and spiritual principles is very difficult to achieve. Deprived of these four basic necessities, our minds cannot be at rest. I know this for a fact because I live in an economically backward country.
Every work situation on earth, I think, is flawed. It is tinctured with compromises, hidden agendas, and especially greed. This is where Buddhist principles come in very handily so that we may lessen if not avoid altogether the karmic pitfalls of survival. Right Livelihood is abstaining from making a living through a profession that harms other sentient beings.
So what’s the difference between Buddhism and most other paths? Material welfare, however indispensable, is not an end in itself, but a means to an end, which is enlightenment. With this there are no apologetics.
“I used to feel very uncomfortable when I hear of repeated messages by many monastics and fellow Buddhists alike that, if your aim of learning Buddhism is simply to be a morally upright person; solving daily life problems etc. so as to bring about a harmonious society; then seriously, any established religion or teaching other than Buddhism can satisfy such needs. “
The beauty in these sentences, it acknowledges that other religions do have goodness. What make Buddhism wonderful is this :
“There are many religions in the world today but from the past to the present people of different faiths have continued to fight one another, each group believing threat their belief alone is true. Taking revenge because of a grudge had incurred another grudge and the misunderstanding has kept growing. While preaching love and peace, these warring groups continue fierce conflicts by force and arms. It will be impossible to attain true world peace and human happiness through such self-righteous and discriminatory attitudes. In this chaotic world of ours, Buddhism is the religion that can lead the modern world into peace. “ quote from – What Buddhist Believe? (available at KMSPKS – free)
Yes, any established religion or teaching other than Buddhism can satisfy such needs Would we prefer a person who go for the above in Buddhism or other religions and miss the chance to learn the Buddhist Teachings which can guide them to the right path and ultimate goal?
Maybe, we have not clearly show why we say such thing, so therefore, lead you to misunderstand the issue. I see this too beside the above:
The beauty of Buddhism, if certain teachings are being followed, we can resolve some of the basic problems and then we can become a better person and then we can understand more stuff … then escalate to next level …
From my personal experience, What I wanted to say is, I am not a Buddhist, but I practice some of the Teachings and I benefits from it and see the effects, that give me strength. Today, I am back to reading Buddhism stuff, go for Dharma talks etc. The important thing is practices the teachings, then a person will be on the right path, it will change a person to be a better person and then carry on, and then see the ultimate goal of Buddhism.
I value those Buddhist teachings for morally upright, for solving daily problems etc very much, those are the basic foundation (a building without sound foundation will be shaky and dangerous) , Everyday I still have to live, have responsibilities and come in contact with people …
our present determine our future …
If I keep on doing the wrong things, then it will have bad effects on me – full of worries, anger, depressed or anxiety, it will be extremely difficult to free myself to move forward?
These are the words that I find it make sense and meaningful, also from What Buddhist Believe? By K Sri Dhammananda
“There are various Buddhist denominations, which can be categorized into three Theravada, Mahayana and Vajirayana. Although they share the same origin, the teachings of Lord Buddha, each has characteristics of its own. I sincerely hope that readers of this book will make a positive effort to also learn the teachings of different denominations, return to the fundamental teachings of Lord Buddha, the origin of all the denominations and then proceed hand in hand toward Nirvana, that perfect and everlasting peace for all people and the final common goal for every Buddhist denomination. “ by Most Ven. Dr. Kyuse Enshinjoh on the Forword page.
For now, I can only depend on myself. To learn and understand many basic but important Buddhist teachings on my own, at my own pace.
Personally I don’t chant every day; but I do practise self-reflection on my desires and fears using dharma teachings.
Without understanding myself, I can hardly know what I really need to concentrate on with the vast amount of Dharma teachings before me.
I find that you have one important point here – “Without understanding myself, I can hardly know what I really need – “ I am also trying to understand myself in a very sincere and honest way, only then, I can see what is require and move forward , but I would still hope to find a True Teacher for guidance …
Before I find it, I will try to practice those many basic Buddhist Teachings that are worth practicing …, I will use the below as my guide:
Kalama Sutta
Do not believe in anything (simply) because you have heard it;
Do not believe in traditions, because they have been handed down for many generations;
Do not believe in anything, because it is spoken and rumored by many;
Do not believe in anything, simply because it is found written in your religions books;
Do not believe in anything, merely on the authority of your teachers and elders;
But after observation and analysis, when you find that anything agrees with reason and is conducive to the good and benefit of one and all, then accept it and live up to it.
The part in bold, will be a continuous process for me, because what happened if my first observation and analysis is not that correct, so I need to keep that in open-mind manner and frequent reflection on it. This part take lots of efforts and willingess from me …
ps: what Carlos said is meaningful too …
“..What I wanted to say is, I am not a Buddhist, but I practice some of the Teachings and I benefits from it and see the effects, that give me strength. Today, I am back to reading Buddhism stuff, go for Dharma talks etc. The important thing is practices the teachings, then a person will be on the right path, it will change a person to be a better person and then carry on, and then see the ultimate goal of Buddhism.”
Hmm, what makes a Buddhist? When can one regard oneself as a Buddhist? These are questions in my head all the time.
From what is described by crystalmail, she practises some Buddhist teachings and has personally experienced the positive effects in her life.
To me, she’s a Buddhist, regardless of what other Buddhists might think.
For me, I am not really sure if I can be considered a Buddhist. I’m more like an explorer, a researcher at this stage of my life. The only thing I’m sure is that I’m inclined or more interested in spending more time in learning Buddhist teachings than that of other religions.
Most of my comments in this post serves as a sharing of my personal wish to answer these basic but yet very important questions in my mind:
– Do I really understand and believe in the Truth about rebirth and karma that is expounded by the Buddha?
If yes, what is next most realistic goal I should set for myself?
– The Pureland method is really for those who at least believe in these two basic goals: Liberation from samsara and/or returning to samsara as enlightened beings to help sentient beings gain liberation.
Practitioners of this dharma door aim to achieve one or both of these goals in the shortest time possible – with many emphasising the urgency of achieving these goals in one’s present lifetime.
Am I one of them?
– From my personal research so far about the goals in practising Buddhist teaching is this:
There are two big goals constantly mentioned by mainstream Buddhist sources, be it people or materials available in any media form.
1) To personally seek to be liberated from future rebirths.
2) To become a Buddha (This is a higher and the ultimate form of nirvana when compared to the first goal. Yes, there are two forms of nirvana, due to the different aspirations of people)
For most non-Buddhists, the life goal is always to ensure one is materially stable, morally upright and so on.
Solving life’s problems using any teaching, any method that is morally sound is everyone’s concern; regardless of religious belief or lack of it.
However for Buddhists, especially those who understand the concept of rebirth and karma to a large extent, ones would definitely make the goal of practising Buddhist teachings to be liberation from future rebirths, in addition to just being a good and useful person to the society.
That is to say, for most Buddhists, the scope of their goal is wider than non-Buddhists. That is all.
I wish to stress that NO ONE is a lesser being for simply wanting to lead a morally upright life, and is satisfied with cultivating enough wisdom to handle whatever life throws at them.
It is only that for buddhists, they have a wider range of personal responsibilities to take on in their strive to become a better human being, both in their present lifetime and for future ones.
Even though the Buddha did not emphasis on the aim of attaining liberation for all, it was always his eventual intention. For those not ready for renouncing Samsara, he taught how to do good and have better rebirths, which are more likely to lead towards better Dharma practice in time.
On learning by oneself, it’s important to learn from good teachers in person too, though the practice is still our own responsibility. Beyond just self-reflection, it’s important to actualise the Dharma in everyday life, and to try to have disciplined systematic learning and practice – such as going for classes, retreats, regular chanting/meditation sessions. If not, progress might be too slow or even possibly haphazard for most beginners.
Well-learned and well-practised human teachers should not, or should at least minimise the possibility of confusing those they guide. The true Sangha in the Triple Gem that we take refuge in is not ANY monk or nun – they are the Arya (Noble) Sangha – those who are at least stream-winners, who are capable of guiding us properly. The problem is we don’t know who are at least stream-winners. Even laypeople can be stream-winners. In this sense, the definition of Sangha is broad, and we should do our best to keep our minds open to learn from one another. External refuge is important at first, because it can guide us to realise our true inner refuge within.
To fully understand oneself, one has to gain insight and the only way to do that is through cultivation, be it chanting or meditation. I think there’s no time to waste on trying to ‘understand’ oneself, that’s if there’s a self to know in the first place. It’s like a dog chasing its own tail, except that there is no tail.
Hi, er… I think there is too much confusion here as to who is or is not a Buddhist. Technically, one is a Buddhist when one has gone through the refuge ceremony, but ultimately, when one’s heart and mind sees clearly that…
1. the Buddha is the best teacher,
2. whose excellent Dharma can lead to True Happiness,
3. whose well-practised Sangha (disciples who at least stream-winners, all the way to great enlightened Arahants and Bodhisattvas) can guide one towards True Happiness,
thus wishing to take the Triple Gem as the beacons to guide one’s life, then one is already a Buddhist. Even if a refuge ceremony was not gone through, this refuge is still real. But going through a proper ceremony can fortify the sense of refuge even much more. Here is a recent article on why @ https://moonpointer.com/new/2009/06/importance-of-taking-refuge
Those who have not taken refuge via ceremony or in person yet are usually so because they are not totally convinced of the value of the Triple Gem yet. It’s ok, but it’s good to step on the gas to speed up learning the Dharma more to be more convinced – because life is short.
For a simple but good set of reasoning on why rebirth and karma should be believed in despite some uncertainty on one’s part, please see the ‘Realisation’ article @ http://groups.yahoo.com/group/TheDailyEnlightenment/message/669
;))