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!
Sedna, garbha>> It depends on what kind of self-reflection we are talking about. No matter what method you employ, the main purpose is to slowly calm down our mind and gradually achieve one-pointedness of the mind.
When one does self-reflection without the mindfulness of the Four Noble Truths and Eightfold path; which is what most non-Buddhists would do when they encounter difficult problems, the result is merely to calm down the mind and think more clearly.
Whereas for Buddhists, self-reflection is very much different. Chanting, retreats, meditation etc., are actually a kind of self-reflection exercise in my opinion. The term ‘understanding oneself’ is more profound than what I could express here. I can only use this term due to a lack of a better word in my limited mental vocabulary to describe my need at the moment.
I understand the concern about progressing too slowly or haphazardly, especially for beginners. This can be true for some. However, for most beginners, their basic concern is most probably to make sure they know what they are looking for when they learn Buddhism. In other words, they have to be clear of their needs at any point in time.
For example: those who aren’t ready to embrace the Mahayana school of thought (becoming a Bodhisattva and so on), would serve themselves better by reading up on Theravada teachings and learning concepts applicable to all Buddhist schools of thought.
We are not fully-enlightened beings. Even an Arahant has his or her limitations in understanding the complex and profound karmic tendencies of every sentient being. As such, when fellow Buddhists recommend certain teachings to beginner Buddhists or those simply interested in reading up on Buddhism, we should make every effort to find out what are their real needs, learning capabilities and spiritual ambitions.
I find it useful to observe and acknowledge as honestly as possible my own quirks and doubts towards certain Buddhist teachings, so that I can choose the most suitable method available in any Buddhist teaching. Therefore sometimes I chant, sometimes I simply meditate or sometimes that I just reach slowly into my mind to get in touch with my fears and desires.
Though it seems to be rather slow, haphazard or even foolish, but for now, this is what I can manage with.
I don’t know if I have any past karmic merits which will ripen in my lifetime and enable me to be guided by people who are at least stream winners. I would rather err on the side of caution and assume I don’t have any, so that while I can be subjective at times, I can also be a little objective at times when listening to certain teaching by any Sangha member (monks or laymen)
Hi atomant,
I do know both the technical and broader definition of who can be considered a Buddhist.
By technical definition, I am a Buddhist cos I have gone through the ceremony of taking refuge in the Triple Gems.
However, I’m not sure if I can be considered a Buddhist under the broader definition as mentioned by you here.
But I do appreciate the article from the web link you had provided here. I personally try to follow the Kalama Sutta’s guiding principles when listening and learning any Buddhist teaching from any source.
The Four Assurances tells us the importance of cultivating a pure mind, free from enmity and free will. However we also know, deep inside our hearts; not many people, even Buddhists alike; can claim to be able to maintain a pure mind at all times. Most Buddhists will strive for the goal of achieving a pure mind, but only a small number would achieve and maintain the purity of the mind after facing countless challenges, both internally and externally. A larger number would probably either be procrastinating or worse, have given up partially or completely.
There are people who don’t believe in rebirth and karma, but that doesn’t necessarily mean they don’t know what is good and what is bad in terms of relating to people and other living things.
Observe closely non-Buddhist friends of yours; especially those that don’t particularly accept the Buddhist concept of rebirth and karma. Are all of them incapable of being nice to people and responsible for their own actions in daily life?
It is with such observations that I ask myself, why should I be interested in learning Buddhism? If purification of the mind is what sets Buddhism apart from other religions, then what should I do to achieve that without spending too much time on understanding a wide range of commonly heard or read Buddhist concepts or attending too many meditation retreats?
All the above is just thinking aloud, by the way.
One word that gravitated me heavily towards the Buddhist teachings is “dukkha.”
I think the word “dukkha” carries with it a great deal of semantic territory. Usually translated as suffering, the range of its meaning is much broader than what we normally associate it with.
Although the First Noble Truth is a stumbling block to many who encounter Buddhism for the first time, to me it was the most satisfactory, the most complete diagnosis of our human condition. Overtly, suffering appears to be not always true. Some examples: upon seeing your sweetheard, eating your favorite meal, receiving news that you have just won an award, and the like — in what sense can we say that these instances are evidences of suffering?
But if we look deeply into all these experiences, it is not hard to realize how everything is subject to change, which is another way of saying that everything is impermanent. No matter in what condition we find ourselves, whether good or bad, these conditions are always in the process of undergoing change. This phenomenon of impermanence formed one of the bases of dukkha that satisfied my inquiries.
The good news of Buddhism, however, is that it does not stop with the diagnosis. I think the entire teaching of the Buddha can be summed up in two things: the understanding of dukkha and the understanding of the way out of dukkha.
When I came across this, I felt like Keats’ “watcher of the skies.”
But nothing compares with the discovery of the Pure Land teaching.
I don’t know if I have any past karmic merits which will ripen in my lifetime and enable me to be guided by people who are at least stream winners. I would rather err on the side of caution and assume I don’t have any, so that while I can be subjective at times, I can also be a little objective at times when listening to certain teaching by any Sangha member (monks or laymen)
Just to share, people will always think that this life when they get into Buddhism was because of Good Karma in the past lives and didn’t really work that hard. For me, I cut that thinking off totally, I focus on the present – What am I going to do to move forward.
One very safe and secure way – Bodhicitta! and do it now, work on it now with good intention (not for oneself). Your loving-kindness energy generated will be connected to those with plenty of such compassionate energy –teachers, Bodhisattva etc. You would be ‘guided’ in a way even they are not around anymore. The more and greater the compassionate energy sent out, it will matured faster …
And by generating Bodhicitta, slowly, we will know how to resolve our worldly problems one by one, as we no longer emphasis so much on ‘Me, I, Mine’, things will be very different …
阿弥陀ç»ã€‹è¯´ï¼Œäººä¸èƒ½ä»¥å°‘å–„æ ¹ç¦å¾·å› ç¼˜å¾—ç”Ÿå½¼å›½ï¼Œä¹Ÿå°±æ˜¯ä½ æƒ³å¾€ç”Ÿè¥¿æ–¹æžä¹ä¸–界，一定è¦å–„æ ¹ç¦å¾·å› 缘具足。往生是莲花化生，è¦é 上求下化的è©æ大愿，如果未å‘广度众生的å®æ„¿ï¼Œæ˜¯ä¸å¯èƒ½å¾€ç”Ÿè¥¿æ–¹æžä¹ä¸–界的，è¦å®Œå…¨çš„利他æ‰è¡Œã€‚往生西方æžä¹ä¸–ç•Œåªä¸è¿‡æ˜¯ä¸€ä¸ªä¿®è¡Œçš„阶段，å¦ä¹ 的阶段，å¦ä¹ 圆满了，修行圆满了，ä¸èƒ½å¤Ÿä»¥æ¤ä¸ºæ»¡è¶³ï¼Œè¿˜è¦å€’驾慈航æ¥å¨‘婆世界广度众生。如果没有这ç§å¹¿å¤§å®æ„¿ï¼Œæ˜¯ä¸å¯èƒ½å¾€ç”Ÿè¥¿æ–¹æžä¹ä¸–界的。 – – source : http://www.plm.org.hk/dispArticle.Asp?ID=99163
Well, I am not really concerned whether my learning of Buddhism was brought about by any good karma in previous lives. Not that important to me before I started learning about Buddhism and still about the same for me now.
But you are right to think about moving forward; getting on with the present.
For Mahayana teaching, bodhicitta is constantly emphasised and strongly encouraged. However, I’m not sure if you already know from scriptures, that the cultivation of loving-kindness for others (if that is what you are trying to imply) is not really Bodhicitta as meant by the Buddha.
Bodhicitta is beyond just cultivating loving kindness for others.
Very often, we use loving kindness and compassion interchangebly and casually.
Actually, compassion as shown in the scriptures is the ultimate essence of loving kindness and wisdom.
Most of us can probably cultivate loving kindness both in the secular sense and that befitting the Buddhist way. However compassion is quite different.
Though it builds on the foundation of loving-kindness, it requires some form of profound wisdom in understanding the truth of suffering, impermanence and emptiness. Without such pillars, loving kindness cannot progress beyond appearing to be (or really being) kind and gentle to others who you like to be with, or you deem to be needy.
Personally I am still doubtful as to the absolute need to develop Bodhicitta in order to ensure one’s rebirth in Pureland (as written in your chinese text).
I have a different view on that actually. I think Bodhicitta is important; but to say it is an absolute criteria to fulfil in order for one to start practising the Pureland teaching and succeed in gaining rebirth in Preuland…, then it would seem there’s not much hope for me. I’m struggling with developing loving-kindness. Meditation cds and materials I have come across so far on loving-kindness don’t really help much for me. Can’t sustain it in real life interactions with people.
It is mentioned in scriptures that there are two types of motivation we need to cultivate to get out of samsara: one is the loath of samsamric existence and the other the cultivation of Bodhicitta.
For those who have cultivated their mind in deep meditation of the unwholesomeness of samsaric existence, they were able to attain various stages of sainthood (from stream winner to Arahant, and also to PaccekaBuddha). These categories of people did not cultivate Bodhicitta when they started and so it was not really Bodhicitta per se that propelled them to help themselves or others. Arahants are not selfish and so are PaccekaBuddhas. It’s just they don’t actively preach the Dharma like Bodhisattvas.
My point is this: can developing the aspiration to be with the best of the wise and compassionate saints in Pureland be good enough to start considering trying out the Pureland practice?
I always refer to the smaller Amitabha Sutra for developing the right motivation for rebirth in Pureland, and not simply from the Larger sutra or that from ancient Pureland Masters alone.
I hope all with the same wish as me will still want to consider trying out the Pureland practice. Don’t be afraid if loving-kindness or Bodhicitta is a very big challenge for you now.
You are not alone. 🙂
Yes, Bodhicitta is precious and powerful indeed! However, these lines – “往生… è¦é 上求下化的è©æ大愿，如果未å‘广度众生的å®æ„¿ï¼Œæ˜¯ä¸å¯èƒ½å¾€ç”Ÿè¥¿æ–¹æžä¹ä¸–界的，è¦å®Œå…¨çš„利他æ‰è¡Œ… 如果没有这ç§å¹¿å¤§å®æ„¿ï¼Œæ˜¯ä¸å¯èƒ½å¾€ç”Ÿè¥¿æ–¹æžä¹ä¸–界的。” – are NOT totally accurate because they refer to those of the higher grades of birth with strong Bodhicitta only. How so?
If we look at the Contemplation Sutra, we can see that in the criteria of birth for beings of the lowest grade of birth, there is no mention of Bodhicitta as a need. (Scroll to bottom of http://groups.yahoo.com/group/Amituofo/message/126 – Do read to know what is the bare minimum requirement!)
This is logical because such beings are already too tormented by guilt and/or fear to even think of generating Bodhicitta (while they still can be helped by Amituofo’s Bodhicitta by being mindful of him). Another reason this is logical is that the Pureland method, operating on the great all-encompassing compassion of Amituofo, is meant to help beings of ALL grades of practice – from the best (those with Bodhicitta) to the worst (those who have done great evil, provided that they truly repent and practise Buddha mindfulness). Amituofo!
😀
People are aiming to go Pureland, yet can’t really accept the Bodhicitta can be generated and view it as something very BIG and unreachable … this is impossible for me lah … there are so many constraints … then many people can’t reach this mark … it is very negative and dangerous in this particular case … it is a type of bad ‘brainwashing process’ going on and we are going to be damaged by it … and not willing to try out or change at all …
How does a skyscraper been build? Out from no where? NO, it is starting from a very small bits .. bit by bit, it ‘grows’ into a BIG one …
Break that big word ‘Bodhicitta’ into smaller bite, and work from there with determination, with confidence, with resilient etc … change that mindset …
Just like, if you ask someone to walk 5km, all of them will give tons of excuses! But if you look carefully, how many hours people spend walking in shopping mall and still could continue on not feeling anything … if someone tag a counter with them, it is MORE than 5KM!
Even illness/sickness, all start from small, you think out of sudden Cancer Cell grow and spread, it start from one cell to another one, then finally very BIG and spread!
Start from small loving-kindness, then compassion, finally PURE COMPASSION. No matter what and where your starting point is today, you will become better.
No one said you need to complete this on earth, you start it and make sure you work hard, and then you cont’d to build that up in PURELAND later on. If miss Pureland, a good higher rebirth that allow one to learn Buddha Dharma. What is the problem?
What harms do you have by doing it? If you think you can’t achieve it, then don’t look at the final result, emphasis on the process, improve daily. You benefits from it while practicing it … you accumulates good merits at the same time … it changes your life currently on many things (are we afraid of changes, therefore we reject this or we just want easy way out) …?
If we want something, we need to work on it. Very simple logic. It seems we are looking for something easy and selectively choose how we want to understand things (what happened we understand it wrongly, start to cry at the point we die, regret not doing this and that?)
No doubt Amituofo is willing to help, we need to help ourself too! So what are we doing to help ourself? Talk and no action? Afraid of hard work?
Of course, out of compassion, we should work as hard as we can personally, and generate Bodhicitta best we can. But to insist that all others who want to go Pureland must do exactly the same is not compassionate, while it undermines Amituofo’s ability to receive all.
Imagine a dying old man on his deathbed, who is in his tormented fretful last days, who has never heard of Pureland beforehand… There is usually NO time to tell this person he must generate Bodhicitta, that he must want to help ALL beings… before he can reach Pureland. It would be cruel to insist all these when all he wants is peace of mind and assurance of a safe rebirth. What’s urgent is to inculcate faith in Amituofo and aspiration to go Pureland, along with the appropriate Buddha mindfulness practice.
(O) No time for preaching anything else complex and noble like Bodhicitta
“If miss Pureland, a good higher rebirth that allow one to learn Buddha Dharma. What is the problem?”
I understand what crystalbymail is getting at. It is true we can always start small and progress on to bigger things. I don’t dispute that.
What I’m sharing is something very individual – something that cannot be categorised as laziness, fear of taking on challenges alone, etc. They are part of me, but yet I know there’s something else that supports the arising of the laziness and fear in me. I’m not sure what is it, but I will work on it.
A good higher rebirth does not necessarily mean one will definitely be able to get in touch with the Dharma, let alone learn or practise it.
Allow me to explain a little more here.
There are many little stories recorded in Buddhist scriptures that mention about how devas lead their daily lives and how they had responded to the dharma preached by Sakyamuni Buddha.
One of them, if I recall correctly, mentioned that devas during Sakyamuni Buddha’s time were always attentive and highly appreciative when Sakyamuni Buddha gave any Dharma talk.
However… when they went back to their heavenly abodes, the heavenly pleasures would overwhelm them and they soon forget to practise the dharma with the aim of being liberated from samsaric existence.
And for some of them, their heavenly lifespan was about to come to an end, and with their heavenly eye, they could see where the next rebirth would be. Some of them had to accept they would be going to the 3 evil realms as they had not achieved any stage of sainthood. They then realised they couldn’t help themselves even though they had always been feeling great joy when listening to the Dharma.
Of course, there are also many heavenly beings who are able to practise the Dharma till they achieve some stage of sainthood. But it is the fallen ones that Bodhisattvas and Buddha give most of their attention to due to great compassion for their endless rebirths and accompanying sufferings.
What is my message here? A higher rebirth DOES NOT guarantee the chance to hear of the Dharma. And even if one hears of the Dharma in a more noble plane of existence, one might not practise it due to various delusions; one of them would be attachment to pleasure or pain. Too pleasurable, you would procrastinate in your dharma practise due to lack of strong motivation to aim for liberation. Too painful, and you would either be so fearful of the path ahead, that even one small baby step would seem like a leap of faith into the inmeasurable depths of repeated suffering. However, what is pleasurable or painful to one individual may be something useless or insignificant to another..
This is one of the main reasons why Ksitigarbha Bodhisattva needed to make new vows to help sentient beings during the Dharma-Ending period despite having reached the tenth Bodhisattva stage a very long time ago.
There is one big reason why we need to aim for Buddhahood and not settle for just Arahanthood; which fulfils the first most important aim of spiritual cultivation: to be liberated from endless rebirths.
Skilful means. Even the skilful means of a tenth stage Bodhisattva cannot be compared with that of the Buddha.
This is mentioned in the scriptures and not just my own imagination or inference. It is called Ten stages Sutra
–> http://en.wikipedia.org/wiki/Dasabhumika_Sutra or Avatamsaka sutra –> http://en.wikipedia.org/wiki/Avatamsaka_Sutra