Buddhism Of Wisdom And Faith Pure Land Principles And Practice

This Pure Land treatise is, to our knowledge, the first and only compendium of Pure Land teaching and thought currently available in a Western language. In the tradition of the Avatamsaka Sutra (which D.T. Suzuki described as the epitome of Buddhist thought, sentiment and experience), the author sometimes shifts from one plane of meaning to another, at times down-to-earth, at times metaphysical, so as to reach readers at every level and to sever attachment to his very words. It is in this light that certain paradoxes already familiar to students of Zen (illusory but not non-existent, recitation with no thought of recitation, etc.) should be viewed and understood. While the primary focus of this treatise is Pure Land theory and practice, more than half of the book is devoted to questions of concern to all Buddhist schools. Therefore, we suggest the following approach to reading the text, according to the background of the reader: Zen School: Chap. VII to IX first. Tantrism: Chap. VI to X first. Pure La,nd: Chap. I-V first. The bereaved: Chap. X. All others: Note on Pure Land and Epilogue. The reader might also familiarize himself with a number of key concepts explained in the Glossary (Amitabha, Awakening vs. Enlightenment, Buddha Recitation, Merit and Virtue, Noumenon/phenomena,1 Pure Land, etc.). Whatever his approach, he will be forever enriched. Once reborn in the Pure La,nd, like the proverbial seeker of the Way, he will not only discover the treasure trove (Great Awakening), but also, in time, partake at will of its priceless gems (attain Enlightenment) -- for the common benefit of all sentient beings. (Van Hien Study Group I New York, Vesak '94)

Buddhism, as a major religion and a way of life, is the subject of numerous books and commentaries. Yet the kernel of its teachings can be expressed in two major concepts: purity of Mind and practice. Traditional Pure Land teachings emphasize the three elements of Faith, Vows and Practice (Buddha Recitation) as the essential conditions for rebirth in the Pure Land -- in the Pure Mind. This approach is presented as the easiest, most expedient path for the majority of people in this day and age. These teachings are in harmony with other Pure Land traditions, such as Jodo Shinshu, in which shinjin, Faith, is ultimately defined as Mind -- the True Mind, encompassing Vows and Practice (Sanshin Jsshin). Pure Land is also in line with Zen, which sees all teachings as expedients, "fingers pointing to the moon" -­ the moon being the True Mind, the Mind of Thusness, always bright, pure and unchanging. In the same vein, the Dhammapada Sutra, a key text of the Theravada School, summarizes the teachings of the Buddha with the words: "Do not what is evil. Do what is good. Keep your Mind pure. Yet, purity of Mind cannot be achieved by study and verbalization alone. It can be attained only through determined practice. There is a story concerning the famous Chinese official and poet Po Chu-i which illustrates this point. One day, the official, passing along the road, saw a Zen monk seated on the branch of a tree preaching the Dharma. The following dialogue ensued: Official: "Old man, what are you doing in that tree, in such a precarious position? One misstep, and you will fall to your death!" Monk: "I dare say, Your Lordship, that your own position is even more precarious. If I make a misstep, I alone may be killed; if you make a misstep, it can cost the lives of thousands." Official: "Not a bad reply. I'll tell you what. If you can explain the essence of Buddhism to me in one sentence, I'll become your disciple. Otherwise, we will go our separate ways, never to meet again." Monk: "What an easy question! Listen! The essence of Buddhism is to do no evil, do what is good, and keep your Mind pure." Official: "ls that all there is to it? Even a child of eight realizes that!" Monk: "True, a child of eight may realize it, but, even a man of eighty cannot practice it!" Buddhism is Mind, Buddhism is practice -- it is praxis.•

Dharma Master Cheng Yen's teachings in the Three Ways to the Pure Land: The Three Essential Principles for Cultivating Pure Causes are based on the 'three blessings from pure actions' described in the Amitayurdhyana Sutra (Sutra of Contemplation of the Buddha of Infinite Life). In the traditional interpretation, cultivating 'pure causes' will allow us to be reborn in the Pure Land of Amita Buddha, the Buddha of Infinite Life and Infinite Light. However, the way that Master Cheng Yen teaches about pure causes is different - her focus is on how we can work to establish a pure land right here and now, in this world, in this life. The teachings presented in this book can be interpreted as a graduated course of action, allowing us to first perfect our human nature and cultivate blessings through good deeds, then, to attain liberation from the suffering of birth and death, and finally, to reach the state of Buddhahood through walking the Bodhisattva-path. Still, Master Cheng Yen emphasizes that every stage in this practice is a step on the Bodhisattva-path, creating the positive affinities that will allow us to save and transform others and at the same time eliminate our afflictions and negative habitual tendencies. In this way, we can cultivate pure causes, perfect our character, and manifest our full potential as human beings. In this new edition of the book, the cover and inner design, the translation, contents and organization have been updated to make it more accessible for an audience unfamiliar with Buddhist teachings. Therefore, we have avoided the use of specialized Buddhist terms as much as possible, and have added footnotes to explain specific terms that might be unknown to the reader.

Chinese Pure Land Buddhism: Understanding a Tradition of Practice is the first book in any western language to provide a comprehensive overview of Chinese Pure Land Buddhism. Even though Pure Land Buddhism was born in China and currently constitutes the dominant form of Buddhist practice there, it has previously received very little attention from western scholars. In this book, Charles B. Jones examines the reasons for the lack of scholarly attention and why the few past treatments of the topic missed many of its distinctive features. He argues that the Chinese Pure Land tradition, with its characteristic promise of rebirth in the Pure Land to even non-elite or undeserving practitioners, should not be viewed from the perspective of the Japanese Pure Land tradition, which differs greatly. More accurately contextualizing Chinese Pure Land Buddhism within the landscape of Chinese Buddhism and the broader global Buddhist tradition, this work celebrates Chinese Pure Land, not as a school or sect, but as a unique and inherently valuable “tradition of practice.” This volume is organized thematically, clearly presenting topics such as the nature of the Pure Land, the relationship between “self-power” and “other-power,” the practice of nianfo (buddha-recollection), and the formation of the line of “patriarchs” that keep the tradition grounded. It guides us in understanding the vigorous debates that Chinese Pure Land Buddhism evoked and delves into the rich apologetic literature that it produced in its own defense. Drawing upon a wealth of previously unexamined primary source materials, as well as modern texts by contemporary Chinese Pure Land masters, the author provides lucid translations of resources previously unavailable in English. He also shares his lifetime of experience in this field, enlivening the narrative with personal anecdotes of his visits to sites of Pure Land practice in China and Taiwan. The straightforward and nontechnical prose makes this book a standby resource for anyone interested in pursuing research in this lively, sophisticated, and still-evolving religious tradition. Scholars—including undergraduates—specializing in East Asian Buddhism, as well as those interested in Buddhism or Chinese religion and history in general, will find this book invaluable.

Finding Our True Home presents a new definitive translation of the Amitabha Sutra along with Thich Nhat Hanh’s first commentary on one of the most practiced forms of Buddhism in the world, the Pure Land school. Introduced in the Buddha’s own lifetime, Pure Land practice puts us in touch with the beauty in our own world and brings us the security, solidity, and freedom we need in order to truly enjoy it. Realizing that Buddha is within us, we see that the Pure Land (paradise) is here and now, rather than in the future. Finding Our True Home will open a new Dharma door to many students of meditation.