Pure Land Teaching in India and China

112 436

Compare and contrast the two articles

of Charles B. Jones and the video.

2016 English BA
Lecturer: Venerable Dr. Chuan Sheng
Student: Venerable Heng le 2016029
22-10-2021
Gaining enlightenment is a long, arduous journey. It requires significant discipline and

confidence over the course of perhaps limitless lifetimes. Pure Land Buddhists believe that the

Amitabha Buddha, in his benevolence, created a parallel world where achieving enlightenment is

much easier than on Earth. This world, or "pure land," is free from the things which cause

humans to suffer and desire, it is a perfect environment to achieve enlightenment in just one

lifetime. As I mentioned in a previous essay, the precondition for Buddhahood is the Bodhi

Mind; the aspiration to achieve Enlightenment for the benefit of all sentient beings. Even though

the ultimate goal is the same, the many branches of Buddhism differ when it comes to the

methods and approaches in order to achieve this goal. As such, "Pure Land" Buddhism is a

highly popular branch within Mayahana Buddhism. It is very popular in China, Japan, Korea and

other Southeast Asian countries. To understand its important characteristics, I should examine,

compare and contrast the two articles; 1 Toward a Typology of Nien-fo: A Study in Methods of

Buddha-Invocation in Chinese Pure Land Buddhism, 2 Foundations of Ethics and Practice in

Chinese Pure Land Buddhism written by Charles B. Jones and the video “淨土信仰 [Pure Land

Teachings; with English subtitles]” in a broader sense.

The first article, Toward a Typology of Nien-fo: A Study in Methods of Buddha-Invocation in

Chinese Pure Land Buddhism asks some questions; how does nien-fo relate to other practices

within Buddhism? Second, if there is a variety of ways in which to perform nien-fo itself, how

do these methods relate to each other as well as to non-nien-fo practices? And then, the writer

tries to answer them accordingly. To make it easier, Charles B. Jones systematises variety of

nien-fo methods that have appeared in the history of Chinese Pure Land Buddhism. Nien-fo is

the oral invocation of the Buddha Amitabha’s name. Apart from the three major sutras which

gave birth to Nien-fo, some other significant sutras like Pratyutpanna-samådhi-sutra paved the

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way for Pure land masters to expand their understanding and consider it is as one practice among

many especially, recitation of the Buddha’s name directly connected with the visualization. The

practitioner is directed to imagine a highly detailed eidetic image of the Buddha and then he

should realize the empty nature of the visualized Buddha as a manifestation of his or her own

mind. However, though it is easy to describe that Nien-fo is the only practice, it takes many

forms like Nien-fo as Medicine Cabinet and Nien-fo as Graded Path. When we consider about

the first form, Master Yin-kuang’s name is unforgettable. Once master Yin-kuang told one of his

students to recite the name of Amitåbha ten times mentally, thus he is more aware of his oral

recitation and this method is very close to the Chan method. As such, he does not only focus on

rebirth in the Land of Bliss but also increasing mindfulness in this life. Master Yin-Kuang did

not focus on one method, he taught different types of practices too based on the ability of the

audience. Next, the writer explains about Nien-fo as Graded Path, in here Kuifeng Tsung-mi

introduced four different types of recitations based on specific sutras instead of major three Pure

land sutras; 1. Oral invocation, based on a passage relating to the “single-practice samådhi”, 2

contemplating the image based on the Great Collection Sutra, 3. Contemplating the

characteristics especially on the major and minor marks of a Buddha’s body based on Sutra on

the Samådhi-ocean of the Contemplation of the Buddha, 1 4 contemplating the True Mark which

the Buddha’s dharmakåya based on the Perfection of Wisdom Sutra. In here, we can conclude

that considering aforementioned typologies, Nien-fo methods were introduced from various

scriptures and they aimed at cultivation of this very life gaining enlightenment rather than

waiting for rebirth in Pure land after death. Next, Master Chu-hung introduced Pure Land and

nien-fo as an unfolding or ascending path of practice which is achieving the single, unperturbed

1
(In the Theravada tradition also, we believe that Buddha had these great marks, that is how he was different from
ordinary human beings apart from his great wisdom and compassion. When I studied in the Pirivena in Sri Lanka, I
was required to learn by heart all these major and minor marks)

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mind. There were some masters like Chao-wu we have an example of a master who understood

Nien-fo as a single practice, not as a graded path. Apart from these, some Chan masters also

subordinated Nien-fo to their practices too as just a subsidiary practice according to their own

interpretations. Though Nien-fo is especially related with rebirth in pure land, it became like a

folk religion in Japan in very much later time as a short mantra having a magical power which

brings prosperous in this life. As such, it is clear that wide variety of Nien-fo methods were used

in the history with different purposes and understandings.

In contrast to the first article which I explained above, the second article written by the same

author directs his attention on Foundations of Ethics and Practice in Chinese Pure Land

Buddhism. In here, he is very much concerned about self-power and other power and how does

self-power relate to the Amitabha’s other power. Beginning with Daochuo and Shandao, Chinese

Pure Land devotees followed two basic approaches to Buddhahood: the difficult path that resorts

to "self-effort" and the easy path of rebirth in the Pure Land through reliance on the other power

of Amitabha Buddha's grace. Though Pure land practitioners are very keen on Amitabha’s power

of saving according to the 18th vow, they do not deny the self-effort. However, there were some

masters like master Shinran who focused on solely on the power of Amitabha Buddha’s help in

order to reborn in the pure land. The path of self-effort was identified with the gradual

cultivation of the bodhisattva path which especially can be seen in Indian Mahayana scriptures

and treatises. The easy path of rebirth in Pure land was synthesized according to three Pure Land

sutras. Similarly, the video “03 淨 土 信 仰 {EN}” explains people should have self-effort

reminding master Yin-Kuang’s 12 principles; 08 moral of manner, sincere ethics and do people’s

duty, prevent evil thought and keep an honest heart, not doing evil, doing all good things.

However, according to Charles B. Jones’ second article, a major difference can be seen

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especially the Pure Land path promising a less effortless practice in order to reborn in the Pure

Land rather than striving for a self-cultivation. I see that scholars attribute this understanding of

the superiority of the Pure Land to the "three periods" in the historical decline of the Dharma: (1)

the age of true Dharma (2) the age of semblance Dharma (3) and the age of demise of Dharma

the notion of an easy path, especially the notion that the current age is the "the age of demise of

Dharma". Thus, rebirth in the Pure Land is much easier when we have a strong and unchanging

faith on Amitabha Buddha’s grace. The 1st part of the video also explains about the first patriarch

of the Pure land school, Master Huiyuan who attempted to use native Chinese philosophy, the

Taoist thought, to explain Buddhist concepts which became a philosophy that emphasized

salvation through faith; reciting the name of the transcendent Buddha Amitabha. Many lay

people, who could not understand logical intellectual teachings, were very attracted to Huiyuan’s

teachings about Amitabha. These ideas spread throughout China in the century following

Huiyuan's passing away. Master Tanluan is also very popular in Pure land Buddhism, he studied

Taoism in order to seek the Elixir of Life. However, after an encounter with Bodhiruci, a

Buddhist monk from India, Tanluan became a devotee of Pure Land Buddhism and burnt his

Taoist texts. He later wrote his Commentary on Vasubandhu's Treatise on the Pure Land. The

commentary explains that all beings could be reborn in Sukhavati of Amitābha through sincere

Nien-fo. Tanluan influenced very much on Daochuo too.

The pure land teachings mention that Amitabha Buddha does not have discrimination, and even a

most wicked person can be saved by his limitless power. Then, a question arises, how crucial are

the precepts and ethics in the path of practice? How does one can still attain rebirth and

Buddhahood without them? I think it is because Amitabha Buddha’s primal vow is very

powerful; as such he can save them too. Venerable Devadatta is considered as the most evil

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person in the Buddhist history as he tried to kill Buddha several times. Though he committed

such grave Karmas, still it is said that he will become a silent Buddha in the future with the name

of Sattissara. Therefore, Pure land is also has given an opportunity to any person to re-correct

themselves and get rid of this endless suffering. However, according to the 2 nd article, it says that

the earliest versions of Pure Land practice found in the Pratyutpanna-samādhi-sūtra and

"constantly-walking meditation" of Zhiyi's Mohe zhiguan provide information that the

practitioner's own efforts will carry him or her to rebirth in the Pure Land. Furthermore, the

author says that Yongming Yanshou who lived 904-975 CE regarded “Nien-fo as a process of

purifying the mind so that the Pure Land will manifest before one, and he sees morality as part of

the purification process.” By considering these examples, I can conclude that even when we have

faith in the other-power of Amitābha's vows, practice still matters because it gives us a higher

level of rebirth in Sukhāvatī after death. Thus, ethics and precepts are crucial in the practice of

Pure land too.

In conclusion, I strongly believe that ethics and precepts play a major role in Buddhism, it does

not matter whether it is Theravada, Vajrayana or Mahayana schools like Pure land or Chan.

Indeed, we should practice Nien-fo regularly and have an unshakable faith on Amitabha Buddha.

Pure land as one of the oldest Buddhsit schools in china has been gradually developed in the

course of history. It was not a sudden appearance, but a long term development. Thus, many

ideas and interpretations were added from time to time, that is why we can see some

contradictions too. However, the basic principles have not been changed and Pure land still

stands as a great pillar of Buddhism. To understand deeply and broadened my knowledge, I tried

to compare and contrast two articles written by Charles B. Jones and the video “淨土信仰 [Pure

Land Teachings; with English subtitles]” in this essay.

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(Word Count 1774)

References

1. Lecture Notes provided by Venerable Dr. Chuan Sheng

2. Two articles

I. Jones, Charles B. “Foundations of Ethics and Practice in Chinese Pure Land

Buddhism,” Journal of Buddhist Ethics 10 (2003), pp. 2-20.

II. Jones, Charles B. “Toward a Typology of Nien-fo: A Study in Methods of

Buddha-Invocation in Chinese Pure Land Buddhism,” Pacific World: Journal of

the Institute of Buddhist Studies 3: 3 (2001), pp. 219-239.

3 Tanaka, Kenneth Kenichi (1990). The dawn of Chinese pure land Buddhist doctrine :
Ching-ying Hui-yuan's Commentary on the Visualization sutra, Albany : State University
of New York Press

4 Jones, Charles B. (2008). Was Lushan Huiyuan a Pure Land Buddhist? Evidence from
His Correspondence with Kumārajīva About Nianfo Practice, 周文廣 - Chung-Hwa
Buddhist Journal

5 Shinko Mochizuki, Leo M. Pruden,Trans. (2001). Pure Land Buddhism in China: A

Doctrinal History, Chapter 3: Hui-yuan of Mt.Lu, Pacific World Journal, Third Series

Videos
 “淨土信仰 [Pure Land Teachings; with English subtitles].”
<https://www.youtube.com/watch?v=_R_0J74zKog&list=PL-
GJOa1YN5K8oCJKiGe64I_Kg_uMNhiS_&index=30>, 1:07:08 hour, 2013.

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