1

Chapter One

The Pure Land Buddhism: A Brief Introduction

In course of its long and extremely chequered history, Buddhism has evolved

in a variety of forms. The teachings of the Lord Buddha as regards issues of basic

significance such as codes of conduct, guidelines to leading a true communal life,

rituals, meditative practices, modes of teaching, images, fables, philosophies by

used affectionate speeches and good behavior to preach the Dhārma to others

have shown great variety over time and place in order to lead them to salvation.

In keeping with the fundamental Buddhist principle of skill in means,1

whatever variations are there in the teachings of Lord Buddha are natural and

proper. All responses are necessary to the enormous variety of circumstances in

which Buddhism has been propagated. In essence, the Pure Land Buddhism can

be truly regarded as the outcome of such developments by the affectionate

speeches as well as good behavior.

The history of the philosophy of Pure Land sect is well-known as much as

any other school of Buddhism2. Besides, it is also at the core of various inter-

related directional movements that have occurred in the contemporary society as

also in the sphere of Buddhist monasticism. The Pure Land teachings were first

developed in India and were very popular in Kashmir and Central Asia where

they may originated3.

1 Skill-in-means requires that the presentation of the Buddhist Teaching, (Sometimes simply called “the

Dhamma”) be adapted to the mentality and circumstances of the people being taught.

2 Williams, Paul, Mahāyāna Buddhism: The Doctrinal Foundations, Great Britain, Edmundsbury Press

Ltd., 1989, p. 253.3 Skilton, Andrew, A Concise History of Buddhism, 2004, P. 104.

2

Pure Land Sūtras were brought from the Gandhāra region to China as early

as 147 CE when the Kushan Monk Lokakoemo began translating the first

Buddhist Sūtras in to Chinese4. The earliest of these translations show evidence

of having been translated from the Gandhāri language, a Prakrit descended from

Vedic Sanskrit, which was used in North-West India5.

Pure Land Buddhism in India

Its origin in India can be traced back to around the second century BCE.

Since then, it has grown continuously and at a rapid pace. There are ample

evidences of Pure Land Teachings in numerous works including both Sūtras and

commentaries (Sastra), such as the Pratyutpanna-samādhi-Sūtra, the

Astasahasrika-prajnaparmita-Sūtra, the Saddharma-Puṇḍarīka-Sūtra, the

Vimalakirtinirdesa-Sūtra, and the Dasabhumikavibháa-Sastra. Of these, the last

one is a commentary on the Dasabhumika Sūtra6; or the Ratnagotravibhaga of

Sthiramati.

The authors of these works articulate a strong desire for rebirth in

Sukhāvatī (S: सुखावती, Ch: 極 樂 [Jílè], or 安 樂 [Ānlè]). Nāgārjuna [龍 壽

(c.150-250)], who founded the Mādhyamika or Mādhyamaka (Sanskrit: म यमक,

Ch: 中 觀 派) School, and helped pioneer the idea of Śūnyatā (Ch: 性 空), or

emptiness, promoted devotion to the Mahāyāna celestial Buddha as part of his

philosophical system. Due to his considerable stress on the "easy practice"

characterizing the Amitābha Samādhi with a view to attaining rebirth in the Pure

Land, he is regarded as one of the first and most important proponents of this

method of practice. Vasubandhu [S: वसुब दु, Ch: 世 身 (c.320-400)], who

4 The Korean Buddhist Canon : A Descriptive Catalog (T.361)5 Mukerjee, Bratindra Nath, India in Early Central Asia, 1996, P. 15.6 Ibid, p. 257.

3

belonged to the Yogācāra (唯 識 論), or consciousness-only school, stands out as

one of the most leading figures in Indian Mahāyāna. He was highly influential in

establishing systematic Amitābha visualization through Samādhi meditations (觀

念 阿 彌 陀 佛 三 昧). His writings influenced a number of important

contributors to the Pure Land discourse. Many other Mahāyāna texts also feature

Amitābha Buddha and a total of 290 such work have been identified in the

Taishō Tripiṭaka7

Pure Land Buddhism in China and Japan

From India, the Pure Land Buddhism spread to China where there was a

strong presence of the cult of Amitābha by the second century CE. The Pure

Land Buddhist cult started to flourish in China from the fourth century CE (402

CE), when the scholar Hui-yuan [慧 袁 (334–416)] laid the foundation of a

society of monks and laymen who meditated in the name of Amitābha in a

monastery upon the top of Mount Lúshān (廬 山). It spread throughout China

quickly and was systematized by a series of elite-monastic thinkers, namely,

Tánluán [Ch: 曇 鸞 (476–542)], Daochuo [Ch: 道 綽 (562–645)], Shandao [Ch:

善 導 (613–681)], and other. From there, it spread to Japan around the sixth

century CE and slowly grew in prominence. Hōnen [法 然 (1133-1212)]

established the Pure Land Buddhism as an independent sect in Japan, known as

Jōdo shū (浄 土 宗 or The Pure Land School). Hōnen’s disciple Shinran [親 鸞

(1173–1262)] is regarded as the founder of the Shin or True sect (also known as

Jōdo Shinshū - 浄 土 真 宗 or True Pure Land School). The largest of the Pure

Land group also implies various patterns of religious, philosophical, and social

life in different Buddhist countries. Today, Pure Land is, together with Chan

(Zen or 禪), the dominant form of Buddhism in China, Japan, Taiwan, and 7 Inagaki, Hisao, The Three Pure Land Sūtras, 2003, P. xiii-xiv

4

Vietnam, etc. In Chinese Buddhism, Pure Land practice haves become a sect of

Buddhism separate from general Mahāyāna practice. In particular Pure Land and

Zen practice are often seen as being mutually compatible and no strong

distinctions are made8. Chinese Buddhists have traditionally viewed the practice

of meditation and the practice of resting Amitābha Buddha's name, as

complementary and even analogous methods for achieving enlightenment. This

is because they view recitation as a meditation method used to concentrate the

mind and purify thoughts. Chinese Buddhist widely considers this form of

recitation as a very effective form of meditation practice.

In Japanese Buddhism, Pure Land practice exists independently as form

sects. Jōdo-Shu, Jōdo-Shinshū Yūzu-nembutsu-Shū and Ji-Shū. Strong

institutional boundaries exist between sects that which serve to clearly separate

these Pure Land Schools from the Japanese Zen Schools9 one notable exception

to this is found in the Ōbaku Zen school, which was founded in Japan during the

17th century by the Chinese Buddhist monk Yinyuan Longi, (J. Ingan Ryuki). The

Ōbaku Zen school retains many Chinese features such as mindfulness of

Amitābha Buddha through recitation, and recitation of the Pure Land Sūtras10.

Key features of Pure Land

Pure Land sect is a mainstream of Mahāyāna Buddhism, which can be

considered to be one of the most popular schools in the Far East. It is centered on

the Amitābha (Infinite-Light) Buddha11, also known as the Buddha Amitāyus

8 Prebish Charles, Tanaka Kenneth, The Faces of Buddhism in America, 1998, p. 20. 9 Ibid, p. 20. 10 Baroni, Helen Josephine, Iron Eyes: The life and Teachings of the Obaku Zen Master Tatsugen Doko, 2006, pp. 5-6.11 Buddha as such is a concept that transcends any particular embodiment, such as Śākyamuni or

Shakyamuni Buddha (the historical Buddha born in India), or Maitreya Buddha (the future Buddha), or

Vairocana Buddha (the cosmic Buddha) or Amitābha Buddha (the Buddha of the western paradise).

Buddha exists in many forms, but all share the same "body of reality," the same Dharmakaya, which is

5

(Infinite-Life), whose double name is shortened to "Amituo" in Chinese, "Amida"

in Japanese and "Adida" in Korean and Vietnamese. The set of beliefs and

practices surrounding Amitābha and Sukhāwati has come to be referred to as the

Pure Land Buddhism and in its Chinese sectarian development as the Pure Land

School (浄 土宗 or Ching-t’u-tsung) or Pure Land Teaching (Ching-t’u-chiao).

Basically, the Pure Land reflects a concept associated with the Mahāyāna

Bodhisattva practice of purifying the Buddha Land (Budhaksetra-parisuddhi;

Buddhaksetra-parisodhana; ksetram parisodhayati etc.). ‘Purification’ in this

context refers to the spiritual process of leading all beings dwelling within the

Bodhisattva’s realm to enlightenment. The Pure Land Buddhism is sometimes

designated by the term "Amidism".12

The Pure Land teaching directed its attention to the notion of Karmic (S:

Karman; P: Kamma; Ch: 業)13 rebirth in another realm of consciousness called

the Pure Land (淨 土) or “Sukhāvati”.14

In the Pure Land Sūtras, it is described that the presence of the Amitābha

Buddha helps all of devotees who wish to be “reborn” in his realm. It would

amount to being able to make rapid progress, eventually leading to enlightenment

instead of living in the world full of suffering. It is also believed that in Pure

Land, there is none of defilements or delusions. Instead, people who attain

rebirth in Pure Land never ever fall back in lower realm such as hell realm, ghost

formless, omnipresent, all-pervading, indescribable, infinite--the everywhere-equal essence of all things,

the one reality within-and-beyond all appearances.12 Amidism: An English term sometimes used to refer to Japanese Pure Land Buddhism as a whole, as

opposed to individual schools such as the Jodo Chu, the Jodo Shinshu, and the Jishu.

13 Hirakaw, Akira, A History of Indian Buddhism, From Sàkyamuni to Early Mahayana, Ed., Trans., Paul

G, University of Hawaii Press, 1990, p. 185. Reprint: Delhi, 1998.

14 Sukhāvatī: Sanskrit term for “Land of Happiness” or “Land of Bliss”. It is the Pure Land of Amitābha

Buddha or Amida Buddha located in the west.

6

realm or animal realm15, etc. Since it largely depends on one’s effort of

cultivation and one’s own karma, the decision would hold one short or long of

lives in the Pure Land until complete enlightenment.16

In Pure Land Buddhist teachings, it is believed that Śākyamuni Buddha saw

people in our time having more afflictions, worries, and wandering thoughts. Due

to our deep-seated bad habits, which tend to become even more entrenched over

thousands of lifetimes, it becomes impossible to liberate ourselves solely by our

own efforts. The Buddha knew that to end one’s problems and attain lasting

happiness, many people would need the help of other such as Amitābha Buddha,

the Buddha of Infinite Light (無 量 光) and Infinite Life (無 量 壽). The place

for people who preside or attain over a Buddha-realm is known as Sukhāvati. It

is a realm of rebirth in which all impediments to the attainment of final

Enlightenment are nonexistent. This place is also known as the Realm of Bliss

(安 樂 淨 土 - 極 樂 國 土), the result of accumulated merit of the Bodhisattva

Dharmākara (法 蔵比 丘).

As told in the Sukhāvatī-vyūha-Sūtra, or Sūtra of the Land of Bliss

commonly known as the Pure Land Sūtra, countless eons ago, and a king named

Dharmakāra met a Buddha named Lokeśvararāja and renounced the throne to

pursue the Bodhisattva path. After witnessing the suffering of sentient beings, he

spent thousands of millions of years studying all the Buddha lands. Dharmākara

then made forty-eight vows (Pranidhāna) or (in Sanskrit forty-six vows)17. He

declared that he would not attain Buddhahood unless his vows for a perfect Pure

15 Brimingham Museum of Art (2010) Brimingham Museum of Arts: Guide to the Collection, London, UK: GILES, pp. 30-31, ISBM 978-1-904832-77-5.16 J. C. Cleary (tr.), Pure Land-Pure Mind, Sūtra Translation Committee of the United States and Canada,

New York, 1994, p. 2.17 Williams, Paul, Mahāyāna Buddhism: The Doctrinal Foundations, Great Britain, Edmundsbury Press

Ltd., 1989, p.253.

7

Land known as Sukhāvatī, where all beings would advance along the Buddhist

path and never again fall back into the cycle of rebirth, were accomplished. Once

his vows were accomplished, Dharmākara Bodhisattva became Amitābha

Buddha. He is now teaching the Dharma in his Pure Land and helping all who

are truly sincere in their personal vows to be reborn there.

It is due to the help extended by Amitābha Buddha that we do not rely

solely on ourselves to attain enlightenment. Even though with the help of other

powers as like Amitābha Buddha and many other Bodhisattvas but the main

element is still depending on one’s own effort. Thus, reliance on self as well as

the other are combined as we request by chanting or reciting Amitābha Buddha

(阿 彌 陀 佛), in order to get our mindfulness, through the strength of his vows,

help us to reborn in the Pure Land (往 生 淨 土) the place which is totally

peaceful without any miseries or suffering by the times we have our last breath

especially in our present times. That precisely explains why the object of Pure

Land Buddhism is to be re-born into the Realm of Bliss, which requires the

practitioner to rest on following tripod:

1) Faith (信)

2) Aspiration or the Vow for Rebirth (願)

3) Practice (行), single-minded effort aimed at Buddha Remembrance

Samādhi, "Buddhānusmrti" in Sanskrit "Nien-Fo", in Chinese “念 佛”.

Buddhānusmrti means" To stay mindful of the Buddha", and has been a central

practice of Pure Land Buddhism since its beginnings. Nien-Fo also refers to the

recitation of the Buddha's name, among other practices.

The essence of the Pure Land Buddhism is rooted in the three Pure Land

Sūtras (淨 土 經). These three main texts are believed to have been first been

brought to China as early as 148 CE, when the Parthian monk ĀnShìgāo (安 世

8

高) began translating Sūtras into Chinese in the imperial capital of Luòyáng (洛

陽) during the Hàn dynasty (漢 朝) at the White Horse Temple [Báimǎ Sì (白 馬

寺)]. The Kushan monk Lokakśema (支 讖), who arrived in Luòyáng two

decades after ĀnShìgāo (安 世 高), is often said to have played an instrumental

part in the earliest translations of the core Sūtras of the Pure Land Buddhism. The

Pure Land tradition evolved from a large form of literature mainly originating in

India from which there are primarily three texts became central philosophy that

are regarded as the basic texts of classical of the Pure Land Buddhism: 18

To begin with, the Smaller Sukhàvatì-vyùha Sūtra (A-mi-t’o ching), in

which Śākyamuni Buddha speaks to his disciple Śāriputra (P: Sāriputta) about

the Realm of Bliss, giving a concise description of Amitābha's Buddha-realm.

This is probably the most recited of the three main Pure Land Sūtras19.

The Larger Sukhàvatì-vyùha Sūtra (Wu-liang-shou ching) is the second

most significant text in which Śākyamuni Buddha gives his disciple Ananda a

detailed description of the Realm of Bliss. He also recounts the history of the

Bodhisattva Dharmākara and describes the forty eight vows in detail.

Then we have the Visualization Sūtra (Kuan-Wu-Liang-Shou-Fo-Ching),

which was composed in China. This Sūtra, also regarded as a meditation

manual, gives a detailed description of the features of the Pure Land. This

includes descriptions of the characteristics of Amitābha Buddha and the attendant

Bodhisattvas: Avalokiteśvara (S: अवलो कते र, Ch: 觀 世 音 菩 薩),

representing engaged “compassion”, and Mahāsthamaprāpta (大 世 至 菩 薩),

representing “wisdom”. Avalokiteśvara means "Regarder (Observer) of the

18 Luk Charles, The Secrets of Chinese Meditation, 1964, p. 85.19 Inagaki Hisao, The Three Pure Land Sūtras, 2003, p. xix.

9

World’s Cries, or Sounds"; or “Sounds that enlighten the world”20, while

Mahāsthamaprāpta means "The One Who Has Obtained Great Strength or Great

Power, Stability, who sits on the right of Amitābha controlling all wisdom"21

With the passage of time, a number of commentaries have been composed on

these Sūtras. Besides collections of believers' biographies, Pure Land literature

includes other types of texts designed to promote faith in the Pure Land

teachings.22

It is believed that the contemporary Pure Land traditions see the Buddha

Amitābha preaching the Dharma in his Buddha-field (淨 土 佛), (S:

Buddhakṣetra), called the "Pure Land" (Ch: jìngtǔ, J: jōdo, V: Tịnh độ) or

"Western Pure Land" (Ch: xītiān), a region offering respite from karma

transmigration. The Vietnamese also use the term “Tây Phương Cực Lạc” (西 方

極 樂) for the "Western Land of Bliss", or more accurately, the "Western

Paradise".23

In such traditions, entering the Pure Land is popularly perceived as

equivalent to the attainment of enlightenment. After practitioners has attained in

the Pure Land, they still have to cultivate and accumulate their virtue until they

become complete enlightened. Thereafter, they make great vow to turn back to

help all living beings is this Saṃsāra (S: संसार) [world] rather than becoming a

Buddha and entering Nirvāṇa [S: िनवा ण, P: िन बान(nibbāna)], they will return

to the six realms as a Bodhisattvas and help all beings.

20 W. E. Soothill & L. Hodous, A Dictionary of Chinese Buddhist Terms, Motilal Banarsidass, Delhi,

2000, p. 290.21 Ibid, pp. 397-396.22 Luk Charles, The Secrets of Chinese Meditation, 1964, pp. 83-84.23 Cuong Tu Nguyen & A. W. Barber, 1998, p. 135. (Vietnamese Buddhism in North America: Translation and Acculturation University of California Press, 1998).

10

It may be added in this regard that in the esoteric Vajrayāna Buddhism,

Amitābha's Western Pure Land (Sukhāvati) is the counterpart to Akṣobhya's

Eastern Pure Land [東 方 浄 土 (Abhirati)]. Though it has been especially

recognized by the Japanese Shingon sect (真 言 宗), the Eastern Pure Land

Buddhism is less popular than the Western Pure Land Buddhism. The proposed

thesis aims to show that the philosophy of the Pure Land teaching has many

dimensions as a living tradition, and is capable of giving meaning to everyday

life, while inspiring commitment to the service of humanity.24

The Titles of the Three Pure Land Sūtras

According to basic Buddhist cosmology, the semi-historical Buddha

(Śākyamuni Buddha)25 who lived in India roughly 500 BCE was teaching the

paradise of the Buddha Amitābha. It is a distant world system (Lokadhātu) called

Sukhāvati (blissful).26 According to the Buddhist dictionary of Tran Nguyen

Trung, the Sanskrit word “Sukhāvati” means the Pure Land, or Paradise of the

west, presided over by Amitābha. Other Buddhas have their Pure Lands;

seventeen other kinds of Pure Land are also described, all of which have moral or

spiritual conditions of development e.g. the Pure Land of patience, zeal,

wisdom27, etc. It referred to the Land of Bliss. According to the English

translation of F. Max Mueller, the world of Buddha Amitābha is not even aware

24 Cuong Tu Nguyen & T.W. Barber, 1998, p. 134.25 Some may be more familiar with two other names more commonly used in Western writings on

Buddhism until recently: Siddhartha (Siddhàrtha) and Gautama (Gotama).26 Gómez, Luis O. (trans. and ed.), The Land of Bliss: The Paradise of The Buddha of Measureless Light,

Sanskrit and Chinese versions of the Sukhàvatìvyùha Sūtras, 1996, 3rd print, Honolulu: University of

Hawaii Press, 2003, p.3.27 Nguyen Trung T., Tu Dien Phat Hoc Viet Anh, accessed website:

http://www.niemphat.com/tu%20dien%20phat%20hoc/vietanh/t2.html. Also see: Damien. Keown,

Dictionary of Buddhism, Oxford University Press, 2003.

11

of the words “evil” and “suffering”28. Thus, we can understand that the two texts

of the smaller and larger Sukhāvati-vyùha Sūtras, means the Sūtra on the Display

of the [world] of Bliss”.29 Because of this, those two texts derive the first part of

their Sanskrit titles from the name of the paradise.

The Northern branch of early Buddhism has used the Sanskrit word

“Sukhàvatì-vyùha” for the smaller and longer of the collection of scripture. It is

regarded as extremely significant in Mahāyāna Buddhist documents. According

to the Taisho Tripitaka30, in the Pure Land texts, there are three Sūtras available,

viz., the smaller Sukhàvatì-vyùha Sūtra (佛說阿 彌 陀 經 or 佛說無 量 壽 經)

Sūtra, the larger Sukhàvatì-vyùha Sūtra (佛說大 阿 彌 陀 經) or 佛說大 無 量

壽經) Sūtra, and the Visualization (觀無 量 壽經) Sūtra.

So, in order to understand those Sūtras deeply, we should have a clear

understanding of the titles of those Sūtras. Here follows the titles of the Sūtras in

Chinese:

佛: means the Buddha, the enlightened one, the Buddha who teaches

說: means teaching or talking or speaking

阿彌陀: means the Lord Buddha in the west paradise,

經: means what are the Buddha teaches or all the discourse of the Buddha

觀: dhyàna implies visualization or contemplation

28 F. Max Muller (ed.), Sacred Books of The East, Vol. XLIX, “Buddhist Mahàyàna Texts”, part II,

Oxford, 1894, reprinted, Delhi, 1968. Also see, Ed., James, Foard, Michael Solomon & Richard K.

Payne, Berkeley, California, 1996.29 Luis O. Gómez, The Land of Bliss: The Paradise of The Buddha of Measureless Light, Sanskrit and

Chinese versions of the Sukhàvatìvyùha Sūtras, Honolulu, University of Hawaii Press and Higashi Hoanji

Shinshù Òtani-ha, 1996, p.3.30 Taisho Tripitaka, vol.12, No. 360. p245 or ‘大正新脩大藏經第十二冊, No. 360 佛說無量壽經.

12

無 量 壽 (無 量 光): Sanskrit word Amitā in Chinese means infinite life or

infinite light.

The Origin of the Sanskrit Versions

According to F. Max Muller, who has done the English translation of the

text31, the original of the Chinese version of the “Triple Sūtras of Pure Land”

was a Sanskrit text. The scholars are in agreement that the Larger and Smaller

Sūtras originated in India and that the Meditation Sūtra appeared much later in

the wake of the intermingling of cultures in Central Asia32. Since then, the East

Asian Buddhists traditionally have claimed that the Larger Sukhàvatì-vyùha

Sūtra was translated into Chinese total of twelve times. Even though the Kuan

wu-liang-shou-fo ching (T. 365) may not have been composed in India, the

contents reflect Indian views. Among the three sutras, the most important is the

Larger Sūtra of which there are seven recessions extend: a Sanskrit text, a

Tibetan translation and the five Chinese translations. Even Sanskrit versions have

been published.33

The Origin of the Chinese Versions

Pratyutpanna-Samādhī Sūtra 34 [(佛 說 般 舟 三 昧 经) The Samādhī of

being in the presence of all the Buddhas)] is an early Mahāyāna Buddhist

scripture, which probably originated around the 1st century BCE in the

Gandhara area of northwestern India. The Pratyutpanna Sūtra was first

translated into Chinese by the Kushan Buddhist monk Lokakśema (支 讖)

31 James Foard, Michael Solomon, and Richard K. Payne (ed.), The Pure Land Tradition: History and

Development, University of California, 1996, P.45.32 Ibid, p.6.33 For the Sanskrit texts, see Yamada, Bongo Butten no shobunken no shobunken, p. 96f: Sukhàvatì-

vyùha, A. Ashikaga (ed.); Mahāyāna-Sūtra-Samgraha, Buddhist Sanskrit Texts vol. 17, pp. 221-253.34 Wikipedia: “Pratyutpanna Samādhi Sūtra”, (tr.) Jeff Wilson.

13

between 178 and 189 CE, at the Han capital of Loyang. This translation is,

together with the Prajñāpāramitā Sūtra, one of the earliest historically datable

texts of the Mahāyāna tradition. The Pratyutpanna Sūtra contains the first

known mentions of the Buddha Amitābha and his Pure Land, said to be at the

origin of Pure Land practice in China: "Bodhisattvas hear about the Buddha

Amitābha and call him to mind again and again in this land. Because of this

calling to mind, they see the Buddha Amitābha. Having seen him they ask him

what Dharmas it takes to be born in the realm of the Buddha Amitābha. Then the

Buddha Amitābha says to these Bodhisattvas: “If you wish to come and be born

in my realm, you must always call me to mind again and again, you must always

keep this thought in mind without letting up, and thus you will succeed in

coming to be born in my realm". 35

According to the mainstream of the Pure Land texts, the two

Sukhàvatìvyùha Sūtras have been preserved for us in several ancient translations

that have become in some ways more important than the Indian versions. It may

be able to say that the two most influential Chinese versions are the living

traditions that preserve some form of the ancient belief in Amitābha’s paradise.

Most of the practitioners widely used these two translations of the Shorter Sūtra

by Kumàrajiva (鳩 摩 羅 什), which was completed in 402 CE36. This text is

known as “Amitā Sūtra”, its brevity and elegance of its prose work have made

this text widely used even now one can hear daily recitations of the whole text in

many temples that following Mahāyāna tradition in Asian countries and even in

the South America.

35 Ibid.36 Gomez, Luis O., The Land of Bliss The Paradise of The Buddha of Measureless Light, Sanskrit and

Chinese versions of the Sukhàvatìvyùha Sūtras, Honolulu, University of Hawai’I Press and Higashi

Hoanji Shinshù Òtani-ha,1996, p.125.

14

The Longer Sūtra can be seen as the work of a little-known Central Asian

translator called in Chinese Kang Sengkai of Sogdiana, which is sometimes

reconstructed as Sanghavarman in Sanskrit. And if the attribution of

Sanghavarman were correct, this version would date from ca.252 C.E. And it

now seems more likely that the so called Sanghavarman translation is at least a

reworking by the translation workshop of the famous Indian translator

Buddhabhadra (覺賢 359-429 CE)37.

The Contents of the Pure Land Texts in Brief Review

The Contents of Smaller Sukhàvatì-vyùha Sūtra

As per the background to the origin of the Pure Land Texts, the Smaller

Sukhàvatì-vyùha Sūtra have been a great matter of Mahāyāna values, begins with

a brief, formulaic and introduction. It gives a concise description of the Land of

Bliss and of Amitābha.38

On the other hand, the prologue to the Smaller Sukhàvatì-vyùha Sūtra the

historical Buddha (Śākyamuni) himself spontaneously speaks to his disciple

Śāriputra which is in an uncomplicated setting. The sutra is justified and

legitimized by the Śākyamuni and further elucidation of this Sūtra may in fact

represent the main universe of the Buddhas (Amitābha). And especially, the

Sūtra begins and ends with the formulaic opening and closing characteristic of

the Mahāyāna Sūtra genre by who barely speaks, and then response the

questions of the Śākyamuni.39

Even as the Smaller Sukhàvatì-vyùha Sūtra is the shortest of the three of the

Pure Land texts, it is by no means that unimportant. Eventually, the Sūtra also

37 Ibid, p.126.38 Ibid, p. 55. And also see; Encyclopedia of Buddhism, vol. II, p. 698.39 Ibid, p. 7.

15

offers an alternative title for itself. It is also the Sūtra of acceptance and kindly

regard, called “Embraced by All Buddhas or Favour of all Buddhas,” which

magnifies their inconceivable excellences.40 It is noteworthy in this regard that

those who have faith in Amitābha are protected by him, and that this protection is

equivalent to protection of all Buddhas or is guaranteed by all Buddhas. The

possession of Amitābha Buddha was limitless merits and wondrous qualities, and

his great vows - great compassion and his capacity to accept and welcome all

those who have faith into the Pure Land of Amitābha.

But, in point of fact as the core of this Sūtra can be divided into sixth major

parts consist with relating to main noteworthy points which are classified

according to the implication of the Sūtra so that each of reader can be grasping of

a main points of this Sūtra. Those main points which such as the six

requirements in beginning of the text of.

a. Without pretext, the Sūtra begins and ends with the formulas of opening

and closing characteristic, described by the Lord Buddha (Śākyamuni) while

dwelling upon the Land of Bliss and its Buddha.

b. He names some of the Buddhas in other worlds who confirm the truth of

Śākyamuni’s message as they praise their own perfected world.

c. He explains the nature of the trust and commitment required for rebirth in

the Land of Bliss, and connects this theme to an alternative title for the Sūtra

(embraced by All Buddhas).

d. The emphasis on grace and the emphasis on all Buddhas, and emphasis

the three essential conditions for Rebirth.

f. He explains how difficult it is to attain Buddhahood and preach the

message of the Sūtra in an unbelieving age.

40 F. Max Muller, (ed. - tr.), Sacred Books of the East, Vol. 49XLIX, “Buddhist Mahàyàna Texts”, part II,

p. 100. Oxford, 1894, reprinted, Delhi, 1968.

16

The Contents of Larger Sukhàvatì-vyùha Sūtra

The figure of the Boddhisattva Dharmākara in the Larger Sukhàvatì-vyùha

Sūtra manifested the central of philosophical pure land tradition. Because of the

story of Amitābha as found in the Larger Sukhàvatì-vyùha Sūtra rehearsed

elements that were fundamental to the Mahāyāna-Broad Way vision.41

The frame story of Larger Sukhàvatì-vyùha Sūtra itself contains all three

settings as meaningful backdrops for the development of events that help

advance the narrative. And event, the frame prologue of this Sūtra is seminar of

the Shorter Sūtra. But moreover the epilogue section of the Larger Sūtra is

different, is not only more detailed, more complex in its plot than the Shorter

Sūtra. So, both of them differ from each other on several smaller points, they

differ not only in length but in tone and emphasis as well.

The Larger Sukhàvatì-vyùha Sūtra has consecrated imagery into a doctrine of

Faith and the concrete image of an exclusive object of Faith, but it never neglects

the stock of merit as essential for salvation.

The Sūtra elaborately describes this Land of Bliss and its inhabitants. It also

details how sentient beings are able to attain rebirth into Land of Bliss. The Sūtra

also contains the Forty-eight Vows (四 十 八 願) made by the Amitābha Buddha

to save all sentient beings. Especially, the eighteenth vow is among the most

important as it forms a basic tenet of the Pure Land school. This vow is most

commonly known as “ten recitations certain rebirth” (十 念 必 生 願) it states

that if a sentient being makes even "ten recitations" (十 念) of the name of the

Amitābha Buddha they will attain "certain rebirth" (必 生) into the Pure Land.

The passage of the Vow that as follows: "Provided I become a Buddha, if any

sentient being in the ten quarters who hears my name and is thus awakened to the

41 Encyclopedia of Buddhism, vol. II, p. 698.

17

highest faith and aspires toward rebirth in my land, recollects that thought for as

few as ten times, that being will be reborn there, with the exception of those who

have committed the five grave offenses, or who have blasphemed the Dharma.

Otherwise may I not attain enlightenment.”

As a matter of fact, the form of vows of the Boddhisattva Dharmākara was

be the moderate and rational doctrine of the Pure Land is perhaps the most

important contribution to all the while attending to the welfare of all sentient

beings. Besides, the Bodhisattva vocation with its initial set of vows and

subsequent accumulation of merit through austerities, the attainment of supreme

enlightenment, and the creation of a land through stored merit for the salvation of

all sentient beings.42 So, the actual practice of the Pure Land in the Larger

Sukhàvatì-vyùha Sūtra can only be undertaken on the basis of a true cognition of

life.

Furthermore, According to the scripture may be pointed out that one of the

fundamental contribution of the Forty-eight vows of the Larger Sūtra in the

sphere and image of a sacred duty to be applicable to the environmental ethics.

And on the other hand, the form and content of the Sukhàvatì-vyùha Sūtra filled

with the “Law of Cause and Effect”.

The Contents of Visualization Sūtra

According to the Amitayurdhyāna-Sūtra (觀 無 量 壽 經)43 in the Fo-Guang-

Ta-tz'u-tien (佛 光 大 辭 典) is one of the three most important of the Pure Land

branches of Mahāyāna Buddhism. The scripture of non-Indian provenance, the

Guan Wuliangshou jing [(佛說觀 無 量 壽 經) or Contemplation of the Buddha

42Encyclopedia of Buddhism, vol. II, p. 698.

43 Fo-Guang-Ta-tz'u-tien (佛光大辭典). Fo Guang Ta-tz'u-tien pien-hsiu wei-yuan-hui

(佛光大辭典編修委員會). Taipei: Fo-kuang ch'u-pan-she, 1988.

18

of Limitless Life Sūtra], had its main content in the explication of thirteen

different visualization on various attributes of the Buddha and his Pure Land.44

But the Sūtra in Fo-Guang-Ta-tz'u-tien (佛 光 大 辭 典) and in Taisho Tripiṭaka

shows the sixteen ways of visualization.45

According to the Pure Land legend has it that, the historical Buddha preached

the Amitāyurdhyāna-sūtra to Queen Vaidehi. Vaidehi, consort of King Bimbisāra

of Magadha, seeing that the wicked actions of her son Ajatasatru. Ajatasatru, the

son of King Bimbisāra (S: ब बसारः) of Magadha, at the instigation of

Devadatta (S: and P: देवद ), the incited Ajatasatru (S: अजातश ु) to kill his

father and usurp the throne and imprisoned his parents.

Then, the Queen Vaidehi in the city of Ràgagriha to feel weary of this world

Saha and sorrowfully begged to the Buddha for help. Soon the Buddha

Śākyamuni taught her how to be born in the Land of Bliss of Amitābha Buddha.

This Amitayurdhyāna-Sūtra described the world of Amitābha Buddha and the

ways to practice it; living pure acts / the three kinds of pure acts, holding

precepts, meditate on the Name of Amitābha Buddha and rebirth by the

cultivation of the three mental dispositions / the three kinds of mind46 in order to

obtain rebirth in the Pure Land of Amitābha Buddha, etc… and instructed the

sixteen methods of visualizing the Pure Land. By deeply contemplating various

aspects of them in detail are described in order as follows:

44 Encyclopedia of Buddhism, vol. II, p. 699. H. Inagaki, “The Three Pure Land Sutras: A study and

translation, Nagata Bunshodo, 1994; second edition, 1995; 3rd edition, 2000.

45Fo-Guang-Ta-tz'u-tien pien-hsiu wei-yuan-hui (佛光大辭典編修委員會). Taipei: Fo-kuang ch'u-pan-

she, 1988. Taisho Tripitaka, vol.12, No0365.T12, po346a or (‘大正新脩大藏經第十二冊’, No.0365

佛說觀無量壽佛經).

46 Tanaka, Kenneth. K., “The Dawn of Chinese Pure Land Buddhist Doctrine: Ching-ying Hui-Yuan’s

Commentary on the Visualization Sūtra”, Albany, University of New York, 1990, p.178.

19

1) Visualization of the sun

2) Visualization of the water

3) Visualization of the ground

4) Visualization of the trees

5) Visualization of the lake

6) Unified visualization of the entire storied-pavilions, trees and lakes, and

so forth

7) Visualization of the flower throne

8) Visualization of the images of the Buddha and Bodhisattvas

9) Visualization of the Buddha-body

10) Visualization of Avalokiteśvara (觀世音 菩 薩)

11) Visualization of the Mahāsthāmaprāpta (大 勢至)

12) Visualization of one’s own rebirth

13) Visualization that randomly describes the Buddhas and Bodhisattvas

14) Visualization of the rebirth of the highest grades

15) Visualization of the rebirth of the middle grades and

16) Visualization of the rebirth of the lowest grades.47

The first thirteen visualizations of the sixteen should be the aspirant draws

closer to the Pure Land. But, on the other hand, the latter three visualizations

content in the final part of the Sūtra, the Śākyamuni Buddha categorized the nine

levels into which those born into the Pure Land. And they are not actually objects

of contemplation, but rather doctrinal issues relating to the types of beings who

can achieve rebirth in the Pure Land and what their accomplishments will be.

The levels are ranked from highest to lowest as follows:

1) The highest level of the highest grade

2) The middle level of the highest grade

47Ibid, p. 150.

20

3) The lowest level of the highest grade

4) The highest level of the middle grade

5) The middle level of the middle grade

6) The lowest level of the middle grade

7) The highest level of the lowest grade

8) The middle level of the lowest grade

9) The lowest level of the lowest grade

In the enlightened opinion of the Śākyamuni Buddha, all those about nine

grades of human beings can achieve rebirth into the Pure Land if they

contemplate Amitābha Buddha, or at least call on his name. This is similar to the

Forty Eight Vows made by Amitābha Buddha, according to the Larger

Sukhàvatì-vyùha Sūtra, which includes the Primal Vow.