Pure Land, Pure Mind

The Buddha surrounded by Bodhisattvas

Tun-Huang Cave 17, China 8th century

Books by J.C. Cleary

The Blue Cliff Record (co-author), 1977.

Swampland Flowers, 1977.

Zen Lore from the Source Mirror, 1979.

Zen Dawn, 1986.

A Buddha from Korea, 1988.

Zibo: The Last Great Zen Master of China, 1989.

Worldly Wisdom: Confucian Teachings from the Ming Dynasty, 1991.

A Tune Beyond the Clouds: Zen Teachings from Old China, 1991.

Meditating with Koans, 1992

Zen Letters: Teachings of Yuanwu, 1994

Recorded Sayings of Linji Wumen's Barrier

J.C. Cleary

The translator of this volume holds a Ph.D. in East Asian Languages and Civilizations from Harvard University. He has translated a number of Zen and Confucian texts including, as co-author, the voluminous Blue Cliff Record (Pi Yen Lui, a well-known collection of some one hundred koans selected from the Zen classic of all times, Transmission of the lamp.

Pure  Land

Pure Mind

The Buddhism of Masters

Chu-hung and Tsung-pen

Translated by

J.C.  Cleary

Foreword, Notes and Glossary

by Van Hien Study Group

SUTRA TRANSLATION COMMITTEE OF THE UNITED STATES AND CANADA

New York - San Francisco - Toronto

1994

This volume consists of excerpts from two Chinese Buddhist commentaries: The Collected Works of Master Yun-ch'i Chu-hung (Vn. Chu Hohnglliln-Tri; Jpn. Unsei Shuko) and Direct Pointing Back to the Source by Master I-yuan Tsung-pen (Vn; Qui Nguyen Tn/C Chi I NMt-Nguyln Tong-Bdn). These texts, well-known in East Asia, appear here in English translation for the first time.

Reprinted for free distribution by

The Corporate Body of the Buddha Educational Foundation 1 1F., 55 Hang Chow South Road Sec 1, Taipei, Taiwan, R.0.C Tel: 886-2-23951198, Fax: 886-2-23913415

Emad: overseas@budaedu.org

Website: http://www.budaedu.org

About the Authors

Master Chu-hung (1535-1615), also known as Yun­ ch'i or Lien-ch'ih, was (along with Han-shan Te-ch'ing and Tzu-po Chen-k'o) one of the three dragon­ elephants or most illustrious monks of the Ming period. Together, they were responsible for the revival of Buddhism in sixteenth century China, a revival which still influences Buddhism today.

Trained as a monk in both the Zen and Pure Land traditions, Master Chu-hung emphasized strict observance of monastic discipline, active participation of laymen in Buddhist life and the dual practice of Zen and Pure Land.

Master Tsung-pen, also known as I-yuan, was a sixteenth century Chinese Zen Master who lectured widely on the Buddhist Canon. Recognition was, in time, granted by the Emperor, who conferred upon him the title Master of Merit and Virtue. Elder Master Tsung-pen wrote the commentary excerpted in this volume while serving as abbot of the temple appropriately known as Pure-Land Zen· Monastery.

Other Books in the Pure Land series*

Buddhism of Wisdom and Faith

Pure Land Principles and Practice

(5th ed: 1994)

Horizontal Escape

Pure Land Buddhism in Theory and Practice (A special edition of Buddhism of Wisdom and Faith) (1994)

Pure-Land Zen/Zen Pure-Land Letters from Patriarch Yin Kuang (2nd ed.: 1993)

Pure Land of the Patriarchs

Zen Master Han-Shan on Pure Land Buddhism

(1993)

Pure Land Buddhism Dialogues with Ancient Masters (3rd ed.: 1992)

• Available from the following sources: Sutra Translation Committee of the

United States and Canada 2611 Davidson Avenue

Bronx, NY 10468 (USA). Tel. (718) 584-0621

International Buddhist Monastic Institute 9250 Columbus Avenue

North Hills, CA 91343 (USA). Tel. (818) 893-5317

Corporate Body of the Buddha Educational Foundation

11th Floor, 55 Hang Chow S. Road Sec.1 Taipei, Taiwan. Tel. (02)3951198

Contents

––––––––

Publisher's Foreword Note on Pure Land

Introduction:

Pure Land Buddhism

––––––––

111

1

Pure Land Teachings 23

of Master Chu-hung

Direct Pointing Back 111

to the Source

by Master Tsung-pen

––––––––

Faith is the basis of the Path, the mother of virtues,

Nourishing and growing all good ways, Cutting away the net of doubt,

Freeing from the torrent of passion ...

Faith can assure arrival at enlightenment.

Avatamsaka Sutra

Publisher's Foreword

In what appears to be a long time ago, in the summer of 1990, a friend drew our attention to a manuscript anthologizing the teachings of two eminent Chinese masters of the sixteenth century. We recall reading through the text with keen interest, hoping that it would soon become widely available.  •

The matter then skipped our minds as we busied ourselves, in the intervening years, with editing and publishing the four-volume Pure Land Series of the Sutra Translation Committee. One thing leading to another, in early 1993, we were reminded of the manuscript, still unpublished at the time, and opened discussions in earnest with the translator, Dr. J.C. Cleary. One more year would go by, however, before the matter was finally settled, thanks in large part to the assistance of Master Lok To and Mr. Lee Tsu-ku.

Causes and conditions having finally met, we believe that the reader will find Dr. Cleary's translation a lucid and inspiring text on Pure Land - a Buddhist tradition widely followed in Asia but little known in the West.

ii Pure Land, PUre Mind

––––––––

The present volume contains Dr. Cleary's original manuscript, except for the section on Master Chu-hung's Answers to Forty-Eight Questions on the Pure Land, which is being considered for a separate publication. Transcription of names is in the Wade-Giles system to conform to other works in this Pure Land Series.

***

To those pressed for time and hungry for solace, Buddha Sakyamuni left behind a treasure trove of 84,000 Dharma gems. All of them are rare, exquisite and priceless, beyond mankind's deepest and wildest dreams; Whatever gem strikes your fancy, be it the brilliant Zen diamond or the fiery Esoteric ruby, do not forget the translucent green jade of Pure Land, bestowed upon Sudhana - the quintessential seeker of the Way. In the words of the Bodhisattva Samantabhadra, Sudhana's fifty­ third and last teacher in the Avatamsaka Sutra:

The supreme and endless blessings of Samantabhadra's deeds,

I now universally transfer.

May every living being, drowning and adrift,

Soon return to the Land of Limitless Light -· of Amitabha Buddha!

––––––––

D.Phung/Minh Thanh/P.D.Leigh Rye Brook: U/'4mbana '94

Note on Pure Land

Of the various forms of Buddhism that developed after the demise of the historical Buddha in 480 B.C., Mahayana {the Great Vehicle) became the dominant tradition in East and parts of Southeast Asia. This broad area encompasses China, Korea, Vietnam and Japan, among other countries.

In time, a number of schools arose within Mahayana Buddhism in accordance with the capacities and circumstances of the people, the main ones being the Zen, Pure Land and Esoteric schools. Among these schools, Pure Land has the greatest number of adherents, although its teachings and methodology are not widely known in the West.

Given its popular appeal, [Pure Land] quickly became the object of the most dominant form of Buddhist devotion in East Asia. (M. Eliade, ed., Encyclopedia of Religions, Vol. 12.)

What is Pure Land?

[Pure Land comprises the schools] of East Asia which emphasize aspects of Mahayana Buddhism stressing faith in Amida, meditation on and recitation of his name, and the religious goal of being reborn in his Pure Land, or Western Paradise. (Crim, Perennial Dictionary of World Religions.)

The most common Pure Land practice is the recitation of Amitabha Buddha's name. This should be done with utmost faith and a sincere vow to achieve rebirth in the Pure Land.

tit

tv Pure Land, Pure Mind

Along with this popular form of Pure Land, there is a higher aspect, in which Amitabha, the Buddha of Infinite Light and Life, is quated with our B1;1ddha N ture, infinitely bright and everlastmg (Self Nature Amitabha, Mind-Only Pure Land).

Main Characteristics of Pure Land

Its teachings are based on compassion, on faith in the compassionate Vows of Amitabha Buddha to welcome and guide all sentient beings to His Pure Land;

It is an easy method, in terms of both goal (rebirth in the Western Pure Land as a stepping-stone toward Buddhahood) and form of cultivation (can be practiced anywhere, any time with no special liturgy, accoutrements or guidance);

It is a panacea for the diseases of the mind, unlike other methods or meditations which are directed to specific illnesses (e.g., meditation on the corpse is designed to sever lust, counting the breath is meant to rein in the wandering mind);

It is a democratic method that empowers its adherents, freeing them from arcane metaphysics as well as dependence on teachers, gurus, roshis and other mediating authority figures.

For these reasons, since the thirteenth century, Pure Land has been the dominant tradition in East Asia, playing a crucial role in the democratization of Buddhism and the rise of the lay movement. Honen Shonin(1133-1212), the Patriarch of the Jodo (Pure Land) school in Japan, expressed the very essence of Pure Land teaching when he wrote:

There shall be no distinction, no regard to male or female, good or bad, exalted or lowly; none shall fail to be in his Land of Purity after having called, with complete faith, on Amida. (Quoted by Elizabeth ten Grotenhuis in Joji Okazaki, Pure Land Buddhist Painting, p. 14.)

V.sn Hien Study Group

Introduction: Pure Land Buddhism

––––––––

Buddhism has evolved many, many forms during its long history. Codes of conduct, guidelines for communal life, rituals, meditative practices, modes of teaching, images, fables and philosophies have varied greatly over time and place. According to the fundamental Buddhist principle of skill-in-means, this multiformity is natural and proper, a necessary response to the great variety of circumstances in which Buddhism has been propagated.

Skill-in-means requires that the presentation of the Buddhist Teaching, (sometimes simply called the Dharma), be adapted to the mentality and circumstances of the people being taught. According to Buddhist seers, the absolute truth is inconceivable and cannot be captured in any particular formulation. Therefore in Buddhism there is no fixed dogma, only provisional, partial expressions of the teaching, suited to the capabilities of the audience being addressed.

1

In keeping with this fundamental principle, a tolerant, nonsectarian approach has normally prevailed throughout Buddhist history. Where dogmatic controversies and sectarian partisanship have cropped up in the communities of Buddhist followers, these are distortions of the teaching, and have always been based on misunderstanding and misinformation. In embracing Pure Land Buddhism, therefore, people are not rejecting any of the other streams of the Buddhist tradition—they have only decided that Pure Land methods are most appropriate and most effective for them.

***

Pure Land Buddhism is a religion of faith, of faith in Amitabha Buddha [and in one's capacity to achieve Buddhahood]. Amitabha Buddha presides over the Pure Land, a paradise in the west, the land of ultimate bliss, named Peaceful Nurturing. In the Pure Land, there is none of the suffering and defilement and delusion that normally blocks people's efforts toward enlightenment here in our world (which the Buddhists named Endurance.)

The immediate goal of Pure Land believers is to be reborn in Amitabha's Pure· Land: There, in more favorable surroundings, in the presence of Amitabha, they will eventually attain complete enlightenment.

The essence of Pure Land practice thus consists of invoking the name of Amitabha Buddha, contemplating the qualities of Amitabha, visualizing Amitabha, and taking vows to be born in the Pure Land.

***

Making a vow to attain birth in the Pure Land signifies a fundamental reorientation of the believer's motivations and will. No longer is the purpose of life brute survival, or fulfillment of a social role, or the struggle to wrest some satisfaction from a frustrating, taxing environment. By vowing to be reborn in the Pure Land, believers shift their focus. The joys and sorrows of this world become incidental, inconsequential. The present life takes on value chiefly as an opportunity to concentrate one's awareness on Amitabha, and purify one's mind accordingly.

The hallmark of Pure Land Buddhism is reciting the buddha-name, invoking Amitabha Buddha by chanting his name. Through reciting the buddha-name, people focus their attention on Amitabha Buddha. This promotes mindfulness of buddha, otherwise known as buddha-remembrance [buddha recitation].

In what sense is buddha remembered? .Buddha is the name for the one reality that underlies all forms of being, as well as an epithet for those who witness and express this reality. According to the Buddhist Teaching, all people possess an inherently enlightened true nature that is their real identity. By becoming mindful of buddha, therefore, people are just regaining their own real identity.  They are remembering  their own buddha-nature.

Buddha as such is a concept that transcends any

particular embodiment, such as Shakyamuni Buddha (the historical buddha born in India), or Maitreya Buddha (the

future buddha), or Vairocana Buddha (the cosmic buddha) or Amitabha 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 formless, omnipresent, all-pervading,indescribable,infinite

- the everywhere-equal essence of all things, the one reality within-and-beyond all appearances.

Dharmakaya Buddha is utterly abstract arid in fact inconceivable, so buddha takes on particular forms to communicate with living beings by coming within their range of perception. For most people, this is the only way that buddha can become comprehensible and of practical use. The particular embodiments of buddha, known as Nirmanakaya, are supreme examples of compassionate skill-in-means.

Pure Land people focus on buddha in the form of Amitabha, the buddha of infinite life and infinite light. Believers put their faith in Amitabha Buddha and recite his name, confident in the promises he has given to deliver all who invoke his name. All classes of people, whatever their other characteristics or shortcomings, are guaranteed rebirth in the Pure Land and ultimate salvation, if only they invoke Amitabha's name with single minded concentration and sincere faith.

Buddha-Name Recitation

Buddha-name recitation is practiced in many forms: silently or aloud, alone or in groups, by itself or combined with visualization of Amitabha or contemplation of the concept of buddha, or combined

with the methods of Zen. The aim is to concentrate one's attention on Amitabha, and let all other thoughts die away.  At first and all along, miscellaneous thoughts intrude, and the mind wanders. But with sustained effort, one's focus on the buddha-name becomes progressively more steady and clear.    Mindfulness of buddha - buddha-remembrance -  grows stronger and purer.

Reciting the buddha-name functions as a powerful antidote to those great enemies of clear awareness that Buddhists have traditionally labeled oblivion and scattering. Oblivion refers to the tendency of the human mind when not occupied by its habitual thoughts to sink into a state of torpor and sleepy nescience. Scattering is the other pole of ordinary mental life, where the consciousness flies off in all directions pursuing objects of thought and desire.

Through the centuries, those who practice it have found that buddha-name recitation is a much more beneficial use of mind than the ordinary run of hopes and fears that would otherwise preoccupy their minds. Calm focus replaces agitation and anxiety, producing a most invigorating saving of energy. Mixed mindfulness is the disease. Mindfulness of buddha is the medicine.

According to the Pure Land teaching, all sorts of evil karma are dissolved by reciting the buddha-name wholeheartedly and singlemindedly.¹ What is karma? In Buddhist terms, karma means deeds, actions. Through sequences of cause and effect, what we do and what those we interact with do determines our experience and shapes our perceptions, which in turn guides our further actions.

Habitual patterns of perception and behavior build up and acquire momentum. Now we are in the grips of karmic consciousness, so-called because it is a state of mind at once the result of past deeds and the source of future deeds. This is the existential trap from which all forms of Buddhist practice aim to extricate us.

According to the Pure Land teaching, buddha-name recitation is more effective for this purpose than any other practice, and can be carried out by anyone. The key is being single minded, focusing the mind totally on Amitabha, and thus interrupting the onward flow of karmic consciousness. This is where Zen and Pure Land meet.

All Classes Go to the Pure Land

Buddha-name recitation enables all classes of people to attain birth in the Pure Land, from the most virtuous Buddhist saints, to those who are incapable of meritorious actions and do not develop the aspiration for enlightenment.

In Pure Land terminology, nine classes go to the Pure Land. The highest class are those who achieve the traditional goals of Buddhism—that is, who free themselves from desire, observe the precepts, and practice the six perfections of giving, discipline, forbearance, energetic progress, meditation and wisdom. The lowest class who go to the Pure Land are those who keep on, as wayward human animals, piling up evil karma and committing all kinds of sins: even they can attain birth in the Pure Land, if only they focus their minds and recite