Pure Land School of Dharma Master Huijing

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Pure Land School of Dharma Master Huijing

Post by Admin_PC » Fri May 16, 2014 6:31 pm

Found Dharma Master Huijing's Pure Land page and found it interesting.
Here's the Chinese version of the page for those interested.
Below is their charter:
The Pure Land Charter wrote:
A “charter” outlines the principles characteristic of a Dharma school and sets forth guidelines for practice by its adherents. It is as important to the school as a constitution is to a country.

The Pure Land Charter was drafted by Dharma Master Huijing. It serves as a manifesto for the Pure Land school, summarizing its evolution over more than a millennium, up to the present day. The Charter consists of 18 clauses defining the essential elements of the school and clearly lays out its framework.

Pure Land is the largest Dharma school in Buddhism. Since its founding, it has tended to absorb or permeate the other schools. Indeed, rebirth in the Western Land of Bliss has become a shared aspiration and the name of Amitabha Buddha an emblem for all Buddhism. Different historical factors created a situation whereby “the various schools converged with the Pure Land school.” At the same time, however, the Pure Land tradition imperceptibly – and regrettably – lost its own essence. Though they advocate Pure Land practices, the other schools have explicated Pure Land through the lens of their own doctrines. Yes, practitioners seek rebirth in the Western Land of Bliss, but they all do so according to their particular understanding of the method and process.

The original Pure Land school had its own clear, distinctive standpoint. But over time, the practice and method of gaining rebirth, as defined in Amitabha Buddha’s vows, were subject to misinterpretation and distortion. Buddha-power (reliance on Amitabha’s deliverance) was transformed into an insistence on self-power (dependence on one’s own capabilities), and the Easy Path became the Difficult Way. The result was the undermining of adherents’ faith, as well as increased uncertainty about one’s ability to achieve rebirth in the Pure Land.

This prompted Dharma Master Huijing to spare no effort over the past decade-plus to promote the original Pure Land lineage represented by Master Shandao (613-681), the synthesizer and de facto founder of the Pure Land school. Working with the relevant underlying principles and systematizing them, Master Huijing composed this simple, succinct Pure Land Charter. It illuminates the fundamentals of the Pure Land school and provides adherents with a guide to its thought and practice. It is a convenient tool for those who wish to understand, learn and practice the Pure Land tradition.

1. NAME:
Pure Land school

Namo Amitabha Buddha

The 18th Vow of Amitabha Buddha (which encompasses all 48 Vows)

  • Faith in, and acceptance of, Amitabha’s deliverance
  • Single-minded recitation of Amitabha’s name
  • Aspiration to rebirth in Amitabha’s Pure Land
  • Comprehensive deliverance of all sentient beings
  • Recitation of Amitabha’s name, relying on his Fundamental Vow (the 18th)
  • Rebirth of ordinary beings in the Pure Land’s Realm of Rewards
  • Rebirth assured in the present lifetime
  • Non-retrogression achieved in this lifetime
Master Shandao (synthesizer of the Pure Land school)

Bodhisattva Nagarjuna (c. 150-250),
Bodhisattva Vasubandhu (c. 320-400),
Master Tanluan (476-542),
Master Daochuo (562-645),
Master Shandao (613-681)


Core Sutras –
  • Infinite Life Sutra, as Spoken by the Buddha (2 fascicles); translated by Master Sanghavarman, Cao Wei Kingdom (220-265)
  • Contemplation of Infinite Life Sutra, as Spoken by the Buddha (1 fascicle); translated by Master Kalayashas, Liu Song Dynasty (420-479)
  • Amitabha Sutra, as Spoken by the Buddha (1 fascicle); translated by Master Kumarajiva, Yao Qin Kingdom (384-417)
Key Commentaries –
  • Chapter on the Easy Path (1 fascicle), The Twelve Rites (1 fascicle); by Bodhisattva Nagarjuna
  • Treatise on Rebirth in the Pure Land (1 fascicle); by Bodhisattva Vasubandhu
  • Commentary on the Treatise on Rebirth in the Pure Land (2 fascicles), Gatha in Praise of Amitabha Buddha (1 fascicle); by Master Tanluan
  • Collection on the Land of Peace and Joy (2 fascicles); by Master Daochuo
  • Commentary on the Contemplation Sutra (4 fascicles), Dharma School of Contemplation and Recitation (1 fascicle), In Praise of Dharma Practices (2 fascicles), In Praise of the Rite of Rebirth (1 fascicle), In Praise of Pratyutpanna (“in the presence of the Buddhas”) (1 fascicle); by Master Shandao
The Three Pure Land Sutras – Infinite Life Sutra, Contemplation of Infinite Life Sutra, Amitabha Sutra

Commentary on the Contemplation Sutra, by Master Shandao

The Pure Land school classifies the Buddha’s teachings into the “schools of the Sacred Path” and the “Pure Land school.”

Schools of the Sacred Path –
Practitioners seek enlightenment in this world by eliminating afflictions and breaking the cycle of rebirth by dint of their own efforts. Practice and realization are difficult for ordinary beings. Like walking overland, it entails hardship and suffering. Attainment of the ultimate goal (enlightenment) is slow, gradual and uncertain.

Pure Land school –
Adherents aspire to enlightenment in Amitabha’s Western Land of Bliss. They rely on other-power (Amitabha’s power) to gain rebirth in the Pure Land. It is easy for ordinary beings to practice. Like travelling by boat on water, it brings ease and joy. Achievement of the ultimate goal (rebirth in the Pure Land) is quick, sudden and certain.

Other Characteristics

Schools of the Sacred Path –
i) Theravada: Four Noble Truths (expedient practice)
ii) Mahayana: Six Paramitas and myriad virtuous deeds (ultimate practice)

Pure Land school –
i) Path of Importance: Dedication of merit from good deeds to gain rebirth (expedient practice)
ii) Path of the Great Vow: Rebirth through recitation of Amitabha’s name (ultimate practice)

Within the Pure Land school, the lineage masters have formulated the “classification of the Path of Importance and the Path of the Great Vow,” as well as the “classification of the Primary Practices and the Miscellaneous Practices.” Summaries of the classifications:

i) Path of Importance:
a) Meditative practices – 13 contemplations to still anxiety and concentrate the mind
b) Non-meditative practices – 3 meritorious actions (9 types) to eliminate evil and nurture good
(Dedication towards rebirth through self-power)

ii) Path of the Great Vow:
a) Great Vow – Amitabha’s Fundamental Vow, requiring 5 kalpas of reflection (undertaken on my behalf)
b) Great Deeds – Amitabha’s myriad virtuous actions, accomplished over countless eons (performed on my behalf)
c) Great Power – Supreme virtuous power of Amitabha’s name, unimpeded reach of Amitabha’s light (accomplished on my behalf)
(Dedication towards rebirth through other-power)

i) Primary Practices:
a) Karma (action) of assurance – Single-minded recitation of Amitabha Buddha’s name
b) Supporting karma – Recitation of scripture, contemplation, reverential actions and praise & offerings, all directed towards Amitabha and his Pure Land
(Our hearts and minds are always close to Amitabha Buddha, as we recall him and recite his name without interruption)

ii) Miscellaneous Practices:
a) Recitation of names of other Buddhas and Bodhisattvas
b) Performance of other actions

(Our thoughts are interrupted. Though we can be reborn in the Pure Land through the dedication of merit, these are known as distant, mixed practices)

Schools of the Sacred Path / Difficult Path / Self-power [PUT ASIDE]
Pure Land school / Easy Path / Other-power:
i) Miscellaneous Practices [ABANDON]
ii) Primary Practices:
a) Supporting karma [SUPPLEMENTARY]
b) Karma of assurance [CORE]

From the highest-level Bodhisattvas to severe evil doers, Dharma slanderers and icchantika (the vilest, most deluded beings), all are encompassed by Amitabha’s vow of deliverance.

Included are male and female, monastics and householders, the good and the evil, as well as those near death, in the intermediate state (between death and rebirth) and in the Three Wretched Realms (animals, hungry ghosts and hell beings).

In all the nine dharma realms, be they sacred or ordinary beings, of wholesome or unwholesome nature, none are excluded. There is no one who is incapable of learning, practicing or gaining rebirth in the Land of Bliss. Accommodated are practitioners of all ability and aptitude; all who practice accordingly will be reborn in the Pure Land.

Of the present and the future

Present benefits (in this world) –
i) During our lifetime:
a) Elimination of bad karma, accumulation of good fortune and wisdom
b) Embraced by Amitabha’s light and protected by the Buddhas, Bodhisattvas and celestial beings

ii) At the point of death:
a) Welcomed by Amitabha Buddha and the sacred assembly, who arrive with a lotus platform to welcome us
b) By Amitabha’s grace, we achieve correct thoughts and rebirth in the Pure Land

Future benefits (in the Pure Land) – Rapid attainment of Buddhahood, and of Amitabha’s infinite light and life; deliverance of beings everywhere

(1): Ultimate Truths (leading to rebirth in the Pure Land) –
  • Recite Amitabha Buddha’s name single-mindedly: Shakyamuni Buddha’s underlying wish is none other than for beings to recite the name of Amitabha exclusively.
  • Avoid doubt and mixed practice: Do not doubt, do not break practice, do not dilute (by mixing in other Buddhas or practices).
  • Stay foolish and do not argue: Venerate our own school but do not disparage other traditions. Do not debate the relative merits of different Dharma schools; just stay foolish and recite Amitabha’s name.
  • Six do’s and don’ts: Don’t seek special experiences, do value what is commonplace. Don’t esteem the mystical and fantastic, do cherish the plain and solid. Don’t revere profundities, do appreciate what is ordinary. Don’t pursue pure learning, do develop faith. Don’t concern yourself with the abstruse, do prize simplicity. Don’t go for the complicated, do attach importance to what is familiar.
  • Respect the lineage: Our writings and discourses must stick conscientiously to our lineage. We must never presume to break tradition with our own elaborations of the teachings. Where the thought and perspective of other schools and lineages differ from ours, respect them but do not follow them. We should firmly uphold our own tradition.
  • Develop close ties to fellow practitioners: We should interact closely with like-minded practitioners to study and discuss the Dharma. As for those who follow a different path, we should keep our distance, lest we are distracted from our own practice.
(2): Worldly Truths (governing everyday life) –
  • Be reverential and trusting towards Amitabha Buddha, and compassionate and understanding to other people. In our deportment, we should be modest and amiable.
  • Be sincere and scrupulous in your relationships. Avoid evil and cherish good. Be an upstanding citizen by showing civic-mindedness and respecting the law.
  • We should feel that our foolishness and capacity for wrongdoing exceed those of others, and that we aren’t qualified to argue with them. Do not speak gossip, listen to gossip, spread gossip or discuss gossip. Avoid finding fault with others, publicizing their transgressions or exposing their private matters. Do not quarrel with others over whether you or they are right. Do not neglect the law of cause and effect, or harbor ill will. Do not be false, or engage in flattery or misrepresentation.
  • Be respectful and caring towards your family and relatives to create harmonious ties. Hold virtue and benevolence in high regard, and cultivate propriety and accommodation. Maintain an agreeable countenance and pleasant speech, and smile from the bottom of your heart. Think compassionately of sentient beings and treat people generously. Be humble and courteous, never prideful. Have a sense of shame and always be grateful for the Buddha’s kindness.
  • Give peace of mind, happiness, hope and benefit to others. Do everything sincerely and lovingly. Be thankful and respectful under all circumstances.
  • Learn from Amitabha Buddha’s great compassion: Treat others the way Amitabha treats you.
(lyrics from Master Shandao’s 48-character explanation of the fulfillment of Amitabha Buddha’s 18th Vow) –

If, when I achieve Buddhahood, sentient beings of the ten directions who recite my name, even ten times, should fail to be born there, may I not attain perfect enlightenment.

Today Amitabha is before us, having achieved Buddhahood. We should know that his Fundamental Vow has been unequivocally fulfilled. If sentient beings recite his name, they will certainly be reborn in the Land of Bliss.

Lotus within a globe.

The design represents “lotuses blooming throughout the world.” The lotus is a well-known symbol for the Pure Land school. The emblem evokes the notion of the Pure Land school spreading across the world.
月影の いたらぬ里は なけれども 眺むる人の 心にぞすむ

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