Pure Land Dharma is not about chanting Buddha's name and waiting for death

In the face of death, some people will choose to practice the Pure Land Method.Therefore, the Pure Land Dharma can easily give people a negative feeling, which is to chant the Buddha's name and wait for death.But according to my understanding of the Pure Land Method in recent years, in addition to constantly doing "right practices" such as "faith, vow, and chanting the Buddha's name" to maintain close ties with Amitabha Buddha;We must also strive to fulfill our personal responsibilities in the world, and to develop the Bodhicitta, cultivate the three blessings of pure karma, and save others.Therefore, the Pure Land method is definitely a positive Mahayana practice method.

Many people will feel that the Pure Land Dharma is a negative way of practice.Just like I have always mistakenly thought it was just a method that the elderly or people with average knowledge level would practice when they were dying to seek rebirth in the Western Pure Land.It was not until in recent years that I have read many Buddhist scriptures and works related to the Pure Land of Western Pure Land and have the opportunity to get close to the Pure Land Method. After several years of sincere chanting and thinking, I have had some very different experiences of the Pure Land Method. I hope to share them with you here.Below, I will share my experience with you in four sub-questions and teach you all the great masters.

（1) Amitabha’s great wish

According to the records of Buddhist scriptures, when Amitabha became a monk in the causal realm, he constructed a special and solemn blueprint of the Western Paradise and various methods to guide sentient beings from the ten directions to rebirth in the Pure Land, and made his forty-eight great vows in front of the "Worldly King Buddha" at that time.The purpose is to save all sentient beings in the ten directions of the world (that is, the nine sentient beings outside the Buddha: Bodhisattvas, Shravakas, Pratyekabuddhas, Heavenly Awakenings, Asuras, humans, animals, hungry ghosts, and hells), to be reborn in his Pure Land, to be free from suffering and gain happiness forever, and finally become a Buddha.From this perspective, Amitabha Buddha's method of chanting Buddha is full of three roots, and even the great Bodhisattvas with the highest aptitude are within the scope of their acceptance.Of course, his salvation is very important and precious to ordinary beings in the six realms of reincarnation!In other words, ordinary people in the six realms of the Saha world need such a method to successfully escape from the cycle of reincarnation and solve the suffering of the cycle of reincarnation.Therefore, in order to facilitate sentient beings, many ancient ancestors and great masters repeatedly emphasized that this method is mainly to save us ordinary people with evil karma.

After a long period of time of great merit, the monk Dharmazang practiced various merits and successfully completed his forty-eight great vows.The forty-eight great vows include five main programs:

1.Establish a very special Pure Land where there are no three evil realms, and all sentient beings are saints who have developed bodhicitta.

2.Different methods have been established to guide all kinds of sentient beings in the ten directions to be reborn in the Pure Land.

3.Help all sentient beings in the Pure Land become Buddhas quickly.

4.Blessing and helping Bodhisattvas who are in other worlds but have a connection with Buddha, or Bodhisattvas who return to the mortal world to save all sentient beings from the Pure Land, and complete their Bodhisattva practices.

5.The monk Dharmazang became the extraordinary and solemn Amitabha Buddha.

Among the forty-eight great vows, some are for saving all sentient beings, while others are for taking special care of certain types of sentient beings.But from the perspective of ordinary people in the five turbidities and evil worlds, I think the most important thing is the first vow “there is no vow in the country” and the eighteenth vow (“There are all vows of our country”, “The vows of ten thoughts to be reborn in our country”, “The vows of ten thoughts to be reborn” or “the vows of sincere faith and joy”).

We ordinary people just hate this Saha world, hoping to get rid of the suffering of the six realms of reincarnation, go to a world without the suffering of the three evil realms (animals, hungry ghosts, and hell) and continue to practice, and eventually become a Buddha.So for us, the most important thing is that the first vow can ensure that there are no three evil paths in the Pure Land.

Even if there is a very perfect paradise, it will not be easy to achieve without the "recruitment vow" of the 18th Vow.The eighteenth vow is: "If I become a Buddha, all sentient beings in all directions will have a sincere heart and a happy heart, and want to be born in our country, and even recite ten thoughts. If they are not born, they will not attain enlightenment.Only eliminate the five rebellions and slander the Dharma."The eighteenth vow is also extremely special.Of course, if there is only the wish to lead the way, but there is no "wish to no three evil paths", the Pure Land is not where we think of it.Because, being free from the three evil paths is the most fundamental requirement for practicing Buddhism, and the "Wish of No Three Evil Paths" also implies the meaning of jumping away from the six realms of reincarnation.

It is particularly important to note that when the Buddha comes to welcome him, sentient beings must have a desire to seek guidance, otherwise they will not be able to respond. Master Yin Guang once said: "Amitabha Buddha made forty-eight vows in the past kalpas to save sentient beings. There is a vow that says, if there are sentient beings who hear my name and seek rebirth in our country, and even recite ten times, if they are not reborn, they will not attain enlightenment.Amitabha Buddha vowed to save lives. If sentient beings do not seek guidance, the Buddha would have no choice.If you have the intention to be famous and vow to leave the Saha world, you will be accepted by all those who have been kind and compassionate."The wish to be reborn mentioned here is directly related to the "faith, wish, and chanting Buddha's name" I will talk about below.

（2) When will you be reborn?

As long as the practitioners of the Pure Land continue to do the three things of "faith, vow, and chant the Buddha", they will be guided by Amitabha Buddha and the Bodhisattvas at the time of death and will be reborn in the Pure Land of Ultimate Bliss.There seems to be nothing wrong on the surface, but it is easy to make people feel that doing this is a negative attitude towards life in chanting Buddha's name and waiting for death.

《The Amitabha Sutra points out: “Shariputra, if someone has made a vow and now he vows, he should make a vow. If he wants to be born in the kingdom of Amitabha, all the people will attain the unretreatment of Anuttara Samyaksambodhi;If you have been born in that country, if you are born in this life, if you are born in this life.Therefore, Shariputra, if all good men and women believe, they should make a vow to be born in that country."That is, those who have made vows in the past have passed away;Those who make vows now will be reborn now;Those who make vows in the future will be reborn in the future.Therefore, it is never possible to be reborn at the end of death.The eighteenth vow also only says that one can be reborn after ten recitations, but does not say that one must wait until one dies to be reborn.

My understanding is that as long as we believe deeply, make sincere vows and recite the Buddha's name honestly, we have been reborn in the Pure Land spiritually and are unreliable "Pure Land people".When we are dying, our body is decayed. Amitabha Buddha, the Bodhisattvas and the holy people take our lotus to guide our spiritual consciousness, so that we can take our karma to the lotus and be reborn in the Pure Land without going through the "bardo body". This is our second rebirth.In the future, if you return to this Saha world from the Pure Land, you will be reborn in the Pure Land for the third time.

Master Shandao once emphasized that chanting the name with sincerity will definitely have great merits and benefits in this life and after giving up the reward.In his "Concept of the Merits of Amitabha Buddha's Sea of ​​Merits" he proposed five kinds of superior causes for chanting Buddha's name: one is the superior cause for the elimination of sins;The two can protect and bring longevity to the higher life;The third is to see the Buddha’s superior cause;The four are the predispositions for the growth and growth;The five are the causes of birth and growth.Master Shandao proposed various sutras for these five augmentation conditions.

According to the "Amitabha Sutra", Amitabha means infinite life and infinite light, which means a long life and strong energy.The Sutra of Contemplation of Amitabha Buddha also says: "The light shines everywhere in the ten directions of the world, and the sentient beings who recite the Buddha's name will absorb and refuse to give up."As long as we "Pure Land people" can keep chanting the Buddha's name sincerely, we will receive the blessing and protection of Amitabha Buddha's infinite life and infinite light.

Reciting Buddha's name means sensation with infinite life and infinite light.Amitabha helps our minds calm down and chanting Buddha's name for a long time can reach the state of meditation (stop).Infinite light can strengthen our energy and deeply observe (aware) external and internal changes.If we recite the Buddha's name with a lasting and sincere heart, we will gradually reach the samadhi of chanting the Buddha's name of meditation and contemplation.

Therefore, chanting Buddha's name is not a negative attitude towards life. chanting Buddha's name can eliminate karma for us in this life, improve our lives, and become healthier and more comfortable.It is extremely important to recite the Buddha's name to be reborn in the Pure Land at the end of death, but I think it is equally important that reciting the Buddha's name is to live a positive life and dedicate your life!In the next section, I will talk about how to be a true "Pure Land".

（3) Be a true "Pure Land"

The Pure Land is the most supreme Mahayana practice place.Therefore, "Pure Land people" are Mahayana practitioners. We have the responsibility to do our duty as "Pure Land people". We should not only care about chanting Buddha's name, but also strive to fulfill our responsibilities in the world, and contribute to society in accordance with our own conditions in this world, develop the Bodhicitta, actively enter the world to improve our causes and conditions, and also help others improve their destiny, save themselves and others.

《Both the Amitabha Sutra and the Amitabha Sutra emphasize "three generations and nine levels of rebirth", which is to encourage "Pure Land people". In addition to constantly chanting the Buddha's name sincerely to maintain the identity of "Pure Land people", they must also cultivate the three blessings of pure karma according to the different causes and conditions of individual "Pure Land people".

《The Sutra of Contemplation of Amitabha Buddha mentioned:

“Those who want to be born in that country should cultivate the three blessings:

One is to be filial to parents, serve teachers and elders, be kind and do not kill, and practice the ten good deeds;

The two shall uphold the Three Returns, possess all the precepts, and shall not violate the majesty;

The third one develops the Bodhicitta, deeply believes in cause and effect, reads and recites the Mahayana, and encourages those who practice it.

These three things are called pure karma.”

Generally, ordinary people often create various good or bad karma through the "body, mouth, and mind".The evil karma of the body is killing, stealing and adultery;A bad karma is to tell lies, spread right and wrong, hurt others, and flatter others;The evil karma of the mind is greed, anger, and ignorance.The ten good deeds are just the opposite. They are compassionate, help others, comfort others, reduce hatred, reduce greed, and increase wisdom and compassion.

To keep the precepts means respecting and abide by laws and regulations. This is the basic requirement of being a human being. Buddhists should not violate the Five Precepts (not killing, not stealing, not committing adultery, not lying or drinking).

The core value of Buddhism is to believe in cause and effect: good will be rewarded, and evil will be rewarded;What is more important is to develop the Bodhicitta, save oneself and others.

《The Sutra of Contemplation of the Amitabha Buddha said: "These three kinds of karma are the correct cause of pure karma for the past, future, present, and three times."We commonly call the first blessing "worldly blessing", the second blessing is "precept blessing", and the third blessing is "action blessing".

Master Huiyi of the Ninth Patriarch of the Pure Land Sect, said: "Whether you are reborn is all due to the existence of faith and aspiration, and the level of your taste is all due to the depth of your name."We are reborn by "faith, vows and chanting Buddha's name."Generally, ordinary people who do evil karma have a fate with the Buddha in the past, and if they have the chance to meet a good teacher next to him at the time of death, they will be able to be reborn.According to the depth of evil karma, it is divided into three types: lower level upper level, lower level middle level or lower level lower level.When we ordinary people die and are reborn in the Pure Land, we will receive different degrees of rewards due to different levels.

According to the "Amitabha Sutra", as soon as the highest level of birth reaches the Pure Land, the lotus you ride will immediately bloom and see Amitabha Buddha. Under the guidance of the Buddha, you will immediately be enlightened and attain the Dharma of Non-birth.The lower level of birth must be in the lotus. After twelve kalpas, the lotus will bloom, but we still cannot see the Buddha. When the flowers bloom, we will see Avalokitesvara Bodhisattva and Mahasthamaprapta Bodhisattva, and then we will develop the Bodhicitta.

As for which level we belong to after rebirth, whether there is really a difference in each level, and the difference is beyond what ordinary people can understand.That is the realm of Buddha, and only the wisdom of Buddha can understand it.

Therefore, we must clearly distinguish that ordinary people must rely on chanting the Buddha's name and use the great compassion and vows of Amitabha Buddha to increase their fate and be reborn.Reciting Buddha's name is the "right practice" of rebirth, and it is also the most correct and stable method.However, as the above verse says, “Those who want to be born in that country should cultivate the three blessings.These three kinds of karma are the correct cause of pure karma for all Buddhas in the past, future, present, and the three ages."So while chanting the Buddha's name, as a true "Pure Land", one must practice the three blessings of pure karma with one's heart.Therefore, the nine-level classification of the "Amitabha Sutra" can be regarded as the Buddha's encouragement to us ordinary people to be active in the world and abide by the precepts of "do not do any evil, and do all good."In addition to chanting Buddha's name, we "Pure Land people" should also keep the precepts and cultivate more worldly blessings and practice blessings, give back to society, develop the Bodhicitta, and save oneself and others.

（4) The Pure Land Dharma is a conditioned law, and it is also an inaction law.

For us ordinary people, the Pure Land Dharma is a conditioned Dharma, which holds the Western Paradise and Amitabha Buddha as the great name, recites the Buddha honestly, communicates with the Buddha, and is reborn in the Pure Land at the time of death.After all, the Pure Land is the realm of inaction. In the Pure Land, we naturally practice the Dharma of inaction.That is to say, practice the conditioned Dharma before rebirth, and practice the inaction after rebirth.In fact, this is to facilitate adapting to the inertial thinking of sentient beings, and it is said that "before and after rebirth."In fact, there is no time difference when you are reborn at the moment of death. The ancients told us that rebirth is like "begging your arms". Master Feixi of the Tang Dynasty said in the "Treasure King of Reciting Buddha's Samadhi": "Now, reciting Buddha's name is born in the Pure Land, and one thought of good karma will lead to the Pure Land.It is like bent your arm. The first thought of the five yin is destroyed, and the next thought of the five yin is born. It is like a wax seal and ink paste. The seal is broken and the text is completed. There is no need for two thoughts."The ancients used wax seals to print text as a metaphor. When the text was printed, the wax seals would also be destroyed and broken with the instant melting.This sentence represents the continuation of life and death in various sutras and treatises, that is, "seal destruction" is used to describe death, and "wencheng" is used to describe life, indicating the meaning of death and death.It can be seen that the last breath "exhale" out, "when the qi is cut off, it is the time to be reborn."

Moreover, any scripture about Pure Land does not require us ordinary people to recite the Buddha's name many times every day, but only requires us to recite the Buddha's name sincerely on the basis of "faith and vow".Ten thousand sounds, 30 thousand sounds, or even 100 thousand sounds a day are just a means to strengthen one's "faith and wish" and make the Buddha's name merge with one's eighth consciousness.In this way, no matter whether we can continue to chant the Buddha's name at the time of death, such as in a coma or sudden death due to accidents, our spiritual consciousness can naturally respond to Amitabha Buddha and be reborn in the Pure Land.It can be seen that sincerely practicing "faith, wish, and chanting Buddha's name" is the most important convenient method.But I also believe that true faith is based on frankness towards Buddha without any concealment.Therefore, those who recite the Buddha's name must sincerely repent for all the big and small mistakes they have made in the past and promise not to make them again.

As a "Pure Land", you must do your duty as a "Pure Land";That is, you will develop the Bodhicitta, do not do any evil, and do all good, and save yourself and others.As long as we keep reciting the Buddha's name honestly and keep maintaining the identity of a "Pure Land", at the time of death, the spiritual consciousness will naturally leave the necrotic body and be guided by the Buddha to be reborn in the Pure Land for the second time.