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Pure Land Buddhism: Dialogs with Ancient Masters

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Pure Land Buddhism: Dialogs with Ancient Masters PurePure LandLand BuddhismBuddhism DialogsDialogs withwith AncientAncient MastersMasters by Patriach Chih I and Master T'ien Ju translated by Master Thich Thien Tam HAN DD ET U 'S B B O RY eOK LIBRA E-mail: [email protected] Web site: www.buddhanet.net Buddha Dharma Education Association Inc. is book is a translation of two Chinese commentaries from the ripitaka, a compilation of all major texts of the Buddhist Canon. e Chinese titles are hing-t’u hih-i-un and hing-t’u uo-wen. e Vietnamese version, which includes both texts, is entitled inh Đô â p -ghi uâ n. ird dition: S T C U S C harma aster ok o, ireor D A. B, N.Y. (USA) T. () - Reprinted and donated by: T C B B E F F, H C S. R S. T, T R.O.C. T.: -- Other books in the Pure Land series: uddhism of isdom and aith: ure and rinciples and raice ure-and en, en ure-and: etters of a ure and atriarch S T C U S C B A C C S T B A T, O, C LT R B A S F F S S F, C Y M’ B A A D A B, N Y e supreme and endless blessings of amantabhadra’s deeds, now universally transfer. ay every living being, drowning and adrift, oon return to the and of imitless ight! “e ows of amantabhadra” vatamsaka utra. hap. A A C I (P) Also known as T’ien T’ai, Chih K’ai or Chih Che. e Patriarch Chih I (–) was one of China’s greatest Buddhist thinkers and the founder of the T’ien T’ai or Lotus Sutra School. e Master’s name and title are taken from Mount T’ien T’ai (Che Chiang Province), where he lived and preached. His life coincided with the beginning of what is known as the Golden Age of Pure Land doctrinal development (th to th centuries). Chih I has been described by D.T. Suzuki as one of the greatest Buddhist philosophers of all times, on a par with the Sixth Patriarch of Zen: “Hui-Neng’s accomplishment in the way of Zen intuition equals, indeed, in its cultural value that of Chih- i and Fa-tsang [ird Patriarch of the Avatamsaka School], in of whom are minds of the highest order, not only in China but in the whole world.” In addition to his commentaries on the T’ien T’ai doctrine, Master Chih I authored at least four treatises on Pure Land, as recorded in the ripitaka, the best known of which is translated herewith under the title en oubts about ure and. us, the close parallels and fundamental identity between T’ien T’ai and Pure Land were firmly established — broadening the philosophical base of Pure Land in East Asia. T’ J A well-known Zen Master of the th century. He was a disciple of National Master Chung Feng (the highest iv v ranking Zen Mast er of his day) and lived and preached in the fertile Yangtze Valley of Central China. Mast er T’ien Ju was the author of a commentary on the urangama utra, a key text followed by monks and nuns, especially Zen practitioners. e Mast er had many followers during the Yuan and Ming dynasties. His treatise oubts and uestions about ure and, translated herewith, underscores the similarities and basic unity of Pure Land and Zen. T T T. Also known as Liên Du. Dharma Mast er ích i`eˆn Tâm (contemporary) specializes in both the Pure Land and Esoteric traditions. His best known treatise, iêm hâ t â p ê´u, is available in English under the title uddhism of isdom and aith. Diêu Phu ng Minh ành, , P.D. Leigh, , iv v ontents iv bout the uthors vii cknowledgements (ird Edition) viii Preface to the ird Edition xii Introduction: P L S xvii Note on the Text ranslations: Part I: T’ T’ P C I en oubts about ure and Part II: E Z M T’ J oubts and uestions about ure and Part III. Appendix: M T T T uddhism of isdom and aith (excerpts) — Doubts on Misreading the Sutras — Caveats: Demons of the Mind Editors’ Notes Editors’ Glossary Bibliography vi vii CKNOWLEDGEMENTS (T E) We acknowledge our debts to numerous good spiritual advisors without whom this book could not have been completed. Heading the list are Dharma Master Lok To of the Sutra Translation Committee of the United States and Canada (Bronx, N.Y.) and Dharma Master ích Đúc Niêm of the International Buddhist Monastic Institute (Sepulveda, California). eir encouragement, exhortations, review of the text and clarification of important points of doctrine were crucial to this translation. Upasaka Larsen Raleigh, Duo∙ng Đình Hy˜, Dimitri, Lê Quang ông and Upasika Liên Smith went through all or part of the text and provided salient comments and feedback. Our thanks also go to Upasaka Lee Tsu-ku, whose cheerful assistance in the reprinting of the first work in this series encouraged us to complete this second book swiftly. e late Mrs. Fong-ying Cheung, too, is remembered for her moral support. Finally, Upasaka Bruce Kou and Joseph Levine, along with Upasika Barbara Levine, took time out to help at a crucial stage in the production of this book. e assistance they freely gave to a stranger adds particular significance to the word “kalyanamitra” — virtuous friends! For this second edition, we gratefully acknowledge the help of Upasaka Duo∙ng Đình Hy˜ for comparing the translated text against the Chinese original, Dr. Fang Wong and the artist C.S. Leung for providing the calligraphy, as well as the assistance, in alphabetical order, of Cheng Chien Bhikshu, Upasaka Collin Clarke, Upasaka omas Leung and Rev. Kenryu T. Tsuji. To all of them we say ank you… O-kage-sama! On their path to Buddhahood, “within” and “beyond” this wasteland of birth and death, may they, together with all sentient beings, be reborn in Sukhavati — in that far land beyond, in their own pure Minds… vi vii P T E Buddhism, as a major religion and a way of life, is the subject of numerous books and commentaries. Yet the kernel of its teachings can be expressed in two major concepts: purity of ind and praice. Traditional Pure Land teachings emphasize the three elements of Faith, Vows and Practice (Buddha Recitation) as the essential conditions for rebirth in the Pure Land — in the ure ind. is approach is presented as the easiest, most expedient path for the majority of people in this day and age. ese teachings are in harmony with other Pure Land traditions, such as Jodo Shinshu, in which shinjin, Faith, is ultimately defined as Mind — the rue ind, encompassing Vows and Practice (anshin sshin). Pure Land is also in line with Zen, which sees all teachings as expedients, “fingers pointing to the moon” — the moon being the rue ind, the Mind of usness, always bright, pure and unchanging. In the same vein, the hammapada utra, a key text of the eravada School, summarizes the teachings of the Buddha with the words: “Do not what is evil. Do what is good. eep your ind pure. Yet, purity of Mind cannot be achieved by study and verbal- ization alone. It can be attained only through determined praice. viii ix ere is a story concerning the famous Chinese official and poet Po Chu-i which illustrates this point. One day, the official, passing along the road, saw a Zen monk seated on the branch of a tree preaching the Dharma. e following dia- logue ensued: Official: “Old man, what are you doing in that tree, in such a precarious position? One misstep, and you will fall to your death!” Monk: “I dare say, Your Lordship, that your own position is even more precarious. If make a misstep, I alone may be killed; if you make a misstep, it can cost the lives of thousands.” Official: “Not a bad reply. I’ll tell you what. If you can explain the essence of Buddhism to me in one sentence, I’ll become your disciple. Otherwise, we will go our separate ways, never to meet again.” Monk: “What an easy question! Listen! e essence of Buddhism is to do no evil, do what is good, and keep your Mind pure.” Official: “Is that all there is to it? Even a child of eight realizes that!” Monk: “True, a child of eight may realize it, but, even a man of eighty cannot practice it!” Buddhism is ind, Buddhism is praice — it is praxis. viii ix For Free Distribution Only S T C T U S C N Y — x xi D A M Patriarch Chih I & Mast er T’ien Ju translated with annotations by Mast er ích i`eˆn Tâm S T C T U S C N Y — x xi I e ure and chool Zen, T’ien Tai and Pure Land are among the best known schools of Buddhism in East Asia. Pure Land, in particular, has 1 the widest appeal. However, unlike Zen and the Tantric School, which have many exponents in the West, Pure Land is little known to Westerners, except, perhaps, in scholarly circles. is book presents the teachings and major tenets of Pure Land, as seen from the perspective of two major sister schools: 2 Zen and T’ien T’ai (Lotus School ). Further insights, from the viewpoint of a contemporary Pure Land Master, are included in the Appendix. e principal teachings of the Pure Land School are summarized below, for the benefit of readers.
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