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Where Is the Pure Land?: Controversy in Chinese Buddhism on the Nature of Pure Land

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Where Is the Pure Land?: Controversy in Chinese Buddhism on the Nature of Pure Land Where is the Pure Land?: Controversy in Chinese Buddhism on the Nature of Pure Land by Kenneth K. Tanaka BACKGROUND ccording to the Pure Land sutras, Sukhii­ Land Buddhists went through in their own A vatT Pure Land is a realm located billions understanding of the nature of Pure Land. of Buddha lands to the west, established by Some of the issues are just as alive today as Amitabha (Ch. O-mi-t'o; lpn. Amida) Bud­ they were 1,400 years ago, particularly the dha as a result of his compassionate bodhi­ question concerning the location of the Pure sattva vows to lead all sentient beings to Land to which this paper is devoted. enlightenment. I The sutras depict Sukhiivati in glorious splendor, describing the bejewelled The polemics as to "where is the Pure ground, trees, lakes and palaces, where Land?" centered upon two conflicting inter­ mellifluous music is heard, and where the ma­ pretations of the Pure Land, which this paper jestic appearances of Amitiibha (or Amitiiyus) will refer to as "objective" and "subjective." and his attendant bodhisattvas can be seen.' There are other related sets of terms that Appealing to both monks and laity alike, the characterize this relationship, for example, sutras exhort aspirants for rebirth in the Pure form and formless, mythological and Land to engage in a broad range of practices demythological, celestial and psychological, which include meditation, precepts, virtuous futuristic and present, transcendent and im­ acts, slupa building and contemplation. Those manent, phenomenal and noumenal, prescrip­ reborn in the Pure Land, an ideal environ­ tive and descriptive, poetic and philosophical, ment in contrast to this world for consum­ ontic and epistemological, and hypostatized mating their practices, are assured of not and non-substantial. Each of these carry vary­ retrogressing to lower spiritual levels and of ing shades of meaning and perspective to ex­ realizing the ultimate Mahayana goal of press a particular dimension of the relation­ perfect enlightenment (saTTlyaksambodhl). ship between the two interpretations of Pure Land. I have, however, for this paper chosen In China from the mid-sixth to early Uobjective" and "subjective" on account of ninth century, known as the" golden age" of their comprehensive character and relevancy Pure Land Buddhist doctrinal development, to the subject matter at hand. the idea of rebirth in the Pure Laml came under attack from other Buddhist schools, The objective position, based on a lileral notably by Ch'an (lpn. Zen) and Maitreya reading of the Pure Land sutras, sees (lpn. Miroku) followers . The Pure Land pro­ Sukhiivati as an independent realm outside the ponents vigorously defended its position by mind, epitomized by the stock phrase, "There referring to earlier Indian Mahayana concepts exists a realm called Sukhavati billions of and scriptural authority. These controversies Buddha lands to the west.'" It denotes a afford us with a glimpse at the process of specific location in the universe where practi­ refining and clarification that the early Pure tioners actually go to be reborn upon death. 36 Sukhl'lvati is just one of the billions of such non-Pure Land but a major Mahayana scrip­ lands that fill the universe in the ten direc­ ture, this position regards Pure Land as none tions, among which are included other Bud­ other than an expression of the enlightened dha lands such as Buddha Ak~obhya's state, and refutes the assertion that Pure Land Abhirati and Buddha Bhaisajyaguru's has an ontic existence in the distant corner of Yaidilryanirbhasa. The subjective interpreta­ the universe. This finds full support as we tion, in contrast, regards Pure Land as an read the entire section of the VimalakTrti-sutra analogical expression of the purified or passage cited by the Ch'an master, "If a enlightened mind of the bodhisattvas and re­ Bodhisattva desires to obtain Pure Land, he jects the idea that it has an independent ex­ must purify his mind. In accordance with the istence outside the mind. The scriptural purity of the mind, the Buddha Land is authority most often cited in support of this pure."· The Master in the Platform Sulra pro­ view as noted also below, is the ceeds to elaborate, "There is no doubt that Vimalakrrtinirde.fa-sutra. the Western [Pure] Land can be seen here in China.''' D.T. Suzuki, perhaps the most CH' AN (ZEN) CRITICISM famous modern Zen interpreter in the West, echoes the same view: In the Platform Sutra, a major Ch'an text attributed to Hui-.neng (638-713), is the The Pure Land is not many millions following dialogue between a Ch'an master and millions of miles away to the west. and his disciple: According to my explanation, the Pure Land is right here, even in this very hall The prefect bowed deeply and (New York Buddhist Academy in the asked, "I notice that some monks and Spring of 1958). Amida is not presiding laymen always invoke the Buddha over a Pure Land beyond our reach. His Amitabha and desire to be reborn in the Pure Land is this dirty earth itself.' West. I beg of you to explain whether one can be born there or not, and thus Also, for the Ch'an master, the objective resolve my doubts. " Pure Land that existed "far to the West" was a provisional teaching meant to convert peo­ The Master said: "Prefect, listen ple of inferior capacity. Such a view of Pure and I shall explain things for you. At Land from the Ch'an position was acceptable Sravasti the World-Honored One only as a provisional position but not as the preached of the Western Land in order ultimate teaching. The Pure Land proponents to convert people, and it is clearly stated did not object to this. Concreteness, they in the sutra, '(The Western Land) is not would assert, was the very hallmark of the far.' It was only for the sake of people Pure Land teaching. The anonymous Pure of inferior capacity that the Buddha Land Buddhist author of the Ten Doubts spoke of farness; to speak of nearness is Concerning the Pure Land, compiled in the only for those of superior attainments. late eighth century, expresses this in the ... The deluded person concentrates on metaphor of constructing a house, a favorite Buddha and wishes to be born in the among Pure Land advocates. The metaphor other land; the awakened person makes extolls the effectiveness of a tangible example pure his own mind. Therefore the Bud­ that rests firmly on the ground but not in thin dha said: 'In accordance with the purity air. of the mind is the Buddha land pure.' '" The Vimalakirti-sutra states, "Even Based on the Vimalakfrtinirde.fa-sutra, a though the Buddha knows that the Bud- 37 dha Land and sentient beings are empty, A more convincing rebuttal than he perpetually establishes the Pure Land Hui-jih's is found in the second of the 10 in order to convert the multitude." doubts, cast presumably by a Ch'an adherent, Also, the [Ta-chih tu-Iun] says, "A man in the Ten Doubts Concerning the Pure Land: who in constructing a mansion is suc­ cessful when he builds it on a vacant Since dharmas (fundamental ground, but fails when he tries to build it psycho-philosophical elements that con­ in space." stitute human experience) are by nature empty and essentially do not arise, they In the same way, the [Buddhas] are equanimous and tranquil. But now always rely on the two truths to explain you have abandoned this and seek ultimate reality without destroying the rebirth in the Western Pure Land of provisional name.' Amitabha; how could it not go against the truth? Moreover, the [Vimalakirti­ However, the subjective Ch'an inter­ sutra] says, "if one seeks the Pure Land, pretation of the Pure Land did not go un­ first purify the mind because when the challenged. One of the influential Pure Land mind is pure the Buddha Land is pure." figures of the mid T'ang was Hui-jih or T'zu­ How do you reconcile this? n min (d. 748), whose faith was strengthened by a revelation of sorts in Gandhara during his To this, the Pure Land author responds: thirteen years in India.' In his only surviving work A Collection of Scriptural Passages on You claim we are not in accord with the Pure Land Teaching, Hui-jih responds to the truth when we seek the Western a host of Ch'an criticisms by citing an array of Land of Amitabha's Pure Land since we sutras and commentaries in support of the seek one [position] While abandoning Pure Land position. In it, presumably a Ch'an another. But you also are at fault for not antagonist is quoted: being in keeping with the truth, for in adhering to your position of not seeking There is a group of monks and nuns the Western Land, you have abandoned and laymen and lay women who truly one position while becoming attached to believe that the Pure Land really exists. another position. U The Pure Land is none other than the time when the mind is pure. There does In the classic Mlidhyamika mode of the Western Pure Land exist separate reasoning that rejects any and all positions [from the mind]?" (dr~fJ) as ultimately not real, he attempts to disqualify the Ch'an argument by rendering it Hui-jih refutes the criticism by reminding simply another self-serving, limited position. the antagonist of the traditional Buddhist ac­ As one limited position among equals, the ceptance of 84,000 equally legitimate paths Ch'an position lacks the authority and for attaining the Buddhist goal.
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