The Pure Land path is based on Amitabha’s teaching of deliverance
The spirit of the bodhisattva teaching in Mahayana Buddhism is “self-benefiting through benefiting others,” or “delivering oneself by delivering others.” In order to be a bodhisattva, one has to set forth or aspire to the awakening mind (Skt: bodhicitta) “to seek the Buddha’s way above, and to take across or deliver sentient beings below.”
In this respect, there are two different roles played by followers of the bodhisattva path. One is the role of “one who can deliver,” and the other is the role of “one to be delivered.” The former is known as the “capable great person who resolves to deliver” and the latter is comprised of “fearful, incapable, ordinary people.”
In his “Chapter on the Easy Path” in the Discourse of the Ten Stages, Nagarjuna Bodhisattva writes: “According to the Buddha, Mahayana practitioners who aspire to pursue the Buddhist way are as difficult and heavy to lift as Three Thousand Great Chiliocosms. You teach us to strive for the state of avinivartaniya (Skt: non-retrogression); but accomplishing that is extremely difficult and takes a very long time to attain.”
Nagarjuna continues: “There are infinite ways to practice the Buddha’s way. They are just like taking trips around the world; some are difficult and some are easy. If we take a trip by walking overland, it is painful; but if we cross the sea on a boat, it is joyful. The bodhisattva paths are similar.”
He further says: “Some pursue practices with diligence and vigor. But some choose “the easy practice” with faith as an expedient means. In these ways, they both reach the state of avinivartaniya.”
The “easy practice” specifically refers to name-recitation, in accordance with Amitabha’s 18th or Fundamental Vow, as stated in the Infinite Life Sutra.
In the Pure Land teaching, ordinary beings play the part of “patients”
In the Pure Land teaching, the “one who can deliver” is definitely the compassionate, capable, great being in the Land of Peace and Joy, called Amitabha Buddha. He is like a doctor, and the “ones to be delivered” are the timid, ordinary sentient beings who suffer in samsara without any way to escape. They are like patients.
The role of “benefiting others” is played by Amitabha Buddha, and the role of those who are “being benefited” is played by ordinary beings like us. So when we study and practice the Pure Land teaching, we have to bear in mind that we are “patients” with terminal illnesses, who are taken care of by the greatest and most capable doctor.
As patients, we must entrust ourselves to the doctor (Amitabha) and strictly follow his instructions. He prescribes one and only one medication, called the “agada” (the six-character great name, Namo Amituofo) that can heal all kinds of physical and mental diseases, as said in the Contemplation Sutra. This means that the practitioner who recites Namo Amituofo will become a buddha-like being, with a pure body and mind upon rebirth in Amitabha’s Pure Land. There all supremely virtuous people gather together in the same place, as said in the Amitabha Sutra by Shakyamuni Buddha.
Easy practice, splendid rewards in the Pure Land teaching
“All supremely virtuous people” refers to “sentient beings born in the Land of Bliss all achieve non-retrogression. Many of them attain the state of being one lifetime removed from buddhahood.” This is the highest stage that bodhisattvas can achieve, similar to Maitreya Bodhisattva.
Why is the practice so easy, but the reward so splendid in the Pure Land teaching? It is because Amitabha Buddha has attained perfect enlightenment, and accomplished his 18th or Fundamental Vow of Deliverance through reciting his Name, which enables us to be reborn in his Pure Land.
How can Amitabha’s Name enable us to be reborn in his Pure Land? It is because Amitabha Buddha instilled all of his flawless merit and virtues within his Name. This means that all those who exclusively recite his Name for rebirth (in accordance with his Fundamental Vow) will receive Amitabha’s unsurpassed merit and virtues.
How can Amitabha Buddha assure the rebirth of exclusive Amitabha-reciters? Once we make the decision to change our path within the bodhisattva teachings and aspire to be reborn in Amitabha’s Pure Land through his Name, Amitabha will embrace and protect us with his light, and never forsake us.
When we are near to the end of our lives, Amitabha Buddha and sacred beings will automatically appear before us, welcoming us and transporting us upon a lotus platform. In one brief moment, we will be reborn in the Land of Bliss within a blooming lotus flower and see Amitabha’s Dharma body.
Shakyamuni Buddha’s original intent in sharing Amitabha’s Name
At the end of the Amitabha Sutra, all buddhas in the 10 directions extol Shakyamuni’s inconceivable merit, declaring: “Shakyamuni Buddha has accomplished the most difficult and incomparable practices. He has attained anuttara-samyak-sambodhi in the Saha world, a land of Five Turbidities.”
It continues: “He expounds this teaching for all sentient beings, despite the difficulty for them to comprehend it. Shariputra, I have accomplished extremely difficult practices, and attained anuttara-samyak-sambodhi. Through great effort I have expounded this teaching, which is difficult for those in this world to accept!”
“This teaching” refers to Amitabha’s teaching of deliverance through the recitation of his Name, as stated in his Fundamental Vow. All sentient beings who recite his Name will be embraced and protected by his light in the present lifetime, and attain rebirth in his Land of Bliss at the end of their lives. Upon rebirth, all sentient beings live in a state of peace and joy, and ultimately become buddhas.
Related features from BDG
Establishing Faith in the Pure Land Teaching in the Context of Practice
The Bridge Between the Teachings of Shakyamuni and Amitabha
Approaching Buddhism by Reading the Buddhist Sutras
