有人云, “自心淨土, 淨土不可生, 自性彌陀, 彌陀不可見!”
此言, 似是而非也.
People say, “Your own mind is the Pure Land, so you cannot be born in the Pure Land; your own nature is Amitābha, so Amitābha cannot be
seen.”
These words seem to be correct and yet are wrong.
Category: pure land
The Jijang Bosal Book Club
The is the “Master” page for everything related to the “Jijang Bosal Book Club”. This reading/discussion group will meet twice a month on the second and fourth Tuesdays, starting at 7pm on March 14.
We will be reading and discussing four books related to Ksitigarbha Bodhisattva, known as Jijang Bosal to Korean Buddhists (and as Jizo in Japan and Dizang to Mandarin speakers).
禪者淨土之禪、淨土者禪之淨土 ([True] Chan is the Chan of the Pure Land, [True] Pure Land is the Pure Land of Chan)
禪 = chán
者 = zhě = “is defined as” (Used after a term, to mark a pause before defining the term)
淨土 = jìngtǔ = Pure Land
之 = zhī = possessive particle
Zhongfeng Mingben (中峰明本 1263-1323)
See: The Nianfo in Ōbaku Zen: A Look at the Teachings of the Three Founding Masters by James Baskind
Yongming Yanshou (永明延壽) and Korean Buddhism (Five Sources)
In the Zongjing lu 宗鏡錄, Yongming Yanshou 永明延壽 (904-975) attempted to unite the whole of Buddhism by suggesting the integration of the doctrinal and meditation schools 禪敎一致, under the slogan of taking the one mind as the axiom 擧一心爲宗 and illuminating the ten thousand dharmas as if in a mirror 照萬法如鏡.
“Paradise and Amita Buddha with his forty-eight vows really do exist”, Sosan Taesa
So we can see from all of this that the teachings can freely use
seemingly different expedient means and expressions to point to the
same universal substance. Only the words themselves have a
different appearance and meaning, yet the point they communicate
is the same. For one whose insight is in accord with his actions, it is
possible to see through what is said to be “near” or “far.” This is why
our tradition can embrace both ways of practice: calling out to Amita
Buddha, like Hui-yuan, and looking directly into true nature, like
Jui-yen.
A good friend at the end of life
When such a foolish person is dying, he encounters a good teacher and gives him all kinds of comfort, in order to teach the wonderful Dharma and instruct him to recite the Buddha . The good friend said, “If you can’t recite that Buddha, you should be called the Buddha of Infinite Life.” With such a sincere heart, he keeps his voice incessant recitations , he is called Namo Amitabha. Because of the name of the Buddha, in the thought of it, the sin of birth and death for eight billion kalpas is removed.
“turn the illuminating light of the mind inward” (Chushi Fanqi 楚石梵琦)
“If you cannot achieve pure and single right-mindfulness and if torpor and distraction arise, do not drive them away consciously. Drop the huatou [Amituofo], turn the illuminating light of the mind inward, and find the source from which torpor and distraction come.”
Who is reciting the name of the Buddha? 念佛話頭, 念佛是誰
The gong’an exercise of Buddha recitation uses the invocation of Amituofo as a huatou. At the very moment the name is uttered, it must be the focal point in respect to which all doubts and delusions are laid aside. At the same time you ask “Who is this person reciting Amitābha’s name?”