Three types of reactions to hearing the Pure Land teaching

On hearing the Pure Land teaching, people generally react in one of three different ways: firstly, they might not believe it. Secondly, they believe it, but they have doubts. Third, they deeply believe it. The Pure Land teaching is probably the easiest to practice among all of the meditative and non-meditative practices that Shakyamuni Buddha gave, especially for ordinary beings like us. However, it is also difficult to believe.

In the first scenario, most people have no prior knowledge of the Buddha, the Buddhist teachings, or the Pure Land. They view happiness and suffering, life’s ups and downs, as normal. They focus on the present, hoping that the best is yet to come. They are not concerned about the deeper meaning of life, the matter of birth and death, or the afterlife.

Thus, on hearing about the Land of Bliss, they seem as if they have not heard—not to mention hearing about the Name of Amitabha Buddha. Like seeds that do not sprout because they lack the nutrients to grow, they have karmic obstructions or possess insufficient virtues to allow them to accept even a small amount of the Buddhist teachings.

So the majority of people in the world respond like this: “Sorry, I don’t believe it. Stop talking to me, or I’ll simply ignore what you say.”

In his Commentary on the Contemplation Sutra, Master Shandao writes:

The Sutra of Pure Enlightenment states: “Some of those who hear the Pure Land teachings seem as if they have not heard them, and some of those who read the Pure Land teachings seem as if they have not read them.” One should understand that such individuals have likely come from the Three Wretched Realms. Due to their heavy karmic obstructions, which have not yet been cleared, they lack the inclination to believe at present. The Buddha declared that such people are not ready to attain liberation.

A difficult encounter with a good advisor expounding the Pure Land teaching

In the second scenario, some people who are part of other religions that believe in an afterlife may aspire to be reborn in the Pure Land, envisioning it as a heaven or a place free from sorrow and affliction. Typically, they encounter severe suffering and are awakened by two causal conditions, as noted in my previous article, “Are there Any Prerequisites to Enter the Gateway of Amitabha’s Pure Land?”:

– The loathing of suffering (duhkha-nirvid)
– The yearning for purity (shaucha-karma)

Many Buddhists, however, make a common mistake. They treat the Buddhist teachings as matters concerning others, rather than reflecting on themselves and examining their own thoughts and actions. Their understanding remains superficial, limited to words, without examining their inner selves. While they hope that the Buddhist teachings will improve their lives, they remain self-centered.

These Buddhists do not truly repent or deeply believe in their own iniquitous natures. They fail to grasp their inability to liberate themselves from reincarnation within the Six Realms—the fundamental source of suffering. Overestimating their capacities, some attempt to practice pure karma, relying on self-powered Buddhist methods to attain rebirth in the splendid Land of Bliss.

Some Buddhists may have a strong karmic connection with the Pure Land teaching and even possess some insight regarding its understanding. However, “without past accumulated virtues,” it is still very difficult for them to come across a good advisor who can explain the Pure Land teaching to them. This is Amitabha’s teaching of deliverance through exclusive recitation of his Name, in accordance with his 18th or Fundamental Vow.

In the context of faith and devotion to Amitabha Buddha in the Pure Land teaching, “past accumulated virtues” particularly refers to reciting Amitabha Buddha’s Name. This is “the causal condition that contains the most abundant virtuous roots and meritorious blessings,” as said in the Amitabha Sutra. It is essential for attaining assured rebirth in Amitabha’s Land of Bliss.

Hearing the Pure Land teaching again: regret and delight

Master Shandao wrote in his Commentary on the Contemplation Sutra:

The same sutra states, if a person hears the Pure Land teaching and experiences a mixture of regret and delight, with the shock causing their hair to stand on end, it means they must have heard and practiced this teaching in past lives. Now, hearing it again in this life, they rejoice. If they practice with “right mindfulness” (zheng nian 正念), they will certainly be reborn in the Land of Bliss.

Based on their “past accumulated virtues,” people are able to hear the Pure Land teaching again in this life, and experience the mixed emotions of regret, delight, and shock. In other words, in their first encounter with the Pure Land teaching, people generally fail to practice it with “right mindfulness.” Their faith is plagued by doubts and their practice is mixed.

Regret means “realizing that, because of his own imperfect nature, he is incapable of escaping reincarnation within the Six Realms through his own efforts, and must rely upon the compassionate deliverance of Amitabha Buddha.”

Delight means “discovering that Amitabha’s vow power fully enables all people to attain assured rebirth through the exclusive recitation of his Name.”

Master Shandao further explains that Right Mindfulness consists of two essential elements: one is faith without doubt. A key indicator of full and complete faith in Amitabha Buddha is the presence of regret and delight on hearing the teaching again. The second is exclusive recitation of Namo Amitabha Buddha.

Beginning exclusive recitation

In the process of studying and practicing Buddhism, one must first understand a teaching before applying it. Traditionally, this is considered the rational approach to learning. However, in Pure Land Buddhism, faith in Amitabha’s deliverance transcends logical understanding.

The pristine teaching of Amitabha’s deliverance, through the exclusive recitation of his Name, is profound and beyond human language or imagination. As I previously explained, in Pure Land Buddhism, our role is like that of a patient in need of treatment, while Amitabha Buddha is the doctor. A patient doesn’t need to fully research a doctor’s credentials, in order to feel that it’s safe to take the medication he recommends.

Therefore, one should begin reciting Amitabha’s Name as soon as you hear about it. This is like taking medicine for both body and mind. Then, if you want to intellectually understand the Pure Land teachings, you can devote time to studying them. This nurtures one’s faith and forms a stronger bond with Amitabha Buddha.

Related features from BDG

Are There Any Prerequisites To Enter the Gateway of Amitabha’s Pure Land?
Our Role in Amitabha’s Teaching of Deliverance to the Pure Land
Establishing Faith in the Pure Land Teaching in the Context of Practice

More from Pristine Pure Land Teaching by Alan Kwan