Shi Wuling
Though still in its formative years in the West, Pure Land Buddhism is widely practiced in Asia and its roots extend all the way to ancient India. While a lmost all of the teachings by Sakyamuni Buddha were the result of his being asked a question, Sakyamuni initiated the teaching that introduced Amitabha Buddha and the Western Pure Land.
For countless people, Pure Land practice is eminently suitable. It is relatively easy to practice in almost any environment : alone, with other practitioners, or amid everyday life. Also, there are no difficult entry-level criteria. Even if one’s abilities and knowledge are modest, with belief, vows, and practice, we will be reborn in the Pure Land. (To read click here)
IN PURE LAND BUDDHISM
This paper grew out of a longstanding dissatisfaction that I have had with Pure Land ( jingtu, 淨土 ) studies, and that is the dominance of a particular historical narrative which takes Kamakura-period Japanese Pure Land Buddhism as either the norm or the telos (or both) of all Pure Land Buddhism. Hindsight seems to make it easy to believe that, somehow or another, a kind of logic intrinsic to belief in Amitābha and his Pure Land led inexorably to the doctrines and practices of the Jōdoshū ( 淨土宗 ), the Jōdo Shinshū ( 淨土真宗 ), and the Jishū ( 時宗 ). The systems elaborated by Hōnen ( 法然 ), Shinran ( 親鸞 ), and Ippen ( 一遍 ), which negated the efficacy of human action and vested Amitābha’s “other-power” with exclusive salvific potency, became, as it were, the Omega Point of Pure Land Buddhism’s development, and all forms of Pure Land teaching prior to these figures are to be seen in their relationship to this Omega Point. They simultaneously point to it and, insofar as they fail to conform to it perfectly, await their fulfillment in it. (To read click here)
Department of the Religion and Religions Education
The Catholic University of America
A SPIRITUAL GOAL FOR THIS LIFETIME
Li Bingnan
Whether we have a fortunate life or an unfortunate life is determined by our own mind and our own behavior. It is a system of cause and effect. Causes and effects involve three time periods: the past, the present, and the future. A difficult life and the occurrence of disasters are results of previous evil thoughts or bad behavior. But can divert and avoid unfortunate events by reciting Buddha’s name.
The Sutras tell us that serious offenses and crimes committed aeons ago can be eliminated by sincerely reciting Buddha’s name. The Sutras also say that there is a limitless number of Buddhas in the universe who protect those who recite, “Amitabha Buddha”. Buddha possesses infinite virtue, supreme wisdom, and boundless might. If you have Buddha’s blessing, no disaster can befall you. (To read click here)
PURE LAND BUDDHISM:
DIALOGS WITH ANCIENT MASTERS
Trans. by Master Thich Thiem Tam
This book presents the teachings and major tenets of Pure Land as seen from the perspective of two highly respected masters of two major sister schools: Zen Master T’ien Ju and T’ien T’ai Patriarch Chih I. (To read click here)
A BUDDHIST PERSPECTIVE ON CLIMATE CHANGE:
WITH OUR THOUGHTS WE CHANGE THE WORLD
Shi Wuling
Everything is manifested by the mind and altered by the consciousness. In other words, with our thoughts we create the world. As Buddhists, we learn that our greed results in floods. Angry thoughts result in fires, and ignorant thoughts are the cause of disasters involving wind. This is causality: every cause will have a result. As we continuously crave more power, more material goods and experiences, and we fail to obtain what we desire, the results—like natural disasters and environmental degradation—likewise intensify.
When we look around, consider what we see…(To read click here. Open file with Adobe Reader)