A.  Pureland Cultivators Must Vow to
Attain the Ultimate Bodhi Mind.

The deeper meaning of the “Ultimate Bodhi Mind” is:

The Ultimate Enlightenment Fruit of Buddhahood.

Therefore, the “Ultimate Bodhi Mind” is the mind that vows to attain the Ultimate Enlightenment of Buddhahood in order to:
Help and rescue all sentient beings.
Why is it necessary for Pureland Cultivators (Buddha Recitation Practitioners) to vow to attain the Ultimate Bodhi Mind of the Buddha?
Because if one uses the virtues and merits obtained from reciting Buddha to pray for the small benefits of this world (such as to become royalties, millionaires, billionaires, etc.), this does not accord with the great vows of the Buddhas. In contrast, Pureland cultivators must:

Vow to attain enlightenment and liberation from the Cycle of Rebirths.

However, if Pureland cultivators only wish to to escape the cycle of rebirths by achieving the enlightenment fruits of the Second Vehicle of the Arahats and Prateyka Buddhas, in order to benefit themselves only, this is also not conistent with the hopes and vows of the Buddhas.  Therefore, the Pureland Cultivators must:

Vow to attain the Ultimate Enlightenment of Buddhahood.

Only in this way will they accord with the wishes and vows of the Buddhas for us sentient beings.

*

If the Buddha Recitation practitioners do not develop the Bodhi Mind*(see footnotes) (vowing to escape the cycle of rebirths), sooner or later, they will get lost in the evil path.
Why? these people will have the following:
1. In the first life, they concentrate on practicing Buddha Recitation (but do not or forget to vow for the Bodhi Mind to attain enlightenment).
2. In the next life, relying on the virtues and merits obtained from Buddh Recitation (in the first life), they are reincarnated (reborn) as people of great wealth (royalty, noblemen, aristocrats  etc.) to enjoy the five desires*(see footnotes) to the maximum.  Thus, while enjoying the five desires, it is extremely easy for those people (former Pureland cultivators) to commit various unwholesome and wicked karma.
3. Consequently, when they are reincarnated to the third life, they will be condemned to the three evil paths (hell, hungry-ghost, and animal). Therefore, if people practice Buddha Recitation but do not develop the Bodhi Mind praying for liberation and enlightenment, then:
-  The virtues and merits gained from Buddha Recitation in the first life will become
-  The enemies of the third life.

In the Pureland Commentary, “The Ten Essentials of Pureland Buddhism,” the First Vietnamese Pureland Patriarch, Great Master Thich Thien-Tam taught to develop the Bodhi Mind in this way:
“The development of the Bodhi Mind is not speaking hollowly, such as:
‘I vow for the Bodhi Mind’ or chant these ‘Four Propagation Vows:’

Infinite sentient beings, I vow to take across.
Immeasurable afflictions, I vow to eliminate.
Innumerable Dharma Doors, I vow to master.
The Buddha’s Ultimate Enlightenment, I vow to attain.

Do not assume just by saying these vows, they are enough to “develop the Bodhi mind.” Cultivators must examine truthfully in order to develop the Bodhi mind genuinely and sincerely as well as having their conducts be consistent with their vows throughout the cultivated life. If Buddhists genuinely wish to develop the Bodhi Mind (enlightenment) in the most sincere manner, then they must contemplate and observe the following six essentials in order to develop that mind:

1.  Awakened Mind:
What is an “Awakened Mind?”
It is to be awakened to the following
A.This Body is not Me or Mine, but is only a temporary combination of the four great elements (Earth, Water, Fire, and Wind).
B. The Discriminatory Mind is the same way, it is the result from the “combinations” of the six elements Form, Sound, Fragrance, Flavor, Touch, and Dharma (everything else from large to small). Therefore, “It ” is also not “Me” or “Mine” either.
1. If cultivators are able to penetrate and comprehend in this way, they will be able to eliminate two types of bondage: Self and Myself. And if there is no “Self” or “Myself”, then the Self-Characteristic(the characteristic of being attached to the concept of self) will be eliminated immediately. Thus, if the Self-Characteristic already does not exist, then:
2. The Other’s Characteristic (the characteristic of clinging to the concept of other people) does not exist either. But if Other’s Characteristic does not exist, then, naturally:
3. The Sentient Bengs’ Characteristic (the characteristic of clinging to the existence of all other sentient beings) will no longer exist.
Thus if:
– Self is Not (does not exist).
– Others (people) are Not, and
– Sentient Beings (all other beings) are Not.
Then:
– “There is no one” to attain (enlightenment) or anything; therefore:
4. There is no “Achievement Characteristic” either.
Thus, because these “four characteristics of sentient beings” NO LONGER EXIST, the practitioners will attain enlightenment immediately. Therefore, this is what it means to cultivate the:

“AWAKENED MIND.”

2.  EQUALITY MIND
What is an “Equality Mind?”
It is important to understand the following:
The Sakyamuni Buddha taught:
“The Buddha Nature is common to all sentient beings; they are the fathers and mothers of each
other in the past and are the Buddhas of the future.”
Therefore:
a. While associating with other sentient beings, we must develop an equal (fairness) and respectful mind, to look upon them as the Buddhas of the future.
b. If this is done, the karmic obstructions of “discriminations and egotism” will be eliminated.
c. And doing so will give rise to various “wholesome and virtuous characteristics.”
This is what it means to cultivate the:

“EQUALITY MIND.”

3.  COMPASSIONATE MIND
What is the “Compassionate Mind?”
To be compassionate is to pity and to be empathetic, wishing to help and to rescue others without having discriminations or attachment to various characteristics (To put this simply, this means to have love and compassion, wishing to help others but not to have any intention of taking advantages. For instance, seeing someone rich, beautiful, having class, etc. in need, one “pretends to be compassionate” by helping but having ulterior motives of self-gain.  This is called “Desirous Views” [seeing wealth, beauty, etc.], developing love and lust according to binding ways of sentient beings; thus, to act in this way cannot be called being “compassionate.”  In short, true compassion is to be altruistic when helping someone, to forget one’s self in helping others, etc.).
In the Avatamsaka Sutra, Samantabhadra Maha-Bodhisattva shed light on why the Bodhisattva developed the “Compassionate Mind”:
“The Bodhisattvas observe sentient beings and seeing that they:
1. Do not have any place to lean on to develop Great Compassion.
2. Are not kind and good-natured to develop Great Compassion.
3. Suffer in poverty  without wholesome karma to develop Great Compassion.
4. Sleep soundly in the long nights of binding ignorance to develop Great Compassion.
5. Carry out evil actions to develop Great Compassion.
6. Are already bound and tied down but are still fond of other bondages to develop Great Compassion.
7. Are drowning in the ocean of life-and-death to develop Great Compassion.
8. Are trapped enduring sufferings for an extensive period of time to develop Great Compassion.
9. Are not fond of wholesome dharma to develop Great Compassion.
10. Are far away and have lost the Buddha Dharma to develop Great Compassion…”

Therefore, to develop the “Compassionate Mind” is also considered developing the “Bodhi Mind.” This is what it means to cultivate the:

“COMPASSIONATE MIND.”

4. REJOICING MIND
What is a “Rejoicing Mind?”
It consists of having these two states of mind:
– Accepting (to feel happy for others’ joy and happiness).
– Forgiving (to forgive happily others’ mistakes and transgressions).
a. Accepting Mind: Has the special characteristics that can eliminate various karmic obstructions including jealousy, stinginess, pettiness, etc.
b.  Forgiving Mind: Has the special characteristic that can solve and destroy karmic obstructions, such as vengeance and retaliation. This is what it means to cultivate for the:

“REJOICING MIND.”

5. REPENTANCE-VOW MIND
What is a “Repentance-vow Mind?”
From infinite eons ago, because all of us are deeply trapped in the idea of “SELF”, ignorance has ruled and governed us.  Thus, our Body, Speech, and Mind have created infinite karmas and even offenses such as being ungrateful and disloyal to our fathers, mothers; the Triples Jewels etc. were not spared.
Now that we are awakened, it is necessary to feel ashamed and be remorseful by using the same three karma of Body, Speech, and Mind to repent sincerely (similar to Maitreya Maha-Bodhisattva; even as a “One-Birth Maha-Bodhisattva” [one life from becoming a Buddha], six times daily he still performs the repentance ceremony praying to eliminate binding ignorance quickly.  Thus, as a Maha-Bodhisattva his “ignorance” is infinitesimal yet he still repents to eliminate them; how can we not repent given that, as unenlightened foolish mortals, we are bound by countless ignorance!).
How should we repent?
a.  Speech Karma: openly confess all transgressions and pray for them to disappear (and then use that speech to practice Buddha recitation, chant sutras, speak wholesomely, etc.)
b.  Mind Karma must be genuine, remorseful, vowing not to revert back to the old ways.
c.  Develop Vow to make the Triple Jewels glorious, help and rescue all sentient beings, in order to compensate for past transgressions and repay the four-gratefuls including the Triple Jewels, Parents, Teachers (life and religion), and all Sentient Beings.This is what it means to cultivate the:

“REPENTANCE-VOW MIND.”

6. NON-RETROGRESSION MIND
What is a “Non-retrogression Mind?”
It is necessary to know:
Even if repentance-vow has been made and the cultivated path has been taken:
a. Binding karma, afflictions as well as other evil obstructions are not easy to eliminate and destroy.
b. Cultivating for the Six Paramitas and ten-thousand conducts (of a Bodhisattva) are not easy to attain.
c. And the path toward achieving the Ultimate Bodhi Mind is an extremely long process; it is not easy to accomplish, etc.
Therefore, Pureland practitioners must “develop firm vows of non-retrogression,” such as regarding this body:
– Even if it has to endure infinite degradations, pains, and sufferings.
– Even if it is burned to ashes.
– Etc….
– (I am) Determined not to commit evil transgressions because of it.
- (I am) Determined not to regress on (my) cultivated path because of it.
To use this “non-retrogression” mind to practice for enlightenment (the Bodhi Mind) is what it truly means to cultivate for the:

“NON-RETROGRESSION MIND.” The above are the observation methods of the “Six Minds” in order for cultivators to develop the “BODHI MIND.”

Therefore, the Twelfth Pureland Patriarch, Great Master CH’E WU taught:
It is absolutely essential for Pureland Cultivators to have the following:
1.   For the purpose of finding liberation from the cycle of rebirths, vow for the
Ultimate Bodhi Mind.
Thereafter:
2.  Use deep Faith and sincere Vow.
3. Practice Buddha Recitation.

These are the “iron” and “unwavering” goals of Pureland Buddhism.

Therefore:

Anyone who cultivates Pureland Buddhism absolutely must
make a point to remember these goals. Only in this way will the Buddha Recitation practices praying to gain rebirth to the Ultimate Bliss World be attained.

B. Pureland is also Zen Meditation

Pureland Buddhism and the line of Buddha Recitation are also called Zen Meditation.
Why is this true? Because when the Pureland Cultivators are engaging in Buddha Recitation, they must do the following:

1.  Single-Mindedly Practice Buddha Recitation

This means throughout any particular Buddha Recitation session, they must do whatever they can to make their Minds perfectly still and remain completely empty of all other thoughts.  Thus, if cultivators are able to achieve that “Single-Minded Recitation,” then that is the condition of:

Mind Karma Creating Wholesome Conducts Therefore, if the “Mind Karma” is able to create Wholesome Conducts by Reciting Buddha, then the three evil (unwholesome) karma of the mind, which are: Greed, Hatred, and Ignorance (Stupidity), will not have the opportunity to arise (be born). Therefore, while single-mindedly reciting Buddha in that way, cultivators’: Mind Karma Will Reach Purity and Tranquility.

2.  Speech Practice Buddha Recitation

This is to use the mouth (speech) to recite sincerely, “Namo Amitabha Buddha,” continuously without interruption.  Meaning as soon as one Buddha recitation ends another Buddha recitation follows immediately  This is condition of:

Speech Karma Creating Wholesome Conducts

Therefore, if the “Mouth Concentrates to Recite Buddha” (“Speech Karma”)is able to create Wholesome Conducts by Reciting Buddha, then the four evil (unwholesome) karma of speech which are:

Lying, Slandering, Gossip, and Speaking with a double-tongue will not have the opportunity to arise (be born) as the cultivators engage in their practices. Therefore, while single-mindedly reciting Buddha in that way, cultivators’: Speech Karma Will Reach Purity and Tranquility.

3.  Speech Practice Buddha Recitation

This is to use the “Body” to prostrate respectfully to the Buddha. Meaning, when prostrating to Buddha, Buddhists must be proper, respectful, and do not jump and dance around in a disturbed and uncontrolled manner.  When cultivators prostrate to the Buddha in a proper and respectful manner (in a given period of worshipping), this is the condition of:

Body Karma Creating Wholesome Conducts

Therefore, if the “Body Karma” is able to create Wholesome Conducts by Prostrating to Buddha in that way, then the three evil (unwholesome) karma of the body which are:

Killing, Stealing, and Committing Sexual Misconducts will not have the opportunity to arise (be born) as the cultivators engage in their prostrating practices. Therefore, while sincerely prostrating Buddha in that way, cultivators’: Body Karma Will Reach Purity and Tranquility.

Overall, if any Buddha Recitation practitioner is able to attain a:
A pure and tranquil Mind Karma
A pure and tranquil Body Karma
A pure and tranquil Speech Karma
just as discussed above, then that practice of
Buddha Recitation Is Zen Meditation.

Thus, I hope for all Buddha recitation practitioners to penetrate the state, in which:

Pureland is Zen so in this present life, they will be able to bring along their (residual) karma to gain rebirth to the nine levels of golden lotus in the Ultimate Bliss World.

It is that magnificent!

A.  FAITH

As the Eleventh Patriarch of Chinese Pureland Buddhism, Great Master Sua-Sen taught:
In Pureland Buddhism, having Faith consists of six components: self, others, cause, effect, theory, and practice.

1. Faith in Self
This is to have Faith everything is created within one’s mind; therefore:
If a practitioner recites Buddha, then, absolutely, he or she will be received by the Buddha.

2. Faith in Others
This is to have Faith the Sakyamuni Buddha would never speak falsely and the Amitabha Buddha did not make hollow vows (empty promises) to rescue sentient beings. Therefore, if cultivators practice according to the Pureland teachings, then (upon death) they will be delivered to the Ultimate World by the Amitabha Buddha.

3. Faith in Causation
This is to believe reciting Buddha is the action (cause) for gaining rebirth and enlightenment.

4. Faith in Effect
This to believe in the matter of gaining rebirth and attaining Buddhahood as the end result (consequence of reciting Buddha).

5. Faith in Theory
This is to believe “all theories are within the mind.” Thus, the mind encompasses all the infinite Buddha Lands in the Ten Directions. Thus, each of the above concepts is a truth, and is never wrong.

6. Faith in Practice
This to believe in the existence of the Western Pureland and that the forms and characteristics in the Ultimate Bliss World the Buddha spoke of in the sutras are all true (that world exists just as much as this Saha World really exists).

B. VOW

Above was a discussion of Faith as the first step on the Pureland path, we will now turn to Vow as the second essential all Pureland practitioners must have.
What is Vow?
For instance if a traveler is about to undertake a long journey, that person would need the following items:
– Things to sleep on (sleeping bags, pillows, etc.)
– Food and drinks
And:
– Money and medicine.
– As well as other items necessary to complete the journey.

Similarly, a Pureland cultivator must also do the same (as that traveler did) in preparing for their journey to the Pureland. This means:
Faith alone is not enough, but one must also have Vow.
The component of Vow is very important  because this is to use one’s thought and mind to bring the virtues and merits one has gathered through cultivation (few or many) to point (dedicate) toward the direction of one’s wish (the Ultimate Bliss World). For example, the ship can travel across the ocean because it has an engine, but it cannot reach its destination unless there is a captain to steer it. The component of Vow for a Pureland cultivator is the same as the captain (driver) of the ship. When we make Vows, that is the time when we use all of our thoughts and minds to steer the “Ship of Buddha Recitation” toward the destination of the Western Ultimate Bliss World.
Therefore, the Patriarch taught:
To vow means the following:
– With each thought, there is a wish and yearning…
– With each recitation there is a wish and yearning…
(to gain rebirth to the Ultimate Bliss World).

In the Avatamsaka Sutra, the Sakyamuni Buddha taught:
For a person who has vows (as mentioned), when nearing death, in his or her last moments:
– All the faculties (eyes, ears, nose, tongue, mind, and body) will deteriorate.
– All loved ones must be left behind.
– All of one’s sense of power and integrity will be reduced…
Only:
This King of Vows (to gain rebirth) will remain. At all times, it will serve as the cultivator pathfinder.  Within a split second, that person will be able to gain rebirth to the Ultimate Bliss World of the Amitabha Buddha.

Realizing how important it is to have Vow, in the Amitabha Sutra, the Sakyamuni Buddha reminds Buddhists several times over through the following teachings:

“Moreover, Cariputra, the sentient beings in the ten directions who gain rebirth to the Ultimate Bliss World are beings who have attained the Non-retrogression State , many among them are One-Birth Maha-Bodhisattvas .  Their number is so great it is incalculable, only the words infinite, endless, and limitless can be used to speak of it.”

“Cariputra, when the sentient beings of this Saha World are able to hear this Sutra, they should develop vows wishing to gain rebirth to that Ultimate Bliss World.  Why should this be?  Because they will have the opportunity to congregate, in one place, with these highest of virtuous beings.
Cariputra, because I see the benefits, I will say this: If any sentient being is able to hear this sutra, he or she should develop the vow wishing to gain rebirth to that Ultimate Bliss World.”

“Cariputra, if anyone has vowed already, is currently vowing, or will develop vow wishing to gain rebirth to the world of the Amitabha Buddha, those people will attain the ground of non-retrogression toward the Ultimate Enlightenment in that world (Ultimate Bliss) whether they are already born, currently being born, or will be born.  Therefore, Cariputra, if any good man or good woman has faith he or she should immediately make vows to gain rebirth to that world.”

As is clearly evident, throughout the sutra, the Sakyamuni Buddha repeatedly reminds us and before concluding He once again tells cultivators to make vows to gain rebirth (to the Pureland).
Why is this?  Because to be born in the Ultimate Bliss World, the practitioners are able to be near Buddha, Maha-Bodhisattvas, and be surrounded by the highest of virtuous beings.  They will be able to attain great samadhi  spiritual powers and will no longer regress on the path toward attaining the Ultimate Enlightenment of Buddhahood.

C. PRACTICE

As we are now well aware, the essence of Pureland Buddhism consists of three main parts:
Faith, Vow, andPractice
The above discussion has referred to the components of Faith and Vow, the following will be a discussion of Practice.

What is Practice?
To Practice is to take action, which is to focus on reciting the line:
“Namo Amitabha Buddha.”
This is to recite without disturbance and without interference from any other thought (i.e. single-minded recitation).
The reason is if there exists Faith and Vow but the component of Practice is lacking, then this is similar to:
-  A ship with a propeller but lacking an engine
-   A car with an engine but lacking a steering wheel.
But how should one practice Buddha Recitation?
The Practitioner should do the following:
– Sit with back straight in front of a Buddhist Shrine, eyes focused on the picture or statue of Buddha.
– Use right hand to hold the prayer beads (108 beads).
– Mouth chanting one recitation “Namo Amitabha Buddha.”
– Take the thumb to count one bead (or do ten recitations and then count one bead, but mouth continues to do  Buddha Recitation and hand continues to count prayer beads in this way, until all 108 beads are counted and then).
– Perhaps continuing to recite another round of prayer beads, then another, etc.
– Or change to reciting the names of the Maha-Bodhisattvas such as Avalokitesvara Maha-Bodhisattva, Mahasthamaprapta Maha-Bodhisattva, Ksitigarbha Maha-Bodhisattva, etc.

Below, I would like to present several teachings of the Pureland Patriarchs:

1. Reciting without interruption in this way:
Suppose a person was being robbed in an isolated area with the robbers chasing after him wanting to kill him with a knife (this is a metaphor for life and death and impermanence not sparing anyone’s life). Overcome with fear, he begins sprinting all the way until he comes to a river crossing his path (the river of life and death. This side of the river represents the cycle of life and death, and the other side is the dock of enlightenment).
As he is fleeing for his life a thought quickly crosses his mind:
“If I can swim across this river to the ‘Other Side’, then it is my only chance to ensure my survival, but should I swim with my clothing on or off?  If I keep my clothing on, I’m afraid it will get in the way and it will make it difficult for me to swim, but I really don’t have time to take off my clothes because the robbers are right behind me (this is a metaphor that death is getting closer and closer for all of us).“
At this time, no other thought exists but the single thought of finding a way to cross the river…
Thus, those of us doing Buddha Recitation should think the same way, meaning:
– Always sincerely reciting,
– Don’t think about anything else (eliminate all distracting thoughts).
– One Buddha Recitation has just ended, another Buddha Recitation should follow immediately (don’t waste time).
– Recitation after Recitation in this continuous manner up to Ten Recitations (do this with each breath).
This is called “Ten Recitations Without Interruption”

(Taught by Great Ancient Dharma Master DAM-LOAN)

2. The Buddhas (Sakyamuni and Amitabha, specifically and all Buddhas in general) have much love and compassion for us, encouraging everyone often to recite the Amitabha Buddha’s name.
The reason is the Dharma Practice of “reciting the Amitabha Buddha’s name” is extremely easy.  If one is able to maintain this one recitation continuously, and use an entire lifetime as a limit, then:
– In a hundred (thousand) cultivators, a hundred  (thousand) will gain rebirth.
Why is this?
Because:
– No other thought exists (unaffected by all conditions of existence), thus attaining Proper Recitation (thought).
– It is congruent with the Amitabha Buddha (Great Vow 18, 19, and 20).
– It does not contradict the Sutra’s teachings (Infinite Life Sutra, Envisioning the Amitabha Buddha Sutra, The Buddha Speaks of Amitabha Buddha Sutra, etc.)
– It coincides with the Buddha’s teachings; therefore, it is easy to gain rebirth.

(Taught by the Second Patriarch of Pureland Buddhism Great Venerable Master SEN-TAO)

3. Recite Buddha with one mind means: Mind Karma is cultivating goodness.
– Reciting the Buddha name means: Speech Karma is cultivating goodness.
– Putting palms together and with body prostrating to the Buddha means: Body Karma is cultivating goodness.
If maintain the Three Karmas of Mind, Speech, and Body with goodness and purity for an entire life, then with one Buddha Recitation the cultivator can eliminate the heavy karmas in eight million past reincarnations (past lives).

(Taught by Great Ancient Venerable Master HOAI-CAM)

4. When prostrating and reciting Buddha and making vows, it is necessary:
– To be sincere, heartfelt, and earnest.
– Not to let other thoughts interfere.
– To be like a person begging to have his or her life spared.
– To be like a person being chased by robbers wishing to escape.
– To be like a person being drowned or burned single-mindedly wishing to be rescued.
Reciting Buddha must be heartfelt and sincere in this way truly to complete and to attain the practice.
In general if:
– Saying one thing, and doing another (saying one recites Buddha, but the person’s mind does not do so)
– Speech and action do not agree with each other.
– Faith (the Pureland Dharma Door) is not deep and well-grounded.
– Recite today, but tomorrow do not, and become increasingly lazy, etc.
If reciting in these ways, it is difficult to gain rebirth.

(Taught by the Sixth Pureland Patriarch, Great Venerable Master YUNG MING)

5. Those cultivating the Dharma of Buddha Recitation must remember never to forget reciting Buddha no matter how difficult and strenuous day to day activities are… Supposing they do forget, they must realize it right away and resume the recitation… If practiced in this way, it will become a second nature, so when death is near even if the body is suffering from sickness, pain, and agony, the cultivators will not forget the Buddha Recitation…
…As soon as the last breath is taken, the spirit (Alaya Consciousness) will rely on the Buddha Recitation to leave the body, and the cultivator is guaranteed to be rescued by the Amitabha Buddha to gain rebirth to the Ultimate Bliss World.

(Taught by Great Ancient Venerable Master TUAN-THUC).

6.  a. Those cultivating Pureland Buddhism wishing to gain rebirth must always practice Buddha Recitation as their Primary Conduct in life; secondary (supplementary) practices should include avoiding evil (unwholesome practices) and cultivating goodness…
Then use those virtues and merits to transfer and vow to gain rebirth to the Western Land.  If this is carried out, the goal will be accomplished quickly, similar to a boat with wind in its sails and also going with the current of the water.
b. Day and night often prostrating to Buddha much like a king’s advisor summoned to the court not daring to be late or to miss the appointment.
As for those reciting Buddha, then:
– If mouth recites Buddha, then mind must think of Buddha.
– Mind and Speech must be in harmony.
– Develop a sincere and respectful mind.
– Have absolute faith (in the Buddha’s teachings of the Pureland Path) without the slightest doubt or skepticism.
– Each day practice diligently without being late or lazy.
If this is accomplished, then the cultivator is guaranteed to attain the Buddha Recitation Samadhi.  When this happens there is little worry the cultivator will not gain rebirth.

(Taught by Great Ancient Venerable Master TU-CHIEU).

7. a. Those reciting Buddha should:
– Maintain the single recitation,  “Namo Amitabha Buddha.” It is similar to leaning on the Sumeru Mountain, completely solid and unmoving (thus, no matter if anyone says anything to interfere with or ridicule the cultivator’s practice, the cultivator is determined not to listen). Often remember, often recite, recite morning noon, and night, recite while walking, recite while sitting, etc.
The mind reciting Buddha is not abandoned and the line of Buddha Recitation never leaves one’s being (psyche). Each hour, each minute, always remember to recite; recite without forgetting, like a hen incubating her eggs, constantly applying warmth to the eggs so they will hatch.  Similarly, if reciting Buddha without letting time pass, it is called “Pure Recitation Without Interruption” and will result in the blossoming of the cultivator’s lotus flower (in the Pureland).
b. Often chanting the Buddha’s name with one mind, single thought, holding on to the one recitation of, “Namo Amitabha Buddha” (only in this way can a recitation truly be called a “Pure Recitation”).
Because:
– This one Recitation is the Amitabha Buddha.
– This one Recitation is the unimaginable power for destroying hell.
– This one Recitation is the extraordinarily precious sword to fend off fiends and demons.
– This one Recitation is lighting the torch, destroying the darkness (of ignorance).
– This one Recitation is a large ship crossing the ocean of suffering.
– This one Recitation is the shortcut to leave the Three Worlds.
– This one Recitation is the origin of the Amitabha Nature (Buddha Nature).
– This one Recitation is the mind of Pureland (mind of purity, mind of enlightenment).

Must maintain solidly the one recitation: Namo Amitabha Buddha and don’t ever forget it…
– If there is business to attend to recite it this way.
– If there is no business to attend to recite it this way.
– If sick, recite it this way.
– If not sick, recite it this way.
– If happy and joyous, recite it this way.
– If sad and suffering, recite it this way.
– If alive, recite it this way.
– If dead, recite it this way.
Thus, if continuing to recite in this way, who would need to ask others to find the right path to get there (the land of Ultimate Bliss)?

(Taught by Great Ancient Venerable Master UU-DAM)

8. In the “Great Heap Sutra” the Sakyamuni Buddha taught:
Reciting Buddha has the following ten virtuous practices:
1. Destroys the mind of sleepiness (drowsiness while reciting)
2. Heavenly Demons are fearful (respectful).
3. The sounds carry to the Ten Directions.
4. The three evil paths will rely on it to end suffering.
5. The sounds in the surrounding area do not invade to distract the cultivator’s mind.
6. Recitation mind does not get distracted.
7. Healthy and diligent.
8. The Buddhas delighted.
9. Samadhi is attained in the present life.
10. Able to gain rebirth to the Ultimate Bliss World.

9. It must be known that the Dharma Door of Pureland Buddhism does not need to discriminate, pick or choose those who are intelligent or stupid, high or low class, rich or poor. It does not care whether someone has just cultivated or has cultivated for a long time. Anyone can cultivate the Dharma Door of Buddha Recitation
Whether reciting loudly or softly, reciting with sounds or without sounds, reciting and prostrating at the same time, reciting as a way to study, concentrating to recite, reciting while imagining/thinking (of Buddha), or reciting while counting beads, etc.
Maintain the line “Namo Amitabha Buddha” without interruption like the running of water as a way of reciting, up to reciting while moving, reciting while standing, reciting when sitting, reciting while lying down, hundreds and thousands of recitations (chaotic thoughts of life) are combined into one recitation of Namo Amitabha Buddha in this way…
It does not matter what method the cultivator chooses to recite, the most important thing is to maintain it over long periods of time without decline (this is Practice), develop faith and don’t let it be shaken (this is Faith), and pray to gain rebirth to the Western Land of Ultimate Bliss (this is Vow).
If a cultivator is able truly to practice Buddha Recitation in this way, then who needs to find a person of wisdom (great knowledgeable advisor) to ask for the path (to the Ultimate Bliss World)?

(Taught by Great Ancient Venerable Master TONG-BON)

10. a. Buddha Recitation includes:
– Reciting softly
– Reciting loudly.
– Reciting silently.
– Reciting the Diamond Method (lips barely moving).
It is easy to fall sleep if reciting softly or silently.
It is easy to be tired if reciting loudly (waste of breath).
The “Diamond Recitation Method” is the only method that will last the longest.
Of course, this is not absolute if the cultivator feels it is necessary to change from method to method, then it is permissible as well.

b. The sleepy and distracting mind has been present in many lifetimes, thus it will not be easy to overcome it all at once.  Therefore, if a person reciting Buddha      finds his or her mind is not entirely pure and peaceful, don’t worry.  When engaging in Buddha recitation allow each word and each phrase to arise from within the Mind.  With this practice, over time, the cultivator will see results.

c. Distracting thought is a sickness, reciting Buddha is a medication.
Buddha Recitation is the practice that controls distracting thoughts.
If reciting Buddha, but do not see results, it is because the cultivator’s practice is not pure, complete, or heartfelt.
Therefore, whenever a distracting thought arises, the cultivator must be mindful and try harder to recite each word, each recitation clearly and distinctly and eventually the distracting thought will disappear spontaneously.

d. Those studying Buddhism, reciting Buddha, should not follow the external (surface) appearances too much, but should value and treasure true and honest cultivation.
1. It is not necessary for lay Buddhists to shave their heads or wear Buddhist clothing (clothes for Bhiksu and Bhiksuni). It is acceptable to keep their hair, and wear lay Buddhist ropes to engage in Buddha Recitation.
2. Those who prefer silence do not need bells and gongs.  They can remain quiet to engage in Buddha Recitation.
3. Those who do not want to have burdens or be busy do not need to form associations and congregations (as friends to recite Buddha). They can remain in their homes (in isolation) to engage in Buddha Recitation.
4. For those who know how to read and truly want to cultivate Buddhism, it is not absolutely essential or necessary for them to go to Buddhist Temples to listen to the Sutra.  They can read the Sutras and follow exactly as the Sutra teaches to engage in Buddha Recitation.
5. Traveling thousands of miles to various mountains and temples to visit and pay respect does not equal sitting in one place to engage in Buddha Recitation.
6. Making offerings to Bhiksus who are not true and proper (cultivate properly according to the Buddha’s teachings) do not equal being loving and loyal to one’s parents and engaging in Buddha Recitation.
7. Interacting with friends who lack morals and virtues do not equal those who are dumb and ignorant often engaging in Buddha Recitation.
8. Those who practice little but whose speech is profound and mighty do not equal those who are honest and naive engaging in Buddha Recitation.
9. Those who lust for magic, the paranormal, often praying for supernatural powers from gods, deities, demons, and satans do not equal those who have the deep and proper faith of the Doctrine of Cause-and-Effect to engage in Buddha Recitation.

In summary:
a. A person reciting Buddha:
-  Maintains a righteous path.
-  Eliminates evil practices.
This is called a Good Person.

b. A person reciting Buddha:
– Focuses the mind to eliminate distractions (distracting thoughts).
This is called a Virtuous Person.

c. A person reciting Buddha:
– Makes his or her true nature (Buddha Nature) shine
– Eliminates binding karmas.
This is called an Enlightened (Saintly) Being.

(Taught by the Eighth Patriarch of Pureland Buddhism, the Great Venerable Master LIEN-CH’IH)

11. a. It is only necessary to have Deep Faith, a Sincere Vow, and Practice Diligently.
The important part is:
-  Faith must be complete.
-  Maintain (Practice) it over time.
-  Often recite with One Mind (single-mindedness recitation)..
Each day and night, recite whether thirty thousand times, fifty thousand times, or one hundred thousand times of Buddha Recitation and do not let this practice go incomplete. If this is maintained for an entire lifetime and the cultivator does not gain rebirth, then it turns out the Buddhas across the three time-spans (past, present, and future) are all liars (but this is absolutely not the case).

b. People who truly recite Buddha:
– Let go of both mind and body, and such is Great Giving.
– Do not let arise in the mind greed, hatred, and ignorance, and such is Greatly Maintaining Precepts.
– Do not argue, right, wrong, better, worse, and such is Great Tolerance.
– Do not have discontinuity or interrupted distraction, and such is Great Vigor.
– Do not have distracting and chaotic thoughts, and such is Great Meditation (Samadhi).
– Do not become blind and mesmerized by other cultivated paths, such is Great Wisdom.
……………..
On the other hand, if the above is not achieved, then it is not correct to say a person is Truly Reciting Buddha.

c. Buddha Recitation has the components of Practice and Theory :
1.Practice is having Faith there is an Amitabha Buddha who exists in the Western Direction, there is a world named Ultimate Bliss, there are Nine Levels of Golden Lotus Flower, etc. being determined to recite Buddha, wishing to gain rebirth and thus always reciting Buddha with the utmost sincerity like a child missing his or her mother without ever forgetting.
2.Theories to have faith in the Amitabha Buddha, the Western Pureland, Nine Levels of Golden Lotus Flower, etc.; all of these exist within the cultivator’s mind because everything is created within the mind. Then use the recitation “Namo Amitabha Buddha” to make it a reality, to bind tightly the cultivator’s mind to it, never to forget it.

(Taught by the Ninth Patriarch of Pureland Buddhism, the Great Venerable Master OU-I).

12. The Twelfth Pureland Patriarch taught:

a.  Because of life-death,
Vow for Bodhi Mind,
Use deep Faith, Vow
Maintain name Recite Buddha (Practice).

These are the most important sixteen words of the Dharma Door of Pureland Buddhism...
(Because there is no other suffering in this world exceeding the matter of life and death, therefore, to cultivate and to engage in Buddha Recitation but not pray for liberation from the cycle of life and death is a great mistake.)
…If one has already developed the Great Mind (Bodhi Mind), then one must cultivate the Great Practice.  In all the cultivated paths, for all the Dharma Door most easily practiced, quickly gains results, secure, and complete, then no Dharma Door can equal to:

Use deep Faith-Vow
Maintain Name Recite Buddha

“Maintain Name” means to hold tightly to the one line of Amitabha Buddha in the cultivator’s mind without forgetting for a single moment. If forgotten or allow other thoughts to invade this one mind, then it cannot be called “holding tightly”(maintaining)
…Continued in this way for an entire lifetime, the cultivator will enter the realm of “One-minded recitation without distraction” and will attain the highest practices of Pureland Buddhism (enlightenment in this life)..

b. If the Mind can create Karma,
Then:
It can also change that karma.
And:
If Karma is created from the Mind,
Then:
It can be changed from within the Mind.
However, if:
The Mind cannot change the Karma,
Then:
The Karma will bind it (the cultivator).
And if:
Karma cannot be changed by the Mind,
Then:
It can bind the Mind.
However:

How is the mind used to change the Karma?
In this way:
Maintain the Mind so it agrees and is consistent with a Virtuous Life that the Buddha taught.
And:

How does karma bind the mind?
In this way:
Just let the mind be “as it always is,” freely following the Six Elements (Form, Sound, Fragrance, Flavor, Touch, and Dharma [thoughts, ideas, emotions, etc.]).
(This is known as living an uncultivated life, a life filled with over-indulgence and lack of discipline.  This will result in infinite unwholesome karma as one will live an artificial life filling himself or herself with unending greed to satisfy his or her desires.  In the end, such a person does not truly realize the essence of being a human being and will have wasted a golden opportunity of being a human being to better oneself by finding enlightenment, to be born in Heaven, or to be emancipated from the cycle of rebirths. This is precisely what the Patriarch meant when he taught letting the “Karma bind the Mind.” People who live in this way are certain to be condemned to the lower realms of Animal, Hungry-Ghost, and Hell, and it will be difficult to know when they will have the opportunity to be Human and know the proper path of enlightenment again).

(Taught by the Twelfth Patriarch of Pureland Buddhism, the Great Venerable Master CH’E WU).

In Conclusion:
Through the above discussion, the readers (Buddhists) are now clear on the “Essence of Pureland Buddhism” and are able to realize the three components of Faith, Vow, and Practice are intricately weaved together.   Thus, if any of these three components is missing, it will be impossible for the cultivator to gain rebirth.
Therefore, Great Pureland Master Ou-I (the Ninth Patriarch of Chinese Pureland Buddhism) taught the following:
1.  “Whether a (Pureland) cultivator gains rebirth or not will depend on Faith and Vow; while the high or low level of achievement will depend on how much one Practices Buddha Recitation.”

He taught further:
2. “If not having Faith and Vow, then no matter how much one Practices reciting ‘Namo Amitabha Buddha,’ the cultivator will not gain rebirth.”
(Instead, as the result of this practice, in the next life, the individual will be able to reap the meritorious retributions in Heaven or Human realm.  However, once those merits have been exhausted, he or she will continue drifting and drowning in the cycle of rebirths).
Thus, from this teaching, what important observations are we able to come away with?

a. Whether a cultivator achieves a high or low level of rebirth is almost irrelevant (immaterial).
However, what is of utmost relevance is:
b. Whether one is able to gain rebirth or not gain rebirth.

3. But if a Pureland Cultivator wishes to gain rebirth, then it is absolutely necessary to have Faith and Vow. Otherwise, the cultivator will not gain rebirth no matter how focused he or she Practices Buddha Recitation.
Moreover, among the two components of Faith and Vow, Vow takes precedence (because as taught by the Eleventh Pureland Patriarch, Great Master Sua-Sen,Vow encompasses both Faith and Practice).
Therefore, the Great MasterOU-I emphasized this extremely important point:
“If Faith and Vow are established firmly, when death is near, if an individual recites the Buddha’s name (“Namo Amitabha Buddha”) from ten to one-hundred times, that person is guaranteed to gain rebirth .”

4. In contrast (meaning if there is Practice, but Faith and Vow are weak and deficient), no matter how much one recites Buddha , it will be impossible to gain rebirth.

5. Thus, as pointed out by the Pureland Patriarchs, if Faith and Vow are well-solidified, then even if Practice is weak and deficient, it is still possible to gain rebirth.

Therefore, those who cultivate Pureland Buddhism always must  remember clearly:

A true and genuine Vow is ranked at the top.

QUESTION:
Some people say, if this is the case, then it is only necessary to maintain Faith and Vow firmly, and is unnecessary to Practice a lot of Buddha Recitation. Why not wait until when death is near, it still would not be too late to recite Buddha (to gain rebirth)? Is that possible or not?

ANSWER:
It is extremely erroneous to have this mentality
Why?
It must be known, the crucial matter in gaining rebirth according to what the Buddha taught in the sutra is:

“When dying, that person will not experience madness, will gain rebirth to the Ultimate Bliss World.”
The Buddha Speaks of Amitabha Sutra

If it is true for that person who recites Buddha:
When dying does not become mad, then (it is guaranteed) whether with “one recitation” or “ten recitations” the individual will gain rebirth.  But who can be certain he or she will not experience madness when dying? Ordinarily, if people are not “diligent in their practice”, when death arrives, the four elements disperse and karmic powers accumulate. During such a time the body and mind will experience great pains and sufferings, which lead to fear, disorientation, and people will become so frightened chances are “one Buddha recitation” will not even arise let alone “ten Buddha recitations.”
If cultivators wish to have a guarantee (to gain rebirth) upon death, while living they must focus to recite Buddha as much as possible and give their best efforts to practice reciting the Buddha’s name until they achieve the level of “One mind without distractions” (single-mindedness recitation”).
Otherwise, if they wait until death is near before being willing to practice Buddha recitation, then of course, in theory they can still gain rebirth, just as the Sutra taught.  However, in reality, it is important to give one’s best effort to practice; do not be lazy or look down on “Applied Practice” (Application of Theory) only to bring self-defeat (and end up not gaining rebirth).

(Commentary by Buddha Recitation
Venerable Dharma Master
Thich Hai-Quang:

As a propagator of Pureland Buddhism, I have also heard Buddhists voice statements similar to the one above:
“Cannot I wait until death is near (wait until I’m older) before I begin reciting because it is still so early at this point (I have so much time left )?”
I ask to follow the Patriarch’s ideas and meanings to give the following reply:
Gravely mistaken, What a tragically erroneous statement!
To say something like that is not only self-defeating, but will infect and pass on that tragedy to all Buddhists, ordained, lay, men, or women alike. The Sutra teaching is never incorrect, but within it are other deep hidden meanings only those with wisdom will be able to penetrate completely.
It is necessary to know:
a. The unenlightened being, saturated and burdened with evil karma (to varying degrees) such as ourselves, when death arrives, if we still know and are able to practice Buddha Recitation, that is because in former lives we planted many wholesome karma (with Pureland Buddhism). Therefore, in this life we are able to meet good knowledgeable advisors (virtuous teachers, kind friends, etc.) who teach and guide us.  This is a rare fortune and will happen only to “one in ten-thousand.”
b. The “Answering to Skepticism Commentary ” taught:
There are ten types of people, who when death arrives will not be able to do Buddha Recitation.
1. Those who do not meet virtuous friends (spiritual advisors) to encourage them to practice Buddha Recitation.
2. Those who are sick, having many karmic obstructions causing them great pain and agony; therefore, their minds and bodies are in turmoil, not having peace or having leisure to recite Buddha.
3. Those who suddenly become mute, unable to speak.
4. Those who have lost their minds, no longer able to think clearly.
5. Those who are suddenly killed by water or fire.
6. Those who are suddenly killed by vicious predators or eaten alive by beasts.
7. Those who have evil friends who destroy their faiths.
8. Those who entered a coma until death.
9. Those who die suddenly while in battle.
10. Those who die falling from high places.

These events listed here happen regularly in our daily lives regardless if we are lay or ordained Buddhists. These are the consequences and are the reflection of the residual karma (of the former life; “fate”); therefore, they can occur instantaneously, there is no way to plan or prepare for them.
If someone were unfortunate enough to encounter one of the above ten karmic retributions, then in such a time of lacking kind circumstances and of being completely unexpected, how can such a person peacefully recite the Buddha’s name.  At that time, even if the Buddha were alive he would not be able to rescue such a person. The soul (spirit) has nowhere to go but follow the karmic power each individual created while living to get condemned into the realms of three domains and eight disasters .
By that time:
EVEN IF ONE WISHES TO HEAR OR RECITE THE BUDDHA’S NAME IT WILL NOT BE ACCOMPLISHED EASILY..

c. And if:
ONE IS ABLE TO AVOID HARM FROM THOSE EVIL CONSEQUENCES ABOVE but only ENDURE A MINOR ILLNESS BEFORE PASSING AWAY, then chances are when nearing death, these realities will be present:
Dispersing of the four elements will cause great pains and sufferings similar to a crab thrown on fire or a lobster in boiling water. Therefore, while enduring such suffering and frightening aspects, how will one remember or have the leisure to do Buddha recitation?

d. Supposing if ONE IS NOT SICK BUT TIME HAS COME TO AN END, then chances are:
– Life’s destinies are yet to be eliminated .
– Worldly thoughts are difficult to forget.
– Lust for life and fearful of death.
– Chaotic mind having little peace.
Additionally:
– Personal business has not been settled.
– The will is not yet made.
– Wife, children crying, moaning, etc.
– Hundreds and thousands of fears, loves, and ambiguities.
If that is the case:

HOW WILL ONE RECITE BUDDHA?

e. For instance, Before Death one unfortunately comes down with an illness.  At such time the person already:
– Moans and complains of the aches and pains.
– Worries about finding remedies and good doctors.
– Worries about praying and worshipping for recovery.
– Consumed with erratic and delusional thoughts, etc.

HOW WILL ONE RECITE BUDDHA?

f. Supposing, BEFORE SICKNESS AND DEATH, then:
– Must endure degeneration, old age, senility.
– Filled with afflictions, worries, and depressions.
– Chances are it is not even possible to have any happiness in such a degenerative body;
THERE IS NO GUARANTEE ONE WILL BE RECITING BUDDHA PEACEFULLY!

g. Again supposing:
BEFORE OLD AGE when YOUTH AND VITALITY ARE STILL ON ONE’S SIDE, then:
– Worldly ambitions and aspirations have not been eliminated.
– The worldly matters (love, lust, family) bind tightly.
– Chasing after life in every direction.
– Making this plan and carrying out that scheme.
– Karma is great and vast.
Just as before:

HOW WILL ONE RECITE BUDDHA?

h. Then lastly, supposing:
IF ONE IS AT PEACE, HEALTHY, AND HAS THE INCLINATION TO CULTIVATE AND PRACTICE.
However:
– Unable to see life as one big illusion.
Then:
– Even if body is at peace,
But:
– The mind is still erratic (filled with afflictions).
Just imagine being in these various situations:
– Unable to see clearly (not having proper views).
– Unable to grasp firmly (not having proper understanding of the true Dharma).
– Unable to establish faith solidly (not having developed faith firmly).
– Unable to let go of endless life destinies (temptations).
Then:
-  Once various conditions arise, there is no self-mastery (lack will power), one will end up comforming to the environment to become chaotic and confused.
Thus, as before:

HOW WILL ONE RECITE BUDDHA?

Therefore, it is important to examine carefully the following:
-  Let’s not even speak of sickness or nearing death, but even with youth, health, being well provided for, having peace, and having the inclination to cultivate, if one is not wise enough to eliminate a particular problem that seems to persist:
IT IS ALREADY ALMOST IMPOSSIBLE TO RECITE BUDDHA.
Let alone:
WAITING UNTIL DEATH IS NEAR (when every problem is magnified a thousand times and one does not know how to handle it).
It must be understood, a human life is short, transitory, and fleeting like a lightning flash, a spark; it is here one day, gone the next.

WHAT IN LIFE IS FOREVER AND ETERNAL? (nothing!) As Buddhists, having studied the philosophy of Buddhism and having wisdom, we must: FIRMLY ACCEPT THIS TRUTH. Thereafter:
– Take the opportunity before old age and sickness
To:
– Let go of (free ourselves from) some of life’s desires and temptations.
– Cleanse and purify ours minds and bodies.
Having:
– One day to live
– Cultivate (practice) one day of Buddha Recitation.
Having:
– A moment of leisure,
– Cultivate a moment of Buddha Recitation.
If these practices are carried out:
– When death is near, everything will be calm and peaceful.
Moreover:
– The Western Pureland’s path will be open and well-lighted.
However, if the listed conditions are not present, then:
– When life’s destinies and karmic afflictions fill one’s mind (nearing death), During such time:

IT WILL BE TOO LATE TO HAVE REGRETS.

O all fellow lotus cultivators!
Please think and ponder carefully.

(Translator’s Summary: As the Venerable Dharma Master Thich Hai-Quang expressed clearly, it is critical to understand, in order for Pureland cultivators to remember to recite Buddha from ten to one-hundred times, they must practice Buddha Recitation diligently to make that recitation a “second nature.” Otherwise, when death arrives, it will be “almost impossible” to remember if they have not practiced it regularly.  This is why Practice may be the least important of the Pureland Buddhism’s Three Essentials–Faith, Vow, and Practice, yet it is still an intricately integral part of gaining rebirth).

As discussed, the Sakyamuni Buddha appeared in this world in order to follow and to adapt to the sentient beings’ infinite levels and personalities. To make it easier to guide and transform them, He used infinite extraordinarily skillful methods as means to teach the proper Dharma of enlightenment.  Sometimes the teachings were:

– Clear, which is called Apparent Doctrine .
– Other times, the teachings are hidden with deep meanings, called Esoteric Doctrine.
– Sometimes, the teachings are of “truths” and are “complete” called Perfect Doctrine.
– Other times, the teachings are ordinary and can be understood by everyone called Common Doctrine.
– Etc.

However, regardless of whether the teachings are Apparent, Esoteric, Perfect, Common or any other, the Buddha’s teachings do not stray from the only and most important end:
To pass on the Buddha’s proper view and proper Dharma with the intention of guiding the nine realms of sentient beings to follow the path of peace and tranquillity, to end all suffering, and to attain the ultimate enlightenment. Specifically, to the Dharma Door of Pureland Buddhism, there are three essential components, including:

FAITH, VOW, and PRACTICE

A.  Foremost, Pureland cultivators must know the following:
Cultivators who wish to enter and penetrate this Dharma (door) must:
-  Believe the existence of the Ultimate Bliss World is real.
-  Amitabha Buddha will always readily protect and rescue any sentient being who knows to take refuge  with and respectfully have Faith in Him by reciting His virtuous name:

Namo Amitabha Buddha (Namo Amituofo)

B. Once Faith is established, the Pureland cultivators must develop a genuine mind and sincerely pray for liberation from this suffering Saha World in order to gain rebirth to the Ultimate Bliss World. This will then enable the cultivators to rely on the unimaginable peace and purity of that Western Pureland to practice diligently and to attain the ultimate end:

Enlighten Self, then Enlighten Others

This component is known as Vow and is the second essential necessary for Pureland cultivators.

C. After developing Vow, it is absolutely essential for Pureland cultivators to recite the Amitabha Buddha’s virtuous name, which is to Practice reciting the line:

Namo Amitabha Buddha (Namo Amituofo) Continue to practice reciting to the point when the line “Namo Amitabha Buddha”/”Namo Amituofo” and the cultivators’ minds are in harmony and become one (i.e. single-mindedness recitation). Doing so will establish an unfathomable deep connection with the Amitabha Buddha as He will rescue and deliver them (to the Pureland upon death). This component is known as Practice and is the last of the three absolute essentials for those cultivating the Pureland path.
The three essentials of Faith, Vow, and Practice must follow and accord with one another much like a shadow is to a body or a leg to a three-legged table as all three are equally important. These three components are absolutely essential and cannot be missing from those cultivating Pureland Buddhism.

Pure Land Buddhism is centred around the Buddha Amitabha (“Infinite-Light”), also known as the Buddha Amitayus (“Infinite-Life”), whose double name is shortened to “Amituo” in Chinese, “Amida” in Japanese and “Adida” in Korean and Vietnamese.  Pure Land Buddhism is among the most influential forms of Mahayana Buddhism is described as the Path of Serene Trust, or faith.  The object of Pure Land Buddhism is rebirth into the Land of Bliss.

Buddhism spread from India to China, Korea, and Japan, although it has declined in its native India and is almost non-existent, being reabsorbed in Hinduism.  Buddhism has evolved many, many forms during its long history, Pure Land Buddhism is one of them. Buddhism offers an excellent way for everyone to realise the ultimate goal of human existence in terms of “attaining enlightenment” through the profound awareness of truth.  That is, Buddhism is the means through which everyone, regardless of age, sex, race, or ability can be liberated and attain enlightenment.

Pure Land Buddhism is based on the Pure Land sutras, first brought to China as early as 148 AD, when the Parthian monk An Shìgao commenced translating sutras into Chinese at the White Horse Temple in the imperial capital of Loyang, during the Han. Ching-t’u or Pure Land Buddhism is based on the Sukhvati-Vyuha, which describes the Pure Land and the Amitayur-Dhyana Sutra, a sermon that teaches the way to attain the Pure Land. One key concept behind Pure Land Buddhism is that Nirvana has become increasingly difficult to obtain through meditative practices and  Pure Land Buddhism provided a way to practice Buddhism for those who were not capable of practicing other forms.   It was popular among commoners and monastics as it provided a straightforward way of expressing faith as a Buddhist.  Instead of solitary meditative work toward enlightenment, Pure Land Buddhism teaches that devotion to Amitabha leads one to the Pure Land, where enlightenment can be more easily attained.  Pure Land Buddhism is a religion of faith, of faith in Amitabha Buddha [and in one's capacity to achieve Buddhahood].  The essential practice in Pure Land Buddhism is the chanting of the name of Amitabha Buddha (Buddha Remembrance) with total concentration, trusting that one will be reborn in the Pure Land, a place where it is much easier for a being to work towards enlightenment.

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.  The number of books written in English on Pure Land Buddhism is steadily increasing, as is the number of translations on the subject from Chinese, Japanese and other languages. Which is one of the aim of this website, to provide more information on Pure Land Buddhism in English.