Why abide by Master Shan Dao's teaching (選學善導大師理由)?
As we look at the history of China, most are familiar with the 13 patriarchs of the Pureland tradition, and the many more masters and sages, even the grand masters of the other traditions who had propagated the Pureland Dharma, each with his own individual perspective of the Pureland. However, there are indeed differences between these teachings. All these teachings have come a long way through history, and very often, we are overwhelmed by the amount of information and material upon us, so much so that beginners find it hard to make a wise selection. Fundamentally, there exists the problem of compatibility, i.e., the teaching must stand the test of time and can be practiced by anyone, anywhere and anytime.
Drawing comparisons, there are indeed a few points to mention as to why we have chosen to abide by the teaching of Master Shan Dao 善導大師.
1. Words by Amitabha Buddha himself
Through the ages, tradition has it that Master Shan Dao is the incarnation of Amitabha Buddha. Thus his words no different from Amitabha Buddha himself. Master Yin Guang 印光大師 said : “The world has it that Master Shan Dao is the incarnation of Amitabha Buddha, thus take his words as Buddha's words". Since we aspire to be born in the Land of Bliss, we ought to abide by this teaching especially when Amitabha Buddha manifested personally to expound Pureland teaching.
2. Clarify Buddha's true intent and set in motion Pureland's genuine instruction for both past and present time
Master Shan Dao's Pureland teaching has the effect and role to clarify and set the Pureland Dharma as the definite and conclusive teaching for past and present time. Therefore, all understanding, interpretation and explications must abide by Master Shan Dao's teaching to be considered correct. Master Shan Dao's principles and teachings is represented in his work "Commentary on Contemplation of Infinite Life Sutra 觀經四帖疏“. His worries and compassion for sentient beings spurred him to write this commentary when he witnessed the many misinterpreted explications of this sutra that did not bring out the intended original meaning of Buddha's words, and had led many aspirants feeling unworthy to practice Pureland tradition. He spoke these words : I want to clarify Buddha's true intent and set in motion Pureland's genuine instruction for both past and present time. During his writing, a saintly monk would visit him every night to guide him on how this commentary should be written. This saintly monk is none other than Amitabha Buddha himself. Upon completion, Buddhas and Boddhisattvas appeared in his dream for 3 consecutive nights to give endorsement to his commentary and spoke these words : the explications in this commentary accords deeply with Amitabha Buddha's vows and the deep compassion of Buddhas, it is indubitably correct. At the end of this commentary, Master Shan Dao wrote these words : "I requested Amitabha Buddha, Buddha Shakyamuni and all Buddhas to give guidance and endorsement for my undertaking to write this commentary". Aspirants who wish to write commentaries on Contemplation of Infinite Life Sutra should neither add nor omit any word that differs from this commentary. Patriarchs through the ages who had written commentaries with such a tone of voice, with such spectacular influence, and dared to declare : "Clarify Buddha's true intent and set in motion Pureland's genuine instruction for both past and present time", were unseen of, especially when there were renowned sages and monastics at that period.
3. The Authentic Pureland Transmission
Master Shan Dao's Pureland's teaching is an unmixed lineage of the Pureland tradition. It's very important to have a good understanding of the teaching transmission (Teacher to student). Practitioners of the Pureland tradition in general do not have a clear concept of the teaching transmission because reciting "Namo Amituofo" is too plain and simple and can be done by anyone. It doesn't seem to require a rigorous mind to mind transmission like that of the Zen tradition and as a result, appears loose and divided. However, at the same time, it also explains its popularity, simplicity and ease of practice. However, it does not mean that Pureland tradition is without its rules, practices and teachings. In fact, it has.
Pureland tradition of China during the Sui and Tang periods conveyed teachings by Master Tan Luan, Dao Chuo, and Shan Dao, that was pristine Pureland tradition. However, at around the end of the Tang period, works of Master Tan Luan, Dao Chuo and Shan Dao faced their final moments and were lost during that period of upheavals and wars, and as a result, failed to be handed down. What followed were the Song, Yuan, Ming and Qing periods, in which masters of the various traditions recognized that revealing Pureland tradition was the chief reason why Buddha Shakyamuni came into being. Therefore, they took to propagating Pureland Dharma, to guide practitioners from the other traditions back towards the Pureland path, forming a phase "Return of the traditions towards Pureland" in the history of China. Owing to this, it hugely popularized Pureland tradition, but on the other hand, made Pureland tradition's pristine teachings heterogeneous with extraneous principles from the Zen, Tian Tai and Hua Yan traditions. That is why the tenet of Pureland tradition of today that we have come to embrace is generally heterogeneous. As a result, it sprung new practicing tenets such as "Abide either by Tian Tai or Hua Yan or Prajna instructions with an aspiration to be born in Amitabha Buddha's Land of Bliss." What does this indicate? In other words, due to the breakdown in transmission of Master Shan Dao's complete instruction, later generations have since lost their pristine Pureland tradition's standpoint in the way they understand the teachings of the Buddha Dharma in its entire timeline. In theory then, understanding the Buddha Dharma could only come under the perspectives of the Zen, Tian Tai and Hua Yan traditions. However, in terms of practice, they also recognized the inadequacies in relying on the Tian Tai and Hua Yan teachings, as there is no assurance of ending endless rebirth in the 3 realms in this life time. In the end, the one and only other way to end rebirth is recite "Namo Amituofo" with aspiration to be born in the Land of Bliss. In this light, it would mean taking a longer detoured path, which indicates disunity between understanding and practice, inconsistency and extraneousness. Such tenets have its influence on the practitioners of Pureland tradition in general. For this reason, very often when Pureland tradition is mentioned, there exists the shadows of the various traditions. Master Shan Dao's teaching is different. It is very pristine, thorough, comprehensive, has a standpoint and perspective taken from Amitabha Buddha's primal vow, explicates Pureland Dharma based purely on Pureland tradition's instructions with none whatsoever extraneous elements from the Tian Tai and Hua Yan principles. It is independent and a system of its own, a standard for reference of the Pureland's ideology.
4. The Culminating Discernment of Pureland Dharma
Master Shan Dao stands as the culminating figure in the timeline of Pureland Dharma. His Pureland's Ideology is rich and perfect, be they classifications or instructions of his discernment or establishment of its practices or protocols, they are the most comprehensive. Thus, Master Shan Dao represents the entire Pureland Dharma, the de facto founder and teacher we abide by. His Pureland's ideology and instruction is the standard to follow. Similarly, Master Zhi Zhe, the defacto founder of Tian Tai tradition, his ideology sets the standards for Tian Tai tradition. Any contrary message is not part of Tian Tai tradition. Therefore, explications that deviates from Master Shan Dao's does not belong to Pristine Pureland Dharma, and should not be abided by.
5. Birth in the Land of Bliss is certain
Based on Master Shan Dao's teaching, the one benefit that is different from the other traditions is that birth in the Land of Bliss is certain with none whatsoever uncertainties. If it was based on teachings from masters and founders of the other traditions, it is uncertain for any aspirants to be assured of birth in the Land of Bliss. The reason is that their teachings befit practitioners of a different capacity. Perhaps the object of their teachings are for aspirants with high meditative skills. Lowly defiled beings with scattered minds would feel out of place and lost if the criteria to reach the Land of Bliss requires such meditative skills. It is then clear that the scope of these teachings do not extend to cover lowly defiled beings with scattered minds. Therefore, if one were to believe it, his path to be born in the Land of Bliss is uncertain and bleak. There are many monastics and lay Buddhists today giving Pureland discourses and very often adding conditions and standards of their own. A common saying that is often heard is : "Unless aspirants who wish to be born in the Land of Bliss reach a single pointedness of mind, he doesn't stand a chance of reaching the Land of Bliss". What can we as defiled beings with scattered minds do? Based on Master Shan Dao's understanding, aspirants are free of such obstacles, fear and worries. In the Infinite Life Sutra, Boddhisattva Dharmakara 法臧菩薩 makes his vows and speaks these words : "Upon my attaining Buddhahood, I will rid sentient beings of their fears and worries, and bring them perfect peace". Our greatest fear is our endless desire, our inability to compose ourselves near death and end all our attachments. No matter what it may be, we must get to the bottom of these fears and worries. In fact, Amitabha Buddha is helping to calm our minds. Master Shan Dao revealed in entirety Boddhisattva Dharmakara's vows and Amitabha Buddha's immeasurable merit. If we abide by Master Shan Dao's instructions, we can be certain of birth in the Land of Bliss. He told us : "reciting "Namo Amituofo" is the absolute practice and birth in the Land of Bliss is certain". Thus, it is all-inclusive, no aspirant is left out under Amitabha Buddha's vow of salvation. It is that plain and easy to be born in the Land of Bliss.
6. Widely suits this era
As each tradition takes its own different perspective and standpoint, using a metaphor, what is seen as a mountain peak from one angle may be seen as a mountain range from another, i.e., a change in angles changes the effect and description. For instance, Tian Tai perspective discerns and classifies Pureland into 4 plains, ordinary defiled beings can only be born in the lowest plain. However, based on Master Shan Dao's understanding seen from Amitabha Buddha's deep compassion angle to save defiled beings, discerned Pureland to be a single Reward plain. Defiled beings relying on Amitabha Buddha's vow of salvation together with the Boddhisattvas will equally be born in the Land of Bliss.
The difference between these two perspectives are poles apart. We must grasp two important points as Pureland practitioners.
With this in mind, nothing will go wrong if we rely on Amitabha Buddha's vows. Very often, there are practitioners who have had years of practice but have yet to rid themselves of attachment or stop defiled thoughts from arising, leading to hopelessness and dejection in their practice as death draws near, creating hindrance that hinders their practice. If we see ourselves as lowly helpless defiled beings and ask : "Is there salvation even for us?" If there was, we can heave a sigh of relief, but what if there wasn't, then we ought to seek salvation even at a breakneck price. At this present time, Master Shan Dao's Pureland Dharma is the salvation for us. Therefore, looking at the present and future circumstances, our defiled nature and inadequate capacity, it is best to practice Master Shan Dao's Pureland Dharma.
The Pureland Lineage :
Nagarjuna Boddhisattva 150CE-250CE >>> Vasubandhu Boddhisattva 4th-5thCE >>> Master Tan Luan 476-542 >>> Master Dao Chuo 562-645 >>> Master Shan Dao 613-681.
** You may click wordings in blue for more information **
As we look at the history of China, most are familiar with the 13 patriarchs of the Pureland tradition, and the many more masters and sages, even the grand masters of the other traditions who had propagated the Pureland Dharma, each with his own individual perspective of the Pureland. However, there are indeed differences between these teachings. All these teachings have come a long way through history, and very often, we are overwhelmed by the amount of information and material upon us, so much so that beginners find it hard to make a wise selection. Fundamentally, there exists the problem of compatibility, i.e., the teaching must stand the test of time and can be practiced by anyone, anywhere and anytime.
Drawing comparisons, there are indeed a few points to mention as to why we have chosen to abide by the teaching of Master Shan Dao 善導大師.
1. Words by Amitabha Buddha himself
Through the ages, tradition has it that Master Shan Dao is the incarnation of Amitabha Buddha. Thus his words no different from Amitabha Buddha himself. Master Yin Guang 印光大師 said : “The world has it that Master Shan Dao is the incarnation of Amitabha Buddha, thus take his words as Buddha's words". Since we aspire to be born in the Land of Bliss, we ought to abide by this teaching especially when Amitabha Buddha manifested personally to expound Pureland teaching.
2. Clarify Buddha's true intent and set in motion Pureland's genuine instruction for both past and present time
Master Shan Dao's Pureland teaching has the effect and role to clarify and set the Pureland Dharma as the definite and conclusive teaching for past and present time. Therefore, all understanding, interpretation and explications must abide by Master Shan Dao's teaching to be considered correct. Master Shan Dao's principles and teachings is represented in his work "Commentary on Contemplation of Infinite Life Sutra 觀經四帖疏“. His worries and compassion for sentient beings spurred him to write this commentary when he witnessed the many misinterpreted explications of this sutra that did not bring out the intended original meaning of Buddha's words, and had led many aspirants feeling unworthy to practice Pureland tradition. He spoke these words : I want to clarify Buddha's true intent and set in motion Pureland's genuine instruction for both past and present time. During his writing, a saintly monk would visit him every night to guide him on how this commentary should be written. This saintly monk is none other than Amitabha Buddha himself. Upon completion, Buddhas and Boddhisattvas appeared in his dream for 3 consecutive nights to give endorsement to his commentary and spoke these words : the explications in this commentary accords deeply with Amitabha Buddha's vows and the deep compassion of Buddhas, it is indubitably correct. At the end of this commentary, Master Shan Dao wrote these words : "I requested Amitabha Buddha, Buddha Shakyamuni and all Buddhas to give guidance and endorsement for my undertaking to write this commentary". Aspirants who wish to write commentaries on Contemplation of Infinite Life Sutra should neither add nor omit any word that differs from this commentary. Patriarchs through the ages who had written commentaries with such a tone of voice, with such spectacular influence, and dared to declare : "Clarify Buddha's true intent and set in motion Pureland's genuine instruction for both past and present time", were unseen of, especially when there were renowned sages and monastics at that period.
3. The Authentic Pureland Transmission
Master Shan Dao's Pureland's teaching is an unmixed lineage of the Pureland tradition. It's very important to have a good understanding of the teaching transmission (Teacher to student). Practitioners of the Pureland tradition in general do not have a clear concept of the teaching transmission because reciting "Namo Amituofo" is too plain and simple and can be done by anyone. It doesn't seem to require a rigorous mind to mind transmission like that of the Zen tradition and as a result, appears loose and divided. However, at the same time, it also explains its popularity, simplicity and ease of practice. However, it does not mean that Pureland tradition is without its rules, practices and teachings. In fact, it has.
Pureland tradition of China during the Sui and Tang periods conveyed teachings by Master Tan Luan, Dao Chuo, and Shan Dao, that was pristine Pureland tradition. However, at around the end of the Tang period, works of Master Tan Luan, Dao Chuo and Shan Dao faced their final moments and were lost during that period of upheavals and wars, and as a result, failed to be handed down. What followed were the Song, Yuan, Ming and Qing periods, in which masters of the various traditions recognized that revealing Pureland tradition was the chief reason why Buddha Shakyamuni came into being. Therefore, they took to propagating Pureland Dharma, to guide practitioners from the other traditions back towards the Pureland path, forming a phase "Return of the traditions towards Pureland" in the history of China. Owing to this, it hugely popularized Pureland tradition, but on the other hand, made Pureland tradition's pristine teachings heterogeneous with extraneous principles from the Zen, Tian Tai and Hua Yan traditions. That is why the tenet of Pureland tradition of today that we have come to embrace is generally heterogeneous. As a result, it sprung new practicing tenets such as "Abide either by Tian Tai or Hua Yan or Prajna instructions with an aspiration to be born in Amitabha Buddha's Land of Bliss." What does this indicate? In other words, due to the breakdown in transmission of Master Shan Dao's complete instruction, later generations have since lost their pristine Pureland tradition's standpoint in the way they understand the teachings of the Buddha Dharma in its entire timeline. In theory then, understanding the Buddha Dharma could only come under the perspectives of the Zen, Tian Tai and Hua Yan traditions. However, in terms of practice, they also recognized the inadequacies in relying on the Tian Tai and Hua Yan teachings, as there is no assurance of ending endless rebirth in the 3 realms in this life time. In the end, the one and only other way to end rebirth is recite "Namo Amituofo" with aspiration to be born in the Land of Bliss. In this light, it would mean taking a longer detoured path, which indicates disunity between understanding and practice, inconsistency and extraneousness. Such tenets have its influence on the practitioners of Pureland tradition in general. For this reason, very often when Pureland tradition is mentioned, there exists the shadows of the various traditions. Master Shan Dao's teaching is different. It is very pristine, thorough, comprehensive, has a standpoint and perspective taken from Amitabha Buddha's primal vow, explicates Pureland Dharma based purely on Pureland tradition's instructions with none whatsoever extraneous elements from the Tian Tai and Hua Yan principles. It is independent and a system of its own, a standard for reference of the Pureland's ideology.
4. The Culminating Discernment of Pureland Dharma
Master Shan Dao stands as the culminating figure in the timeline of Pureland Dharma. His Pureland's Ideology is rich and perfect, be they classifications or instructions of his discernment or establishment of its practices or protocols, they are the most comprehensive. Thus, Master Shan Dao represents the entire Pureland Dharma, the de facto founder and teacher we abide by. His Pureland's ideology and instruction is the standard to follow. Similarly, Master Zhi Zhe, the defacto founder of Tian Tai tradition, his ideology sets the standards for Tian Tai tradition. Any contrary message is not part of Tian Tai tradition. Therefore, explications that deviates from Master Shan Dao's does not belong to Pristine Pureland Dharma, and should not be abided by.
5. Birth in the Land of Bliss is certain
Based on Master Shan Dao's teaching, the one benefit that is different from the other traditions is that birth in the Land of Bliss is certain with none whatsoever uncertainties. If it was based on teachings from masters and founders of the other traditions, it is uncertain for any aspirants to be assured of birth in the Land of Bliss. The reason is that their teachings befit practitioners of a different capacity. Perhaps the object of their teachings are for aspirants with high meditative skills. Lowly defiled beings with scattered minds would feel out of place and lost if the criteria to reach the Land of Bliss requires such meditative skills. It is then clear that the scope of these teachings do not extend to cover lowly defiled beings with scattered minds. Therefore, if one were to believe it, his path to be born in the Land of Bliss is uncertain and bleak. There are many monastics and lay Buddhists today giving Pureland discourses and very often adding conditions and standards of their own. A common saying that is often heard is : "Unless aspirants who wish to be born in the Land of Bliss reach a single pointedness of mind, he doesn't stand a chance of reaching the Land of Bliss". What can we as defiled beings with scattered minds do? Based on Master Shan Dao's understanding, aspirants are free of such obstacles, fear and worries. In the Infinite Life Sutra, Boddhisattva Dharmakara 法臧菩薩 makes his vows and speaks these words : "Upon my attaining Buddhahood, I will rid sentient beings of their fears and worries, and bring them perfect peace". Our greatest fear is our endless desire, our inability to compose ourselves near death and end all our attachments. No matter what it may be, we must get to the bottom of these fears and worries. In fact, Amitabha Buddha is helping to calm our minds. Master Shan Dao revealed in entirety Boddhisattva Dharmakara's vows and Amitabha Buddha's immeasurable merit. If we abide by Master Shan Dao's instructions, we can be certain of birth in the Land of Bliss. He told us : "reciting "Namo Amituofo" is the absolute practice and birth in the Land of Bliss is certain". Thus, it is all-inclusive, no aspirant is left out under Amitabha Buddha's vow of salvation. It is that plain and easy to be born in the Land of Bliss.
6. Widely suits this era
As each tradition takes its own different perspective and standpoint, using a metaphor, what is seen as a mountain peak from one angle may be seen as a mountain range from another, i.e., a change in angles changes the effect and description. For instance, Tian Tai perspective discerns and classifies Pureland into 4 plains, ordinary defiled beings can only be born in the lowest plain. However, based on Master Shan Dao's understanding seen from Amitabha Buddha's deep compassion angle to save defiled beings, discerned Pureland to be a single Reward plain. Defiled beings relying on Amitabha Buddha's vow of salvation together with the Boddhisattvas will equally be born in the Land of Bliss.
The difference between these two perspectives are poles apart. We must grasp two important points as Pureland practitioners.
- Come to terms with our defiled nature, and
- have the conviction to set our sights on Amitabha Buddha's great vow of salvation.
With this in mind, nothing will go wrong if we rely on Amitabha Buddha's vows. Very often, there are practitioners who have had years of practice but have yet to rid themselves of attachment or stop defiled thoughts from arising, leading to hopelessness and dejection in their practice as death draws near, creating hindrance that hinders their practice. If we see ourselves as lowly helpless defiled beings and ask : "Is there salvation even for us?" If there was, we can heave a sigh of relief, but what if there wasn't, then we ought to seek salvation even at a breakneck price. At this present time, Master Shan Dao's Pureland Dharma is the salvation for us. Therefore, looking at the present and future circumstances, our defiled nature and inadequate capacity, it is best to practice Master Shan Dao's Pureland Dharma.
The Pureland Lineage :
Nagarjuna Boddhisattva 150CE-250CE >>> Vasubandhu Boddhisattva 4th-5thCE >>> Master Tan Luan 476-542 >>> Master Dao Chuo 562-645 >>> Master Shan Dao 613-681.
** You may click wordings in blue for more information **