..續本文上一頁nd Esoteric schools. Among these schools, Pure Land has the greatest number of adherents, although its teachings and methodology are not widely known in the West.

　　Given its popular appeal, [Pure Land] quickly became the object of the most dominant form of Buddhist devotion in East Asia. (M. Eliade, ed., Encyclopedia of Religions, Vol. 12.)

　　What is Pure Land

　　[Pure Land comprises the schools] of East Asia which emphasize aspects of Mahayana Buddhism stressing faith in Amida, meditation on and recitation of his name, and the religious goal of being reborn in his “Pure Land,” or “Western Paradise.” (Keith Crim, editor, Perennial Dictionary of World Religions, p. 586.) The most common Pure Land practice is the recitation of Amitabha Buddha”s name

　　(Buddha Recitation or Buddha Remembrance). This should be done with utmost faith and a sincere vow to achieve rebirth in the Pure Land.

　　Along with this popular form of Pure Land, there is a higher aspect, in which Amitabha, the Buddha of Infinite Light and Life, is equated with our Buddha Nature, infinitely bright and everlasting (Self-Nature Amitabha, Mind-Only Pure Land). Thus, to recite the Buddha”s name is to recite the Buddha of our own mind, to return to our own pure mind.

　　Main Characteristics of Pure Land

　　i) Its teachings are based on compassion, on faith in the compassionate Vows of Amitabha Buddha to welcome and guide all sentient beings to His Pure Land.

　　ii) It is an easy method, in terms of both goal (rebirth in the Western Pure Land as a stepping-stone toward Buddhahood) and form of cultivation (can be practiced anywhere, any time with no special liturgy, accoutrements or guidance).

　　iii) It is a panacea for the diseases of the mind, unlike other methods or meditations which are directed to specific illnesses (e. g., meditation on the corpse is designed to sever lust, counting the breath is meant to rein in the wandering mind).

　　iv) It is a democratic method that empowers its adherents, freeing them from arcane metaphysics as well as dependence on teachers and other mediating authority figures.

　　v) It is a shortcut that leads the cultivator to escape Birth and Death and attain Buddhahood for himself and, ultimately, other sentient beings (Bodhi Mind):

　　“Whoever recites the name of Amitabha Buddha, whether in the present time, or in future time, will surely see the Buddha Amitabha and never become separated from him. By reason of that association, just as one associating with the maker of perfumes becomes permeated with the same perfumes, so he will become perfumed by Amitabha”s compassion, and will become enlightened without any other expedient means.” (Surangama Sutra in Dwight Goddard, ed. A Buddhist Bible, p. 245)

　　Van Hien Study Group December 1999

　　updated: Memorial Day, 2000

　　Preface

　　by Elder Master Suddhisukha

　　I learned about Buddha Recitation at early age as my parents were fo lowing the

　　Pure Land path long before I was born. However, throughout the years, I have never come across a book that explained the Buddha Recitation method as thoroughly as this one. In order to spare the cultivator questions over how to practice and achieve results, and where to turn when encountering obstacles, I have translated this sma l book. Hopefu ly, it will be of some help to those who tread the Pure Land path, so that, in accordance with their situation and affinities, they may practice and reap the desired results.

　　I will not, in this book, touch upon the advantages or introduce the Pure Land path, as there are already a number of books on the subject. I will instead fo lo w the lead of the author, and directly address the methods of practice.

　　In order to clarify the methods presented by the author and increase the understanding of fe low-practitioners to a certain extent, I have added some words of explanation after each method (according to my own understanding). However, despite all my efforts, numerous lapses and errors are bound to remain. I sincerely hope that spiritual advisors and Dharma friends from the four quarters will fill in the lacunae, for which I would be very grateful.

　　The cultivator is not expected to fo lo w all the methods presented in this volume, but rather to pick and choose according to his situation, lev el and circumstances. If a given method does not bring results quickly or is not suitable, the reader can switch to another. The goal should always be to achieve one-pointedness of mind, or in other words, the Buddha-Recitation Samadhi. Good results will come to those who know how to practice at the right level.

　　I sincerely hope that the compassionate light of Amitabha Buddha will illuminate our Self-Nature Amitabha, and that when the conditions of our earthly existence come to an end, we will be reborn, according to the power of Amitabha”s vows, in the Land of Peace and Bliss.

　　Homage to Amitabha Buddha.

　　Suddhisukha Temple of Zen Summer Retreat, 1963

　　目錄

　　Note to the English Edition

　　Acknowledgements

　　Pure Land in a Nutshe

　　What is Pure Land

　　Main Characteristics of Pure Land

　　Preface

　　1) 護意根持名

　　2) 戒口業持名

　　3) 端身持名

　　4) 過珠持名

　　5) 高聲持名

　　6) 低聲持名

　　7) 金剛持名

　　8) 默然持名

　　9) 調息持名

　　10) 隨分持名

　　11) 到處持名

　　12) 有定無定持名

　　13) 對像離像持名

　　14) 忙中持名

　　15) 閑中持名

　　16) 尊貴持名

　　17) 卑賤持名

　　18) 靜細持名

　　19) 老實持名

　　20) 喜慶持名

　　21) 許願持名

　　22) 解釋持名

　　23) 愧奮持名

　　24) 懇切持名

　　25) 供養持名

　　26) 報答持名

　　27) 布施持名

　　28) 心念心聽持名

　　29) 聲中持名

　　30) 光中持名

　　31) 鏡中持名

　　32) 不斷持名

　　33) 不雜持名

　　34) 不住持名

　　35) 即禅即佛持名

　　36) 即戒即佛持名

　　37) 即教即佛持名

　　38) 不持而持持名

　　39) 持而不持持名

　　40) 孤身持名

　　41) 結期持名

　　42) 聚會持名

　　43) 成就他人持名

　　44) 難中持名

　　45) 夢中持名

　　46) 病中持名

　　47) 臨命終持名

　　48) 發願忏悔持名

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