..续本文上一页 within the framework of “according to one”s means and conditions.” This is not unlike the case of someone who, having fallen into the river of delusion, tries his best to reach the shore, all the while shouting to others, exhorting them to do likewise.

　　***

　　To speak more broadly, even if we have attained the stage of Non-Birth and must reside in the evil worlds in order to perfect the “paramitas,” in reality we cannot be away from the various pure lands. Why is this so

　　 As stated in the sutras, even Bodhisattvas of the First Stage cannot know the “comings and goings ” of Bodhisattvas of the Second Stage, much less the realms of the Buddhas! For this reason, in the Avatamsaka Sutra [one of the most grandiose texts of the Mahayana canon], after preaching the Ten Great Vows, the Bodhisattva Samantabhadra

　　immediately admonished the Bodhisattvas at all fifty-two levels (i. e., all Bodhisattvas)

　　to seek rebirth in the Western Pure Land. This is because Amitabha Buddha is always teaching in that Land, and Bodhisattvas wishing to enter the lofty, esoteric realm of the Tathagatas should remain close to and study with Him.

　　Thus, even the highest level Bodhisattvas should spiritually pide themselves – on the one hand remaining in the various defiled worlds to accumulate good deeds and on the other, being present in the various pure lands to be close to and cultivate with the Buddhas. Rebirth in the Pure Land of Amitabha Buddha is, there-fore, important for sentient beings – from the lowest beings to the highest level Bodhisattvas.

　　As seen above, there are many obstacles along the path of Birth and Death. If we have not reached the stage of Non-Birth, it is easy to become deluded during trans- migration and descend into ev il realms. For this reason, to ensure non-retrogression of the Great Bodhi M ind and fulfillment of the Bodhi Vow, common mortals such as ourselves – who urgently need to resolve the issue of Birth and Death existing before our very eyes – should seek rebirth in the Pure Land of Amitabha Buddha. Even the highest Bodhisattvas cannot remain away from the Pure Land, if they wish to enter the lofty, esoteric realms of the Tathagatas and fulfill the Great Bodhi Vow.

　　Introduction to Pure Land Buddhism

　　by Dr. J. C. Cleary

　　Buddhism has evolved many, many forms during its long history. Codes of conduct, guidelines for communal life, rituals, meditative practices, modes of teaching, images, fables and philosophies have varied greatly over time and place. According to the fundamental Buddhist principle of skill-in-means, this multiformity is natural and proper, a necessary response to the great variety of circumstances in which Buddhism has been propagated.

　　Skill-in-means requires that the presentation of the Buddhist Teaching, (sometimes simply called “the Dharma”), be adapted to the mentality and circum-stances of the people being taught. According to Buddhist seers, the absolute truth is inconceivable and cannot be captured in any particular formulation. Therefore in Buddhism there is no fixed dogma, only provisional, partial expressions of the teaching, suited to the capabilities of the audience being addressed.

　　In keeping with this fundamental principle, a tolerant, nonsectarian approach has norma ly prevailed through-out Buddhist history. Where dogmatic controversies and sectarian partisanship have cropped up in the communities of Buddhist fo lowers, these are distortions of the teaching, and have always been based on misunderstanding and misinformation…

　　***

　　Pure Land Buddhism is a religion of faith, of faith in Amitabha Buddha [and in one”s capacity to achieve Buddhahood]. Amitabha Buddha presides over the Pure Land, a “paradise” in the west, the Land of Ultimate Bliss, named “Peaceful Nurturing.” In the Pure Land,…

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