....cont...Buddhism Wisdom & Faith ( by Dharma Master Thich Thien Tam )

3) The Shift from Zen to Pure Land

From ancient times , Zen has been especially popular in China, Korea and Japan. In Vietnam, as well, with its people rich in intuition and influenced by Chinese thought, Buddhism and Zen used to be synonymous. From the seventh to the thirteenth centuries, during the Ly and Tran dynasties, Buddhist monks and nuns formed a significant percentage of the population, and almost all followed the Zen School. In those days Buddhism was at its apogee in Vietnam ( with three monarchs abdicating to become Zen monks ). Numerous monasteries were known to house a great many monks and nuns , to the point where it was said that "monks quarters[in a certain temple] numbered up to three thousand, and each morning some seventy persons were required to clean and sweep them.

However from the thirteenth century onwards, the influence of Zen began to wane in both China and Vietnam . On the other hand Pureland Buddhism began to predominate, ultimately taking the lead, until it became the most popular school throughout East Asia.

Some readers may ask, "Who says that our capacities are not the same as those of ancients? It seems so only because we lack self-confidence and do not exert enough effort"

Answer : Effort and self-reliance should always be encouraged. However, the statement is not really valid. If the majority of today's people were not mediocre, why would Sakyamuni Buddha have taught about the three periods: the Perfect Age of the Dharma, the Dharma Semblance Age, and the Dharma-Ending Age ? Moreover Buddhism sutras mention the five periods of consolidation, from the True Dharma Time to the Dharma Fighting Time [ during which monks and laity alike would engage in endless rivalry instead of cultivation]. Furthermore, with sutras and commentaries much more available than in earlier times, why is it that practitioners who attain the Way are now so rare? Is it not because the capacities of people today are in general lower and weaker than in earlier times?

As the Patriarch Yin Kuang said:
Cultivation is no different from wearing cotton garments in the summer and heavy padded clothing in winter; we cannot go against the times, capacities and conditions of sentient beings. Even if the Patriarch Bodhidharma ( first Zen Master in China ) himself were to be reborn today, and wished to preach in accordance with the current times and conditions and swiftly emancipate sentient beings, there would be no better method than Pure Land.

Thus, if what we teach is not in accord with the times and the capacities of sentient beings, the latter will surely drown in the sea of suffering.

Pure Land and the Issue of Birth and Death

4) Recitation according to the Buddhas' Intentions

As was said earlier, in those countries which follow Mahayana Buddhism, Pure Land practitioners are in the majority. Not only do many monks and laymen practice Buddha Recitation, even followers of various cults invoke the name of the Lord of the Western Paradise. Nevertheless, though many recite the Buddha's name, very few truly understand the goal of the recitation. Thus their recitation is not in accordance with the true intentions of the Buddhas.

There are those who, visiting Buddhist temples and monasteries and seeing people engaged in Buddha Recitation, also join in, without a specific goal. This action, while garnering merits and virtues for the future, is not in accordance with the Buddhas' true intention.

There are those who practices Buddha Recitation seeking escape from danger and calamities as well as health, happiness and tranquility for their families and ever-growing success in their careers and business dealings. Such goals, although worthy, are not consonant with the Buddhas' true intention.

There are those who realize that life on earth does not bring any lasting happiness; even the noble, rich , powerful and influential are beset by worry and suffering. They hope that through the merits and virtues of Buddha Recitation, they will be reborn in the celestial realms, endowed with longevity and leisure, joy and freedom. Such a goal, although worthy, is not consonant with the Buddhas true intention.

There are those who, having committed many transgressions, think that they cannot easily be saved in this life. They therefore recite the Buddha's name, praying that in their next life they will be reborn as a male, leave home to be a high ranking monk, and become awaken to the Way. Such a goal, while exemplary, is still lacking in wisdom and faith, and is not consonant with the Buddhas' true intention.

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What then, is the true intention of the Buddhas?

Buddha Sakyamuni clearly recognized that all conditioned dharmas are impermanent, and that all sentient beings have always possessed in full the virtues and wisdom of the Tathagatas ( Buddhas ). However, because delusion about their Original Nature, they create evil karma and afflictions and revolve forever in the cycle of Birth and Death. Even if they were to be reborn in the Heavens, once their merits were exhausted, they would descend into the lower realms. For this reason, the real intention of Sakyamuni Buddha is that through the Pure Land method, sentient beings may realize an early escape from the sufferings of Birth and Death.

Throughout countless eons, all the Buddhas have accumulated merits and wisdom. Anyone who recites their names will egender immeasurable virtues. Moreover, Buddha Amitabha has made this Vow: Any sentient being who simplemindedly recites His name and seeks rebirth in His Land will at the final moment, be welcomed and guided to the Pure Land, and attain non-retrogression. To exchange the immeasurable virtues accumulated through Buddha Recitation for the small merits and blessings of the realm of gods and men-- forfeiting liberation and rebirth in the Pure Land -- would be no different from an innocent child bartering an invaluable diamond for a piece of candy. That would be a great waste indeed.

Moreover, the power of Amitabha Buddha's Vow is so immense that no matter how heavy our karma may be, by reciting His name in all earnestness, we can, in this very lifetime, achieve rebirth in the Pure Land. To seek rebirth, for instance, as an enlightened, high-ranking monk is to lack wisdom and faith. It cannot ensure rebirth in the Pure Land in this very life or attainment of Boddhisattvahood at the stage of non-retrogression. Therefore, the real intention of the Buddhas is for sentien beings to practice Pure Land so that they can be liberated from Birth and Death -- and this liberation is to be achieved in one lifetime.

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But why do we need to escape the cycle of Birth and Death ? It is because, in the wasteland of Birth and Death, we truly undergo immense pain and suffering. If students of Buddhism do not sincerely meditate on this truth of suffering, they cannot achieve results despite all their scholarship, as they do not experience fear and seek liberation. The sutras say:

If the fearful mind does not come easily, the sincere mind cannot spring forth easily.

This is the reason why Sakyamuni Buddha, when preaching the Four Noble Truths to the five monks led by Kaundinya, taught them first the Truth of Suffering. According to this truth, if we meditate on the sufferings of the human condition, we will have a clearer idea as to why we must swiftly escape the cycle of Birth and Death.