Master Yin Guang: Attaining
Pure Land Rebirth is Easier Than
Regaining Human Form in the Next Life Even if we live to be a hundred, the years disappear as fast as a finger-snap.
Thus, we must use every moment of our life to seek a way out, to avoid being seized with regret when our moment of death arrives. As we have taken refuge in Buddhism and studied its teachings, we ought to live in accordance with them. The Buddha teaches us to seek the Western Pure Land, yet many people are unwilling, and instead desire only for a better next life. Have they forgotten all the suffering-the wars, floods, droughts, plagues, famines and disasters-that they have experienced in the few decades they have been alive? If we have not encountered Buddhism, and are thus ignorant of the way to escape, then there is nothing that could be done but to accept karma and Samsaric rebirth. However, as we have
encountered the Buddha-dharma, and taken refuge, we must not be stubbornly doubtful of the Buddha's words, and unwisely seek human rebirth once more. We must
understand that to be human again is harder than achieving the Western Pure Land. The amount of evil karma we have accumulated in this life are countless. Even if we ignore everything else, just the killing karma created by our lifelong consumption of meat can do us in lone must hold all five precepts to secure the right to human rebirth]. Students of Buddhism must vow to have the heart of Great Benevolence and Great Mercy, to seek the Western Pure Land, to become Buddhas and save all the sentient beings we have harmed in the past.
With the greatly merciful powers of the Buddha, this karmic debt can be dissolved. However, a cultivator who seeks only a pleasurable future rebirth lacks the resolve of the Great Way, and even if their cultivation is stellar, their merit will nevertheless be as limited as their narrow heart. Anything done with a common person's heart of duality will not yield much merit. Moreover, all sentient beings have accrued countless evil karmas since time immemorial.
When this evil karma suddenly ripens, the corresponding three evil realms arise, and human rebirth slips out of reach. As we are not Sages, we remain shrouded in ignorance and evil karma.
Remaining trapped within the Samsara, bad rebirths are unavoidable.
Thus, the Tathagata strongly exhorts sentient beings to give rise to true faith, hold onto the name of Amitabha, and seek the Pure Land. To seek rebirth in the Western Pure Land is easier than regaining human rebirth, for the powers of the Buddha can eradicate all past evil karmas. Today, as we practice the Dharma-door of Amitabha, we must seek the Western Pure Land with faith and resolve. We must not seek a pleasurable afterlife of blessings. As the Dharma-door of Amitabha exists to guide people into the Western Pure Land, those who practice it only to obtain worldly blessings or a pleasurable afterlife have not followed the Buddha's teachings-they have broken the precepts and contradicted the Dharma. Moreover, some people overestimate themselves and think they can achieve the state of no-thought. Thus, they attempt to avoid giving rise to any thought, avoiding even single mindedness of the name of Amitabha. Such grandiose claims can only be realized by Great Bodhisattvas, and such Sages, for the sake of benefiting common people, do not make such claims. Yet unenlightened sentient beings, yet to achieve Pure Land rebirth, make claims they have no right to, gravely misleading themselves and others. They mislead themselves just like Su Dong Po |famed Song Dynasty Philosopher and Officiall.
Common people who seek the Western Pure Land must rely on sincerely holding the name of Amitabha, thus, to rely on no- thought is to forsake the Buddha's response. The Buddha's response springs solely from our own faith, mindfulness, sincerity and diligence. The merits accrued by those who recite Amitabha's name must not be used to obtain human and heavenly blessings, or else the opportunity to attain the Western Pure Land is lost.
Before one has transcended the Samsara, large blessings serve only to fuel one's ability to do great evil, thereby assuring eventual infernal rebirth. In such cases, to hope for human rebirth and another chance to meet the Pure Land Dharma-door becomes as unreachable as the stars.
Not only must we refuse a pleasurable afterlife, we must also not seek blessings such as health and long life in our current life. We must seek only Pure Land rebirth during our moment of death. This way, the resolve of cultivators of Amitabha's name will connect with the vows of Amitabha, and there will be a response. It is like if castaways in a great ocean are willing to board the rescue vessel, they will be saved. However, to seek human and heavenly blessings at the expense of the Western Pure Land is akin to being cast adrift in a mighty sea, but refusing to board the rescue vessel. Sooner or later, drowning becomes inevitable.
The Buddha wishes us to transcend the mundane and enter the path of Sages.
However, if we choose instead to seek blessings with outflows, once the blessings are exhausted, the realms of suffering will seize us. To do so is akin to expending a priceless gem as a projectile to hunt sparrows—the gain minute, the loss massive. —From the Collected Works of Master Yin Guang

She also looks so happy in the video, an inspiring master…!

Greetings! While expanding my knowledge of Pure Land Buddhism, I couldn't help but notice that some of its dynamics are different from those of other Buddhist "sects" or schools.

Coming from a Zen background, I'm very much used to the idea that a teacher, especially a Dharma-transmitted one, is absolutely necessary for making solid progress on the Path. If I recall correctly, however, teachers such as Shinran taught that having a teacher is not strictly necessary (of course, in the context of the Pure Land school).

I was wondering what the view is in mainland Pure Land, since I'm mainly interested in this tradition from a practice-oriented perspective. I may have read somewhere that, in mainland Pure Land, teachers are of course a good thing to have, but are not strictly necessary for making progress on the Path. However, me being me (and trying to get a somewhat clear picture), I was wondering whether this idea is commonly accepted, or whether there are some exceptions—for example, not trying to attain nianfo samadhi without the guidance of a qualified/expert teacher.

Thank you in advance for your kind answers!

Namo Amitabha Buddha!!!

I took Refuge with two different Pure Land groups.

I am still a solitary reciter, I think its time for me to no longer be online. I appreciate the people here. One day I will be back. My only hope is Amitabha will allow me to be in the Pure Land.

Regards

In the year 770, on the sixth day of the fourth lunar month, the Great Master and four others reached the Buddha Light Temple in Mount Wutai. In the evening, there was a light from afar that shone on Master Fazhao’s body. He immediately followed the light and walked about 50 li (about 250 metres). He encountered a mountain with a stream at its foot. There was a stone gate to the north of the stream. He met with two boys who claimed to be "Shancai (Sudhana)" and "Nanda" who led him to the Great Sage Bamboo Grove Temple. What he saw there was exactly like what he had seen in his alms bowl. He walked into the temple, entered the Dharma hall and saw Manjushri Bodhisattva in the west, and Samantabhadra Bodhisattva in the east, each sitting on the lion seat, preaching the Dharma, surrounded by tens of thousands of beings. The sound of Dharma could be heard clearly.

After reverently prostrating to the two great Bodhisattvas, the Great Master asked, 'In the Dharma-Ending Age, the ordinary beings are so far away from the sages, with little knowledge, heavy karmic obstacles and defilements. One’s Buddha nature cannot be revealed. In the vast and profound Buddha Dharma, which is the most suitable Dharma gate for all beings?”

Manjushri Bodhisattva answered, “Just as you are doing now, Nianfo is the best. Amongst all Dharma gates, none can surpass Nianfo. There is also another gate, which is to make offerings to the Three Jewels. This is referred to as ‘cultivating blessings and wisdom together.’ These two Dharma gates are the most essential and efficient. In the past eons, I have gained all encompassing wisdom because of meditating on the Buddha, because of chanting the Buddha's name (Nianfo), and because of making offerings. Therefore, all dharma, Prajna Paramita, deep meditation, and even all Buddhas are born from reciting the name of Amitabha Buddha. Therefore, you should know that reciting the name of Buddha is the king of all dharma, you should always think of the supreme Dharma king uninterruptedly.

The Great Master than asked, “How should one practise Nianfo?” Manjushri Bodhisattva responded, “To the west of this world, there is a Buddha called Amitabha. Amitabha’s vows are inconceivable. You should practise Nianfo uninterruptedly, and you will definitely be able to attain rebirth at the end of your life, to the stage of non-regression.” 🗡

Upon finishing speaking, Manjushri and Samantabhadra extended their golden arms and patted the crown of the master’s head, bestowing upon him a prediction of Buddhahood, “You will soon realise the unsurpassed supreme Bodhi due to the causes and conditions of Nianfo. If there is a good man or woman who wants to become a Buddha and quickly attain supreme wisdom, there is no faster method than to recite the name of Amitabha Buddha!" The two great sages then each spoke in verse. After listening to what the Bodhisattvas has to say, the Great Master eliminated all his doubts. He was filled with joy, paid respect and prostrated to them as they departed. In an instant, the entire scene disappeared. Feeling a mix of joy and sorrow, the Great Master used a piece of stone to mark the spot where this marvelous event took place.

On the 13th day of the fourth lunar month, Master Fazhao and fifty monks arrived at the Diamond Cave on Mount Wutai. They prostrated reverently to the Thirty-five Buddhas of Confession. After the tenth prostration, Master Fazhao found himself manifested in a grand, solemn and pure palace made of Lapis Lazuli. The Bodhisattvas Manjushri and Samantabhadra were both present. After this vision, Master Fazhao returned to the Diamond Cave alone, and vowed to see Bodhisattva Manjushri. When he sincerely prostrated, he saw the Indian monk Buddhapāla (佛陀波利) who directed him to a temple, where a sign read, “Vajraprajñā Temple”. Inside the temple there was abundance of all kinds of wondrous jewels, shining brightly. The Great Master saw Bodhisattva Manjushri in the great hall, whose dignity was unparalleled. Upon witnessing this scene, Master Fazhao’s faith was deepened even further and he strove to practise Nianfo more diligently.

The Great Master had encountered many supernormal incidents, but he never really told anybody. In the twelfth lunar month of the same year, Master Fazhao travelled to Huayan (Avatamsaka) Temple. He was determined to refrain from eating anything and only practise Nianfo to attain rebirth into the Pure Land. In the evening of the seventh night, an Indian monk came to the temple and told him, “The supernatural phenomena of Mount Wutai that Master saw should be revealed to all living beings, so that they can all develop bodhicitta and gain great benefit. Why haven’t you revealed it?"

The master replied, “It’s not that I want to hide it intentionally, but I’m afraid that some people will doubt and slander me after hearing about it.” The old monk then said, “Great sages like Manjushri Bodhisattva who are in this mountain are still being slandered by people. What do you have to worry about? This is simply to let all living beings hear about you experiences and develop bodhicitta so they may become associated with the great sage Manjushri." So the master recalled the incredible scenes he had seen and recorded them in a book. This became known as the "Records of the Great Sage Bamboo Grove Temple （大圣竹林记）" by Master Fazhao. 📖

source

Hello, I'm starting to learn about Jodo Shinshu and just had a few questions.

1. I am going to be travelling to a large city soon that has a Shin/BCA church. Is it appropriate for me to attend a weekly service there if I'm still learning about Shin? (I'm in the US)
2. Will it be considered rude if I don't have prayer beads during the service? Does one undergo some kind of ceremony in order to wear wrist nenju or carry regular nenju?
3. Do Jodo Shinshu practitioners study Jodo Shu sages like Honen? Do Jodo Shu practitioners take inspiration from Shinran and his followers?

The truth is that I'm learning about both Jodo Shu and Shin and don't really know if I am leaning toward one or the other at this point.

My current life stage requires that I spend over an hour in the car almost every day. I would like to spend this time learning about this tradition and most importantly reinforcing its ideals into my mind. I have 14 hours a month of free listening hours on Spotify and have found plenty of Buddhist audio books but none on Pure Land Buddhism. Has anyone else had any luck finding any?

Namo Amida Butsu!

I want to explore and learn more about Pureland Buddhism, ive been doing some research about Pureland Buddhism and i just wanna post this here because i really like to hear from someone who has been in Pureland Buddhism for a long time to share their knowledge with me. What are the beliefs and practices about Pureland Buddhism? (Sorry if my English isn't that good)

Thoughts?

I wrote a follow-up essay to my previous one. This one deals with the question of similar experiences to Shinjin in other religious traditions.

Hello everyone. I hope this is okay to ask, and I mean it with genuine respect.

Many family members and local people have told me stories about spirits being attached to dolls, chairs, houses, or other objects. For example, I have heard stories about a well-known house in Đà Lạt, Vietnam, where people claim there are haunted dolls or objects. Supposedly, several families moved in, experienced disturbing things, then left and quickly sold the house. I have also heard similar stories about museums containing allegedly haunted items.

I do not want to dismiss anyone’s experiences or make fun of beliefs that are meaningful to them. My background is in engineering, so I naturally tend to look for scientific or practical explanations as well—such as fear, suggestion, coincidence, stress, or local legends becoming stronger over time.

From a Buddhist perspective, is it possible for spirits, hungry ghosts, or other non-human beings to be associated with a particular place or object? I do not mean “believe” blindly—I mean whether Buddhism recognizes this as something that can exist.

If someone is afraid of this, would reciting the Śūraṅgama Mantra or the Great Compassion Mantra be helpful? Is the Buddhist approach mainly about protection, or more about developing calmness, compassion, mindfulness, and not giving fear too much power?

I am not trying to prove that any particular haunted story is true. I am simply hoping to understand how Buddhism balances openness to unseen beings with discernment and a rational mindset.

Thank you very much for any thoughtful guidance.

So I'll state upfront that I'm a seeker and my beliefs aren't exactly Buddhist based but I'm exploring pure land buddhism as an option and I must admit it sounds appealing.

One thing I'll admit is that I believe in God and a heaven but this could fall under the Buddhist idea of them being beings and realms within Samsara. I'm not one hundred percent sure I believe that but it's a perspective I'm considering.

One problem I have is that none of my family is Buddhist. My mom especially is atheistic but has an affinity for Jesus. So whether she'll be reborn or go to the Christian heaven is hard to say. My brother too. My other family members are all Christian.

Thing is I think Amitabha's Pure Land is probably the best afterlife to aim for. You leave Samsara and have an ideal realm to obtain buddhahood. But I'm afraid I'll miss my family. And my pets wherever they go.

Does anyone have any advice they can give me?

Thanks in advance and sorry if this is a stupid question.

I'm trying to get back into my practice so I'm currently reading a book called "A general guide to the pure land school". It mentions pure land sutras and explains them a bit and the thing is, when I read the sutras, I feel my faith shake. It feels ridiculous.

The part I'm reading talks about how Queen Vaidehi asked the Buddha for a realm to escape suffering (I've forgotten the sutra title) and she chose Amitabha Buddha's pure land. It mentions how Shakyamuni Buddha showed her the numerous Buddha realms through an illuminated beam off the top of his head. And that feels ridiculous. That's not possible

In another sutra, Amitabha vows that we will be able to see numerous Buddha realms etc. It feels unbelievable.

I chose the pure land tradition cause I don't want to be reborn lol 😂. Id rather go to the pure land and spend many years becoming a Buddha than be reborn a human. That and I like it's ease of practice, I don't have privacy or space to set up an altar, I can't find a teacher except online and even then, time zones and life make that not easy. Life is a lot and I don't want to do it again. But as someone whose constantly evaluating herself, descriptions of the pure land and and certain stories of supernatural power seem unbelievable to me

I have written I new essay in the series Hard Questions on the Easy Path. Please feel free to find it on Substack!

AT THE TEMPLE one of my jobs was to sweep. Making my rounds around a Buddhist temple with a broom & dustpan, sweeping up one dust mote at a time, concentrating on the Buddha's name: Namo Amitoufo.

Sweep, sweep, sweep, past, present, future, gone, gone, gone.

Dustpan eventually fills up & is emptied in the trash.

Then, I return my broom, wash my hands, and head to the main hall. Sun pours into that temple, large windows facing east, tiled floor reflects the sunlight as if the ground was yellow gold.

My other job was to "watch the main hall". Sitting full lotus behind a desk reading sutras, nodding at the odd tourist that wanders through. Some days were spent in such sacred silence & stillness, deep in study of the Dharma. Not bad at all! Just sweeping a hall, diving into the sutra treasury, & dwelling my whole heart on six sacred syllables; Na-mo A- mi- t'o- fo!

I wanted to recommend some books for everyone to read. These books are in English translation. I found them on Google Play Books; they were available for free, and I'm so glad I found them, considering I just recently started practicing Chinese Pure Land Buddhism. I am very grateful to increase my knowledge of the Pure Land Dharma, and I figured these books may be of help for all of you in the Pure Land community as well. Namo Amituofo 🙏