Paste your essay in here… Pure Land Buddhism is a branch of the Mahayana Buddhist religion that originated from India around the 2nd century BCE and made its spread to Eastern Asia around 6th century CE. Though with the religion spreading, there are different terms in which the religion could be identified either by the land of “Utmost Bliss” or the term “Jodo Shu”. Furthermore, the primary focus of Pure Lands tradition is on a Buddha who resides in a heavenly realm, Sukhavati, named Amitabha, whom can also be referred to as Amitayus, The Infinite Life or The Infinite Light. Though overall, the main practice of Pure Landis traditions is to practice chanting the name of the Buddha, maintaining concentration with trust and hope to receive the gift of Amitabha to be reborn unto the land of pureness beyond samsara (Payne 18). The Sukhavati is known to act as a gateway before reaching to the highest level, Buddhahood. This realm signifies a place where it is much easier to rid distraction in order to achieve full enlightenment However, to gain a clear understanding of the material in this particular form of self-sufficient Buddhism, we must shift our focus to the sacred text and scriptures. Pure Land tradition stans its existence above the popular influences of three particular sutras: The Sutra of Immeasurable of Life, Mediation Sutra, and the Amida Sutra. I would adhere by conducting an analysis to give a distinct clarification in hopes to receive a clear understanding of the Pure Land’s sacred texts.
One of the three sutras of the Pure Land faith is the Larger Sukhavativyuha Sutra, also informally known as the Large sutra. The sacred text appears to be the longest of the three teachings and is often known as the core Pureland scripture because of it sharing the story of Amitabha and his vows. The religious text opens ups with a story about by a monk named Dharakara who was known to study Buddhist Dharma under Tathagata. From here, in order to establish deliverance from all beings, Dharmakara created 48 vows. To achieve fulfilment in these vows, the monk created as I previously mentioned, a pure place named Sukhavati, being the Pure Land. This serves as an illustration of how Amitabha became the centered buddha of the Pure Land tradition. One the other hand, we must bring our attention to the second part of the sutra including the 48 vows. The vows promised to create such a pure land that would help guarantee rebirth in the pure land to anyone who would chant his name with utmost sincerity, during the time of their death. Though there were 48 vows established, one of the most important is 18th discussing. This particular vow, confirms how individuals could be reborn into the pure land as a gateway to enlightenment. What is interesting that pertains to the individual is that with Pureland it is possible for those good or even evil to possibly brought into this land. According to an accredited author of philosophy studies, Melissa Curley, states that “Pure Land is not merely available to an evil person but most available to such a person. Even though the good person is born into the land, so without question is the evil” (197). One might also see the correlation of this in a different religious sense such as in christianity, as in an individual who commits sins also hows the ability to seek repentance. This helps illustrate the works of Amitabha’s gesture of delivering those from such circumstances to break the cycle of bad karma. Lastly, the sutra shows the Buddha discoursing at length to the future Buddha, Maitreya, describing the various forms of evil that Maitreya must avoid to achieve Buddhahood as well as other admonitions and advice.
The second sutra of the three is called The Meditation sutra or sometimes referred to as the Contemplation Sutra. The central messages found in this sacred text are the sixteen practices concerning various visualizations of Amida Buddha, his Sahavati and the bodhisattvas that accompany him. The sutra informs us of the difficult practice of meditation and visualization that begins with contemplation of the sunset and gradually progresses until the person is able to see the whole contents of Amitabha’s Land. To further understand the difficulty of meditation practice, it is essential to illustrate the importance and the destination. The article states the idea of Buddhahood is indeed a longing process. How the hardest part of Buddhist enlightenment is meditation, the realization of the an of an internalizing a paradoxical orientation (Allen 458). Furthermore, the individual who practices envisioned the different elements of the land throughout the entire sixteen stages until the entire Pure Land can be mentally seen. Furthermore, the sutra then describes the three levels of meditation for people who desire to be rebirth into the Pure Land. The three levels are superior, intermedia and inferior that are also divided into smaller classifications of low, medium and high. To further be accompanied by Amitabha in their final days, the sutra continues to elaborate such achievement by then explain the nine stages of birth in the Pure Land that is based on an individual’s level of practice and capacity. One who maintains the practice of the religious teachings and is of the highest peak of superior capacity gains the blessing of Amitabha. However, those who are of the lowest have bad karma due to the commitment of sins further being destined to the hell realms to suffer. Though, as a correlation toward the first sutra mention, these “evil” beings have the chance to redeem themselves from such bad karma by the chanting and the deliverance of Amitabha. Overall, as a whole, the three stages of meditative classification combined with the thirteen levels of meditation make up the sixteen meditative practices.
Last but not least the last out of the three sutras is the Smaller Sukhavativyuha Sutra. This religious text is known to be the shortest of all three but contains just as much interesting content. Along with the larger sutra, the smaller sutra goes into more detail about the blissful land and Amitabha. The scripture states Shakyamuni’s perception of Shahvati as a place only to encounter genuine happiness. The religious text indicates how the lands features are made up of attractive jewels and metals amongst the entire landscape. There continues to be a description of by the text describing how everytime the wind blows it brings delightful music. On the other hand, the scriptures accedites the immeasurable buddhas who are all known to dwell in the six direction: north, east, south, west and up and down. The concept of the the bdhuhas being located in all directions encourages individuals who decide to accept this belief having faith in Amitabha, would be protected by all buddhas and therefore guided toward a path of enlightenment. Thus, gives us an ideal perception of what the reaching of Buddhahood would be like and concepts such as dharma and Sangha. Altogether, this Pure Land gives an indication of a perfect world. Furthermore, the smaller Sukhavati sutra also reinstates the method of salvation by Amitabha promising the deliverance of people for reciting his name and having faith in him.
Overall, this section of the sutra shows the correlation to the others and shows how the Pure Land religion is seen to be a much simpler way to achieve Buddhahood (Zhiru 44). Last but not least, the Sutra mentions the two types of merit that can be received by those who practice the religious teachings. The two merits are the individual receiving protection by all buddhas in their present life or the merit to be saved in the Pure Land in the individual’s next life after death. In the Smaller Sutra, Shakyamuni describes the beauty of this spiritual abode and praises Amida Buddha for this supreme gift to humanity.
In conclusion, Pure Land is a self-sufficient religion that has spread throughout East Asian society. Conducting research on the three sutras: The Larger Sutra, Meditation Sutra and the smaller sutra gave a better understanding of the religion. Understanding the religious text makes it easy for one to create their own perception of the religion and understand its basic fundamentals. The research as a whole illustrated the relationship between Amitabh and his people. The text also brings forth faith in those with good or bad karma to receive the acceptance of Amitabha and to be able to reach Buddhahood. Therefore, the sutras encourage those to have this urge and start there path to enlightenment.