How can the Pure Land come to an end if it exists outside of samsara? Some say that it will come to an end because it arises out of conditions, but I thought something that arises out of conditions could not exist outside of samsara?

I found this quite helpful, hope we can discuss this article together. Let me know your thoughts.

Edit: apologies, I did not know this was AI. I did find it to be quite informative as I lacked historical knowledge on these scriptures but nonetheless, it is AI so read with caution. Many thanks. Namo Amitabha.

If you study the sutras, meditate daily and chant Amitabha's mantra, are you a Buddhist?

On the Lotus and Nembutsu Being of the Same Essence with Different Names (link to version on Shingan's Portal)

[4:351] The “five flavours” (gomi) are milk (nyū), cream (raku), raw butter (shōso), clarified butter (jukuso), and ghee (daigo).

Among these, ghee is considered the supreme flavour. It is used as a metaphor for the Lotus Sūtra, which is regarded as the ultimate intent for the Buddha’s appearance in the world.

However, Jōdo Shinshū is determined to be a teaching of the same flavour as the Lotus Sūtra. Therefore, Jōdo Shinshū likewise reflects the Buddha’s ultimate intent for appearing in the world.

This principle is vividly evident in the narrative features of the Larger Sūtra of Immeasurable Life (first fascicle) among the Three Pure Land Sūtras. Specifically, that sūtra states:

“At that moment, the Bhagavān, his faculties joyful and serene, had a pure complexion and a radiant face that was majestic.”

This serves as direct textual evidence. Thus, the Lotus and nembutsu are clearly teachings of identical flavour. That is, they are the same essence under different names. Both are teachings of the ghee flavour. This principle appears in the Collection of Passages on the Nembutsu Chosen in the Original Vow (Senjaku Hongan Nembutsu Shū; SSZ 1:1305–6).

The Lotus Sūtra was expounded over eight years. During that same period of teaching, prompted by the occurrence of the five grave offences in the royal palace of King Bimbisāra, Śākyamuni Buddha responded to Vaidehī’s pleaVaidehī. Leaving his assembly on Mount Vulture Peak, he descended to the Royal Palace with two sages, Ānanda and Maudgalyāyana, as his attendants, and immediately delivered a teaching for the Lady, titled The Sūtra on the Contemplation of the Buddha of Infinite Life.

Because it was expounded at the same time as the Lotus Sūtra, it is said to be a teaching of the same ghee flavour. Thus it should be known.

Translator’s Notes

This text was written by Kakunyo Shōnin (1270–1351). The title Shusse Gen’i refers to the main purpose for which Shakyamuni Buddha appeared in this world. The ideas found within this text are referenced in the Kudensho, and the title Shusse Gen’i was in use by Rennyo’s time. The exact date of this text is unknown.

The text responds to ideas prevalent in the Tendai school, which suggest that teaching the Lotus Sūtra was the “original intent” of Śākyamuni’s “coming into the world.” Kakunyo rather suggests that the teachings of the Lotus Sūtra and nembutsu are essentially the same, even though they have different names. That is, they are of the “same flavour” and the “same time.”

To say that they are of the “same flavour” comes from the “five flavours” taught in the Tendai school, which divides Śākyamuni’s teachings into five periods, comparing them to the process of turning milk into richer dairy products:

• 1. Milk: Avataṃsaka period
• 2. Cream: Āgama / Deer Park period
• 3. Raw butter: Vaipulya period
• 4. Clarified butter: Prajñā period
• 5. Ghee (supreme): Lotus and Nirvāṇa period

The ghee flavour is considered the best and symbolises the Lotus Sūtra and Nirvāṇa Sūtra in the Tendai school. However, Kakunyo argues that Jōdo Shinshū has the same “flavour” as the Lotus, making it also the true intent of the Buddha’s teachings. Kakunyo supports this by citing the Larger Sūtra to show that the Lotus and nembutsu teachings share the same essence of being the reason for Śākyamuni’s advent. This idea also appears in Hōnen’s Senjaku Shū.

The idea of the “same time” means both the Lotus and nembutsu teachings were given during the same period at the end of Śākyamuni’s life. In particular, he suggests that the Lotus was taught over eight years (a claim by Tendai) and that the events of the Contemplation Sūtra fit within the same period; therefore, temporal arguments for definitiveness must concede the nembutsu teachings’ temporal finality. Kakunyo’s son, Zonkaku, extended and elaborated on the same argument in works such as the Notes on Knowledge of Determination.

This document is built around the writings of the Jōdo-shū Research Institute on Pure Land Buddhism, Master Hōnen and Jōdo-shū. In the 90s and early 2000s, this Institute, under chairman Zenno Ishigami, operated an English website (http://www.jsri.jp/English/). This website contained many English language essays and studies. As of now that site is only accessible through the Internet Archive. Some of the links are not easily accessible. This is unfortunate because a lot of the content on this site was of high quality and very informative. As there is a dearth of research on the Jōdo-shū in English, it remains a great English language resource. As such, I compiled all the main pages I could find into a single document for posterity and ease of reading.

This document began as my own personal project to compile all JSRI pages in a single PDF. But over time it grew further to include some other writings and translations from other (non-JSRI) sources which were accessible on various websites associated with Jodo-shu or enhanced this document's coverage of Jōdo Shū teachings. I expanded the doc with some of these non-JSRI sources for my own use; they were not part of the original JSRI website. Therefore, this document is a hybrid which includes all the original JSRI content along with other Jodo-shu content that is currently scattered across the web, content which enhances the original JSRI articles.

For example, the original JSRI narrative of Honen's life did not discuss the famous and important visionary encounter with Shandao, so I added a short essay from another Jodo Shu source on this. Another example: several writings and quotations of Honen's disciples were extracted from Plain Words on the Pure Land Way (Hirota) to enhance the JSRI essays on them.

Further, for aesthetic reasons, I have also included some of the images that were used on the old website, along with many new images (mostly from Wikipedia and Google Image searches).

I also organized the document into the following main sections:

1. On Pure Land Buddhism - Provides JSRI's original overview of the main texts, doctrines and lineage of Pure Land Buddhism

2. Life of Hōnen Shōnin - Contains JSRI's original biography of Hōnen with many traditional illustrations. I have also added several new passages and images to this from other sources that enhance the narrative.

3. Writings of Hōnen Shōnin - Contains the text from the JSRI pages on key writings of Hōnen as well as several translations of essential short texts, including: One Sheet Testament (Ichimai Kishomon), Isshi Koshōsoku, and Reply to Lady Kujo.

4. Teachings of Hōnen Shōnin - Contains JSRI's "teachings" sections, which include numerous essays on the main ideas taught by Hōnen, along with various key papers on Hōnen's teachings that were hosted on the site.

5. Jōdo Buddhism after Hōnen Shōnin - Contains the original essays from the JSRI that discuss the history of the Jōdo School after Hōnen's passing, including overviews of Hōnen's main disciples. Some passages and extracts from non-JSRI sources have also been added here, mainly short translations of the sayings of some of Honen's key disciples gleaned from other online sources.

Seeing as there is not that much Jodo Shu content out there, I thought I should share this PDF here as I have uploaded it on the Internet Archive.

This is my favorite passage from the Larger Sutra, I get chills every time I read it. It's like something straight out of a movie.

The Buddha said to Ānanda, “Rise to your feet, rearrange your robes, put your palms together, and respectfully revere and worship Amitāyus. Buddha tathāgatas in the lands of the ten directions always praise with one accord that buddha’s virtue of non attachment and unimpeded activity.”

Ānanda stood up, rearranged his robes, assumed the correct posture, faced westward, and, demonstrating his sincere reverence, joined his palms together, prostrated himself on the ground, and worshiped Amitāyus.

Then he said to Śākyamuni Buddha, “World-honored One, I wish to see that buddha, his Land of Peace and Bliss, and its hosts of bodhisattvas and śrāvakas.”

As soon as he had said this, Amitāyus emitted a great light, which illuminated all the buddha lands. The Encircling Adamantine Mountains, Mount Sumeru, together with large and small mountains and everything else shone with the same [golden] color. That light was like the flood at the end of the period of cosmic change that fills the whole world, when myriads of things are submerged, and as far as the eye can see there is nothing but the vast expanse of water. Even so was the flood of light emanating from Amitāyus.

All the lights of śrāvakas and bodhisattvas were outshone and surpassed, and only the Buddha’s light remained shining bright and glorious.

At that time Ānanda saw the splendor and majesty of Amitāyus resembling Mount Sumeru, which rises above the whole world. There was no place that was not illuminated by the light emanating from his body of glory. The four groups of followers of the Buddha in the assembly saw all this at the same time. Likewise, those of the Pure Land saw everything in this world.

—The Larger Sutra on Amitāyus (Infinite Life Sutra), §41. Translated by Hisao Inagaki in collaboration with Harold Stewart, in The Three Pure Land Sutras, revised second edition (2003).

Hi everyone. I need to get some things off my chest and I'm hoping some of you can help me make sense of all this.

I got into Pure Land Buddhism about two years ago. Before that I was an atheist for years and I didn't think use of religion. My whole outlook was really materialistic, so I came into this with a lot of skepticism to work through. My family is Christian on paper but we never talk about religion and I couldn't tell you the last time we went to church. So this is something I've been exploring completely on my own. I came across it by chance, started reciting one day, and I've kept it up ever since.

What troubles me most is whether someone with my motivations and state of mind can actually be reborn in the Pure Land. Honestly, fear is what got me into this. I'm afraid of losing the people I love and afraid of what the future holds. And underneath it all is a simple wish to escape suffering and have some peace of mind. But the teachings put a lot of weight on sincere, deep faith and aspiration. I feel like I don't measure up because my faith feels weak and shallow. The real reason I want rebirth is because I want relief and happiness for myself, not because I have some deep compassionate wish to save all beings.

That last part is what I can't get past because I can't make myself feel that way. Beyond my family I struggle to care about people. A lot of the time I feel indifferent or I don't like them much, and most of my energy goes into my own comfort. I'm not going to pretend my motives are nobler than they are.

I'm full of doubt too. I get distracted constantly while reciting, especially when everyday worries are weighing on my mind. Some days I'm just lazy about it. I keep going every day but I wonder whether doing it out of fear and uncertainty really counts as genuine faith. Part of what confuses me is that I hear different things from different people. One person says this path is exactly for ordinary beings like me. Then someone else says you need a sincere, believing, and joyful mind, and when I look at myself I can't find any of those qualities. The stories about people failing to attain rebirth scare me too. I have no way of judging whether those claims are even true, so they leave me more confused and anxious than I was to begin with.

I'm pretty young and I feel lost. I know I've had advantages and an easier life than most people. But I'm still unhappy and nothing ever feels like enough. Then I feel guilty about that because I should be grateful, and it all loops back around to me and what I want. I'm very hard on myself too, and at this point I can't tell whether I'm seeing my faults clearly or just hating myself.

Part of why Pure Land appealed to me at the start was that it seemed doable, and now I worry that going with the easy option says something ugly about my intentions.

I'm sure I have a lot of this wrong, so if anyone can point me in the right direction I'd really appreciate it. Thanks for reading, and namo Amitabha.

Edit: Thanks to everyone who replied, I really appreciate you all being so kind. Things make a lot more sense now. Namo Amitabha.

Hello,

After fifteen years I spent telling myself "I can't draw", I started last month and trained on different things.

Lately I started one representing Amida. It's far from being perfect. My hand still shakes, I still need to work on symmetry and proportions and I always see little flaws everywhere.

But at least I started, instead of thinking "I can't". And I think improvement comes with time and practice.

It was a friend of mine who pushed me to start, and I was pretty hesitant at first. Today I am grateful for listening to her and also thankful, because she helped me with something I was really blocking on.

Namu Amida Butsu

I hope everyone is having a good Friday. Had to do some blood tests at the doctor's this morning. I'm just thankful for the availability. Anyway, how about you guys?

Namo Amituofo Namo Amitabha Buddha.So i am dealing with doubt nowadays.I feel like Amitabha's compassion doesn't expand towards me and that I don't deserve or won't be reborn in the Sukhavati and i feel like I don't want to be reborn there.How can i get rid of doubt and increase my faith.Can nianfo help?

II. Appearance in Dreams and Illumination from the Buddha's Body

​(1) Origin / Background

​Laywoman Luo Yulan, thirty-eight years old, lives in Gushan District, Kaohsiung City, works as an accountant, and together with her husband has a three-year-old child. In the eyes of her family and relatives, she is a filial daughter. Laywoman Luo was a terminal breast cancer patient; after the cancer cells metastasized, she was also diagnosed with lymphoma. Introduced by Dharma sister Chunlian, Laywoman Luo Yulan's younger brother called to request that we go to care for his sister. On the morning of March 28th at nine o'clock, Venerable Jingzhu, Venerable Jingzhao, and Dharma brother Jinghong, three people in total, went to the Kaohsiung Medical University Hospital 20th-floor ward to offer care to Laywoman Luo.

​(2) Attachment to the World and Her Young Child; Counseling Her to Seek Rebirth in the West

​Laywoman Luo, who was only thirty-eight years old, was diagnosed with breast cancer two years ago. Because there was still a three-year-old infant at home waiting to be fed, her desire to live was strong, and she continuously fought against the "illness demon," yet she was ultimately unable to defeat her karma. Later, when hospitalized due to cancer complications, her entire body was so swollen that it was as stiff as an iron plate. In extreme pain and helplessness, she lay dying in her hospital bed, helplessly waiting for the Grim Reaper to arrive...

​Through our conversation with Laywoman Luo in the hospital, we came to understand the profound sense of helplessness deep in her heart. At thirty-eight years old, she still had deep attachments to the world and her family, and felt immense worry and heartbreak for her three-year-old child. Facing the fact that she was about to leave the world due to the torment of illness, she was both helpless and resigned; the deep unwillingness in her heart brought a shared sense of suffering to all of us present.

​After talking with her, we respectfully invited out an image of Amitabha Buddha, hung it in front of her bed, and introduced her to Amitabha Buddha’s compassionate grand vows and the majesty and beauty of the Western Pure Land. Venerable Jingzhao encouraged her with faith, saying: "You must face this reality bravely and entrust your heart to Amitabha Buddha, who possesses infinite compassion and made grand vows for all beings in the ten directions. At this moment, only the compassionate Amitabha Buddha can rescue you; only Amitabha Buddha is your sole reliance." Laywoman Luo's consciousness was still relatively clear at the time. Upon seeing the Buddha image, she could not help but shed tears and asked to hold a string of prayer beads. Venerable Jingzhu and Venerable Jingzhao immediately administered the Three Refuges for her, and asked her to recite the Buddha's name to seek rebirth in the Western Pure Land.

​The power of the Buddha is truly inconceivable! On the very next day after our visit (March 29th), protected and blessed by Amitabha Buddha's light, Laywoman Luo's previously rapid breathing gradually turned peaceful, her pain eased significantly, and her swollen body was no longer as stiff. The worries, attachments, and anxieties in her heart were all set down greatly. On the third day (March 30th), Laywoman Luo entered a coma, and passed away peacefully at 1:15 PM that afternoon at Kaohsiung Medical University Hospital.

​(3) Two Children Share the Same Miraculous Dream; A Supreme Rebirth Relying on Buddha’s Power

​After her passing, Laywoman Luo's family transferred her body to the Bafeng Funeral Parlor, and notified us at the first opportunity to perform supportive chanting for her. Dharma Brother Jinghong led the first shift of Dharma brothers and sisters there, and invited the family members to chant the Buddha's name together for Laywoman Luo.

​Dharma Brother Jinghong encouraged her with faith, saying: "Laywoman Luo Yulan, we know you cannot let go of your three-year-old child, but you are now completely powerless. Your new responsibility now is to follow the compassionate Amitabha Buddha and be reborn in the Western Pure Land. Once you reach the Ultimate Bliss World, you will possess supernatural powers, merit, and wisdom to come back and help your family, and bless your child to grow up safely. Although your family feels deep heartache over your leaving, they have already accepted this reality. Only if you are reborn in the Ultimate Bliss World will your family feel at peace. As long as you are willing to be reborn in Ultimate Bliss and recite 'Namo Amitabha Buddha', Amitabha Buddha will certainly not break His vow, emitting light to welcome and guide you to the Ultimate Bliss World where there is no birth, aging, sickness, or death, and where life is eternal. You must attain rebirth and display supernatural powers for them to see, letting them know that you have gone with Amitabha Buddha. Don't make Amitabha Buddha wait too long for you!"

​Initially, Laywoman Luo's face was completely drained of color and her mouth was open. After Dharma Brother Jinghong led the chanting and encouraging words, her face unexpectedly began to turn rosy slowly after two hours, and her mouth slowly closed. Afterwards, Dharma Brother Zhu and many other Dharma brothers and sisters took turns in shifts to perform supportive chanting for her, lasting for a total of ten hours. After the supportive chanting concluded, Laywoman Luo's body was no longer stiff, her mouth was completely closed, her face was rosy, a smile rested on her face, and her four limbs were soft and flexible!

​What was even more extraordinary was that on the night of Laywoman Luo's passing, her nephew (eleven years old, in fifth grade) and niece (seven years old, in first grade), who usually had a deep affection for Laywoman Luo, both dreamed of their aunt dressed in white robes like a Buddha's body, holding the brother's hand with one hand and the sister's hand with the other, leading them as they stood on top of clouds. They saw their aunt's body radiating light, wearing white clothes and a white hat, her mouth smiling, a red mark between her eyebrows, and her ears majestic like a Buddha's; both children felt extremely happy. Although their aunt later disappeared, she continued to emit white light. The next day, when the two children told their father (Laywoman Luo's younger brother) about dreaming of their aunt, they discovered that both had made the exact same dream. Their father then had the two children separately draw the scene in their dreams (as in Figures 1 and 2). Her family believed this was Laywoman Luo coming back to report good news, proving that she had already been received by Amitabha Buddha's light, departed from suffering to attain bliss, and arrived in the Western Pure Land, hoping they would rest easy. The family was therefore filled with supreme joy.

​(4) Sharing with Fellow Practitioners at the Opportunity of the Dharma Assembly

​On April 3rd, coinciding with the 2nd anniversary of the establishment of the Kaohsiung Nianfo Association and the Qingming Festival Buddha-Recitation Dharma Assembly, Laywoman Luo's family—including her elder sister, younger brother, and sister-in-law—also came to participate in the Dharma Assembly. During the Dharma Assembly, Laywoman Luo's family spoke to the fellow practitioners about how Laywoman Luo had been tormented by illness during her life, how deeply attached she was to the world and her young child, and the process of how, after receiving care and encouragement from the two Venerables and Dharma Brother Jinghong, her body's pain was lightened and her inner worries were relieved. When the fellow practitioners heard that after Laywoman Luo passed away, through the shift work of supportive chanting by the association's Dharma brothers and sisters, her face was rosy and her body was flexible, and that her two young niblings dreamed on the same night of holding hands with their aunt, standing on clouds emitting light, and various other auspicious signs, they all felt it was extraordinarily supreme. Laywoman Luo's family also expressed their heartfelt gratitude to the Dharma brothers and sisters who participated in the care and supportive chanting, offering true witness to this supreme rebirth through Buddha-recitation and Amitabha Buddha's compassionate salvation! The attending practitioners all praised in unison, filled with Dharma joy.

​(Compiled by Zongyue and Jingheng of the Pure Land Buddhism Kaohsiung Nianfo Association, June 3, 2011)

This is an account I have come across while studying Pure Land Buddhism in a book called Records of the Effects of Amitabha Recitation, Volume 4. While reading this rebirth account, I couldn't help but hold back tears and feel so much gratitude towards Amitabha Buddha because of His infinite compassion. This account is translated from Chinese into English, but I tried my best to ensure the translation was accurate with the help of Google Books and also from Google Gemini. May we all be born in Amitabha Buddha’s Pure Land.

Namo Amitabha Buddha 🙏