Extract from http://www.515888.net/my/ShowPost.asp?ThreadID=8765

六祖慧能是禅宗大师。他在《六祖坛经》当中曾经对净土法门作过一番十分精辟的开示。对我们念佛求生净土十分有益。 

      刺史又问曰：‘弟子常见僧俗念阿弥陀佛，愿生西方；请和尚说，得生彼否？愿为破疑。’  

     向六祖大师请法的官员问到：我们经常见到出家在家的人念诵阿弥陀佛，想求生西方，请问您是否能够往生呢？ 

     从这里我们也知道，看来当时净土的念佛法门流传的很广，影响很大，或者说是十分流行的。故此才有这个问题。 

     师言：‘使君善听，惠能与说。世尊在舍卫城中，说西方引化，经文分明去此不远。若论相说里数有十万八千，即身中十恶八邪，便是说远。  


     六祖说：使君请听，世尊在舍卫城中说西方净土，接引众生。经文中讲的，分明是离此不远，如果具体说有十万八千佛土，其实就是身中的十恶八邪。这就是远说。 

     当时的净土念佛法门已经开始流行，六祖当然也十分清楚，经文当然也知道大概。那么经文那里讲去此不远呢？我们都知道极乐世界如果按照经文的描述，离我们有 十万亿佛土之遥呢。《无量寿经》讲：法藏菩萨今已成佛，现在西方，去此十万亿刹，其佛世界名曰安乐。为什么说很近呢？ 

    距离上是很远，可来去却是很方便的。《观无量寿经》云：如一念顷，即得往生极乐世界。不是很快吗？十万亿佛土也不过是一个念头闪过那么快，可算是近的很。 


    但是讲到距离又那么遥远，这个距离是怎么产生的呢？就是我们身中的十恶八邪。是我们的身语意造作的恶业。为此我们才和极乐世界相距十万八千里。才会有这么远的距离。才会在这个堪忍世界受种种的不自在。 


    事实上正是我们自己隔绝了去往净土的道路，制造了种种的障碍。之所以遥远，完全是我们自心所现的缘故。 

    说远，为其下根；说近，为其上智。人有两种，法无两般；迷悟有味，见有迟疾。迷人念佛，求生于彼；悟人自净其心。所以佛言：“随其心净，即佛土净。”  


    那么讲这个区别是为了适应不同的根基。对不同的人，含义自然不同。讲远是为了对下根人，他们执著的很，不知道这是唯心所现，所以要给出一个距离。说近，是对上根人讲，他们能够理解产生这个距离的原因，解决这个问题，西方就是很近的，很方便去的地方。 


使君东方人，但心净即无罪；虽西方人，心不净亦有愆。东方人造罪，念佛求生西方；西方人造罪，念佛求生何国？ 


    虽然是东方人，心清净即是无罪，即便是西方人，心不净也有过错。东方人如果造罪，念佛求生西方，西方人造罪，念佛求生什么地方呢？ 

    这句话有很多人不理解，甚至有人因此而说六祖没有看过净土相关的经典。成为后人对六祖指责的话柄。 

    六祖大师为彻悟自性大菩萨，他指出的正是我们修学净土的弊病所在。我们都知道因缘果报的道理是佛法中最基础的。在因果面前人人平等。无论是西方人，东方人，无论是什么佛国净土的人。都是一样。 

     我们很多人有一个很错误的认识，认为我们到了西方净土就可以不造作罪业，就可以成佛。好像很正确。其实不然，会不会造罪业，不取决于你在什么地方，而是在 我们的心是否清静。在极乐世界之所以不会造作罪业，不是因为那是极乐，这里是婆娑。而是因为极乐世界的人心都是清静的，执著妄想少的缘故。这才是真正的原 因。 


     六祖之所以问出：西方人造罪，念佛求生何国？的问题，正是警醒我们，极乐婆娑之间到底距离在什么地方？决不因为那里是极乐，这里是婆娑。地域上的区别。而是因为人心不同的缘故。
 
     如果换一个问法，现代人可能更容易明了：极乐世界的人为什么不会造罪呢？ 这才是净土法门的核心问题。我们求生净土，能不能去的了？符不符合去的要求？就在这里。 

Originally posted by JitKiat:

     我们很多人有一个很错误的认识，认为我们到了西方净土就可以不造作罪业，就可以成佛。好像很正确。其实不然，会不会造罪业，不取决于你在什么地方，而是在我们的心是否清静。

在极乐世界之所以不会造作罪业，不是因为那是极乐，这里是婆娑。而是因为极乐世界的人心都是清静的，执著妄想少的缘故。这才是真正的原因。  

Hmm, the reasoning is not wrong at all. However, we also need to ask or know why people who are reborn in Amitabha Buddha's Pureland are pure in mind and why they have less wandering thoughts.

The more direct reasons are mentioned clearly in the one of three main sutras of the Pureland Dharma Door, the Larger Amitabha Sutra (无量寿经)

Two vows out of the 48 great vows of Amitabha Buddha that points to why people in his Pureland have less or no wandering thoughts at all.

"设我得佛，国中天人，若起想念贪计身者，不取正觉"。

"设我得佛，国中天人，不住定聚，必至灭度者，不取正觉"。

The above vows tells us that it is not by the personal power or desire of any one of us, in wanting to will away or meditate/contemplate till we attain the level of no wandering thoughts, so we can attain rebirth in Pureland.

It is due to the divine empowerment of Amitabha Buddha's vows that allows any one of us who is reborn in his Pureland to quickly attain purity in mind and behaviour.

Agree. I think what happened is that Hui Neng knew that the person who asked believed in only other power ... so he wanted him to understand that self-power is equally important as both self-power and other-power are required to be reborn into Sukavathi. That's why he asked him 东方人造罪，念佛求生西方；西方人造罪，念佛求生何国？ I guess Hui Neng's real meaning is: "If you only know reciting Amitabha but do not put in effort to purify your mind, even Amitabha cannot help you ..."

Originally posted by JitKiat:

Agree. I think what happened is that Hui Neng knew that the person who asked believed in only other power ... so he wanted him to understand that self-power is equally important as both self-power and other-power are required to be reborn into Sukavathi. That's why he asked him 东方人造罪，念佛求生西方；西方人造罪，念佛求生何国？ I guess Hui Neng's real meaning is: "If you only know reciting Amitabha but do not put in effort to purify your mind, even Amitabha cannot help you ..."

Reciting Amitabha can in fact help one to purify the mind.

Why some can't succeed can be attributed to many factors, but the most important one is lack of understanding, hence the faith in the name of Buddha is weak.

Lack of understanding can also lead to laziness, cos practitioners don't understand how great or how helpful reciting the name of the Buddha is and do not know exactly what it means or what it takes to be reborn in Amitabha Buddha's Pureland.

I agree with Spnw07. To attain rebirth in Amitabha's Pure Land is actually very simple, just 信順佛愿 (Entrust in the Primal Vow), that is why it is termed "the Path of Easy Practice (易行道)"; but we sentient beings like to add in our pre-conceived judgements and conditions, that is why it becomes "difficult".

Also, Other Power (他力) and self-power (自力) as understood in Pure Land context is very different from how we normally think it is. Other Power refers ONLY to the Primal Vow of Amitabha Buddha (言他力者,如来本願力也 Other Power is none other than the power of the Tathagata's Primal Vow). Self-power is all the preconceived judgements and conditions not found in the Buddha's Vows that we sentient beings add on. It does not mean one does not have to do any effort, ie, if i do not make an "effort" to go and read or study about Pure Land Buddhism, or go to the temple to receive teachings, then how am i going to know about the Primal Vow (本愿)?

Gassho

IMO, we should not have a blanket statement to say that rebirth in pureland is simple and easy. Yes, it is relatively easier compared to all other dharma doors. However, different sentient beings have different capacities. For those who are weak, timid and lacking of confidence, we should encourage them by saying that rebirth is easy and simple. However, Hui Neng, in this case, being enlightened, he surely had the power to see through 刺史’s thoughts and his present and past deeds. 刺史 may have committed quite a bit of bad karmas in the present life already. Therefore, Hui Neng's answer was to warn him that reciting Amitabha is not enough to ensure rebirth to pureland if one continues to commit bad karma.

Of course, no one is saying that one can or should commit evil deeds after knowing about the Pure Land method. In fact, that is also an assumption and pre-conceived judgement, and a very erroneous one at that. However, the Contemplation Sutra (觀無量壽經) states that one utterance of the Name can eradicate aeons of evil karma, and Master Shandao affirms this in his Commentary (觀經四帖疏). So it is not a blanket statement stating that rebirth in the Pure Land is easy, but a statement in which Masters of the Pure Land school both in China and Japan, past and present, have been saying.

IMO, in order to achieve "one utterance of the Name can eradicate aeons of evil karma", we need to recite with a full concentrated mind (一心不乱). Of course there are merits even  recital is not  一心不乱.

Actually, 一心不亂 can also mean "Single-mindedly", not just a concentrated mind. In the Contemplation Sutra it states:

The Buddha said to Ananda and Vaidehi, "Those who attain birth on the lowest level of the lowest grade are the sentient beings who commit such evils as the five gravest offenses, the ten evil acts and all kinds of immorality. Owing to such evil karma, the fool like this will fall into evil realms and suffer endless agony for many kalpas. When he is about to die, he may meet a good teacher, who consoles him in various ways, teaching him the wonderful Dharma and urging him to be mindful of the Buddha; but he is too tormented by pain to do so. The good teacher then advises him, 'If you cannot concentrate on the Buddha, then you should say instead, Homage to Amitayus Buddha.' In this way, he sincerely and continuously says 'Homage to Amitayus Buddha' [Na-mo-o-mi-t'o-fo] ten times. Because he calls the Buddha's Name, with each repetition, the evil karma which he has committed during eighty kotis of kalpas of Samsara is extinguished. When he comes to die, he sees before him a golden lotus-flower like the disk of the sun, and in an instant he is born within a lotus-bud in the Land of Utmost Bliss. After twelve great kalpas the lotus-bud opens. When the flower opens, Avalokiteshvara and Mahasthamaprapta teach him with voices of great compassion the method of extinguishing evil karma through the realization of Suchness of all dharmas. Hearing this, he rejoices and immediately awakens aspiration for Enlightenment. Such a person is called one who attains birth on the lowest level of the lowest grade. These three together are known as the contemplation of the lowest grade of aspirants and the sixteenth contemplation."

So there is no real need for a concentrated mind, but rather, a mind that is Entrusting.

Well, I really hope it is as easy as you said as I practise Amitabha too... the following is from Master Chin Kung:

west refers to india mar. How chinese monks travel to the west (indian) to gain sutras. If you are in europe, of course is pray to the east lar, noob.

Precisely because i practice Pure Land, that's why i think it is simple and easy. A letter by Shinran, whose teachings i follow:

Response to an Inquiry from the Nembutsu People of Kasama

According to Shin Buddhism, there are two kinds of people who seek birth in the Pure Land: those of Other Power and those of self-power. This has been taught by the Indian masters and Pure Land teachers.

Self-power is the effort to attain birth, whether by invoking the names of Buddhas other than Amida and practicing good acts other than the nembutsu, in accordance with your particular circumstances and opportunities; or by endeavoring to make yourself worthy through mending the confusion in your acts, words, and thoughts, confident of your own powers and guided by your own calculation.

Other Power is the entrusting of yourself to the Eighteenth among Amida Tathagata's Vows, the Primal Vow of birth through the nembutsu, which Amida selected and adopted from among all other practices. Since this is the Vow of Tathagata, Honen said: "In Other Power, no working is true working." "Working" [that is negated] is a term connoting calculation. Since the calculation of the person seeking birth is self-power, it is "working." Other Power is entrusting ourselves to the Primal Vow and our birth becoming firmly settled; hence it is altogether without one's own working. Thus, on the one hand, you should not be anxious that Tathagata will not receive you because you do wrong. A foolish being is by nature possessed of blind passions, so you must recognize yourself as a being of karmic evil. On the other hand, you should not think that you deserve to attain birth because you are good. You cannot be born into the true and real fulfilled land through such self-power calculation. I have been taught that with shinjin of self-power a person can attain birth only in the realm of indolence, the borderland, the womb-palace, or the city of doubt.

Through the fulfillment of the Eighteenth Primal Vow, Bodhisattva Dharmakara has become Amida Tathagata, and the benefit that surpasses conceptual understanding has come to transcend all bounds; to express this, Bodhisattva Vasubandhu uses the words, "Tathagata of unhindered light filling the ten quarters." Truly know, therefore, that without any differentiation between people good and bad, and regardless of one's having a heart of blind passions, all beings are certain to attain birth. Describing the manner of entrusting in the nembutsu of the Primal Vow, Genshin, Master of Eshin-in, states in his Essentials for Attaining Birth: "It makes no difference whether you are walking, standing still, sitting, or reclining, nor is there a choice to be made among times, places, or other circumstances." He affirms beyond question that the person who has attained true shinjin has been grasped by the compassionate light. And so, Sakyamuni has taught, at the very moment that we, possessed of ignorance and blind passions, are born into the Pure Land of peace, we attain the supreme fruit of Buddhahood.

Yet, it is very rare that people of this corrupt world of the five defilements embrace the teaching of the one Buddha, Sakyamuni, alone, and for this reason al the Buddhas throughout the ten quarters, countless as the sands of the Ganges, have become witnesses to the attainment of birth through the nembutsu that embodies Amida's Primal Vow; this Master Shan-tao has written in his commentary. He explains that Sakyamuni, Amida, and the Buddhas of the ten quarters, all with the same mind, are no more apart from sentient beings of the nembutsu than shadows from things. Hence it is that Sakyamuni rejoices in persons of shinjin, saying, "They are my true companions." Persons of shinjin are the true disciples of the Buddha; they are the ones who abide in right-mindedness. Since they have been grasped never to be abandoned, they are said to have attained the diamondlike mind. They are called "the best among the best," "excellent persons" "wondrous, excellent persons," "the very finest persons," "rare persons." Such people have become established in the stage of the truly settled and are declared, therefore, to be the equal of Maitreya Buddha. This means that since they have realized true shinjin, they will necessarily be born in the true and real fulfilled land. You should know that this shinjin is bestowed through the compassionate means of Sakyamuni, Amida, and all the Buddhas in the quarters. Therefore you should not disparage the teachings of other Buddhas or the people who perform good acts other than nembutsu. Neither should you despise those who scorn and slander people of nembutsu; rather, you should have compassion and care for them. This was Honen's teaching.

Respectfully.

The depth of the Buddha's benevolence is such that even with birth in the realm of indolence and pride, the borderland, the city of doubt or the womb-palace, which is brought about only through the compassion revealed in Amida's Nineteenth and Twentieth Vows, we meet with a happiness that surpasses understanding. Thus the depth of the Buddha's benevolence is without bound. But how much more should we realize the benevolence of the Buddha with birth into the true and real fulfilled land and attainment of the enlightenment of the supreme nirvana. This is not a matter that Shoshin-bo or I have decided ourselves. Not in any way at all.

Kencho 7 [1255], Tenth month, 3rd day

Gutoku Shinran
Written at age 83

[It is said that this letter was copied from Shinran Shonin's own draft, found among the remains of the venerable Shoshin-bo and circulated among the followers.]

The following was told by Master Chin Kung, it does not mean I am against teaching of nembutsu, just for reference only:

在此期間，居士林念佛堂發生了一件鬼魂附身的事情。一天，在陳老居士家助念的法師回到「居士林」後，有鬼魂附在杜美旋女居士的身上，並告訴大眾，他們皆是老林長的冤親債主，是跟助念法師們一起回到居士林的。

　　他們說：「我們雖然是老林長的冤家債主，但看見老林長念佛往生，也非常歡喜讚歎，已無怨恨。今天到居士林來是善意的，沒有惡意，是來求皈依、來求聽經的。」居士林的護法神准許他們進來，沒有障礙他們。

　　那時，我正在香港講經，居士林的同學打電話給我，報告此事。

　　我說：「你們立刻為他們舉行皈依儀式，並在居士林的講堂為他們立個牌位（陳光別老居士之冤親債主），他們就可以在講堂聽講經。」

　　這些鬼魂說：「講堂的光太強，承受不了！」

　　他們還要求聽講《地藏經》，居士林同意了，所以開放一樓、二樓的齋堂，在齋堂裝電視機等設備，二十四小時不間斷播放講經的錄相帶。

　　由這些靈界傳來的訊息可知，現在鬼道中聽經、念佛求生淨土的眾生非常之多，而且非常認真、精進。所以，現在學佛，人不如鬼！

　　我們詢問：「鬼道念佛有無往生者？」

　　他們說：「有，真正念佛往生的很多。」

　　還有人問：「人間很多念佛的，往生時瑞相很好，是否真的往生？」

　　他們說：「沒有真正往生。」

　　再問：「生往何處？」　

　　他們回答：「多半生鬼道。」

　　念佛人來生得人身的很少，生天的更少，往生的非常希有。正如李炳南老居士所講的，「一萬個念佛人，真正往生者一二。」何以故？古德云：「口念彌陀心散亂，喊破喉嚨也枉然。」這就是僅有念佛的樣子，心、行與佛不相應。

　　所以，我常常提醒同修們，本師釋迦牟尼佛為我們介紹西方極樂世界是「諸上善人俱會一處」。我們雖然念佛，但是不是上善之人？不善之人念佛，如何能夠往生？

　　我們讀《觀無量壽佛經》可知，韋提希夫人發願往生極樂世界，釋迦牟尼佛在教導她往生極樂的方法之前，首先教她修「淨業三福」。是何道理？只有先修「淨業三福」，達到「善」的標準，才能念佛往生。

　　「淨業三福」有三條，第一條「孝養父母，奉事師長，慈心不殺，修十善業」。如果不能達到這一條標準，念佛決定不能往生。達到此標準，念佛往生生凡聖同居土。第二條「受持三皈，具足眾戒，不犯威儀」。如果完全到達前兩條標準，念佛往生生方便有餘土。第三條「發菩提心，深信因果，讀誦大乘，勸進行者」。這條標準同樣做到了，念佛生實報莊嚴土。佛將標準講得非常清楚。

　　後兩條我們暫且莫論，第一條必須做到。如果你不能達到最基本的標準，不但念佛決定不能往生，而且修學任何一個法門皆不能成就。我們是不是真心孝順父母？是不是真正尊師重道？佛法是師道，阿彌陀佛是西方極樂世界的導師，如果你目無師長，如何能往生極樂世界？「人同此心，心同此理」，我們必須明白此理。

Whether we think it is easy or difficult, we still have to practice hard.

Not to laze around just because we think it is easy to liberate from samsara. Also don't giveup the practice just because it is difficult.

From the story above, I can see that sometimes sufferings can really become a motivation for us to practice more diligently.

Originally posted by JitKiat:

The following was told by Master Chin Kung, it does not mean I am against teaching of nembutsu, just for reference only:

 

在此期間，居士林念佛堂發生了一件鬼魂附身的事情。一天，在陳老居士家助念的法師回到「居士林」後，有鬼魂附在杜美旋女居士的身上，並告訴大眾，他們皆是老林長的冤親債主，是跟助念法師們一起回到居士林的。

他們說：「我們雖然是老林長的冤家債主，但看見老林長念佛往生，也非常歡喜讚歎，已無怨恨。今天到居士林來是善意的，沒有惡意，是來求皈依、來求聽經的。」居士林的護法神准許他們進來，沒有障礙他們。

那時，我正在香港講經，居士林的同學打電話給我，報告此事。

我說：「你們立刻為他們舉行皈依儀式，並在居士林的講堂為他們立個牌位（陳光別老居士之冤親債主），他們就可以在講堂聽講經。」

這些鬼魂說：「講堂的光太強，承受不了！」

他們還要求聽講《地藏經》，居士林同意了，所以開放一樓、二樓的齋堂，在齋堂裝電視機等設備，二十四小時不間斷播放講經的錄相帶。

由這些靈界傳來的訊息可知，現在鬼道中聽經、念佛求生淨土的眾生非常之多，而且非常認真、精進。所以，現在學佛，人不如鬼！

我們詢問：「鬼道念佛有無往生者？」

他們說：「有，真正念佛往生的很多。」

還有人問：「人間很多念佛的，往生時瑞相很好，是否真的往生？」

他們說：「沒有真正往生。」

再問：「生往何處？」

他們回答：「多半生鬼道。」

念佛人來生得人身的很少，生天的更少，往生的非常希有。正如李炳南老居士所講的，「一萬個念佛人，真正往生者一二。」何以故？古德云：「口念彌陀心散亂，喊破喉嚨也枉然。」這就是僅有念佛的樣子，心、行與佛不相應。

所以，我常常提醒同修們，本師釋迦牟尼佛為我們介紹西方極樂世界是「諸上善人俱會一處」。我們雖然念佛，但是不是上善之人？不善之人念佛，如何能夠往生？

我們讀《觀無量壽佛經》可知，韋提希夫人發願往生極樂世界，釋迦牟尼佛在教導她往生極樂的方法之前，首先教她修「淨業三福」。是何道理？只有先修「淨業三福」，達到「善」的標準，才能念佛往生。

「淨業三福」有三條，第一條「孝養父母，奉事師長，慈心不殺，修十善業」。如果不能達到這一條標準，念佛決定不能往生。達到此標準，念佛往生生凡聖同居土。第二條「受持三皈，具足眾戒，不犯威儀」。如果完全到達前兩條標準，念佛往生生方便有餘土。第三條「發菩提心，深信因果，讀誦大乘，勸進行者」。這條標準同樣做到了，念佛生實報莊嚴土。佛將標準講得非常清楚。

後兩條我們暫且莫論，第一條必須做到。如果你不能達到最基本的標準，不但念佛決定不能往生，而且修學任何一個法門皆不能成就。我們是不是真心孝順父母？是不是真正尊師重道？佛法是師道，阿彌陀佛是西方極樂世界的導師，如果你目無師長，如何能往生極樂世界？「人同此心，心同此理」，我們必須明白此理。

I agree that if the mouth chants but the mind is somewhere else, perhaps thinking something that happened, or planning to do something next, then the chanting is pretty useless. Must as well not chant.

See http://www.youtube.com/watch?v=0csm6sXt920

(How we Meditate ???!!! Another FUNNY Dharma talk!)

criteria for pureland is puremind and merits ?

but merits cant be measured right .

criteria for pureland is puremind and merits ?

but merits cant be measured right .

Well, at least not in the Japanese Pure Land schools. There isn't a critieria for a pure mind nor merits. Because as foolish beings we come to accept that it is difficult for us, at least in this Age, to cultivate a pure mind, if we could (or at least, the majority of us), then there would be no need for the Buddha's Vows! As for merits, the merits for our birth have been cultivated and dedicated to us from Amitabha. That is because the Buddha's merits are far more inconceivable than ours.

"One is to believe deeply and decidedly that you are a foolish being of karmic evil caught in birth-and-death, ever sinking and ever wandering in transmigration from innumerable kalpas in the past, with never a condition that would lead to emancipation. The second is to believe deeply and decidedly that Amida Buddha's Forty-eight Vows grasp sentient beings, and that allowing yourself to be carried by the power of the Vow without any doubt or apprehension, you will attain birth."

(Master Shandao)

My personal point of view is, for me I will not wish go to Pure Land. Although it is very very blissful there, it is difficult to practise there. It is like a controlled environment where everyone, everything is totally good. Saha world is still the best place to cultivate where it has the right balance of sufferings and enjoyment. Good place to practise Bodhicitta.

《華嚴經》的普賢行願品中記載有普賢菩薩的十大願，以及念誦、受持、修習普賢行願的無邊功德利益。普賢菩薩的大願最後導歸西方極樂世界，願幫助一切終生脫離娑婆苦海，往生西方極樂世界阿彌陀佛淨土。

My personal point of view is, for me I will not wish go to Pure Land. Although it is very very blissful there, it is difficult to practise there. It is like a controlled environment where everyone, everything is totally good. Saha world is still the best place to cultivate where it has the right balance of sufferings and enjoyment. Good place to practise Bodhicitta.

A good point, unfortunately, it also reflects a major misunderstanding that the Pure Land is like some kind of "paradise", or just a mere "stepping stone" to Enlightenment. However, many masters have also said that Amitabha's Pure Land is akin to Enlightenment.

The Unfailing Net of Salvation Sutra states:

The place where you will be born is Amida Buddha's pure fulfilled land. Being born from a lotus transformed, you will constantly see the Buddhas and will realize the various kinds of dharma-insight. Your life will be immeasurable, spanning a hundred thousand kalpas. You will immediately attain highest perfect enlightenment and will never retrogress. I will always protect you.

And as i put in another thread, the "trappings" and difficulties of trying to attain enlightenment of the Saha world:

The Commentary on Vasubandhu's Treatise on the Pure Land states:

Reverently contemplating the Commentary on the Ten Bodhisattva Stages of Bodhisattva Nagarjuna, I find it stated that there are two paths by which bodhisattvas seek the stage of non-retrogression - the path of difficult practice and the path of easy practice.

With the path of difficult practice, it is seeking non-retrogression in this world of five defilements at a time when there is no Buddha that is difficult. This difficulty appears in many ways; I will indicate what is meant by roughly listing several of them.

• The apparent good practiced in non-buddhist ways is confused with the dharma of the bodhisattva.
• The sravaka's concentration on self-benefit diverts a bodhisattva's practice of great compassion.
• Evildoers lacking self-reflection subvert the excellent merits of others.
• The results of good acts undertaken with inverted thinking nullify the bodhisattva's pure practice for enlightenment.
• The path of difficult practice is based solely on self-power and lacks the support of Other Power.

Such problems as these, which may be seen everywhere, are examples of the difficulty. Thus the path of difficult practice may be compared in its hardship to journeying overland on foot.

In the path of easy practice, one aspires to be born in the Pure Land with solely one's entrusting oneself to the Buddha as the cause, and allowing oneself to be carried by the power of the Buddha's Vow, quickly attains birth in the land of purity. Supported by the Buddha's power, one immediately enters the group of the truly settled of the Mahayana. The stage of the truly settled is none other than the stage of non-retrogression. Thus the path of easy practice may be compared in its comfort to being carried over waterways in a ship.

This treatise, the Upadesa on the Sutra of Immeasurable Life, indeed holds the ultimate of the Mahayana; it is a sail with which to catch the favorable wind toward non-retrogression.

"Immeasurable Life" is a name of the Tathagata of the Pure Land of happiness. Sakyamuni Buddha, while residing at Rajagrha and Sravasti, taught the assembly about the virtues that adorn the Buddha of Immeasurable Life. The Buddha's Name forms the essence of those sutras. Later, the sage Bodhisattva Vasubandhu, reverently heeding [Sakyamuni] Tathagata's greatly compassionate teaching, composed a gatha of aspiration for birth in the Pure Land based on these sutras.

Gassho<!-- #BeginLibraryItem "/Library/topbutton.lbi" --><!-- #BeginLibraryItem "/Library/topbutton.lbi" -->

thx for share.ppl last resort is always themselves