How to Read the Pure Land Sutras: Reading (Part 1)

Reading the Pure Land sutras, or any Buddhist sutra, can be an eye-opener! Historically, probably not many Buddhists read the sutras, especially if they were from the lower strata of society; typically portions of it would be read to them, or created as part of a shomyo (chanting liturgy). Typically only monastics engaged in the study and exigesis of sutras may have bothered to read the sutras, and write commentaries on them. We have few instances of lay Buddhists doing the same.

Today, we have many sutras available, including the three Pure Land sutras regarded as primary in the Jodo Shinshu tradition, including editions available in English-language (see earlier posts). Unlike other sutras, like the Heart Sutra or the Lotus Sutra, they're not readily available at the bookstore, even independent bookstores specializing in "New Age" or "metaphysical" titles. Even in our American Shin temples, the sutras are not exactly the preferred reading choice for many members. One possible reason for this is the lack of easy availability of the titles (even with Amazon), and also that the Pure Land tradition in general has not really gained the popularity that sutras more familiar to Zen or other forms of Buddhism use. But also, if you take a look at the "Eastern Religions" section in your local Borders or Barnes & Noble, the majority of titles available tend to be mostly popular books written about Buddhism and meditation, rather than ready translations of Buddhist sutras.

I've often been asked for copies of the "Buddhist scripture" as a chaplain by people interested in Buddhism. They've read books about Buddhism, so they want to see what the "scripture" itself says. This is a natural result of our Western culture, and a very good thing - we are encouraged to study religions on our own, and one way to do that is to read what their scriptures, or the teachings themselves, say, whether it is the Bible, the Torah, or the Koran. When they read these sacred texts, it may be in the context as a "believer" or member of a specific faith, which will also inform them how to read them, whether as "infallible" or in some degree open to interpretation. Of course they may also come to it as a nonbeliever, or "undecided" meaning that they will read it skeptically, or in some other context which will allow them to decide for themselves what to believe. For those coming to the Buddhist sutras, it is also not different from these forms of readings.

For Buddhists, we have a multiplicity of "scripture!" But even reading one, takes some dedication - a willingness to open one's mind, and to have patience with a translated text, and also, together with an open mind, not have it be too open. We should acknowledge: 1) That the Buddha, nor his immediate disciples (Ananda, Sariputra, Maudgalyayana, et al.) did not write down their teachings; 2) That we only have sutras passed down from an oral tradition; 3) That these oral teachings were only committed to writing several generations, at earliest, after the Buddha's Parinirvana, or at least the ones extant today. Therefore, we can never say we have the Buddha's exact words, either in his own language, or correctly translated by later scribes. At most, we can accept we have the Buddha's intent, passed down through his disciples via the oral tradition, and also via samadhi, by later monks gifted in that ability. If you are skeptical about the latter, then accepting the Pure Land tradition can certainly be awkward! Like other sacred books, to read it as a believer takes faith, in that the Buddha's intent was passed down correctly. Unless we obtain a time-machine and tape-recorder, we cannot say we have the Buddha's exact words.

You may also see that the sutras may not seem interconnected, in the way the book of the Bible can be. Buddhists may read one particular sutra, or as a group. In Shin Buddhism, we can read the Three Pure Land Sutras as a group.

Let's look at the Larger Pure Land Sutra. As a sutra, it opens with the traditional statement "Thus have I heard" (Evam me sutam), signifying that the author has heard the teaching. In the ancient Indian tradition, the oral tradition was considered more "pure" than the written text, or less corruptible. The sutra is therefore this anonymous author's faithful account of events he heard and witnessed .
(to be cont'd)

How to Read the Pure Land Sutras: Translation (Part 2)

Shinran Shonin recognized three specific sutras on the Pure Land as primary: these are The Larger Pure Land Sutra, the Contemplation Sutra, and the Smaller Sutra (or Amida Sutra). Several different English translations exist of these sutras. These sutras are physically placed within the Shinshu onaijin, or alter space, in the form of scrolls with text in the classical Japanese format. They become part of the ritual element during a Shin service, although these are rarely chanted in American temples (with exception of the Amida Sutra for memorial services, and the others only for certain services in Japan.

These three sutras have also been translated by both Japanese and American Shin ministers and priests. Other translations may be authored by scholars unaffiliated with the Jodo Shinshu. The early Buddhist scholar Max Mueller made a translation which was published in the "Sacred Books of the East" series and is available in reprint. Dr. Luis O. Gomez also made a translation of the Sanskrit and Chinese Larger Sutra, published as The Land of Bliss. There are also other translations by scholars affiliated with other Buddhist or Pure Land traditions like the Buddha's Light Publishing Amitabha Sutra Chinese/English edition, which is affiliated with the Fo Guang Shan school and available at their temples at no cost.

For those wishing to study these sutras, I would recommend that the student study all the sutras one can to further their understanding of Buddhist sacred texts, although with an eye to understanding how the translations may differ due to the author's intent. Not all of these translations will necessarily translate the meaning of the sutra as we would understand in the Shin tradition. A translation made by Shinshu scholars, such as Hisao Inagaki or others, will use the accepted Chinese text (translated by Samghavarman) as contained in the Taisho Tripitaka, and the translation will be directed at the Shinshu audience with the objective of making the sutra understandable to Shin followers or those interested in Shin Buddhism.

Other translators, like Mueller and Gomez, aimed to make their translations available to a wider audience, not necessarily only for the Shinshu, or Buddhist, follower, but also for other scholars. Therefore the translators may place different emphasis on some passages, or use different English words for certain concepts, such as saying the Name of Amida. For a Shin follower, reading a text that is translated with the intent of making the Vow of Amida clear and comprehensible is the primary importance. This is not to claim other translations are incorrect, but only that the intent of translation is not directed at the Shinshu Sangha audience. As with any translation of a religious text, it is also left to the individual reader to accept that translation as his or her one for devotional use, similar to how a Christian may prefer a KJV over an NIV translated Bible.

Next, will be a post on how one should read a sutra with the goal of understanding the overall meaning for the Shin follower.

How to Read the Pure Land Sutras: Translation (Part 1)

Reading a Buddhist sutra can be very different from what might be expected, especially if you were raised with the Christian Bible, or it may be your only experience with reading a religious text. The Bible is laid out as a narrative story (Creation to Revelations and End Times), except for several books that are about ancient Jewish ritual laws. A Buddhist sutra does not necessarily tell a "story" and many passages appear repetitive, or simply bizarre to the new reader. In some sutras, the Buddha manifests what we would describe as "supernatural" powers, and there are lots of otherworldly beings hanging about: devas, nagas, spirits, etc., who don't necessarily participate in a narrative "story." This can seem very confusing especially for someone who is curious about what the Buddhist "scriptures" say, to pick up and read and try to make sense of it. Even many Buddhists who do not read the sutras may find them hard to read! A person can open the Bible and read the story of Joshua and his wars or Moses and the wanderings of the Jews, or read in the New Testament and read about Jesus' life and ministry. In contrast, a person who picks up, for example, the Lotus Sutra or the Larger Pure Land Sutra may have no idea what is happening, and not know when or why such events are taking place. Therefore, some guidance is necessary if a person wants to seriously engage in reading the sutras, and importantly, to make sense of them and acquire wisdom from them.

First, let us look at the physical text itself. Only a few sutras and commentaries (shastras) exist in English translations, and as with any translations into one language from another language (in our case Sanskrit, Tibetan, Chinese or Japanese to English) they can vary in style and quality. A translated sutra reflect the times they were written in and the author’s attempt to use English to translate some very difficult and different concepts. It’s not unusual to still find Buddhist sutras (especially early editions) translated such as “The Lord Buddha thus spake to his disciples…” This is not the translator’s trying to be obtuse, it is a reflection of what he thought would be the proper English usage. Until recently, only “King James” English was thought proper to use in Bibles and for “religious” language. Now there are dozens of Bible translations, most using contemporary English, but there are still people who belive only the King James translation is the accurate version. Unfortunately we do not have the luxury of having dozens of sutra translations to choose which is the most "readable", and unless we know the original language of the sutra, we cannot know ourselves how accurate or good it may be. We trust to the translator or translation committee that they are doing their best. However, we also have to be mindful that the translation, in an well-meaning attempt to be readable, does not sacrifice the meaning for the sake of "readability." We trust a sutra's translation usually in context of our own tradition.

Pure Land Quote of the Week: Truth Dispels Our Evil Karma

"The evildoer in question has committed evils in a false and perverted frame of mind, whereas the ten repetitions of the Name arise when he hears the teaching of Truth from a good friend who consoles him by various skilful means. One is truthful and the other false. How can they be compared with each other? Suppose there is a room which has been dark for a thousand years. If light is cast into the room even for a short while, the room will instantly become bright. How could the darkness refuse to leave because it has been there for a thousand years?"

The above quote is from the Ojoronchu, or T'an-luan's Commentary on Vasubandhu's Discourse on the Pure Land. Vasubandhu and T'an-luan are two Masters of the Jodo Shinshu Pure Land lineage. The "teaching of Truth" is the teaching of the Nembutsu. When we are settled in Faith, or shinjin, we thoroughly understand Amida Buddha's salvific power, and regardless of our past karma, can be brought to Birth in the Pure Land and thus liberation. Different Pure Land Schools have debated on the number of repetitions one should make of the Nembutsu: ten times or just one time, or any combination. This was quite a vigorous and contentious debate back in the day! However, in Jodo Shinshu teaching, how many times we repeat Nembutsu is not important, as compared to the importance of awakening Faith (shinjin). Saying the Name without shinjin is just our own voice; saying the Nembutsu with shinjin is Amida's Voice and our voice as one.

The metaphor of the darkened room is ourselves as beings of evil karma who are "dark" because of the three poisons of greed, anger, and ignorance/stupidity. All human beings are like a darkened room! T'an-luan explains that the Name of Amida can be for us a way to bring light into the room. Once we embrace the Name, our inherent darkness has no choice but to dissipate. No matter our past negative karma, Amida Buddha is the light that can transform us - thus a meaning of the name of Amida (or Amitabha) is "Limitless Light." I truly appreciate this passage as it clearly and simply helps us to understand the working of Amida's Name, and provides hope for beings like ourselves who otherwise have no abilities, in these times, to comprehend the profundity of Buddha-Dharma.

The Ojoronchu exists in two English translations. One is the 1998 Inagaki translation, published by Nagata Bunshodo. The other is an unpublished dissertation by the late Buddhist scholar Roger Corless. I met Dr. Corless as a graduate student, and have a copy of this dissertation (I am not sure if it is available through dissertation Web sites or through interlibrary loan). The Corless translation differs slightly from Inagaki's as Dr. Inagaki is a Shinshu scholar, and Dr. Corless approached the text from a different perspective. Once I return from deployment, if anyone would like a copy, you can contact me.

The Smaller Sutra on Amida Buddha

The Smaller Sutra on Amida Buddha, also known as the Amida Sutra (Amidakyo) is the last of the three Pure Land Sutras that make up the principal Dharma texts of the Jodo Shin School of Pure Land Buddhism. It is a very brief sutra, and it is typically chanted during funeral services at Shinshu temples (also Shoshinge is sometimes used instead). This sutra contanis another description of the glories of the Pure Land, and then a longer recitation of the Buddhas in the ten directions who witness the validity of the Pure Land and Amida’s Vow to bring all sentient beings there. At its conclusion, the Buddha proclaims to Sariputra that this sutra is the most difficult to accept in faith; in fact, he repeats this assertion at least twice in the text. Importantly, the Buddha emphasizes that those individuals who have taken refuge in the Vow of Amida Buddha, and aspire to be born in the Pure Land, dwell in the stage of Non-Retrogression, thereby not falling back into the cycle of birth-and-death.

“Sariputra, those who have already aspired, now aspire or in the future will aspire to be born in the land of Amida Buddha, all dwell in the Stage of Non-retrogression for realizing the highest, perfect Enlightenment. They have already been born, are now being born, or will be born in that land. Hence, Sariputra, good men and women of faith should aspire to be born there.” Inagaki translation, p. 359.

The Sutra on Contemplation of Amitayus

The Jodo Shin School upholds three sutras as its principal Dharma texts. One is the Larger Sutra on Amitayus (another name for Amida), and the second is the Sutra on Contemplation of Amitayus. The Larger Sutra is the most important one, as it contains the story of Dharmakara Bodhisattva and the 48 Vows (see the Juseige below) including the 18th Vow, which is the basis of Shinran Shonin's thought. The Contemplation Sutra as it is also known, contains the story of Prince Ajatasatru's usurpation of the throne of his father, King Bimbisara of Rajagriha, one of the Buddha's royal followers, and his mother Queen Vaidehi's imprisonment; these events resulted in her taking refuge in the Pure Land of Amida Buddha.

Much of the text contains instructions on the visualization of the elements of the Pure Land; while very interesting in its detailed description,Shin Buddhism does not maintain that we must actually practice these visualization techniques (although they may be practiced in other Pure Land schools); our understanding of this sutra lies in the inspirational story of Queen Vaidehi and also the other participants in this story, including the "evil" Prince Ajatasatru. Shinran Shonin maintained that these all principals acted for our benefit to understand Amida Buddha's Great Compassion for people of evil karma, which is ourselves.

"If good men or women simply hear the Name of this Buddha or the names of the two bodhisattvas, the evil karma which they have committed during innumerable kalpas of Samsara will be extinguished...You should know that all who are mindful of that Buddha are like white lotus-flowers among humankind; the Bodhisattvas Avalokitesvara [Kannon] and Mahasthamaprapta [Seishi] become their good friends. They will sit in the place of Enlightenment and be born into the family of the Buddhas."
- Inagaki translation, pp.349-350.

Juseige

An excerpt from the Larger Pure Land Sutra is typically chanted in Jodo Shinshu temples in the United States, but I don't believe as much in Japan, which is usually Shoshinge, the "Hymn of True Shinjin." This excerpt is known as the Juseige, an important excerpt in the story of the Bodhisattva Dharmakara, who after making vows to save all sentient beings, repeats this in verse in the sutra:

"I have made vows, unrivalled in all the world;
I shall certainly reach the unsurpassed Way.
If these vows should not be fulfilled,
May I not attain perfect Enlightenment.

If I should nto become a great benefactor
In lives to come for immeasurable kalpas
To save the poor and afflicted everywhere,
May I not attain perfect Enlightenment.

When I attain Buddhahood,
My Name shall be heard throughout the ten quarters;
Should there be any place where it is not heard,
May I not attain perfect Enlightenment.

Free of greed and with profound mindfulness
And pure wisdom, I will perform the sacred practices;
I will seek to attain the unsurpassed Way
And become the teacher of devas and humans.

With my divine power I will display great light,
Illuminating the worlds without limit,
And dispell the darkness of the three defilements;
Thus I will deliver all beings from misery.

Having obtained the eye of wisdom,
I will remove the darkness of ignorance;
I will block all the evil paths
And open the gate to the good realms.

When merits and virtues are perfected,
My majestic light shall radiate in the ten quarters,
Outshining the sun and the moon
And surpassing the brilliance of the heavens.

I will open the Dharma-store for the multitudes
And endow them all with treasures of merit.
Being always among the multitudes,
I will proclaim the Dharma with the lion's roar.

I will make offerings to all the Buddhas,
Thereby acquiring the roots of virtue.
When my vows are fulfilled and my wisdom perfected,
I shall be the sovereign of the three worlds.

Like your unhindered wisdom, O Buddha,
Mine shall reach everywhere, illuminating all;
May my supreme wisdom
Be like yours, Most Honored One.

If these vows are not fulfilled
Let this universe of a thousand million words shake in response
And let all the devas in heaven
Rain down rare and marvellous flowers.
[Inagakai translation]

Following this chanting is a recital of 6 nembutsus and a short ekoku, or dedication of merit.
This is the "backstory" of the Amida Buddha, who thus established the Pure Land. Pure Land Buddhists consider the Vows of Dharmakara to be fulfilled kalpas ago; while there are many diverse Pure Land practices, Shin Buddhists accept that to go to the Pure Land, one does not need to do practices or other merit-making activities, but allow oneself to embraced by Amida and the Vow.

In future posts I will focus exclusively on discussing the Three Pure Land Sutras, since I have a copy with me here.
Namo Amida Butsu