Ten Doubts about Pure Land

• alize

  8 Oct 11, 19:02

  There is a shop at Tanjong Katong Road called Pureland. Are you guys from there?

• Dawnfirstlight

  9 Oct 11, 08:44

  Originally posted by alize:

  There is a shop at Tanjong Katong Road called Pureland. Are you guys from there?

  No, we are not from there. We are all Pureland practitioners.

• alize

  14 Oct 11, 13:51

  I meant it's not a shop but located in a shop unit, it's a Buddhist "place" for want of better word.

• Dawnfirstlight

  14 Oct 11, 17:04

  Originally posted by alize:

  I meant it's not a shop but located in a shop unit, it's a Buddhist "place" for want of better word.

  We are not from any particular temple or place.

• alize

  14 Oct 11, 17:17

  :)

• 2009novice

  16 Oct 11, 11:40

  Originally posted by alize:

  There is a shop at Tanjong Katong Road called Pureland. Are you guys from there?

  
  is it? never heard before. And no... lol

• 2009novice

  16 Oct 11, 11:45

  净土å��疑论 (8) 
  Treatise on Ten Doubts about Pure Land (Part 8)
  
  隋(suī)天�智者大师说
  As Taught by Great Master Zhi Zhe of Sui Dynasty (581-618)
  (Translated to English by Shen Shi'an 沈时安)
  
  第八疑: å��念得生疑 
  
  问。众生无始已�。造无�业。今生一刑。�逢善知识。��作一切罪业。无��造。云何临终。�念�就。�得往生。出过三界。结业之事。云何�通。
  
  The Eighth Doubt: Doubt of Attaining Birth Via Ten Thoughts of Mindfulness 
  
  Question: Sentient beings have, since beginningless time, created immeasurable [evil] karma. Receiving [karmic] punishment in this life, and not coming across good knowing advisers, [they] once more create all kinds of karmic misgivings, with no evils not created. How can it be stated, that when approaching death, with accomplishment of ten thoughts of mindfulness, one is able to attain rebirth [in Pure Land], to transcend the Three Spheres, to end all [negative] karmic matters. How is saying this to be understood?  
  
  ç­”:   释曰。众生无始已æ�¥ã€‚å–„æ�¶ä¸šç§�。多少强弱。并ä¸�得知。但能临终。é�‡å–„知识。å��念æˆ�就者。皆是宿善业强始得é�‡å–„知识。å��念æˆ�就。若æ�¶ä¸šå¤šè€…。善知识尚ä¸�å�¯é€¢ã€‚何å�¯è®ºå��念æˆ�就。
  
  Answer: It is explained thus. Sentient beings have, since beginningless time, planted good and evil karma. Whether it is much or little, strong or weak, is however not known. So long as [they are] able to, when approaching death, come across good knowing advisers, and accomplish ten thoughts of mindfulness, this is all due to past good karma being strong. Only then, is one able to meet a good knowing adviser, to accomplish ten thoughts of mindfulness. If one has much evil karma, a good knowing adviser will not be come across, much less to say of ten thoughts of mindfulness being accomplished.
  
  å�ˆæ±�以无始已æ�¥ã€‚æ�¶ä¸šä¸ºé‡�。临终å��念为轻者。今以é�“ç�†ã€‚三ç§�æ ¡(xiào)é‡�。轻é‡�ä¸�定。ä¸�在时节久近多少。云何为三。一者在心。二者在缘。三者在决定。  
  
  Furthermore, you assume that since beginningless time, evil karma [created] is heavy, that when approaching death, ten thoughts of mindfulness is light [in comparison]. Now, using reasoning, of three kinds of measures, [we will know why] lightness and heaviness are not fixed, not dependent on the duration of time being long or short, or evil karma being much or little. Of which are the three? First, is of mind. Second, is of condition. Third, is of certainty.
  
  在心者。造罪之时。从自虚妄颠倒生。念佛者。从善知识。闻说阿弥陀佛真实功德��生。一虚一实岂得相比。
  
  For those of mind, when creating misgivings, this arises from false, deluded and inverted thoughts. For those who are mindful of Buddha, from good knowing advisers, they hear speak of Amituofo’s truly meritorious name. As one is false and one is true, how can they compare?
  
  譬如万年闇(àn)室。日光暂至而闇顿ç�­ã€‚岂以久æ�¥ä¹‹é—‡ã€‚ä¸�肯ç�­è€¶ã€‚   
  
  For example, a room with ten thousand years of darkness [can have] sunlight of extremely short duration suddenly [enter to] destroy it. How can a long period of darkness refuse to be destroyed?
  
  在缘者。 造罪之时。 从虚妄痴闇心。 缘虚妄境界颠倒生。念佛之心。 从闻佛清净真实功德��。 缘无上��心生。 一真一伪岂得相比。
  
  For those of condition, when creating misgivings, this arises from false, deluded, ignorant and dark thoughts, conditioned by deluded states [circumstances] and inversion. For mindfulness of Buddha, from hearing Buddha’s pure and truly meritorious name, conditions the arising of unsurpassable Bodhicitta. As one is true and one is false, how can they compare?
  
  譬如有人被毒箭。中箭深毒碜(chěn)伤肌破骨。一闻�除�鼓。�箭出毒除。岂以箭深毒碜。而�肯出也。
  
  For example, there is a person deeply shot by a poisonous arrow, with poison that penetrates and injures the muscles and breaks bones. In the one moment of hearing the medicinal drum that rids poison, the arrow will be removed and the poison rid of. How can, the arrow being deep, and poison being penetrated, refuse to be purged?
  
  在决定者。造罪之时以有间心有å�Žå¿ƒä¹Ÿã€‚念佛之时。以无间心无å�Žå¿ƒã€‚é�‚(suì)å�³èˆ�命。善心猛利。是以å�³ç”Ÿã€‚  
  
  For those of certainty, when creating misgivings, it is with intermittent thoughts and afterthoughts of creating them again. When mindful of Buddha, with non-intermittent [uninterrupted] thoughts and no afterthoughts, they immediately give up [this] life. With minds of goodness that are powerful, this is how they are born [in Pure Land].  
  
  譬如å��围之索。å�ƒå¤«ä¸�制。童å­�挥剑。须臾(yú)两分。å�ˆå¦‚å�ƒå¹´ç§¯æŸ´ã€‚以一豆ç�«ç„šã€‚å°‘æ—¶å�³å°½ã€‚  
  
  For example, a rope that needs ten persons to embrace cannot be snapped by a thousand persons. [However,] a child who brandishes a sword can, in an instant, cut it into two parts. As a further example, firewood accumulated for a thousand years can be burnt with a fire as small as a bean. In a little time, it can be burnt completely.    
  
  å�ˆå¦‚有人。一生已æ�¥ã€‚ä¿®å��善业。应得生天。临终之时。起一念决定邪è§�。å�³å •é˜¿é¼»åœ°ç‹±ã€‚æ�¶ä¸šè™šå¦„。以猛利故。尚能排一生之善业。令堕æ�¶é�“。岂况临终猛心念佛真实。无间善业ä¸�能排无始æ�¶ä¸šã€‚得生净土。无有是处。  
  
  As a further example, if a person, since birth, practises the ten good karmas [wholesome deeds], one should attain birth in a heaven. [But] when approaching death, [if one] gives rise to a certain thought that is an evil view, [one can] be immediately born in Avici hell. Negative karma, although false and deluded, because of its power, is till able to ‘rid’ one lifetime’s good karma, causing fall to an evil realm. Furthermore, when approaching death with powerful mindfulness of Buddha that is true, how can non-intermittent [uninterrupted] good karma [created] not be able to ‘rid’ beginningless negative karma, to attain birth in Pure Land? There is no other destination.
  
  �云。一念念佛。�八�亿劫生死之罪。为念佛时。心猛利故。���业。决定得生。�须疑也。
  
  It [Contemplation Sutra] further states, ‘One thought of mindfulness of Buddha is able to rid eighty billion kalpas of misgivings of birth and death.’ This is so as when mindful of Buddha, this mind that is powerful subdues and ‘rids’ evil karma. Attainment of birth is certain. There is no need to doubt this.
  
  上å�¤ç›¸ä¼ åˆ¤å��念æˆ�就作别时æ„�者。此定ä¸�å�¯ã€‚何以得知。摄论云。由唯å�‘愿故。全无有行。  
  
  [Some] ancients traditionally pass down the ‘conclusion’ that ten thoughts of mindfulness [of Amituofo when dying] can [only] be accomplished with past [lives’] good karma. This cannot be certain. How is this known? The [Mahayana] Samgraha Sastra [摄大乘论] states, ‘As with only giving rise to aspiration [with faith for birth in Pure Land], [this is] completely without practice’ [as it is already accomplished in the past].
  
  æ�‚集论云。若愿生安ä¹�国土。å�³å¾—往生。若闻无垢佛å��。å�³å¾—阿耨è�©æ��者。并是别时之因。全无有行。若将临终无间å��念猛利善行。是别时æ„�者。几许误哉。愿诸行者。深æ€�æ­¤ç�†ã€‚自牢其心。莫信异è§�。自å� (zhuì)陷也。
  
  The Commentary of Mixed Collections [from the Mahayana Abhidharma] [大乘阿毗达磨æ�‚集论] states, ‘If one aspires to be born in the Land of Peace and Bliss, one will attain birth there. If one is mindful of Stainless [faultless] Buddha's name, one will [thereafter] attain Anuttara Samayak Sambodhi.' Also, this is [due to] the cause of past [lives’] good karma, completely without practice [in this life]. If one sees the powerful and good practice of ten non-intermittent [uninterrupted] thoughts of mindfulness when approaching death to rely only on past [lives’] good karma, how much of a mistake this is!
  
  To be continued

• 2009novice

  16 Oct 11, 11:45

  净土å��疑论 (9) 
  Treatise on Ten Doubts about Pure Land (Part 9)
  
  隋(suī)天�智者大师说
  As Taught by Great Master Zhi Zhe of Sui Dynasty (581-618)
  (Translated to English by Shen Shi'an 沈时安)
  
  第�疑: 路远难到，根缺�生疑
  
  问。西方去此�万亿佛刹。凡夫劣弱。云何�到。�往生论云。女人�根缺。二乘��生。既有此教。当知女人�以根缺者。定必�得往生。
  
  The Ninth Doubt: Doubt of the Path Being Far and Those Lacking Roots Being Unable to be Born
  
  Question: The West[ern Pure Land] is ten billion Buddhalands away from here. Ordinary beings are [spiritually] weak. How can they reach there? Furthermore, the Rebirth Treatise states, that ‘women and those who lack [sense] roots,  and those of seeds of the two vehicles are not born [there].' Since there is this teaching, it is known that women and those who lack roots will surely not attain rebirth.
  
  答: 为对凡夫肉眼生死心�说。 西方去此�万亿佛刹。 但使众生净土业�者。 临终在定之心�是净土�生之心。 动念�是生净土时。 为此观�云。 弥陀佛国去此�远。 �业力���议。 一念�得生。 彼�须�远。
  
  Answer: For ordinary beings who measure with eyes of flesh and minds of birth and death, it is said that the West[ern Pure Land] is ten billion Buddhalands away from here. However, if sentient beings attain the karma to be born in Pure Land, when approaching death with a mind in concentration, this is the mind that receives birth in Pure Land. When the mind moves, it is the moment of birth in Pure Land. Due to this, the Contemplation Sutra states, ‘Amituofo’s Buddha Land is not far from here.’ Furthermore, the power of karma is inconceivable. Within one thought, birth can be attained. There is no need to worry that it is far away.
  
  �如人梦。 身虽在床。 而心�识。 �至他方。 一切世界如平生�异也。 生净土于尔。 动念�至。 �须疑也。
  
  Furthermore, like a person dreaming, though the body is on the bed, the consciousness [mind] pervades and reaches elsewhere. All worlds are as always [when awake], not different. Birth in Pure Land is like so. When the mind moves, it is reached. There is no need to doubt this.
  
  女人�根缺。 二乘��生者。 但论生彼国。 无女人�无盲�喑(yīn)哑人。 ��此间女人。 根缺人�得生。 彼若如此说者。 愚痴全�识��。 �如韦�夫人。 是请生净土主。 �五百�女。 佛授记悉得往生彼国。
  
  That ‘women and those who lack roots, and those of seeds of the two vehicles are not born [there]’, however, is in terms of those already born in that land, where there are no women, and no blind, deaf or mute persons. This is not saying that women and those who lack roots here cannot attain birth [there]. If there is one who says as such, this person is foolish and deluded, fully not understanding the sutras’ meanings. This is similar to Lady [Queen] Vaidehi, who requested to be born in Pure Land. With five hundred maids, the Buddha conferred confirmations  that they will all attain birth in that land. 
  
  但此处女人。 å�Šç›²è�‹å–‘哑人。 心念弥陀佛。 悉生彼国已。 æ›´ä¸�å�—女身。 亦ä¸�å�—根缺身二乘人。 但回心愿生净土。 至彼更无二乘执心。 为此故云。 女人å�Šæ ¹ç¼ºäºŒä¹˜ç§�ä¸�生。 é�žè°“此处女人å�Šæ ¹ç¼ºäººä¸�得生也。 
  
  As such, if women, and blind, deaf or mute persons here are mindful of Amituofo, all will be born in that land afterwards, where they will not again receive female bodies, and not receive bodies that lack roots, or become those of the two vehicles. If they [of the two vehicles] change their minds and aspire to be born in Pure Land, upon reaching there, they will not again have minds attached to the two vehicles. Due to this, it is stated that ‘women and those who lack roots, and those of seeds of the two vehicles are not born [there].’ It does not mean that women and those who lack roots here cannot attain birth [there].
  
  故无�寿�四�八愿云。 设我得佛。�方世界一切女人。 称我��。 厌�女身。 �命之�。 更�女身者。 ��正觉。 况生彼国。 更�女身。根缺者亦尔。
  
  Thus, [one of ] the forty-eight vows [of Amituofo] in the Sutra of Immeasurable Life states, ‘If, when I [Dharmakara Bodhisattva] attain Buddhahood, all women of the worlds of the ten directions, who recite my name, who are disgusted with their female bodies, after they give up this life, will not again receive female bodies. [If this is not so,] I will not attain perfect awakening [Buddhahood].’ Furthermore, born in that land, how can one again receive female bodies? It is likewise for those who lack roots.  
  
  To be continued

• 2009novice

  16 Oct 11, 11:46

  净土å��疑论 (10) 
  Treatise on Ten Doubts about Pure Land (Part 10)
  
  隋(suī)天�智者大师说
  As Taught by Great Master Zhi Zhe of Sui Dynasty (581-618)
  (Translated to English by Shen Shi'an 沈时安)
  
  第�疑: 如何修行疑
  
  问。今欲决定求生西方。未知作何行业。以何为��。得生彼国。�凡夫俗人皆有妻�。未知�断淫欲得生彼�。
  
  The Tenth Doubt: Doubt of How to Practise
  
  Question: Now that there is desire and determination to aspire to be born in the West[ern Pure Land], yet to be known is what practice and [good] karma should be done, with what [karmic] seed [to be planted], to attain birth in that land. Furthermore, ordinary beings and laypersons all have wives [and husbands], [it is] yet to know if not cutting sexual desire [lust] will they attain birth there.
  
  答: 欲决定生西方者。具有二�行。 定得生彼。 一者厌离行。 二者欣愿行。
  
  Answer: Those who have desire and determination to be born in the West[ern Pure Land] have two kinds of practices, that guarantee attaining of birth there. First, is the practice of disgusted renunciation. Second, is the practice of joyful aspiration.
  
  言厌离行者。 凡夫无始已æ�¥ã€‚ 为五欲缠缚。 轮回五é�“。 备å�—众苦。 ä¸�起心厌离五欲。 未有出期。 为此常观此身脓血屎尿。 一切æ�¶éœ²(lù)ä¸�净臭秽。 故涅槃ç»�云。 如是身城。 愚痴罗刹止ä½�其中。 è°�有智者当ä¹�此身。
  
  Speaking of the practice of disgusted renunciation, as ordinary beings have, since beginningless time, been entangled and bound by the five desires, they are reborn in the five realms, experiencing all kinds of suffering. Not giving rise to the thought of disgusted renunciation of the five desires, there is no date of departure [from the suffering of rebirth]. Due to this, constantly contemplate that this body’s pus, blood, feces, urine, and all body fluids as not pure, smelly and dirty. Thus, the [Mahapari]Nirvana Sutra states, ‘ This body is like a castle, that [only] foolish and deluded rakshasas stop to live in. Who with wisdom would accept joy with this body?’
  
  å�ˆç»�云。 此身众苦所集。 一切皆ä¸�净。 扼(è)缚痈(yÅ�ng)疮等根本无义利。 上至诸天身皆亦如是。 行者若行若å��。 è‹¥ç�¡è‹¥è§‰ã€‚ 常观此身唯苦无ä¹�深生厌离。 纵(zòng)使妻房ä¸�能顿断。 æ¸�æ¸�生厌作七ç§�ä¸�净观。
  
  Furthermore, the sutra states, ‘This body is where all suffering accumulates, with all that is not pure, grasping and binding carbuncles et cetera, with no benefits at all. Up to all heavens, gods’ bodies are all likewise.’ Practitioners, if they are walking, if they are sitting, if they are sleeping, if they are awake, constantly contemplate this body to only be of suffering and no joy, to deeply give rise to disgusted renunciation, even though sexual intercourse cannot be immediately ended, they can, little by little [gradually] give rise to disgust, by practice of seven kinds of contemplations on impurity [of the body].
  
  一者观此淫欲身从贪爱烦�生。 �是���净。
  
  First, contemplate this lustful body to arise from greedy attachment and afflictions. This is the seed of what is not pure.
  
  二者父�交会之时赤白和�。 �是�生�净。
  
  Second, when your father and mother had intercourse, the red [egg] and the white [sperm] mix. This is how receiving [re]birth is not pure.  
  
  三者�胎中在生�下。 居熟�上。 �是�处�净。
  
  Third, within your mother’s womb, [you are] below the stomach, and reside above the big intestines. This dwelling place is not pure.
  
  四者在�胎时唯食�血。�是食啖�净。
  
  Fourth, when in your mother’s womb, you only feed on your mother’s blood. This eating is not pure.
  
  五者日月满足头�产门。 脓血俱出臭秽狼藉。 �是�生�净。
  
  Fifth, when the days and months are full and sufficient, the head goes towards the birth canal. Pus and blood that accompanies [on the way] out is entirely smelly, dirty and messy [disorderly]. This newborn [body] is not pure.
  
  六者薄皮覆上。 其内脓血�一切处。 �是举体�净。
  
  Sixth, with thin skin covering above, the rest within is pus and blood pervading everything everywhere. This body raised is not pure.
  
  七者乃至死�胮(p�ng)胀烂�。骨肉纵横�狼食啖。 �是究竟�净。
  
  Seventh, until after death, it swells, decays and spoils. The bones and flesh in length and breath are eaten by foxes and wolves. This outcome [after all] is not pure.
  
  自身既尔他身亦然。 所爱境界男女身等。 深生厌离常观�净。 若能如此观身�净之者。 淫欲烦����少。
  
  Your body being thus, those of others’ bodies are likewise so. [As] the attached, being male or female bodies are equal, [we should] deeply give rise to disgusted renunciation by contemplating [that they are] not pure. If one is able to contemplate as such, of one’s body being not pure, lust and afflictions will little by little lessen.
  
  �作�想等观。 广如�说。 ��愿。 愿我永离三界。 �食臭秽。 脓血�净。 耽�五欲男女等身。 愿得净土法性生身。 此谓厌离行。
  
  Furthermore, practise the ten thoughts and other contemplations, as the sutras widely preach. Furthermore, give rise to the aspiration, that I will forever renounce [this body of] the Three Spheres, of mixed food [of vegetables, grain and meat], that is smelly and dirty, with pus and blood that is not pure, of indulgence and confusion in the five desires of male, female and other bodies, and aspire to attain Pure Land’s body of Dharma-nature. This is called the practice of disgusted renunciation.
  
  二明欣愿行者。 �有二�。 一者先明求往生之�。 二者观彼净土庄严等事欣心愿求。
  
  Next to understand is the practice of joyful aspiration. Again, there are two kinds [steps]. First, understand the meaning of aspiring for rebirth [in Pure Land]. Second, contemplate that Pure Land’s magnificence and other matters for joyful aspiration.
  
  明往生�者。 所以求生净土。 为欲救拔一切众生苦故。 �自�忖(cǔn)。 我今无力。 若在�世。 烦�境强。 自为业缚。 沦溺三途动�劫数。 如此轮转。 无始已�未曾休�。 何时能得救苦众生。 为此求生净土亲近诸佛。 若�无生�。 方能于�世中救苦众生。
  
  To understand the meaning of rebirth [in Pure Land], the reason to aspire to be born in Pure Land, is to desire to save all sentient beings from suffering. This should be self-reflected. ‘Now that I am without [sufficient spiritual] power, if I remain in this evil world, where conditions for afflictions are powerful, with oneself being bound by [negative] karma, [I might] drown in the three [lower] paths for numerous kalpas. Being reborn as such, since beginning time, and yet to rest, when will I be able to save suffering sentient beings?’ For this, aspire to be born in Pure Land, to be close to all Buddhas. If the Tolerance of Non-Birth is attained, then will one be able to, be within this evil world, to save suffering sentient beings.
  
  故往生论云。 言���心者。 正是愿作佛心。 愿作佛心者。 则是度众生心。 度众生心者。 则是摄众生生佛国心。 �愿生净土须具二行。 一者必须远离三�障��门法。 二者须得三�顺��门法。 何者为三�障��法。
  
  Thus, the Rebirth Treatise states, ‘Speaking of the cultivation of Bodhicitta is precisely the aspiration to become a Buddha. The aspiration to become a Buddha thus is [the aspiration] to deliver sentient beings. [The aspiration] to deliver sentient beings thus is to gather [guide] sentient beings to be born in [the] Buddha Land [of Amituofo].’ Furthermore, to aspire to be born in Pure Land needs the completion of two practices. First, one must be far away from three kinds of dharmas that obstruct the door to Bodhi [Buddhahood]. Second, one must attain three kinds of dharmas that go along with the door to Bodhi. What are the three kinds of dharmas that obstruct the door to Bodhi?
  
  一者�智慧门。 ��自�。远离我心贪著自身故。
  
  First, is to rely on the door of wisdom, thus not going for self-happiness, being far away from self-greed and attachment for oneself.
  
  二者�慈悲门。 拔一切众生苦。 远离无安众生心故。
  
  Second, is to rely on the door of loving-kindness and compassion, thus to uproot all sentient beings’ suffering, to be far away from the mind of not bringing peace to sentient beings.
  
  三者�方便门。当怜�一切众生欲与其�。 远离�敬供养自身心故。
  
  Third, is to rely on the door of skilful means, thus to empathise with all sentient beings’ desires and their happiness, to be far away from the mind of [seeking] respect and offerings for oneself.
  
  若能远三���障。 则得三�顺��法。
  
  If able to distance oneself from the three kinds of Bodhi obstacles, is thus to attain the three kinds of dharmas that go along with Bodhi.
  
  一者无染清净心。 �为自身求诸�故。 ��是无染清净处。 若为自身求�。 �染身心障��门。 是故无染清净心。 是顺��门。
  
  First, is the undefiled pure mind, as it does not seek all kinds of happiness for oneself. [As] Bodhi is the abode of undefiled purity, if one seeks happiness for oneself, this defiles the body and mind, and obstructs the door to Bodhi. Thus, the undefiled pure mind is a door that goes along with Bodhi.    
  
  二者安清净心。 为拔众生苦故。 ��心是安�一切众生清净处。 若�作心拔一切众生。 令离生死苦。 ����门。 是故安清净心。 是顺��门。
  
  Second, is the peaceful pure mind, as it uproots sentient beings’ suffering, Bodhicitta is the abode for peacefully securing all sentient beings’ purity. If not aspiring to save all sentient beings, to enable departure from the suffering of birth and death, this goes against the door to Bodhi. Thus, the peaceful pure mind is a door that goes along with Bodhi.
  
  三者�清净心。 欲令一切众生得大��涅槃故。 ��涅槃是毕竟常�处。 若�作心令一切众生得毕竟常�。 ����门。
  
  Third, is the blissful pure mind, as it desires all sentient beings to attain the Nirvana of great Bodhi [Buddhahood]. The Nirvana of great Bodhi is the abode of ultimate and eternal bliss. If one does not aspire to enable all beings to attain ultimate and eternal happiness, this obstructs the door to Bodhi.
  
  此��因何而得。 �因生净土常�离佛。 得无生�已。于生死国中救苦众生。 悲智内�定而常用自在无�。 ���心。 此是愿生之�。
  
  How is this cause of Bodhi to be attained? By the cause of being born in Pure Land, by constantly not being away from the Buddha(s), till attainment of the Tolerance of Non-Birth, after which being within lands of birth and death to save suffering sentient beings. With compassion and wisdom fused harmoniously within Samadhi, they are always utilised with ease and without obstruction. This is Bodhicitta. This is the meaning of aspiration for birth.
  
  二明欣心愿求者。 希心起想缘弥陀佛。 若法身。 若报身等。 金色光明八万四�相。 一一 相中八万四�好。 一一好放八万四�光明。 常照法界摄�念佛众生。
  
  Next to understand is the practice of joyful aspiration. With [sincere] devotion, contemplate the characteristics of Amituofo. Be it the Dharma body, or the reward body et cetera [manifestation bodies], the bright golden light ‘has 84,000 [physical] characteristics. Each characteristic has 84,000 [secondary] marks [forms] of excellence. Each mark of excellence emits 84,000 [rays of] lights.’ They always illuminate the Dharma realm, embracing and receiving sentient beings who are mindful of the Buddha.
  
  �观彼净土七�庄严妙�等。 备如无�寿�观��六观等。
  
  Furthermore, contemplate that Pure Land’s seven-jewelled adornments and wondrous music et cetera. Perfect practices such as the sixteen contemplations et cetera in the Immeasurable Life Sutra and the Contemplation Sutra.
  
  常行念佛三昧。 �施戒修等一切善行。 悉已回施一切众生。 �生彼国。 决定得生。 此谓欣愿门也。
  
  [One should also] often practising the Samadhi of Buddha Mindfulness, with generosity and morality, cultivating all various good practices, and afterwards, repay the kindness of all sentient beings, by dedicating all merits to be born together in that land. Attainment of birth [in Pure Land] is certain [if this is accomplished]. This is the meaning of the door of joyful aspiration.
  

• Dawnfirstlight

  16 Oct 11, 22:46

  Thanks for sharing, Novice. Great articles especially it is in both Chinese and English.

• sinweiy

  23 Oct 11, 09:04

  when the mind is pure, the land is pure. this stanza can also clear lot of doubts about pureland. /\
• sinweiy

  30 Oct 11, 18:25

  tot might be Insightful for ppl:
  
  There is a passage from the Avatamsaka Sutra (Book5,9.Gatha)
  
  Some lands have a Buddha
  And some land do not.
  Some have just one Buddha
  And some have countless Buddhas.
  
  If a land has no Buddha,
  Then a Buddha from another world
  Will mistically appear there
  To manifest the works of Buddhas-
  
  Our world, the Southern Jambudvipa was without a Buddha,so Shakyamuni mistically appeared here, to teach us the activity of Amida Buddha. He Did not intended to teach a supramundane doctrine,only wanted to reveal the 48 vows of Amitabha, especially of his 18.th vow. In this vow Amida promised us, that whoever think of Him, or utter His Name, with faith that person in the end of the life will enter in His Paradise, moreover He will appear at his deathbed,and personally escort him to the Pure Land.
  Amitabha is the primordial Buddha,and His Land is out of the Samsara.
  Shakyamuni many times called the Nirvana as Amita. This Land is an environmental appearence of Nirvana. As Vasubandhu wrote in the Jodoron:
  
  "The adornaments of the Land of Amitayus Buddha are phenomenal
  aspects of a wondreous realm wich has arisen from the utmost reality."
  
  Amida Buddha incarnated Himself as Dharmakara Bodhisattva in order to
  create the Pure Land. His Name has three meaning:
  
  1."The letter "A" of the Dharma" (The A is the symbol of the Pure
  Land and Amitabha)
  2."The essential mode of Dharma activity.
  3."Dharma Tresury".
  
  Amitabha, the Dharma Treasury (That is, Dharmakara) with essential
  mode of Dharma-activity, created the Pure Land.
  
  The Dharma Tresure has four parts: Nitya (permanence)
  Sukha (blessing) Atman (true self) Subha (purity)
  
  They are called the Four Gunaparamita, and are in contrast to the Trilakshana, wich is: Anitya (Impermanence), Dukha(suffering),Anatman (no-self),
  as well as to Asubha(impurity).
  
  So Dharmakara Bodhisattva inkarnated from Dharmakaya Amitabha, (Lokanatha Amitabha, or Lokesvararaja,also known in His secret Name as HRIH) created the Pure Land and become Samboghakaya Amitabha. His emanation (Nirmanakaya Amitabha) appeared in our world as Shakyamuni Buddha.NAMUAMIDABUTSU --Rev.Anraku
  
  /\