21) The Importance of Vows
As indicated earlier, the essential elements of the Pure Land method are Faith, Vows and Practice.
To practice this method, the cultivator should first believe that the Land of Ultimate Bliss does exist and that Amitabha Buddha always extends his protection, ready to welcome and guide all sentient beings who earnestly seek his help. Such belief is called Faith.
Having developed a mind of Faith, the practitioner should eagerly seek escape from this Saha World full of suffering and obstructions, and rebirth in the peaceful Land of Ultimate Bliss, filled with countless pure adornments. Once there, he can progress in his Practice and achieve the goal of rescuing both himself and others. This is called Vows.
Having made such Vows, he should earnestly recite the Buddha's name to the point where his mind and that of Amitabha Buddha are in unison -- thus achieving rebirth in the Pure Land. This is called Practice. The previous chapter dealt with Faith. This chapter covers Vows, while the following chapter will explain Practice.
Faith, Vows and Practice are called the "three provisions" of the Pure Land method. Just as travelers embarking on a distant journey must make provisions for medicine, food, clothing and funds sufficient to cover their needs en route, so, too, Pure Land practitioners require Faith to make firm Vows. However, Faith and Vows are hollow without Practice. Likewise, even if Practice is adequate, without Faith and Vows, that Practice will go astray, lacking criteria and direction. Therefore, Faith, Vows and Practice are the "provisions" of those returning to the Pure Land from afar.[37]
The eminent Pure Land master Ou-I once said:
To be reborn in the Pure Land or not depends entirely upon Faith and Vows; the grade of rebirth (high or low) depends on whether one's Practice is deep or shallow.
He further added:
Without Faith and Vows, you cannot be reborn in the Pure Land, even if you recite the Buddha's name to the point where neither the blowing wind nor the falling rain can penetrate and your recitation is as solid as a bronze wall or an iron gate.
Those who practice Buddha Recitation assiduously but lack Faith and Vows will merely obtain the merits and blessings of the human and celestial realms, according to their level of cultivation. When their blessings are exhausted, they are once again subject to Birth and Death, as exemplified in the following account.
During the Later Le dynasty in Vietnam, there was a certain monk at the Temple of Light who diligently practiced Buddha Recitation, but had not vowed in earnest to achieve rebirth in the Pure Land. After his death, so the story goes, he was reborn as a prince in Ch'ing dynasty China. At his birth, he had certain red spots on his shoulders pointing to his previous incarnation. A hermit summoned to the palace prophesied that these spots would disappear only if they were washed away with water taken from a well at the Temple. Years later, while scrubbing the red spots with water taken from the well, the prince was moved to compose a poem with the following lines:
I was originally a disciple of Amitabha Buddha in the West,
Why have I now strayed into a royal household?
["West" means Vietnam, west of China, and also the Pure Land.]
Although the prince was aware of his previous life as a novice practicing Buddha Recitation at the Temple of Light, in his high royal position, enjoying countless blessings and pleasures, he could not, in the end, pursue his cultivation. Such are the unhappy results of reciting the Buddha's name while lacking Faith and Vows!
Thus, carefully re-examining the words of Elder Master Ou-I, we can see that the real issue is not the grade at which we will be reborn, but rather, whether we will be reborn in the Pure Land or not. To achieve rebirth there, both Faith and Vows are required, with Vows being the crucial factor. The Master insisted further:
If Faith and Vows are strong and firm, uttering the Buddha's name just ten times, or even only once, at the time of death, will ensure rebirth in the Pure Land. On the other hand, though our Practice may be as solid as walls of bronze or gates of iron, if our Faith and Vows are weak, we will merely succeed in obtaining the merits and blessings of the human and celestial realms.
This discussion makes it quite clear: it is preferable to have firm Faith and Vows, for even though our Practice may be deficient, we will still achieve rebirth in the Pure Land and emancipation. From this we can see how important true and firm Vows are!
22) Sutra Passages on the Making of Vows
The guiding force of the Vow for rebirth can be seen from the following excerpt from the "Vows of the Bodhisattva Samantabhadra":
Further, when a [king] is on the verge of death, at the last instant of life, when all his faculties scatter and he departs from his relatives, when all power and status are lost and nothing survives, when his Prime Minister, great officials, his inner court and outer cities, his elephants, horses, carts, and treasures of precious jewels can no longer accompany him, these [Great] Vows alone will stay with him. At all times they will guide him forward, and in a single instant he will be reborn in the Land of Ultimate Bliss. (Hsuan Hua, tr. Flower Adornment Sutra [Avatamsaka Sutra], Ch. 40, p. 125.)
The Amitabha Sutra repeatedly reiterates the importance of making Vows, as in the following passages:
Moreover Shariputra, all those born in the Land of Utmost Happiness never fall back. Among them are many whose next birth will be in Nirvana. The number of them is extremely large; there is no reckoning that can tell it. Only in measureless, unlimited, innumerable kalpas could it be told.
Shariputra, the beings who hear this ought to make a vow -- a vow to be born in that land. Why should they? Having succeeded thus, all are then persons of the highest virtue; all are assembled in the same circumstances.
Shariputra, I see this gain and therefore speak these words; if any beings hear them, they ought to make a vow to be born in that land.
Shariputra, if there are persons who have already made a vow, are presently making a vow, or shall in the future make a vow, desiring birth in Amida Buddha's land, all these persons obtain nonretrogression in Highest Perfect Knowledge in that land, whether already born, now being born, or yet to be born. Therefore, Shariputra, all good men and good women, if they have faith, ought to make a vow to be born in that land. (Hozen Seki, tr. Buddha Tells of the Infinite: the ('Amida Kyo"), p. 47, 54, 69, respectively.)
It can thus be seen that Buddha Sakyamuni repeatedly reminded us, in the most earnest terms, about the principle of making Vows. Even toward the very end of the Amitabha Sutra, he repeatedly enjoined us to make a Vow for rebirth in the Pure Land. Why is this so? It is because if we are reborn in the Pure Land, we will be dwelling in a realm of infinite splendor and adornments, radiating vigor and health, replete with the thirty-two marks of greatness, completely rid of the sufferings of birth, old age, disease and death. We will always be near Amitabha Buddha and various Bodhisattvas, in the company of "persons of the highest virtue" and endowed with spiritual powers and samadhi. We will also be free from retrogression. Sakyamuni Buddha, realizing in his wisdom the many benefits to be derived, compassionately enjoined sentient beings to seek rebirth in the Pure Land. His compassion is truly immense!
23) A Brief Examination of the Vow for Rebirth
In the Longer Amitabha Sutra, Buddha Sakyamuni succinctly listed the number of Bodhisattvas in various realms or lands (including our Saha World) who would be reborn in the Pure Land of Amitabha Buddha:
Then Bodhisattva Maitreya asked the Buddha, "World-Honored One, how many nonregressing Bodhisattvas in this Buddha-land will be born in the Land of Utmost Bliss?"
The Buddha told Maitreya, "In this Buddha-land, seven billion two hundred million Bodhisattvas, who have planted good roots in incalculable hundreds of thousands of [millions of] billions of myriads of Buddha-lands and have become nonregressing, will be born in [the Pure Land]. The Bodhlsattvas who will be born in that Buddha-land [the Pure Land] because of fewer roots of virtue are countless ...
"Ajita [Maitreya], if I enumerate the names of the Bodhisattvas in other lands who have been, are being, and will be born in the Land of Ultimate Bliss to make offerings to, pay homage to, and worship [Amitabha] Buddha, I will not be able to finish doing so even if I spend an entire kalpa." (Garma C.C. Chang, general editor.A Treasury of Mahayana Sutras, p. 357.)
As seen above, countless sentient beings will be reborn in the Pure Land, their numbers exceeding even the innumerable raindrops. However, they can be divided into three categories, according to the nature of their Vows.
The First category, comprises ordinary beings who are of limited capacities but true and sincere. They may not understand what constitutes the virtues or adornments of Buddha lands; nevertheless, realizing that life is full of hardship and suffering, and that the Saha World abounds in worries and troubles, they vow to be reborn in a pure and happy land.
The Second category is composed of individuals who, although ordinary beings, possess great aspirations and a certain degree of wisdom. They seek rebirth in the Pure Land to ensure escape from transmigration, swift attainment of Buddhahood and Fulfillment of their Vows to rescue themselves and others.
The Third category ranges from the lesser saints who have escaped Birth and Death to the greatest Bodhisattvas (those at the Equal Enlightenment stage). They vow to be reborn in the Pure Land in order to progress swiftly to the ultimate "Bodhisattva ground" and study the wonderful Dharma leading to Buddhahood.
Thus, we can see that seeking rebirth in the Pure Land is not limited to those weary of the sufferings in the realm of the Five Turbidities (first category). It also includes those who compassionately wish to save sentient beings in the Saha World (second category). Rebirth in the Pure Land is also for the sages and Bodhlsattvas who look "upward" to the goal of Buddhahood and "downward" to the salvation of deluded sentient beings throughout the worlds of the ten directions (third category). Whether their Vows and aspirations are low or high, once they are reborn in the Pure Land, all derive the same benefits; none will ever retrogress and all will ultimately achieve Buddhahood and help sentient beings.
An ancient master once said:
The Pure Land method is extremely lofty, profound and wonderful; only the Buddhas can really fathom its depth. This is why even those great Bodhisattvas who have reached the level of Equal Enlightenment still vow to be reborn there. Even "One-life Bodhisattvas" (those who will become Buddhas in their next lifetime) must remain there to study and practice. Such Mahayana texts as the Avatamsaka Sutra, the Lotus Sutra, the Maharatnakuta Sutra, etc. all extol the Pure Land and discuss rebirth there.
Furthermore, to demonstrate the supreme value of the Pure Land method, Buddha Sakyamuni stated in the Longer Amitabha Sutra:
Ajita [Maitreya], if Bodhisattva-Mahasattvas wish to cause numerous sentient beings to be rapidly and securely established in nonregression from [the pursuit of] supreme Enlightenment, and wish to see the magnificent adornments of that superb Buddha land and to embrace its perfect merits, then they should strive vigorously to learn this Dharma-door. They should not back away or become pretentious in seeking the Dharma, even if they have to go through a raging fire that fills a whole billion-world universe. They should read, recite, accept, retain, and copy this sutra, and make use of every moment to explain it to others and persuade them to listen to it without worry or annoyance. Even if they are thrown into a fire for doing so, they should entertain no doubt or regret. Why? Countless billions of Bodhisattvas seek, esteem, learn, and obey this subtle teaching. Therefore, all of you should seek this teaching too. (Garma C.C. Chang, general editor. A Treasury of Mahayana Sutras, p. 358.)
Given the value and beneficial nature-of the Pure Land method, Buddha Sakyamuni repeatedly warned His followers against developing doubts about Pure Land teachings after His demise. Alas, however, a number of Buddhists who are not thoroughly conversant with the Dharma find it difficult to believe Him. Attempting to explain this Sutra, they become unduly attached to noumenon and ignore phenomena, thus misrepresenting the Dharma. What a pity!
An ancient master once said:
Only two types of people can benefit from the Pure Land method. First are those completely ignorant and deluded but truthful and sincere individuals who, upon hearing the teaching, wholeheartedly believe, accept and begin to practice it. Second are those persons with deep wisdom and good roots in the Pure Land method who clearly understand noumenon and phenomena and the virtues achieved through Buddha Recitation and who therefore resolve to believe and practice it. On the other hand, those with ordinary intelligence can neither understand profoundly, nor do they have the simple belief of the completely deluded. Therefore, it is difficult for them to receive benefits.
However, everything stems from causes and conditions. I only hope that reading these explanations will help those with affinities for the Pure Land method to strengthen their Faith and Vows.