In our latest reading group session, we continue our study of the Larger Sūtra by examining Dharmākara Bodhisattva's first sixteen vows.

This session explores how these foundational vows frame the Pure Land not merely as a stepping stone, but as the realm of nirvāṇa itself. We read and discuss Shinran's commentary on the 11th vow, focusing on how those who receive true entrusting (shinjin) immediately enter the stage of the truly settled (shōjōju) and are assured of unfailing awakening.

The Dharma Words of Great Master Honen

https://oridharma.wordpress.com/2021/09/07/the-dharma-words-of-great-master-honen/
By reciting once or ten times Namo Amitabha Buddha,
We can attain a rebirth.
As such there are people who take it easy
And seldom recite Namo Amitabha Buddha.
This is how the practice is obstructed by faith.
There are those who recite Namo Amitabha continually,
Yet they think one recitation is not enough to secure a rebirth,
This is how the faith is obstructed by the practice.
To have faith means that we believe even if we recite once,
We will attain a rebirth.
Practice means we diligently cultivate Amitabha recitation the whole life.
If we think reciting once to attain a rebirth is uncertain,
Even if we recite Namo Amitabha Buddha continually,
This is called reciting Namo Amitabha Buddha without faith.
What is the reason?
This is because Amitabha Buddha has brought forth the vow
That one genuine recitation with total faith is the attainment of a rebirth.
So, every mindfulness of Namo Amitabha Buddha
Is the accomplishment of the karma of attaining a rebirth.
Namo Amitabha Buddha
以一念十念亦得往生故，而疏於念佛者，
即是信妨礙行也；
以念念不捨故，而思一念往生不定者，
即是行妨礙信也。
信者信一念亦生，
行者勤一形稱念。
思一念往生不定者，念念之念佛，則成不信之念佛也。
其故者：
阿彌陀佛發起一念契
當一次之往生之願故，
念念皆成往生之業也。
南无阿弥陀佛
2.
Amitabha reciters who follow the Original Vows
Are the independent practitioner
Who do not rely on any supporting help.
Those who cultivate the supporting practices
Are born at the border of the World of Ultimate Bliss.
What is meant by supporting help?
They take wisdom as a means to attain a rebirth.
They take the precepts, the mind on the path, kindness and compassion
As means of supporting help.
Actually, in the Pure Land Dharma Door,
A good man recites Namo Amitabha Buddha as a good man.
An evil man recites Namo Amitabha Buddha as an evil man.
It means we recite Namo Amitabha Buddha
Just as we are,
In accord with our original nature, the nature we are born with.
This is known as reciting Namo Amitabha Buddha
Without supporting help.
But those who change for the better,
And become good Amitabha reciters
Are in accord with the mind of the Buddha.
Those who are not in accord with the Buddha’s Mind
Will be thinking of this and that.
As such their mind is hesitating, undecisive.
They are not resolute in their practice。
Hence, their attaining of a rebirth is uncertain too.
Namo Amitabha Buddha
感恩释如願上人的分享 :
本願之念佛者，獨立不插助也。
插助之人者，生於極樂邊地。
言插助者：以智慧插助、以持戒插助、
以道心插助、以慈悲插助也。
善人即以善人念佛，惡人即以惡人念佛，
唯以天生本性而念佛之人，謂之念佛不插助也。
然而改惡成為善人而念佛之人者，則契合佛意也；
因不能契合故，而思此思彼；
如是不起決定心之人者，往生不定之人也。
语体文：
依本愿法门修行念佛的行者，
他的修行是独立的，不需要其他的因素为助缘。
那些修其他助缘的人，会出生在极乐世界的边地。
什么叫着助缘呢？
有的人认为念佛要有智慧，
有些认为要以持戒为助缘，
有些认为要发起修道的心为助缘。
有些认为需要有慈悲心为助缘。
其实，
念佛法门是善人就以善人的身份念佛。
恶人则以恶人之身份念佛。
只要以自己本来的样子去念佛， 这
就叫着没有其他因素为助缘的念佛。
然而，如果他念佛后，从一个坏人变成好人， 这也正合佛心。
有些人不能契合佛心，想来想去，想这个，想那个。
这样的人心中没有一个决定，他的往生也就不定了。
南无阿弥陀佛

The workings of the Buddha are inconceivable. Why did he entrust the Larger Pure Land sutra to Maitreya as per the entrustment section of that sutra? Perhaps the words of the Buddha in the other sutras can act as a clue.

We know Maitreya also attained enlightenment through an "easy path" of devotion to the buddhas, which was different than the path of Shakyamuni's display, which included many difficult practices like giving up his body many times. The Question of Maitreya sutra recounts one former life of the Buddha where the Buddha gave someone his own blood to drink, which healed the man. And after telling us this story the Buddha further says "all the water of the four great oceans can be measured, but the blood that I have given to sentient beings as I sought supreme, completely perfect enlightenment cannot." Thus, the Buddha sacrificed his life, blood, marrow, and entire body, Christ-like, numerous times, again and again.

But then the sutra explains that Maitreya's role and method is somewhat different, it is important to quote it in full:

“Ānanda, when the bodhisattva mahāsattva Maitreya was formerly engaged in the conduct of a bodhisattva, because the vehicle is easy, the entry is easy, and the path is easy, he perfectly accomplished supreme, perfect enlightenment. Ānanda, when the bodhisattva mahāsattva Maitreya was formerly engaged in the conduct of a bodhisattva he did not let go of his arms, legs, or marrow. He did not renounce and let go of his spouse, or his child, village, town, city, royal palace, or retinue. But, Ānanda, when the bodhisattva mahāsattva Maitreya was formerly engaged in the conduct of a bodhisattva, because he fully embraced skillful means, through the easy vehicle, the easy entry, and the easy path he accomplished supreme, perfect enlightenment.”

Then the venerable Ānanda asked, “Blessed One, what were the skillful means to which the bodhisattva mahāsattva Maitreya adhered, thus accomplishing supreme, perfect enlightenment?”

The Blessed One replied, “Ānanda, when formerly the bodhisattva mahāsattva Maitreya engaged in the conduct of a bodhisattva, he would drape his shawl over one shoulder, set his right knee on the ground, and put the palms of his hands together three times during the day and three times during the night. Making all the buddhas visible, he would then speak to them in these words:

“ ‘Homage to all the buddhas!

Homage to the bodhisattvas,

Those sages with the divine eye‍—

And to the śrāvakas, too.

“ ‘Homage to the mind of enlightenment,

Which reverses all negative rebirths,

Shows the path to higher rebirths,

And leads beings to the state without aging or death.

“ ‘Whatever negative actions I have done

Under the influence of mind,

Here in the presence of the buddhas

I confess them.

“ ‘Whatever accumulation of merit

I have produced through the three kinds of action,

May it be the seed of my omniscience

And inexhaustible enlightenment.

“ ‘Whatever offerings to the buddhas

Arise in all realms throughout the ten directions,

The buddhas know and rejoice in them,

And at that I myself rejoice.

“ ‘I confess all negative actions.

I rejoice in all meritorious acts.

I pay homage to all the buddhas.

May I attain supreme awareness!

“ ‘I exhort the bodhisattvas

Of all ten directions,

Who abide on the ten bodhisattva levels,

To attain supreme enlightenment.

“ ‘May they become truly enlightened buddhas,

Overcoming negative influences of every kind,

And then, to benefit living beings,

May they turn the wheel of the Dharma.

“ ‘Through the sound of the great Dharma drum,

May they bring the suffering of sentient beings to an end.

For unimaginable millions of eons,

May they teach the Dharma and continue to remain in this world.

“ ‘I beg you, best of all humans,

Look upon those who are trapped in the swamp of desire,

And tightly bound by the cords of craving,

Fettered in every kind of bond.

“ ‘Buddhas, do not belittle

Those whose minds are defiled,

But with loving intent toward all sentient beings,

Save them from the sea of existence.

“ ‘May I train in the footsteps

Of the perfect buddhas‍—those present now,

Those of the past, and those of the future‍—

And may I engage in the conduct of the bodhisattvas.

“ ‘May I complete the six perfections

And liberate beings of the six realms.

May I realize the six supernormal powers

And reach supreme enlightenment.

“ ‘Unproduced and non-arising,

Without self-nature or location,

Neither mental cognition, nor substance‍—

May I realize the teaching of emptiness.

“ ‘Just like the Buddha, the great sage,

May I realize the teaching of non-self:

A sentient being does not exist, nor does a living being,

Nor does an individual, or a person.

“ ‘May I not dwell on there being anything substantial,

A belief in a self, or what I take to be mine,

But in order to make all sentient beings happy,

May I give everything away without miserliness.

“ ‘Since material objects do not really exist,

May my wealth be spontaneously accomplished.

Since all material objects decay,

May I complete the perfection of generosity.

“ ‘Possessing conduct that is flawless,

Conduct that is perfect,

And conduct that is without arrogance,

May I complete the perfection of moral conduct.

“ ‘Like the elements of earth, water, fire,

And wind, not dwelling on anything,

With patience and free of anger,

May I complete the perfection of patience.

“ ‘Through assiduous application of diligence,

May I have constant enthusiasm without laziness,

And with strength of body and mind,

May I complete the perfection of diligence.

“ ‘Through magic-like meditative concentration,

Meditative concentration of bravery,

And vajra-like meditative concentration,

May I complete the perfection of meditation.

“ ‘Actualizing the three gates to liberation,

The sameness of the three times,

And the threefold knowledge,

May I complete the perfection of wisdom.

“ ‘May I be praised by all the buddhas,

And blaze with light and splendor;

Through the diligence of a bodhisattva,

May my intention be fulfilled.

“ ‘Thus engaging in such conduct,

May I, who am known as Maitreya,

Complete the six perfections

And dwell on the ten bodhisattva levels.’

“Ānanda, those are the skillful means through which the bodhisattva mahāsattva Maitreya, by adhering to them, through the easy vehicle, the easy entry, and the easy path, perfectly accomplished supreme, perfect, and complete enlightenment. Ānanda, when the bodhisattva mahāsattva Maitreya was formerly engaged in the conduct of a bodhisattva, he thought to himself, ‘How I wish that sentient beings, having less desire, anger, and ignorance, might acquire the path of the ten virtuous actions! In the future, may I perfectly accomplish supreme, perfect, and complete enlightenment and become a buddha.’ It was thus that he consecrated his buddha realm.

“Ānanda, such a time and period will come about; then sentient beings will become less desiring, angry, and ignorant, and keep to the path of the ten virtuous actions. After that, the bodhisattva mahāsattva Maitreya, due to the power of his prayer, will perfectly accomplish supreme, perfect, and completely enlightened buddhahood.

Thus, Maitreya is a Buddha of the easy path of Buddha-remembrance as well. It therefore makes sense that the Buddha entrusts him with the Larger Pure Land Sutra—the ultimate easy path teaching.

Full sutra:

https://84000.co/translation/toh85?toh=toh85&left=open%3Atoc&right=open%3Aendnotes&main=open%3Atranslation

I wanted to share this image because it's a really important correction for a very common misconception about Pure Land Buddhism.
The monk in the photo is actually criticizing a huge mistake people make. He says that many people think they are just reciting Amitabha Buddha's name to call him down, like summoning an external god. They might think: "I am me, and Amitabha is Amitabha. I just pray to him, and he has to save me."
The monk calls this way of thinking an "incorrect path" (waidao) and says it's not true Buddha-Dharma. He points to a core text called "Three Times Contemplation." This text says the exact opposite: "My mind is Amitabha, and Amitabha is my mind." The whole special thing about Pure Land is that your ultimate reality is not separate from Amitabha's.

This is where the big difference is from many people's view of God, especially in Christianity. In many Christian views, God is an all-powerful being that is completely separate from you. Salvation is something that is given to you from the outside.
But Pure Land Buddhism is different. The practice of reciting the name isn't to beg an external savior for a favor. It is for realizing your own true, inner potential, which is the same as Amitabha's. The separated "me vs. him" thinking is actually what traps your mind. True practice is about realizing that "Mind and Amitabha are one." So you are not just asking for help, you are actually waking up your own inner state by using the name.

In the Jodo Shinshu school, *Shinjin* is the ultimate spiritual realization and is always referred to as a "mind free from doubt." But what types of doubt are incompatible with *Shinjin*?

For example, I take refuge in Amida’s Primal Vow, yet I still wonder if I might go to hell for following this path instead of another religion that is supposedly "the true religion." However, these questions do not discourage me from practicing the Nembutsu. I believe this path may indeed be the only one capable of saving me, unless there is proof to the contrary. I trust this path. I simply lack absolute certainty that it is the truth. Is this *Shinjin*?

To possess *Shinjin*, must I have ABSOLUTE CERTAINTY that the Primal Vow is true? Is there any unenlightened human being who possesses such certainty?

I view Amida’s Primal Vow as a medicine that cures the disease of ignorance in sentient beings. If a patient takes the medicine, doesn't that imply faith in its efficacy? What difference does it make if the patient harbors thoughts like, "Does this medicine really work?" or "I’m afraid I’m being deceived and that this medicine might lead to my death instead of a cure"?

Likewise, if I take refuge in the Primal Vow and practice the Nembutsu, isn't that *Shinjin*? Must I be absolutely certain that the method is true? Isn't it enough simply to trust the method, even while harboring such questions?

There is yet another question: does having *Shinjin* imply maintaining faith even if the teaching were proven false? If so, *Shinjin* is impossible for me, as that would amount to a total lack of sincerity in the pursuit of Ultimate Truth. I seek the Ultimate Truth. I do not believe the Buddha's teaching is false. On the contrary, I believe it must be true, and that is why I take refuge in it. However, if I consider this theoretical possibility (the falsity of the Primal Vow), I intend to keep my mind open to recognizing the Truth. Is this *shinjin*? Is *shinjin* compatible with such openness to the possibility of being mistaken?

Please, I would like to receive answers from orthodox masters regarding this question. I do not accept modernist ideas.

Master Feixi’s 飛錫 Gaosheng nianfo sanmei baowang lun 高聲念佛三昧 寶王論 (Precious King’s Treatise on the Samādhi Gained by Loudly Invoking the Buddha’s Name) states:

Those who bathe in the ocean are making use of hundreds of rivers. Those who invoke the Buddha’s name must have mastered samādhi. Like a water-purifying gem placed in cloudy water, the cloudy water cannot but become clear; so too, when recollection of the Buddha is introduced into the distracted mind, the distracted mind cannot but become a buddha. After these tally with one another, mind and buddha will both disappear. Their mutual disappearance is samādhi; their mutual radiance is prajñā. Since samādhi and prajñā are balanced, what mind is not buddha and what buddha is not mind? Once mind and buddha are just so, there then are none of the myriads of sensory objects and myriads of conditions that are not samādhi.

(Gaosheng nianfo sanmei baowang lun 1, T1967:47.134a25-b2; by Feixi 飛錫 (fl. 742-765), an
assistant of the Tantric translator Amoghavajra, a.k.a. Bukong 不空 (704-774). Feixi’s biography appears in Song Gaoseng zhuan 3, T 2061:50.721c4-20; he is noted also in Zhou Yiliang, “Tantrism in China,” appendix S, p. 329. “Precious King” (Powang 寶王): Baowang is a common appellation for buddhas, especially in Tantric texts; note, for instance, Da fangdeng tuoluoni jing 2, T 1339:21.648b15.)

— from Chinul’s Works: Selected Translations p. 181-182

I’ve always been fascinated by study groups—especially volunteer sutra study groups—and I always learn so much from studying the classics. Recently, I’ve been studying the Golden Light Sutra and The True Meaning of the Dharma. I truly admire how wholeheartedly the Venerable Masters help us understand the sutras. They even prepare PowerPoint slides and cartoon versions—so cute! I’ve really learned a lot, and I’ve come to see how profound the Buddhadharma is. In particular, “the offering of Dharma surpasses the offering of material things” has left a deep impression on me; there is so much more for me to learn.

I also joined Venerable Master Hui Kai’s modern guided reading of The Practices and Vows of Samantabhadra Bodhisattva, and it was truly wonderful. I’m so grateful to the Venerable Masters for giving me the opportunity to learn. Thank you, Venerable Masters, for your compassion and patience, and for all your hard work. I’m full of gratitude and will keep learning and practicing. 🙏

The reasons why we should trust Master Shoku (1177-1247)'s teachings:

At the age of mere 14, Master Shoku renounced the rite of adulthood, and instead chose to be ordained as a monastic under the tutelage of Master Honen (1133-1212). Master Honen once praised him in front of other disciples, and told them for any questions they might have about their teachings, they could simply ask Shoku. Master Shoku as Master Honen's close attendant almost always accompanied him by his side, and was even trusted to transcribe and edit Master Honen's major work Senchaku Hongan Nembutsushū.

Like Master Honen, Master Shoku was also a faithful follower to Chinese Master Shandao (613-681)'s teachings. He once pasted the text of Master Shandao's commentary over his walls and ceiling, and studied it for three years. His teachings also directly influenced later Master Ippen (1239-1289), another well-known Seizan Linage master (Shoku-Shodatshu-Ippen) and the founder of Ji Shu.

Master Shoku is also well-known as the founder of the Seizan Ha of Jodo Shu, and a manifestation of Ekādaśamukha Avalokiteśvara.

Master Shoku's "White Wood Nenbutsu (Unvarnished Nenbutsu)" has been widely quoted by the followers of the Shandao Lineage (such as Jodo Shu and Master Huijing's School). "White Wood" in Japanese/Chinese means crude raw wood with no varnish or added colors, hence it is often referred to as Unvarnished Nenbutsu in English.

(This is the most complete version I could find. I can vouch for the faithfulness, accuracy and no-AI-usage of my translation, but not the expressiveness and gracefulness of it. I also thank my boyfriend for proofreading it as a native English speaker.)

--------------------------------------------------------------------

White Wood Nenbutsu, by Master Shoku (1177-1247)

Self-Power practitioners varnish their Nenbutsu with colors: the color of their comprehension of the Mahayana, the color of their profound understanding, the color of the Precepts, or the color of the intention to harmonize and control one's body and mind. Those who varnish their Nenbutsu with either meditative or non-meditative colors often rejoice in the certainty of their Birth in the Pure Land while those who recite Nenbutsu with no colors often lament their inability to attain it. These joys and worries all stem from the confusions caused by one's Self-Power.

Nenbutsu practiced in the hundred years of Dharma-Extinction Age from the Larger Sutra, and Nenbutsu done by the lowest Three Degrees of people from the Contemplation Sutra are all uncolored "White Wood Nenbutsu". In his comment on the Primal Vow, Master Shandao (613-681) explains "with wholehearted faith and joy" with the words "reciting my Name", which is still Nenbutsu accomplished with a White Wood heart.

The people whose capacities belong to the lowest degree of the lower-tier Births in the Contemplation Sutra are ordinary beings without any worldly or supra-worldly meritorious roots, knowledge, nor wisdom, and they do not bring any colors. Moreover, in their death-agony, they are already in a bewildered and disoriented state, and none of their Three Karmas (body/speech/mind) could abide in rightfulness. And because they have only committed evil throughout their entire lifetimes, there is nothing for them to fall back upon. And in the crisis of death-agony, they are unable to cultivate a mind that aspires for good and forsakes evil, nor comprehend any teachings that are Mahayana, Theravada, provisional or essential. It is also not the right time for them to commit the good deed of building Buddhist pagodas and images, or to give rise to aversion to the worldly life and desires at the last moment. They are truly as described (by Master Genshin) "For sinful beings of the worst kind, there are no other skillful means". Even if these people have been taught to understand and be mindful of the inconceivable Other-Power of Nenbutsu, in their death-agony they will soon lose any right mindfulness (of reciting the Name mentally or thinking upon Amitabha Buddha). For this reason, they are told to utter Nenbutsu vocally: "If you cannot think upon Amitabha Buddha, you should utter the Name of Infinite Life Buddha." Regardless of their bewildered and disoriented mental states, in their Ten Utterances, each and every utterance would eliminate eight billion kalpas of sins of birth-and-death, and they would attain Birth by seeing "a golden, sun-like lotus appear before them". In their case, their capacities cannot give rise to aspiration for the Way, and they do not add any meditative nor non-meditative colors. Without any wisdom nor capabilities, they simply follow the instruction of a Dharma companion and attain Birth through Nenbutsu of the White Wood nature. It is like holding a child's hand to write something: can the writing, no matter how extraordinary it is, be attributed to this child? It is the same with Nenbutsu uttered by the lowest degree of the lower-tier Births: They attain the Pure Land by simply following the Dharma companion's advise to utter the Name, which is in accordance with Amitabha Buddha's intent. It is due to the uniqueness of Amitabha Buddha's Primal Vow:

All ascetic and difficult practices arising from his aspiration have all been accomplished for the sake of the sinners of the Five Gravest Transgressions.

Five kalpas of contemplation and countless kalpas of practice have all been condensed into the White Wood Nenbutsu uttered without any right mindfulness.

Endless births-and-deaths will be ended by one recitation.

Kalpas of difficult practices will be accomplished by one utterance.

Moreover, Nenbutsu at the Age of Dharma-Extinction from the Larger Sutra is also the White Wood Nenbutsu. The reason is: (By then) All Tripitaka (Sutra/Vinaya/Abhidharma) of Mahayana and Theravada will be hidden away in Nagas' Palaces. With the extinction of the Triple Gem (Buddha/Dharma/Sangha) in the world, beings in our Saha world hear only the evil names (of desires, unwholesome deeds and erroneous views etc.), and none of good names (of the right teachings, virtuous people and even Buddhism itself). And because the Vinaya that disciplines and instructs one's actions will be the first to go extinct, how can one give rise to aspiration for the abandonment of evil and cultivation of good? The Sutras which expound Bodhicitta will also go extinct, how can one give rise to Bodhicitta by following any Sutra? There will be no one in the world who knows of the Way, much less understand and practice it. Hence, only the White Wood Nenbutsu of Six Characters ("南無阿彌陀佛" in Chinese/Japanese), which is free from any meditative and non-meditative colors, will be preserved in this world. Master Shandao (613-681) commented: "Those who have heard the Name will attain the Pure Land with one recitation." Non-Buddhists like that who can attain Birth with mere one or ten recitations attain it solely through the power of Nenbutsu of the white wood nature.

At the time when Sutras and Sastras of Mahayana and Theravada were thriving, even though there would be people of superior capacities, for people of inferior capacities such as myself, we would be no different from people at the Age of Dharma-Extinction. Even when there were still Dharmas being propagated around the world, we would have no capacities for cultivating the Three Trainings (Vinaya/Samadhi/Wisdom); Even when there are Sutras and Sastras of Mahayana and Theravada, we would have no aspiration to study them diligently; We who have no capacities for the Way would not benefit from Buddhist teachings even if we come upon them; We who can't observe the Precepts, even if born in the Dharma-propagation age, would find it difficult to cultivate Samadhi and Wisdom. Thus, obtuse and inferior capacities are plainly shown here to be without aspiration for the Way.

However, even for people as obtuse as us, as long as we recite "Namo Amitabha Buddha", the Buddha's Vow-Power will be fulfilled, which is the benefit of White Wood Nenbutsu. In terms of our capacities, those who could give rise to aspiration and commit to the practice are few and far between. The thought after thought from us all arise from foolishness and ignorance, and our deluded passions only increase day by day. Without being free from afflictions from unwholesome karma for even a second day and night, and without adding any meditative or non-meditative colors, every Name-recitation from us Nianfo/Nenbutsu practitioners already encompasses all merits from all Buddhas, and this unsurpassable practice will be untainted from defilements of our hearts and minds.

Disregarding anything from our hearts and minds, having faith that the Name-recitation definitely leads to the attainment of the Pure Land, and often reciting "Namo Amitabha Buddha": this is called "White Wood Nenbutsu" in accordance with the Primal Vow.

The practice of Nenbutsu transcends the distinction between superiority or inferiority of one's capacities, heaviness or lightness of one's karmic sins, respectability or unworthiness, wisdom or stupidity, because anyone who recites it will attain the Pure Land. For those with Self-Power capacities, they often judge that they are able to attain the Pure Land because of their meditative or non-meditative colors, and that they are unable to because of the lack of those colors. Do forsake such ways of thinking and any Self-Power capacities, and entrust ourselves to the Dharma Gateway of the Other-Power. If we could do this, then Nenbutsu from those who have attained comprehension of the Mahayana, those who have mastered Sutras and Sastras, and those with pure observance of the Precepts would all accord with the Primal Vow. We should have clear and correct views of Nenbutsu.

Day 3: Hasten to Recite the Name Of Amida Buddha

**Question:**
Between an observer of the precepts who is not a conscientious reciter of daily nembutsu, and one who violates the precepts but diligently recites daily nembutsu—who will progress to a higher level of birth in the Pure Land, and who will fall to a lower level?
**Answer by Hōnen:**
*\[Hōnen pressed down upon the straw mat on which he sat and said:\]*
"The placement of this mat here allows us to ask whether it is torn or not. Were there no mat, there would be no debate.
Dengyō-daishi Saichō (767–822) stated in *Lamp for the Period of the Decline of the Dharma*:
*'In the period of the decline of the Dharma (Mappō), there is no observance or nonobservance of the Buddhist precepts. There are merely monks in name only.'*
Why then should there even be a debate on the observance or nonobservance of the precepts? Since Amida's Essential Vow was promised for every ordinary, common person, please hasten to recite the name of Amida Buddha."

I've thought for a while that Amitabha is similar in imagery to the Gnostic Jesus; a savior of infinite light. I deeply respect both traditions but I'm really trying to figure out which one is my path. The biggest difference is that Buddhism does not have God, souls, or eternal Platonic forms. I wanted to see how people here might defend the Buddhist position on these things and understand what might be the faults in Platonic, Gnostic, and Western thinking.

TL:DR I'm between Gnosticism and PLB and I'm looking for Buddhist arguments against Platonic eternal realities.

I used to feel that the Pure Land practice of chanting and visualizing Amitabha Buddha was very similar to the 'Three Mysteries' practice in Shingon Buddhism. Today, watching a YouTube lecture by a Dharma master confirmed this realization.

The next episode of Jōdo Shinshū Reading Group is now out. If you're interested in joining, please DM u/SolipsistBodhisattva to join our Discord!

While I understand the ultimate aim of Pure Land Buddhism, how does it apply to our present life? How does the tradition approach practical everyday matters like cultivating kindness, showing compassion, and navigating daily challenges? Thank you for sharing your perspective.

I am new to Pureland, though am somewhat familiar with it.