Pure Land Buddhism - and Amida Looking Back

To just use the term "Pure Land" is a simplification, as there are many expressions, and Pure Land itself is just one of various expressions of Mahayana Buddhism, which is itself just one of the various expressions of Buddhism itself. And "Buddhism" itself is really just a "western" term stuck onto the Buddhadharma (The way of the Buddha). The West loves its "isms" and "ologies", even its "ainities"......

The Pure Land, which is "out to the West"

Anyway, to explain just why this particular "ism" appeals to this particular Westerner would require a full auto-biography but I will not attempt that (sighs of deep relief all around) Enough to say that each of us is a unique individual, and possibly what would draw one towards a particular expression of the Universal would repel another - as Jung has said "there is absolutely no truth that does not spell salvation to one person and damnation to another. All universalisms get stuck in this terrible dilemma." 

Jung, who seemed to know a thing or two

As I see it, and as I have experienced it, all change comes - paradoxically - from pure acceptance, of ourselves and others, rather than from contorted attempts to change. Even when the latter appears to have worked it can often then lead to judgement of others - others who have not made the "effort" as we have done. 

 I will indulge myself here with a rather long quote from a book by Alfred Bloom where he explains the thought of one of the Pure Land "fathers" (Shinran, 12/13th century Japan):-

Shinran, who could be a bit of a sourpuss at times, but had his lighter moments

According to Shinran, salvation is entirely a matter of pure Grace. It does not hang on events and conditions of time and space, or the imposition of man and society. Salvation cannot rest on chance factors. Shinran makes it clear that the reality of Grace requires nothing from the side of man, including the act of faith, as the causal basis for birth in the Pure Land. Otherwise the emphasis on Grace would be devoid of meaning and significance. Our residual karmic bondage may influence the point in our experience when we become aware of Amida's compassion, but it is not a factor in determining whether or not we actually receive that compassion.

We are suggesting that from the standpoint of Grace all are equally saved even now, despite the presence or absence of the experience of faith itself. The reason for this is that salvation depends on Grace and not on any finite condition.

Someone may ask then what is the point of being religious, if we are saved in any case? This is an important question. However, it reflects the virtually universal notion that religion is a means to an end. We get the benefit of salvation from being religious. For Shinran, however, religion becomes the way to express gratitude for the compassion that supports all our life. It is not a tool for ego advancement or gaining benefits.

The point of being religious for Shinran is that when we come to have faith in Grace and live in its light, we truly become free to live a full and meaningful existence in this life.


Shinran's perspective permits a person to see deeply into their life to detect the springs of compassion which sustains it; it allows them to participate and associate with all types of people despite their unattractiveness or difficulty because they understand the potentiality that works in their very being. In perceiving the compassion that embraces all life, the person of faith can themselves become an expression of that compassion touching the lives of others.

For me, Grace is more things just being the way they are, Reality-as-is, pure acceptance, which perhaps logically should result in a passive irresponsibility. But then, when did "logic" have anything to do with reality? 

And just to illuminate the words further, the following, this direct from the pen of Shinran, from "Hymns of the Pure Land Masters", verse 95:-

My eyes being hindered by blind passions,
I cannot perceive the light that grasps me;
Yet the great compassion, without tiring,
Illumines me always.

And for those who approach and know Grace from the Christian perspective, this from Mother Julian of Norwich on the same theme:-

If there be anywhere on earth a lover of God who is always kept safe, I know nothing of it, for it was not shown to me. But this was shown: that in falling and rising again we are always kept in that same precious love.

Mother Julian of Norwich, who taught that eventually "all shall be well".

There is a painting by Rembrandt, the "Return of the Prodigal", one of the great parables from the Gospels. The most significant figure in the picture - rather than the prodigal son himself - could be seen to be the son who stayed at home and "fulfilled all righteousness". 

"The Return of the Prodigal" by Rembrandt

He looks on upon the reconciliation between the father and the prodigal with a certain degree of incomprehension. It just seems to me that sometimes we can consider ourselves "moral" and "upright" (as opposed to all those others!), a consideration which often leads to far worse that incomprehension.

Anyway, moving on, there is a statue of Amida that stands outside one of the Pure Land (Shin) temples in Japan. It is called "Amida Looking Back." The statue shows Amida with her/his hands in the mudra's (hand positions) of "teaching" and "fear not". In other words, the call is to come and hear the teachings, and cease to fear. Yet Amida is shown turning her head, for her first thought is for those who do not, or cannot come, for whatever reason. The ones who will not "make it" without special favour and grace.

That is very much the heart of Pure Land Buddhism. And perhaps much more.

Amida Looking Back

Just to add that in the excerpt above from Alfred Bloom, I actually took the liberty of changing the Pure Land term "Vow" to "Grace". Leaving the word Vow would have involved detailed explanations without, to my mind, adding anything. Which implies the universal nature of "revelation". Certainly, as I see it, to posit the idea that the Divine - however conceived - has "written" just one book as a prime means of communication, with just one intended meaning, is ultimately incoherent and indefensible. 

I will continue to believe (and even continue to observe) that, for those who have the faith that ultimately the Cosmos we live in is benign and means us no harm, for such, the truth of this can be found in all places, at all times; if we have the eyes to see and the ears to hear.

All this relates to what another called a "beautiful paradox" drawn from the words of Thomas Merton. It comes from a letter written to E.D.Andrews, an expert on the life and beliefs of the Shakers (or the United Society of Believers in Christ's Second Appearing). Andrews had sent Merton a copy of his book, Shaker Furniture, and Merton was responding to the gift. Merton wrote:-

This wordless simplicity, in which the works of quiet and holy people speak humbly for themselves. How important that is in our day, when we are flooded with a tidal wave of meaningless words: and worse still when in the void of those words the sinister power of hatred and destruction is at work. The Shakers remain as witnesses to the fact that only humility keeps us in communion with truth, and first of all with our own inner truth. This one must know without knowing it, as they did. For as soon as we become aware of "our truth" we let go of it and embrace an illusion.