~Let Us Part Ways~
(Original Letter to Elder Master Yin Kuang)
It took some ten years of Buddha Recitation for me to know something of its
wonderful meaning. I venture to think that the Pure Land method, as taught in such
writings as your Pure Land letters, is, in general, an expedient for ordinary people
of limited capacities. However, if people like ourselves, who are fully literate and accustomed
to exercising our minds, follow this method, we certainly cannot be reborn
in the Pure Land! According to my limited understanding, those who recite the Buddha’s
name seeking rebirth in the Pure Land should first understand “who is reciting
the Buddha’s name,” because only when we discover the real Master will Buddha
Recitation have meaning and rebirth be assured. This does not apply only to Buddha
Recitation. Anyone who recites sutras or recites mantras should also follow this path.
Nowadays, those who teach Buddha Recitation say that we should recite in a
mature way with an utterly focussed, “as if dead” mind in order to achieve rebirth
in the Pure Land. Do they not realize that if we are not clear as to “who is reciting
the Buddha’s name,” we cannot recite in a mature way with an “as if dead” mind?
Even if we were to recite one hundred thousand times each day, such recitation
would have no relationship to the issue of Birth and Death.
Some people even add that “ancient Masters generally concentrate on oral
recitation rather than meditation on the Buddha’s name.” I, on the contrary, would
say: “ the ancients practiced oral recitation only after they had achieved success in
meditation – those of limited capacities should not try to emulate them.” It is really
too bad that, these days, nine out of ten practitioners fail to understand this point.
I always do my utmost to caution people about this, but some laymen even think
that I have wrong views. Understanding the subtle meaning of the Dharma has sunk
to such depths that we can only lament and deplore the situation!
I am baring my heart to you today, and would beg you, Master, to certify my
understanding and expand on this truth. This is for the benefit of everyone, and
certainly not this writer alone.
I cannot exhaust my praise nor commend you and your friends enough for the
thoughts behind your letter! You have very good intentions, wishing everyone to see
his Original Nature so as to achieve rebirth in the upper lotus grades. The Meditation
Recite the Mahayana sutras, understand the Supreme Meaning, develop the
Bodhi Mind, counsel and exhort others to cultivate.
This must certainly be your intention.
Nevertheless, the Dharma should be adapted to the level of the listener. If
through failure to examine his level, you administer the wrong remedy, you will be
no different from an incompetent physician who kills his patients with the wrong
medicine. You should know that although the two Dharma methods, Pure Land
and Zen, have the same root and the same source, their methods of cultivation are
The main tenet of Zen is to see one’s Original Nature, while the teachings of
Pure Land are Faith, Vows and Reciting the Buddha’s name to achieve rebirth in
the Pure Land. If most people today were of high capacities, your words would indeed
be extremely beneficial. However, on close examination, those of high capacities
are few and far between, while those of moderate and low capacities form the vast
majority. This being the case, failing to teach people to develop Faith and Vows
seeking rebirth in the Pure Land, while advising them to meditate on the Buddha’s
name [as a koan] is utterly detrimental.
This is because, while awakening to the Way through meditation on the
Buddha’s name would be a fortunate development, an utterly sincere Vow for
rebirth in the Pure Land would still be necessary.
Meanwhile, if meditation is unsuccessful and the mind constantly grasps at
the koan “who is reciting the Buddha’s name,” correspondence between the
practitioner and the Buddha will be extremely difficult to realize and the benefit of
the “welcoming and escorting” Vow will be lost.
Those who really know “who is reciting the Buddha’s name” are precisely those
who have already awakened and clearly seen their True Nature. Nowadays, how
many practitioners can meditate to the point of awakening to the Way (Great
However, let us not speak about others. Even you and your friends have not
reached that level. How do I know? It is because if you had, you would never have
dared to make such statements as these in your letter: “the Pure Land method is an
expedient for ordinary people of limited capacities …; not knowing who is reciting
the Buddha’s name is not reciting in a mature way with an as-if-dead mind …;
reciting a hundred thousand times a day has no relationship to the issue of Birth
and Death …; the ancients practiced oral recitation only after they had achieved
success in meditation – those of limited capacities should not try to emulate them …”
In truth, while your intention is to benefit yourself and others equally, through
your words you have not only erred yourself, you have led others astray as well.
From now on, please desist from such talk. Otherwise, you will slam the door on and
bury the all-embracing method of the Buddhas to rescue sentient beings everywhere
– preventing this method from being known far and wide. Such a transgression is
tantamount to vilifying the Buddhas, the Dharma and the Sangha. You should be
Since your understanding of the Dharma is not skillfully adapted to people’s
capacities, in that you attempt to bring a high-level Dharma to everyone, it is, in
the end, a one-sided (biased) attachment – and a great mistake! Not realizing this,
you think that you have correctly understood the subtle meaning of the Dharma
and therefore seek my certification. This monk, although lowly and not erudite,
would not dare to commend, acquiesce in and support such a request, which would
cause all of us to fall into the error of vilifying the Three Treasures!
If you do not believe the words of this old monk, let us part ways once and for all.
I would not dare try forcing others to abandon their own ideas and understanding
to follow my lowly thoughts. It is only because of your letter that I have reluctantly
offered some frank though limited views.\
I hope that you will reflect deeply on this letter.
For a variety of Amitabha chants please visit Amitabha Gallery
“Do not concern yourself with whether or not you will become enlightened.
Do not concern yourself with existence and non-existence, with inside and outside and in-between.
Do not concern yourself with “stopping” [shammata/samatha]and “observing” [vipashyana/vipasyana].
Do not concern yourself with whether [this method of reciting the buddha-name] is the same or not the same as other Buddhist methods.
If the feeling of doubt does not arise, do not concern yourself with who it is or who it is not [who is reciting the buddha-name]. Simply go on reciting the buddha-name with unified mind and unified intent without a break, pure and unmixed.”
Amitabha Sutra is the popular colloquial name for the Shorter Sukhavativyuha Sutra or the Buddha’s Discourse of the Amitabha Sutra, is a Mahayana Buddhist text. It is one of the primary sutras recited and upheld in the Pure Land Buddhist schools.
It was translated from Sanskrit into Chinese by the Tripitaka Master Kumarajiva in 402, but may have existed in India as early as year 100, and composed in Prakrit language. The bulk of the text, considerably shorter than other Pure Land sutras, consists of a discourse which the Buddha gave at Jeta Grove in Sravasti to his disciple Shariputra. The talk concerned the wondrous adornments that await the righteous in the Western Pure Land, as well as the beings that reside there, including the buddha Amitabha. The text also describes what one must do to be reborn there.
In Pure Land and Chan Buddhism, the sutra is often recited as part of the evening service, and is also recited as practice for practitioners. It is also frequently recited at Buddhist funeral services, in the hope that the merit generated by reciting the sutra may be transmitted to the departed.
Amitabha is the principal buddha in the Pure Land sect, a branch of Buddhism practiced mainly in East Asia. According to these scriptures, Amitābha possesses infinite merits resulting from good deeds over countless past lives as a bodhisattva named Dharmakaya. “Amitabha” is translatable as “Infinite Light,” hence Amitabha is often called “The Buddha of Infinite Light.”