The Pure Land and the Magic City

I am continuing with my read of Thich Nhat Hanh’s book, Finding Our True Home this weekend, and TNH brought up an interesting parallel worth passing along.

In the book, he talks about as a young Dharma teacher, he was troubled by this section of the Amitabha Sutra:

[3] “Shariputra, why is that land called ‘Utmost Bliss’? The beings in that land suffer no pain but only enjoy pleasures of various kinds. For this reason, that land is called ‘Utmost Bliss.’

To him, it seemed to contradict The Four Noble Truths of Buddhism, but as it was an important sutra in East Asian Buddhism, he couldn’t just toss it out either. Then he says that later in life, when he read the Lotus Sutra, particularly Chapter Seven, the “Parable of the Magic City”, that things finally fell into place.

The early chapters of the Lotus Sutra expound the Buddha’s notion of “expedient means” where he employs various teachings and techniques to suit the capacities of different people, ultimately leading them all to Enlightenment. In this chapter, he uses a parable of a group of travelers who must travel a very long distance, and become disheartened and want to return home:

The leader thought to himself,
These people are truly pitiful!
Why do the wish to turn back
and miss the many rare treasures ahead?
At that time he thought of an expedient means,
deciding to exercise his transcendental powers.
He conjured up a great walled city…

When the people had entered the city,
they were all overjoyed in heart.
All had a feeling of ease and tranquility,
telling themselves that they had been saved.

When the leader knew they were rested,
he called them together and announced,
“Now you must push forward–
this is nothing more than a phantom city…
Now you must press forward diligently
so that together you may reach the place where the treasure is.”

I always thought this analogy was kind of contrived, but having read what Thich Nhat Hanh said, I can see why he feels the two are related. If you read the Larger Sutra of Immeasurable Life, and Amida Buddha’s 48 Vows, you’ll find vows 18, 19 and 20 noteworthy:

18: If, when I attain Buddhahood, sentient beings in the lands of the ten quarters who sincerely and joyfully entrust themselves to me, desire to be born in my land, and call my Name, even ten times, should not be born there, may I not attain perfect Enlightenment. Excluded, however, are those who commit the five gravest offences and abuse the right Dharma.
19: If, when I attain Buddhahood, sentient beings in the lands of the ten quarters, who awaken aspiration for Enlightenment, do various meritorious deeds [268b] and sincerely desire to be born in my land, should not, at their death, see me appear before them surrounded by a multitude of sages, may I not attain perfect Enlightenment.
20: If, when I attain Buddhahood, sentient beings in the lands of the ten quarters who, having heard my Name, concentrate their thoughts on my land, plant roots of virtue, and sincerely transfer their merits towards my land with a desire to be born there, should not eventually fulfill their aspiration, may I not attain perfect Enlightenment.

The 18th Vow is the most famous, and the basic root of Pure Land Buddhist teachings: that anyone who even so much as calls Amida Buddha’s name can be reborn in the Pure Land. However the 19th and 20th are more focused on doing good deeds, transfering the merit toward rebirth in the Pure Land, developing mindfulness, and having sincere intentions so that one can also be reborn in the Pure Land.

To me, when I read this, it sounds like the 18th Vow is the beginning of the path, but as one follows it long enough, their practice matures and they practice mindfulness and compassion toward others. If the Pure Land is real, then people will certainly be reborn there, and become great bodhisattvas. If the Pure Land is an expedient mean, and illusion like the Magic City, as Thich Nhat Hanh suggests, then all your efforts will still benefit you along the Buddhist path, and you’ll be amazed at how far you came after all.

Something to think about. It’s also a reminder not to make fun of the old ladies in East Asia who fervently pray to Amida Buddha, for being “superstitious”; they probably are more humble and have done more meritorious deeds than you have.

Namuamidabu