This book is a compilation of some of the quintessential Dharma lectures of Venerable Master Miao Lien that he addressed to retreat participants. The Venerable Master often said, “To fully comprehend why one must seek rebirth in the Western Pure Land, one must read Pure Land for All!” Such is the brilliant guidance of one of the greatest Pure Land Masters who attained his profound understanding through actual practice. Herein lie not only the elements of study and practice, but also aspects of both the phenom¬enal and noumenal worlds, as well as the vast, compas¬sionate vows of the Venerable Master. May all who read this book attain rebirth in the Western Pure Land.

Pure Land for All contains Dharma lectures delivered by Venerable Master Miao Lien. How do we cultivate Buddhism? What causes and conditions that will allow us to reach the so-called Western Pure Land? What is Pure Land?

This book presents the world of Hirose Tansō, a late Tokugawa period (1603-1868) educator whose goal was to train men of talent in practical learning for the benefit of the country. Tansō founded a private academy called Kangien in Hita City of present-day Oita prefecture. Some 3,000 young men from 64 of the then total 68 provinces of Japan were educated at Kangien during Tansō's 50-year career as educator and administrator. Firm in his conviction that the problems he and others faced in contemporary society would be solved by setting right the moral priorities of the people, Tansō established an educational program at Kangien based on the Neo-Confucian philosophical construct of reverence for Heaven. Tansō's educational program taught students reverence for Heaven by engaging in moral self-cultivation in the practice of actions of day-to-day behavior. Students were required to adhere to stringent school regulations governing every aspect of daily life at the school and to engage in a systematic study of a Confucian educational curriculum with concomitant, rigorous testing exercises. Tansō believed that an educational program supported by the twin pillars of regulations and curriculum would, by its very nature, accomplish social reform. The microcosm of society Tansō created at Kangien provides a window through which the reader can glimpse the confluence of three important components of late Tokugawa society, institutional development; philosophical trends; and social structure. The values that Tansō stressed, study; hard work; frugality; and promotion based on merit, were, in many ways, responsible for the relative ease with which Japan emerged from hundreds of years of self-imposed isolation and became a powerful modern nation.

Pure Land was one of the main fields of mythopoesis and discourse among the Asian Buddhist traditions, and in Japan of central cultural importance from the Heian period right up to the present. However, its range, inconsistency, variability, and complexity have tended to be misevaluated. The pieces reproduced in this set, organized both chronologically and thematically, have been chosen as linchpin works accentuating the diversity of what evolved under this heading of Buddhism. Special attention is given to the traps into which Western observers may fall, the role of the large True Pure Land (Jōdoshinshū) school, and the richness of Tokugawa and twentieth-century developments. These selections of previously published articles will serve as an essential starting point for anyone interested in this perhaps underestimated area of Buddhist studies.

After the demise of the historical Buddha, His teachings spread in two main directions, southward (Theravada tradition) and eastward into China, Vietnam, Ko- rea, Japan (Mahayana tradition). In East Asia, these teachings developed into ten different schools, several of which remained important to this day: Zen, Tantric and Pure Land. Pure Land is by far the most widespread form of Buddhism in East Asia. All these schools teach the same basic truth: “Do not what is evil, do what is good, keep the mind pure.” True to this spirit, the Pure Land approach is simple and straightforward. Through mindfulness of the Buddha (i.e. Buddha Recitation), the practitioner can calm his mind and achieve samadhi and wisdom. Thus reborn in the Pure Land (i.e., in his pure Mind), he will eventually attain Buddhahood. This is also the core teaching, the very essence, of Zen and all other Mahayana schools. As D.T. Suzuki has pointed out, “the psychological effects of the repetition of the holy name are close to the effects of Zen meditation.” This notwithstanding, the main emphasis of the Pure Land school lies elsewhere. Pure Land provides a safety net, a refuge of last resort for everyone, through the compassion of Amitabha Buddha – through His Vows. Taken together, these two concepts of the Pure Land – as Mind and as a transcendental land – “effectively brought ... within the reach of all men the deliverance taught by Sakyamuni” (Allan A. Andrews). But why do we have to purify the mind and seek deliverance? It is because in the wasteland of Birth and Death, subject to the three poisons of greed, anger and delusion, we all undergo suffering – the ultimate suffering being, of course, death. Echoing this conclusion, a well-known American professor made this observation about the motivation of Western Buddhists: Probably the majority of non-Orientals who become practicing Buddhists do so because of an overriding need for relief from suffering. Sometimes the suffering is physical, but more often it is emotional and often psychosoma- tic. The individual practicing meditation, chanting, or any kind of Buddhist “self-cultivation” is motivated by a need for symptomatic relief, mitigation of anxiety and depression, reduction of hostility ... (Emma McCloy Layman, Buddhism in America, p. 269) This is precisely why Buddha Sakyamuni, when preaching the Four Noble Truths to Kaundinya and his friends, taught them first the Truth of Suffering. The letters of Master Yin Kuang address this issue squarely. If you are suffering and if you realistically discover that you have only average motivation, fortitude and self-discipline, then Pure Land is for you. Pure Land is about suffering and the liberation from suffering. This book consists of excerpts of selected letters by the Patriarch Yin Kuang [...]. Each letter can be considered a unit in itself [...]. Please note that in this text, the expressions “Buddha Recitation” and “Buddha’s name” refer specifically to Amitabha Buddha. [...] Here, then, are the letters of the Patriarch Yin Kuang. We hope the Western reader will enjoy and benefit from them, as several generations of Eastern readers have. As a Zen Master has written in another context, “read them once, read them twice and look for the same thing that Bodhidharma brought to China: look for the print of the Mind.”

This diverse anthology of original Buddhist texts in translation provides a historical and conceptual framework that will transform contemporary scholarship on Pure Land Buddhism and instigate its recognition as an essential field of Buddhist studies. Traditional and contemporary primary sources carefully selected from Buddhist cultures across historical, geopolitical, and literary boundaries are organized by genre rather than chronologically, geographically, or by religious lineage—a novel juxtaposition that reveals their wider importance in fresh contexts. Together these fundamental texts from different Asian traditions, expertly translated by eminent and up-and-coming scholars, illustrate that the Buddhism of pure lands is not just an East Asian cult or a marginal type of Buddhism, but a pan-Asian and deeply entrenched religious phenomenon. The volume is organized into six parts: Ritual Practices, Contemplative Visualizations, Doctrinal Expositions, Life Writing and Poetry, Ethical and Aesthetic Explications, and Worlds beyond Sukhāvatī. Each part is introduced and summarized, and each translated piece is prefaced by its translator to supply historical and sectarian context as well as insight into the significance of the work. Common and less-common issues of practice, doctrine, and intra-religious transfer are explored, and deeper understandings of the meaning of “pure lands” are gained through the study of the celestial, cosmological, internal, and earthly pure lands associated with various buddhas, bodhisattvas, and devotional figures. The introduction by the volume editors ties the diverse themes of the book together and provides a historical background to Pure Land Buddhist studies. Scholars of Buddhism and Asian religion, including graduate and post-graduate students, as well as Buddhist practitioners, will appreciate the range of translated materials and accompanied discussions made accessible in one essential collection, the first of its kind to center on the formerly-neglected topic of Buddhist pure lands.

This second volume of passages gathered from the leading monks and teachers of the Pure Land, or Shin, school of Buddhist teaching focuses on religious practice. Extending from the foundational texts and first interpreters in the 4th century, to Rennyo in the 15th century, Professor Bloom’s selections trace the development of Shin Buddhist teaching from monastic visualization practices to the widely popular path to salvation through faith in, and recitation of, the name of Amida Buddha. Volume 2 features a foreword by Kenneth K. Tanaka and an introduction by renowned scholar and editor, Alfred Bloom, whose selected passages have been arranged topically for easy reference on issues of Pure Land teaching. The key interpreters featured are the Seven Great Teachers from India, China, and Japan (Nagarjuna, Vasubandhu; T’an-luan, Tao-ch’o, Shan-tao; Genshin, Honen), selected as doctrinal authorities by Shinran (1173-1263), the founder of the Japanese Pure Land sect.

A growing number of people describe themselves as both Buddhist and Christian; but does such a self-description really make sense? Many people involved in inter-faith dialogue argue that this dialogue leads to a mutually transformative process, but what if the transformation reaches the point where the Buddhist or Christian becomes a Buddhist Christian? Does this represent a fulfilment of or the undermining of dialogue? Exploring the growing phenomenon of Buddhist-Christian dual belonging, a wide variety of authors including advocates, sympathisers and opponents from both faiths, focus on three key questions: Can Christian and Buddhist accounts and practices of salvation or liberation be reconciled? Are Christian theism and Buddhist non-theism compatible? And does dual belonging inevitably distort the essence of these faiths, or merely change its cultural expression? Clarifying different ways of justifying dual belonging, contributors offer criticisms of dual belonging from different religious perspectives (Theravada Buddhist, Evangelical Reformed and Roman Catholic) and from different methodological approaches. Four chapters then carry the discussion forward suggesting ways in which dual belonging might make sense from Catholic, Theravada Buddhist, Pure-land Buddhist and Anglican perspectives. The conclusion clarifies the main challenges emerging for dual belongers, and the implications for interreligious dialogue.

This set includes all six volumes of Interreligious Reflections. ABOUT VOLUME ONE: Friendship is an outcome of, as well as a condition for, advancing interfaith relations. However, for friendship to advance, there must be legitimation from within and a theory of how interreligious relations can be justified from the resources of different faith traditions. Friendship Across Religions explores these very issues, seeking to develop a robust theory of interreligious friendship from the resources of each of the participating traditions. It also features individual cases as models and precedents for such relations—in particular, the friendship of Gandhi and Charlie Andrews, his closest personal friend. Contributors: Balwant Singh Dhillon, Timothy J. Gianotti, Alon Goshen-Gottstein, Maria Reis Habito, Ruben L. F. Habito, Ryan McAnnally-Linz, Stephen Butler Murray, Eleanor Nesbitt, Anantanand Rambachan, Meir Sendor, Johann M. Vento, and Miroslav Volf ABOUT VOLUME TWO: This book tackles the core problem of how painful historical memories between diverse religious communities continue to impact—even poison—present-day relations. Its operative notion is the healing of memory, developed by John Paul II. Chapters explore how painful memories of yesteryear can be healed and so address some of the root causes. Strategies from six different faith traditions are brought together in what is, in some ways, a cross-religious brainstorming session that identifies tools to improve present-day relations. At the other pole of the conceptual axis of this book is the notion of hope. If memory informs our past, hope sets the horizon for our future. How does the healing of memory open new horizons for the future? And what is the notion of hope in each of our traditions that could lead to a common vision of good? Between memory and hope, this book seeks to offer a vision of healing that can serve as a resource in contemporary interfaith relations. Contributors: Rahuldeep Singh Gill, Alon Goshen-Gottstein, Maria Reis Habito, Flora A. Keshgegian, Anantanand Rambachan, Meir Sendor, Muhammad Suheyl Umar, and Michael von Brück ABOUT VOLUME THREE: The essays collected here, prepared by a think tank of the Elijah Interfaith Academy, explore the challenges associated with sharing wisdom—learning, teachings, messages for good living. How should religions go about sharing their wisdom? These chapters, representing six faith tradition (Jewish, Christian, Muslim, Hindu, Sikh, and Buddhist), explore what wisdom means in each of these traditions; why and how it should be shared, internally and externally; and the role of love and forgiveness in sharing. This book offers a theory that can enrich ongoing encounters between members of faith traditions by suggesting a tradition-based practice of sharing wisdom, while preserving the integrity of the teaching and respecting the identity of anyone with whom wisdom is shared. Contributors: Pal Ahluwalia, Timothy Gianotti, Alon Goshen-Gottstein, Sallie B. King, Anantanand Rambachan, Meir Sendor, Miroslav Volf ABOUT VOLUME FOUR: All the world’s religions are experiencing rapid change due to a confluence of social and economic global forces. Factors such as the pervasive intrusion of globalizing political and economic developments, polarized and morally equivalent presentations seen in the media, and the sense of surety demanded in and promised by a culture dominated by science are some of the factors that have placed extreme pressure on all religious traditions. This has stimulated unprecedented responses by religious groups, ranging from fundamentalism to the syncretistic search for meaning. As religion takes on new forms, the balance between individual and community is disrupted and reconfigured. Religions often lose the capacity to recall their ultimate purpose or lead their adherents toward it. This is the situation we call “the crisis of the holy.” It is a confluence of threats, challenges, and opportunities for all religions. This volume explores the contours of pressures, changes, and transformations and reflects on how all our religions are changing. By identifying commonalities across religions as they respond to these pressures, The Crisis of the Holy recommends ways religious traditions might cope with these changes and how they might join forces in doing so. Contributors: Vincent J. Cornell, Alon Goshen-Gottstein, Sidney H. Griffith, Maria Reis Habito, B. Barry Levy, Deepak Sarma, Michael von Brück ABOUT VOLUME FIVE: The chapters collected in this book, prepared by a think tank of the Elijah Interfaith Academy, address the subject of religious leadership. The subject is of broad relevance in the training of religious leaders and in the practice of religious leadership. As such, it is also germane to religious thought, where reflections on religious leadership occupy an important place. What does it mean to be a religious leader in today’s world? To what degree are the challenges that confront religious leadership today the same perennial challenges that have arrested the attention of the faithful and their leaders for generations, and to what degree do we encounter challenges today that are unique to our day and age? One dimension is surely unique, and that is the very ability to explore these issues from an interreligious perspective and to consider challenges, opportunities, and strategies across religious traditions. Studying the theme across six faith traditions—Christianity, Islam, Judaism, Sikhism, Hinduism, and Buddhism—The Future of Religious Leadership: World Religions in Conversation recognizes the common challenges to present-day religious leadership. Contributors: Awet Andemicael, Timothy J. Gianotti, Alon Goshen-Gottstein, Anantanand Rambachan, Maria Reis Habito, Meir Sendor, Balwant Singh Dhillon, Miroslav Volf VOLUME SIX: One of the biggest challenges for relations between religions is the view of the religious Other. The question touches the roots of our theological views. The Religious Other: Hostility, Hospitality, and the Hope of Human Flourishing explores the views of multiple religious traditions on how to regard otherness. How does one move from hostility to hospitality? How can hospitality be understood not simply as social hospitality but as theological hospitality, making room for the religious Other on theological grounds? What is our vision for the flourishing of the Other, while respecting his otherness? This volume is an exercise in constructive interreligious theology. By including Abrahamic and non-Abrahamic traditions, it approaches these challenges from multiple perspectives, highlighting commonalities in approach and ways in which one tradition might inspire another. Contributors: Vincent J. Cornell, Alon Goshen-Gottstein, Richard P. Hayes, Lord Rabbi Jonathan Sacks, Deepak Sarma, Stephen W. Sykes, Dharma Master Hsin Tao, Ashok Vohra

"Based on direct observations, private interviews, and careful textual and historical analysis, Stuart Chandler looks at the challenges faced by Master Xingyun and his followers as they try to adhere to traditional practices and values while tapping into the advantages afforded by modern, global society." "Anyone with an interest in modern Buddhism or Chinese religion and culture will find Establishing a Pure Land on Earth an accessible, in-depth study of one of the most important Buddhist movements of the twenty-first century."--BOOK JACKET.