Jump to content

Shandao

From Wikipedia, the free encyclopedia

This is an old revision of this page, as edited by Javierfv1212 (talk | contribs) at 14:50, 30 July 2024 (→‎Teachings: adding some more info on the nature of Amitabha for Shandao). The present address (URL) is a permanent link to this revision, which may differ significantly from the current revision.

Shandao
善導
Shandao, Muromachi period, Ōtani University Museum.
Personal
Born613
Zibo, Shandong, China
Died681 (aged 67–68)
Chang'an, Shaanxi, China
ReligionBuddhism
NationalityChinese
SchoolPure Land Buddhism
Lineage2nd generation
Notable work(s)Commentaries on the Amitāyurdhyāna Sūtra
Dharma namesShandao
Organization
TempleWuzhen Temple
Xuanzhong Temple
Wenguo Temple
Fengxian Temple
Senior posting
TeacherMingsheng (明勝)
Daochuo
Students
Part of a series on
Buddhism
History
Buddhist texts
Practices
Nirvāṇa
Traditions
Buddhism by country

Shandao (simplified Chinese: 善导大师; traditional Chinese: 善導大師; pinyin: shàndǎo dàshī; Japanese: Zendō; 613–681) was a Chinese Buddhist scholar monk and an influential figure of East Asian Pure Land Buddhism.[1] Shandao was the first Pure land author who outright stated that ordinary people can be reborn in the Pure Land primarily by relying on the power of Amitābha Buddha's vows.[1] Due to this, several modern scholars consider Shandao to be the true founder of Chinese Pure Land.[1][2] According to Alfred Bloom, Shandao "systematized Pure Land thought and brought it to its highest peak of development in China."[2] Shandao was also the first Pure Land author to state that mere oral recitation of Amitabha's name was sufficient for rebirth in the Pure Land.[2][3]

Shandao's writings had a strong influence on later Pure Land masters, including the Japanese pure land founders Hōnen and Shinran. In Jōdo Shinshū, he is considered the Fifth Patriarch, while in Chinese Pure Land Buddhism, he is considered the second patriarch after Lushan Huiyuan.

Biography

Shandao was born in what is now Zhucheng, in Shandong Province, China. When he was young, he entered the priesthood and devoted himself to the study of the Infinite Life and Vimalakirti Sutras. One day, in the year 641, he visited the temple of the famous Pure Land master Daochuo, who happened to be giving a lecture on the Amitāyurdhyāna Sūtra. This lecture ultimately inspired him to become Daochuo's disciple, so he could follow and then spread Pure Land Buddhism.[4]

After Daochuo's death, Shandao traveled to the imperial capital at Chang'an (modern Shaanxi) to preach Pure Land Buddhism.[2] There, Shandao dwelt at Xiangji Temple (Chinese: 香积寺; pinyin: xiāngjī sì), which continues to honor his memory and contributions.

In his lifetime, Shandao wrote five major works on Pure Land Buddhism, with his commentaries on the Amitāyurdhyāna Sūtra being among the most influential.[2]

Teachings

Key ideas

Shandao synthesized much of the teachings of earlier Chinese Pure Land Buddhists, such as Tanluan and Daochuo, however, he also introduced new ideas that became central to both Chinese and Japanese Pure Land traditions. The key four ideas of Shandao's thought are:[5]

  1. Once born there, all beings can equally perceive the Pure Land of Amitabha (Sukhāvatī) in its true form (as a “reward land”). This attainment does not depend on the meditative qualities or level of purification of the practitioner, instead it depends on the Buddha's vows and merit.[6]
  2. The ten nianfos cited in both the Longer Sukhāvatīvyūha Sūtra and the Amitayurdhyana Sutra are oral recitations (kǒuchēng 口稱, also called the “ten sounds”, shíshēng 十聲) of nianfo. Previous interpretations were more ambiguous in interpreting the meaning of the term niàn (念). Shandao was the first to define these as “orally holding Amitāyus’s name” (kǒuchēng Mítuó mínghào 口稱彌陀名號).[3] Shandao even applies this interpretation in cases where a text does not clearly state that nian refers to oral repetition.[3]
  3. All nine levels of rebirth in the Pure Land discussed by the Amitayurdhyana Sutra were accomplished by ordinary people not advanced āryas (noble sages). The lowest level includes even people who have committed the worst of evils but have converted and said the nianfo wishing to be reborn in the Pure Land.[7]
  4. Rebirth in the Pure Land comes primarily through Amitabha Buddha's vow rather than one's own efforts. Shandao writes that the vows are "the direct and empowering cause" (zēngshàng yuàn 增上緣) of rebirth in the Pure Land. Previous authors had held that Amitabha merely creates the Pure Land, but that it is our own deeds and merit that takes us there.[8]

Shandao also defended the view that Amitabha was a reward-body Buddha (samboghakaya) and that Sukhavati was a reward-land. He thus went against a common idea in China at the time which saw Amitabha and his Pure Land as a transformation body (nirmanakaya) with limited lifespan.[2] However, he was also adamant that even though this Pure Land was a glorious reward land, it was not accessible only to Buddhas and bodhisattvas (a common feature of samboghakaya buddha-fields), but was actually accessible to all beings.[2]

The Three Minds

Another important teaching of Shandao is the schema of the Three Minds (三心), which indicate the faithful mental attitude that is needed to attain rebirth in the Pure land. This is derived from a passage in the Sutra on the Visualization of Amitayus which states that beings who are born in the highest grade are "sentient beings who resolve to be born in that land, awaken the threefold mind and so are born there."[9] The sutra goes on to explain that the three are: "first, a sincere mind; second, a deep mind; and third, a mind that seeks birth there by transferring one's merit. Those who have these three kinds of mind will certainly be born there."[9]

In Hymns in Praise of Birth (Wangsheng Lizan Ji, 往生礼讃), Shandao explains the three minds as follows:

If you wish to attain birth in that land unfailingly, you should possess the three minds as mentioned in the Contemplation Sutra and, then, ensure birth there. What are the three minds? First, sincere mind; worshiping that Buddha as the bodily act, praising and glorifying him as the verbal act, and concentrating on and contemplating him as the mental act - in performing those three kinds of acts, you are required to be sincere. Hence, this is called 'sincere mind.'Second, deep mind; this is the true faith which accepts that you are an ordinary person full of evil passions, possessed of few roots of good, subject to transmigration in the three worlds, and unable to escape from the 'burning house'; nevertheless, now you recognize the fact that Amitabha's Universal Primal Vow definitely ensures birth in the Pure Land of those who recite the Name even ten times or down to once. Since you do not entertain even a single thought of doubt, such a state of mind is called 'deep mind.' Third, making aspiration for birth through merit-transference; you aspire for birth through transferring all the roots of good towards it; hence, such a state of mind is called 'making an aspiration for birth through merit-transference.'Those who possess all the three minds unfailingly attain birth. If one of them is lacking, birth cannot be attained. Detailed expositions are given in the Contemplation Sutra.[10]

Practices

Portrait of Shandao Dashi (Japanese: Zendō Daishi), Nanbokuchō period, 14th century, Japan, hanging scroll; ink, color and gold on silk, private collection

In Hymns in Praise of Birth, Shandao also taught "Five Mindful Practices" and "Four Modes of [Pure Land Buddhist] Practice" (四修).[10]

The Five Mindful Practices, which Shandao quotes directly from Vasubandhu's Discourse on the Pure Land (Jìngtǔ lùn 浄土論) are: (1) worship Amitabha reverentially with a concentrated mind and make offerings; (2) praise the glory of Amitabha and his Pure Land; (3) concentrate, contemplate and think of Amitabha and the noble beings of the Pure Land; (4) aspire to be born in the Pure Land with a sincere heart; and (5) concentrate on and rejoice in your good deeds and the good deeds done by all beings and dedicate the merit of all good deeds towards birth in the Pure Land.[10]

The Four Modes of Practice are described by Shandao as:[10]

  1. First, reverential practice: this is to revere and worship the Buddha and all the holy sages in his assembly; hence, this is called 'reverential practice.' Perform this act continuously with determination until the end of your life; this is a long term practice.
  2. Second, exclusive practice; this is to recite the Buddha's Name exclusively, be mindful of, contemplate, worship and praise the Buddha and all the holy sages exclusively without mixing other acts with these; hence, this is called 'exclusive practice.' Perform these acts continuously with determination until the end of your life; this is a long term practice.
  3. Third, uninterrupted practice: this is to perform acts of reverence, worship, recitation of the Name, praise, mindfulness, contemplation, making aspiration and transferring your merits uninterruptedly with continuous concentration, without mixing other acts with these; hence, this is called 'uninterrupted practice.' Do not allow evil passions, such as greed and anger, to arise to interrupt your practice. Whenever you commit faults, repent immediately. Without awaiting moments, passage of time, and days, keep your practice pure and unadulterated; and so this is called 'uninterrupted practice.'
  4. Perform these acts continuously with determination until the end of your life; this is a long term practice.

Aside from nianfo (recitation of the name of Amitabha, in Chinese: Nāmó Ēmítuófó 南無阿彌陀佛, "Homage to Amitabha Buddha"), Shandao often emphasized meditative and ritual practices. Shandao's tract, "The Meritorious Dharma Gate of the Samādhi Involving Contemplation of the Ocean-like Marks of the Buddha Amitābha" (Chinese: 阿彌陀佛相海三昧功德法門; Pinyin: Ēmítuófó xiāng hǎi sānmèi gōngdé fǎmén) emphasizes samādhi and ritual practice. Also, Shandao's direct disciples, such as Huaigan, were recorded as having emphasized meditation practices.[11] In addition, Shandao's expositions on the Pure Land are also rooted in classic Madhyamika and Yogacara principles, indicating his deep study of the Buddhist philosophical tradition.[11] Shandao was also noted to be a practitioner who engaged in the austere practices of never lying down to sleep and constantly practicing samādhi and ritual activity, and he is said to have advised other people to do the same.[12]

Parable of the Two Rivers and White Path

A 13th century depiction of the Parable of the White Path to the Pure Land of Amida (Amitābha) between Two Rivers of Worldly Vice, Kosetsu Museum of Art

In his Commentary on the Amitāyurdhyāna Sūtra, Shandao described the Pure Land Buddhist path using a now famous parable known as the Parable of the Two Rivers and White Path (Ch: 二河白道) which describes a man harried by bandits and wild beasts who comes to a river bank. Spanning a river is a narrow, white path, while on one side the river is made of churning water, and the other fire. Then, the man hears a voice calling from the other side of the river, assuring him that if he crosses the path, he will be safe.

The voice on the other side of the river is said to be Amitabha Buddha leading the follower across toward the Pure Land.

The Difficulty of Attaining Rebirth

Shandao's tract, the "Correct Mindfulness for Rebirth at the Moment of Death" (Chinese: 臨終往生正念文; Pinyin: Línzhōng wǎngshēng zhèngniàn wén), presents a nuanced understanding of the rebirth process and details many dangers that he believed could hinder the dying aspirant’s rebirth in the Pure Land.[11] In another tract, "The Meritorious Dharma Gate of the Samādhi Involving Contemplation of the Ocean-like Marks of the Buddha Amitābha" (Chinese: 阿彌陀佛相海三昧功德法門; Pinyin: Ēmítuófó xiāng hǎi sānmèi gōngdé fǎmén) Shandao describes a specific set of ritual protocols and practices for helping dying Buddhist devotees achieve successful deliverance from “evil destinies” and procure successful rebirth in the Pure Land.[11] Other similar hagiographical records from Shandao reflect concerns regarding more complicated requirements for rebirth in the Pure Land, including but not limited to recitation of Amitābha's name on one's deathbed specifically.[12][11] Charles Jones also shows how Shandao conceived of it to be possible for one to fail to be born "at the final moment ... if impure persons defiled the ritual space and allowed demonic beings to invade."[13]

At the same time, Shandao and his disciple Huaigan emphasised that all ordinary beings, no matter their level of attainment, are capable of birth by the power of the Buddha's vows, and that "even the worst evil-doer could say the name of the Buddha and gain immediate access to a glittering Pure Land immediately after death."[13] In particular that utterance is interpreted by Shandao as calling "Amitābha Buddha for seven days or even for one day for as little as ten oral invocations or even one oral calling or one contemplation," and that birth in the Pure Land was not for superior practitioners, but for the lowest kinds of people who have performed "unwholesome acts: the Five Heinous Deeds, the ten evils, and everything that is not good."[13]

Works

Shandao wrote several texts, including Mahayana commentaries.

Shandao's extant works include:[2]

  • The Commentary on the Contemplation Sūtra (Chinese: 觀無量壽經疏; Pinyin: Guān wúliàngshòu jīng shū; Hepburn: Kanmuryōju kyō sho). Taishō no. 1753, in four fascicles. This is his magnum opus, which discussed nianfo (reciting the name of Amitabha) as the main way to achieve birth in the Pure Land.
    • English translation: Peter Lunde Johnson (2020), The Land of Pure Bliss, On the Nature of Faith & Practice in Greater Vehicle (Mahāyāna) Buddhism.[14]
    • The Two Rivers and the White Path (二河白道), translation by Inagaki of a passage from this text
  • The Dharma Gate of the Merits of the Ocean-like Samādhi of the Contemplation of the Marks of Amitābha Buddha (Chinese: 觀念阿彌陀佛相海三昧功德法門; Pinyin: Guānniàn āmítuó fó xiāng hǎisānmèi gōngdé fǎmén; Hepburn: Kannen amida butsu sō kai sammai kudoku hōmen). Taishō no. 1959, in one fascicle. This text discusses the various meditations found in the Contemplation Sutra. English translation: Inagaki "The Method of Contemplation of Amida".
  • Praise of Dharma Services (Chinese: 法事讚; Pinyin: Fǎshì Zàn; Hepburn: Hōji San), full title: Liturgy for the Rite of Desiring Birth in the Pure Land Through Chanting Sutras and Circumambulation. Taishō no. 1979, in two fascicles. It discusses a ritual for reciting the Smaller Sukhavati Sutra.
  • Verses in Praise for Rebirth in the Pure Land (Chinese: 往生禮讚偈; Pinyin: Wǎngshēng lǐ zànjié; Hepburn: Ōjō rai sange). Taishō no. 1980, in one fascicle.
    • English translation: Zuio Hisao Inagaki (2002), Liturgy for Birth. Online Version. Print version: (2009) Shan-dao's Liturgy for Birth: Ōjōraisan. Annotated Translation by Hisao Inagaki. Edited by Doyi Tan.[15]
  • Praise of Pratyutpanna (Chinese: 般舟讚; Pinyin: Pánzhōu Zàn; Hepburn: Hanjū San), full title: Hymns Praising Birth in the Pure Land Through the Practice of Pratyupanna-Samadhi on the Basis of the Meditation Sutra and other Sutras. Taishō no. 1981, in one fascicle.

Role in Japanese Traditions

An illustration of Hōnen dreaming of Shandao

In Japanese Pure Land traditions, such as Jōdo-shū and Jōdo Shinshū, Shandao is traditionally seen as having advocated for the exclusivity of the nianfo/nembutsu as a practice in order to seek salvation through Amitābha, meaning that reciting the name of Amitābha Buddha was all that was needed. Writers such as Julian Pas have suggested that these traditional narratives surrounding Shandao were misleading, and that rather he wrote extensive commentaries to scriptures regarding complex samādhi practices such as visualization and meditation, showing that he promoted different practices and methods.[16][17][12]

On the other hand, defenders of the Japanese approach, such as Jérôme Ducor, have suggested that writers such as Pas have misrepresented the relevant Japanese sources, and that Shandao's scheme clearly delineates between "meditation sūtras" such as the Pratyutpanna Sūtra from sūtras that teach "birth in the Pure Land," among which are included the Infinite Life Sūtra, the Amitābha Sūtra, and the Amitāyurdhyāna Sūtra. Ducor also notes how Shandao's Commentary on the Amitāyurdhyāna Sūtra makes clear the distinction between birth in the Pure Land by faith and nianfo/nembutsu, which he regards as definitive and a "non-requested" teaching, from the meditative practices such as visualisation, which he regards as a skilful means and a teaching given only on request by Queen Vaidehī.[18]

See also

References

  1. ^ a b c Jones (2019), pp. 20-21
  2. ^ a b c d e f g h Cheung, Tak-ching Neky. and 張德貞. “A comparative study of the pure land teachings of Shandao (613-681) and Shinran (1173-1262).” (2001).
  3. ^ a b c Jones (2019), pp. 21-22.
  4. ^ "About Pure Land Buddhism". Archived from the original on August 2, 2013. Retrieved 2008-12-11.
  5. ^ Jones, Charles B. (2021). Pure Land: History, Tradition, and Practice (Buddhist Foundations). Shambhala. pp. 56–68. ISBN 978-1611808902.
  6. ^ Jones (2019), p. 21.
  7. ^ Jones (2019), p. 23.
  8. ^ Jones (2019), pp. 23-25.
  9. ^ a b Meyer, Christian; Clart, Philip. From Trustworthiness to Secular Beliefs: Changing Concepts of Xin 信 from Traditional to Modern Chinese, p. 185. BRILL, 2023.
  10. ^ a b c d Inagaki, Zuio H. (2000). "Liturgy for Birth". web.mit.edu. Retrieved 2024-07-29.
  11. ^ a b c d e Sharf, Robert H. (2002). "On Pure Land Buddhism and Ch'an/Pure Land Syncretism in Medieval China". T'oung Pao. 88 (4/5): 282–331. doi:10.1163/156853202100368398. ISSN 0082-5433. JSTOR 4528903.
  12. ^ a b c The Wiley Blackwell companion to East and inner Asian Buddhism. Mario Poceski. Chichester, West Sussex, UK. 2014. ISBN 978-1-118-61035-0. OCLC 881387072.{{cite book}}: CS1 maint: location missing publisher (link) CS1 maint: others (link)
  13. ^ a b c Jones, Charles B. (2019). Chinese Pure Land Buddhism: Understanding a Tradition of Practice. Honolulu: University of Hawai'i Press. p. 81. ISBN 9780824881016.
  14. ^ Johnson, Peter Lunde (2020). The Land of Pure Bliss, On the Nature of Faith & Practice in Greater Vehicle (Mahāyāna) Buddhism, Including a Full Translation of Shàndǎo's Commentary Explaining The Scripture About Meditation on the Buddha 'Of Infinite Life' (Amitāyur Buddha Dhyāna Sūtra, 觀無量壽佛經). An Lac Publications. ISBN 978-1-7923-4208-0.
  15. ^ Inagaki, Zuio Hisao (2009). Shan-tao's liturgy for birth Ōjōraisan. Tan Peng Yau. ISBN 9789810822392.
  16. ^ Pas, Julian F. (1995). Visions of Sukhāvatī : Shan-tao's commentary on the Kuan Wu-liang shou-fo ching. Albany: State University of New York Press. ISBN 0-585-04595-X. OCLC 42854968.
  17. ^ The Pure Land tradition : history and development. James Harlan Foard, Michael Solomon, Richard Karl Payne. Berkeley, Calif.: Regents of the University of California. 1996. ISBN 0-89581-092-1. OCLC 35319329.{{cite book}}: CS1 maint: others (link)
  18. ^ Ducor, Jérôme (1999). "Shandao and Hōnen. Apropos of Julian F. Pas' book Visions of Sukhāvatī". Journal of the International Association of Buddhist Studies. 22 (1): 251–252.

Bibliography

Retrieved from "https://en.wikipedia.org/w/index.php?title=Shandao&oldid=1237590363"