PURE LAND BUDDHISM IN CHINA AND JAPAN Grade Level This lesson was developed for an Asian Studies or a World History class. It can be adapted for grades 9-12. Purpose Over its long history, Buddhism has adapted itself to fit into the constantly changing religious, cultural, political, and economic climates of China and Japan. One such adaptation was the spin-off of various sects from the mainstream of Buddhism to meet various needs at particular times. One successful example is the Pure Land sect, which this lesson will examine in depth. Concepts Mahayana Buddhism: one of the two major schools of Buddhism. Its teachings put forth the concept that all human beings possess within themselves the potential for enlightenment (nirvana) and offers them the assistance of compassionate buddhas and bodhisattvas. Bodhisattva: is an individual who is able to achieve enlightenment but chooses to remain and help others attain it. Nirvana: the state or realm of perfect enlightenment, beyond all suffering, that is the goal of spiritual practice in Buddhism. Pure Land Buddhism: a sect of Mahayana Buddhism that believes everyone can attain salvation through faith alone. The Pure Land scripture says that anyone who calls out the name of Amitabha with single-minded devotion will be reborn into the beautiful Western Paradise, free from pain or want, to await final entrance into nirvana. Western Paradise: the Pure Land established by the Bodhisattva Dharmakara. Dharmakara: a monk who vowed that when he became a Buddha, all who believed in him and called his name would be born again into a paradise and would reside there until such time as they achieved nirvana. Amitabha: the name taken by Dharmakara when he became Buddha of the Western Paradise, also known as the Pure Land (Sukhavati in Sanskrit). Amitabha is known as the Buddha of Infinite Light (in Sanskrit, Amitabha translates as "Infinite Light"); Amitabha (also known as Amitayus or Amita, Amida in Japanese) is one of the most important deities in the Buddhist religion.
Nembutsu: a prayer or chant that embodies the ritualistic calling of Amitabha's name; it is the central practice of Pure Land Buddhism. In Chinese: Namo Amituofo Homage to the Buddha of Boundless Compassion and Wisdom. In Japanese: Namu Amida Butsu Hail to the Amida Buddha. Raigozu: the image of the Amitabha Buddha and his attendants, Kannon and Seishi, descending form heaven to collect the soul of the dying believer and take it to the Western Paradise.s. Mandorla: a circle of light (or halo) that surrounds the bodies of sacred figures to signify their spirituality Key Ideas Pure Land is a popular form of Mahayana Buddhism that believes rebirth in Amitabha's Western Paradise is ensured to all those who invoke Amitabha's name with sincere devotion. It stood in direct contrast to the Buddhist believers who felt that only intense study of the sutras (sacred scriptures) and mastery of complicated rituals would allow an individual to approach enlightenment. With its emphasis on the individual, it appealed to people from all walks of life, but especially to the common people, who were often illiterate. Amitabha is depicted in Buddhist paintings and sculptures as seated on a lotus throne in the Western Paradise with his attendants, the bodhisattva of Wisdom and Mercy, Avalokitesvara (known as Guanyin in China and Kannon in Japan), and Seishi, at his side. Paintings of the raigozu were often given to people on their deathbed as a form of solace. By the end of the fourth century Chinese worship of Amitabha quickly evolved into the doctrine of the Pure Land Sect of Buddhism. Pure Land gained even greater popularity under Daochu (562-645), a popular teacher who developed new devotional techniques, including the use of a Buddhist rosary so worshipers could count the number of times they invoked the name of Amitabha. Pure Land Buddhism as a distinct subsect of Buddhism spread to Japan in the 12 th and 13 th centuries where it further fragmented into two sects, both of which continue to flourish today. The founders of the Japanese Pure Land, Honen and his disciple Shinran, believe that most people were incapable of achieving enlightenment on this earth through their own efforts and needed the help of Amitabha (Amida). Honen stressed that the recitation of the nembutsu was the only act necessary to gain entrance to the Pure Land. Materials Chinese Amitabha with Two Attending Bodhisattvas, 12 th -13 th century, CMA 1974.35 Fang Xuanling Pedastal (Seated Amitayas Buddha), 674, CMA 1915.334.1-.2 Japanese The Buddha of the Western Paradise, 1269, CMA 1960.197 Descent of the Amida Buddha: Raigo, 13 th -14 th century, 1993.42 Descent of the Buddha Amida Raigo (Welcoming Descent), 1300s, CMA 1953.123
Fragment Mounted as a Box Cover with a Scene from Amida's Paradise, 1100s, CMA 1961.91 Legends of the Yuzu Nembutsu Sect: Yuzu Nembutsu Engi, 14 th cemtury, CMA 1956.87 Niga Byakudo: The White Path to the Western Paradise across Two Rivers, 1200s, CMA 1955.44 Taima Mandala, 14 th century, 1990.82 World Map Procedure: A One- or Two-day Lesson 1. Trace the path that Buddhism took from India through Central and Southeast Asia to China, then Korea, and finally Japan. Remind students of the definition of cultural diffusion (cultural diffusion is when distinct traits of one culture or religion become a part of another culture. This process can be relatively quick, as with Buddhism's assimilation into the Japanese culture, but in most cases diffusion occurs at a gradual pace). 2. Show side-by-side slides of the Chinese Seated Amitayas Buddha (CMA 1915.334) and the Japanese The Buddha of the Western Paradise (CMA 1960.197) and ask students to describe what they see. Discuss the similarities and differences between the two images. a. Do the statues have similarities? Or do they each have their own identity? b. Of what material is each made? o Consider the dates when the statues were made (about the time that Pure Land Buddhism became popular in each country). a. How is each Buddha dressed? Is the clothing realistic or abstract? b. How would you describe the body under the clothing? Does it have volume? o Describe the stance and positions. (Notice how the Japanese Buddha's gesture, it is welcoming the soul ascending to heaven.) 3. Place these images side by side: Amitabha with Two Attending Bodhisatvas (CMA 1974.35) and Descent of the Amida Buddha: Raigo (CMA 1993.42). Ask students if they see any changes in how the Amitabha is presented (the images are more realistic and resemble real people). a. What difference do you notice in the clothing? b. What difference do you notice in the position of the body? c. What is the circle of light? (a mandorla) 4. Have students look at the writing at the top of Amitabha with Two Attending Bodhisattvas and ask if they can guess what it is. Tell them it is the same phrase repeated ten times ("Homage to the Buddha Amitabha ["Namo Amituofo"], the "open sesame" for entry to the Western Paradise). 5. Ask students to consider whether the image of Amitabha is more successful as a painting or as a statue. Which do they think most people might prefer? Why? (Suggest that a person who is near death might like to have the painting close at hand so he or she can visualize his own ascent to the Pure Land, but that others might prefer to the image of the statue to remind them how to behave in everyday life.)
Day Two 1. Review the ideas in the Concepts, Key Ideas, and the class discussion from Day One. 2. Show the image of Niga Byakudo: The White Path to the Western Paradise across Two Rivers and explain to students that this is designed to teach the viewer a moral lesson. Meditation on the lesson presented was meant to sustain the devotee's (vewer's) faith in the saving grace of Amitabha (Amida) as he images himself to be the pilgrim (the figure in monk's clothing) who is undertaking the perilous journey from the mortal world of the senses (in the lower half of the scroll) to the Pure Land of the Western Paradise (upper portion of the scroll). Ask students to describe what other elements they see. a. The monk is pursued by thieves and wild beasts, who are ready to kill him if he turns back. b. A group of refined gentlemen (foreground to the left) are caught up in their worldly pleasures, seemingly unaware of the unfolding drama. c. On the river of fire (representing anger), two people fight fiercely, illustrating the human potential for greed and violence. d. On the river of water (representing avarice), a man and a woman, surrounded by their possessions, suggest material greed and the potential for sexual pleasure. e. The golden Amida trio appears twice, and the golden figure of Sakyamuni (the historical Buddha) stands on the shore of the earthly world urging the pilgrim on. 3. Next show students Descent of the Buddha Amida Raigo (Welcoming Descent), CMA 1953.123, and tell them that this depicts Amitabha coming to meet a dying person and gather up his soul to take to the Western Paradise. Have students write a class story about what is happening in this painting. o Prompt students by asking who are the people? What are they standing on? What are they doing (and what do you see in the picture that makes you say that)? Where does the scene take place? What is the function of the rope or cord that one of the people is holding? How is Amitabha dressed? 4. Have volunteers read the class story aloud. You might want to copy it and have students illustrate it, then show to other classes. 5. Lastly, have students look at the Taima Mandala (CMA 1990.82). Ask the following questions: a. What is a mandala and what is it used for? b. What does this mandala represent? c. Have you ever seen anything like it? d. What shapes do you see? e. What do you think is happening? f. What are people wearing? g. What can you guess about their life? h. Is there a focal point? [A mandala is a pictorial map; such maps were important as teaching tools and visual aids in spreading the belief in Pure Land Buddhism This painting illustrates a heavenly vision with Amida at its center, flanked by compassionate attendants
and bodhisattvas in a palatial setting. Overhead are celestial angels and musicians. The borders of the mandala contain a narrative text about the efficacy of meditations that lead one to rebirth in the Promised Land.] Evaluation A. Students will research and create a chart that clearly defines and demonstrates the differences between Chinese Pure Land Buddhism (Ching-t'u) and Japanese Pure Land Buddhism (Jodo). Enrichment A. Compare the faith only doctrine of Martin Luther with that of Japanese Pure Land Buddhism. Write a 2-to 3-page essay. B. Research the 48 vows of Bodhisattva Dharmarkara (the Amitabha Buddha). In particular focus on the 18 th vow, in which he promised that as a Buddha he would help anyone who believed in him and invoked his name. Rewrite the vows in modern-day language. C. Research Buddhist imagery; clothing, posture, positions, gestures (mudras). Create a power point presentation for the class. Ohio State Standards People in Societies Standard: 1. Students analyze the impact of commonality and diversity among perspectives, practices and products of culture, ethnic and social groups within local, national, regional, and global settings. 2. Analyze the influence of different cultural perspectives on the actions of groups 3. Analyze the ways that contacts between people of different cultures result in exchanges of cultural practices. This lesson was developed by Bonnie Morosi, Beachwood High School, Beachwood, Ohio