The Doctrine of Faith in Amitabha’s Pure Land in the Hyeonhaeng seobang gyeong
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This paper examines in two stages the characteristics of faith in Amitabha’s Pure Land as presented in the Hyeonhaeng seobang gyeong (現行西方經). I attempted to determine the characteristics of practicing faith in Amitabha’s Pure Land, as evidenced in recitation of the mantra, Amitabul Bonsim Mimyo Jin-eon (阿彌陀佛本心微妙眞言), and in respect to methods of divination. In the course of my investigation it became evident that the characteristic of faith in Amitabha’s Pure Land practice, which was conducted with the divination method, is that while it accepts the view that faith in Amitabha’s Pure Land depends on an external being or power, and that this practice had been popular with previous such communities, the Hyeonhaeng seobang gyeong also stressed the importance of gaining confidence in the power of one’s own self by chanting the Amitabul Bonsim Mimyo Jin-eon mantra. The traditional view of faith in Amitabha’s Pure Land was entirely dependent on an external being or power for rebirth in Amitabha’s Pure Land because it was only considered possible for people of spiritually inferior capacities to achieve rebirth in the Pure Land through the power of Amitabha’s vow. By offering an alternative practice based on self-power, the Hyeonhaeng seobang gyeong promised the possibility of being reborn in Amitabha’s Pure Land immediately through chanting Amitabul Bonsim Mimyo Jin-eon 10,000 times, without needing to die first. Finally, it is interesting to note in the Hyeonhaeng seobang gyeong an equality of mind that has compassion for all people, regardless of spiritual capability, in the belief that all can attain Buddhahood by practicing faith in Amitabha’s Pure Land, according to each one’s capacity.
Abstract
This paper examines in two stages the characteristics of faith in Amitabha’s Pure Land as presented in the Hyeonhaeng seobang gyeong (現行西方經). I attempted to determine the characteristics of practicing faith in Amitabha’s Pure Land, as evidenced in recitation of the mantra, Amitabul Bonsim Mimyo Jin-eon (阿彌陀佛本心微妙眞言), and in respect to methods of divination. In the course of my investigation it became evident that the characteristic of faith in Amitabha’s Pure Land practice, which was conducted with the divination method, is that while it accepts the view that faith in Amitabha’s Pure Land depends on an external being or power, and that this practice had been popular with previous such communities, the Hyeonhaeng seobang gyeong also stressed the importance of gaining confidence in the power of one’s own self by chanting the Amitabul Bonsim Mimyo Jin-eon mantra. The traditional view of faith in Amitabha’s Pure Land was entirely dependent on an external being or power for rebirth in Amitabha’s Pure Land because it was only considered possible for people of spiritually inferior capacities to achieve rebirth in the Pure Land through the power of Amitabha’s vow. By offering an alternative practice based on self-power, the Hyeonhaeng seobang gyeong promised the possibility of being reborn in Amitabha’s Pure Land immediately through chanting Amitabul Bonsim Mimyo Jin-eon 10,000 times, without needing to die first. Finally, it is interesting to note in the Hyeonhaeng seobang gyeong an equality of mind that has compassion for all people, regardless of spiritual capability, in the belief that all can attain Buddhahood by practicing faith in Amitabha’s Pure Land, according to each one’s capacity.
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