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 Teaching Demarcation of the Two Practices of Primary and Miscellaneous (27 entries)

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Master Shandao divides the teachings about practices for rebirth in the Land of Bliss into two: the first is the Primary Practices, and the second is the Miscellaneous Practices. If they are subdivided, there are three. Within the Primary Practices, there are the Supportive Karma and the Karma of Assurance.


Before Master Shandao, the patriarchs of other schools also explained the Pure Land teaching. However, they were inevitably unable to fully conform to the aspiration of Amitabha Buddha, because they were unable to fully accommodate the aptitudes of sentient beings in the ten directions. Only the Five Primary Practices developed by Master Shandao conform to Amitabha’s Fundamental Vow and accommodate the aptitudes of sentient beings in the ten directions.

After Master Shandao, the patriarchs of other schools also expounded the Pure Land scriptures, and propagated the Pure Land teaching. However, most of them explained the Pure Land teaching from the standpoints of their own and other schools. As a result, their explanations were not based on the pristine Pure Land teaching; but, were mixed with and seen through the lenses of other schools.


The two practices, Primary and Miscellaneous, define the Pure Land teaching. From the point of view of the Sacred Path, MIscellaneous Practices are not called “miscellaneous”. However, with respect to the Pure Land Path, they are not practices in which we fully entrust Amitabha, in order to be reborn in the Land of Bliss. Thus, practitioners on the Sacred Path can only dedicate the merits they accumulate through miscellaneous practices for rebirth. The Pure Land teachings are like taking a direct flight to one’s destination. If it is not a direct flight, many transfers might be required in order to reach your final destination.


Master Shandao classified all of the various teachings and practices given by Shakyamuni in his era into two kinds - the Primary and Miscellaneous Practices. It is the same approach he used to differentiate the Five Primary Practices which are intimate with Amitabha Buddha, and the Five Miscellaneous Practices, which are separate from Amitabha Buddha. Drawing upon the Fivefold Contrasts and Comparisons, and the Thirteen Kinds of Gains and Losses, he selected only the Five Primary Practices as the main practices for rebirth. All of the other practices are called Miscellaneous. They are NOT the main practices for rebirth. Master Shandao’s purpose in classifying the Practices as Primary and Miscellaneous is to discard the Miscellaneous Practices and only rely upon the Primary Practices for rebirth.


There are five kinds of Primary Practices. Three of them (sutra-recitation, observation, and prostration) and the last two (acclaiming and making offerings) are related to Amitabha Buddha and the Land of Bliss. However, none of these is the practice specified in Amitabha’s Fundamental Vow, and why they are called “supportive karma”. Only name-recitation is the karma for assured rebirth, as specified in Amitabha’s Fundamental Vow. That is why it is called the “karma of assurance”.

Nevertheless, this doesn’t mean the Supportive Karma is unimportant. The purpose of the Supportive Karma is to give all Pure Land practitioners clear direction, in order to accept the Karma of Assurance, and exclusively recite Amitabha’s name. So, its ultimate aim is to directly guide practitioners to accept the Karma of Assurance . Thus, if we don’t know the meaning of the Karma of Assurance, we need the Supportive Karma. If we do know, we should put the Supportive Karma aside and exclusively practice the Karma of Assurance. By simply and exclusively reciting Amitabha’s Name, one’s rebirth is assured, because it accords with Amitabha’s Fundamental Vow.


In classifying all of the teachings of the Buddha, the practices for rebirth are called exclusive practices and all others are called miscellaneous practices. The exclusive practices are the Five Primary Practices, and all other practices are called Miscellaneous Practices.

When looking at the teachings more precisely, only name-recitation, the karma of assurance, is an exclusive practice. The dual practices (primary and supportive) are regarded as Miscellaneous Practices, for practitioners who wish to rely on their own power and dedicate the merits attained through the Five Primary Practices for rebirth.

With respect to the dual-practices, primary and miscellaneous, they are regarded as miscellaneous if they practice the Primary and Miscellaneous together. Moreover, with respect to “seeking benefits in the present life through exclusive name-recitation”, this falls within the scope of the Miscellaneous Practices.

There are practitioners who exclusively recite the Name of Amitabha but do not seek rebirth in the Land of Bliss. Instead, they pray for: welfare in the present life, being reborn as a human in the next life as an eminent monk who can be enlightened upon hearing the Dharma, and comprehensively delivers sentient beings. All practices within the above category are considered Miscellaneous.


The Five Kinds of Miscellaneous Practices and the Six Paramitas are the practices used in the cultivation of Buddhist teachings to accumulate a myriad of virtues. With respect to the teaching of practices, the miscellaneous, Difficult, and Self-power practices belong to the Sacred Path. They lead practitioners to become sacred beings in this world. The Primary, Easy, and Other-power practices assure rebirth in the Pure Land. They belong to the Pure Land Path.

These two paths are different in nature and benefits. The Master divided and classified their practices, and listed their specific benefits and deficiencies, in order to promote and establish the Pure Land Path. That is to say, to praise the Primary Practices and to urge people to discard the Miscellaneous Practices.

The Master does not intend to denigrate the Miscellaneous Practices. From the point of view of the Sacred Path, one cannot become a Buddha without the MIscellaneous Practices. However, with respect to the Pure Land Path, the main cause of rebirth is name-recitation. Therefore, if one chooses the Pure Land Path, he should discard the Miscellaneous Practices and exclusively focus on the Primary Practice.


The Miscellaneous Practices must contain a myriad of virtues in order to be effectively dedicated for rebirth in the Land of Bliss. If they aren't dedicated, it doesn’t matter whether they are miscellaneous practices or not. This is because the purpose of the miscellaneous practices is to cultivate and become a Buddha while in the Saha world.

Thus, all practices with a myriad of virtues, such as the Six Paramitas, are necessary, but shouldn’t be dedicated. However, if the virtues are dedicated for rebirth in the Land of Bliss, they are still regarded as the Miscellaneous Practices. 

This is because, in terms of rebirth in the Land of Bliss, there is a pristine practice. As long as we follow the pristine practice, we are one hundred percent guaranteed to be reborn without self-power, and without relying on the dedication of a myriad of virtues. So, once a myriad of virtues are dedicated for rebirth, it is no longer regarded as a Primary Practice, but as the Miscellaneous Practices.


Reciting the commentaries that correctly explain the Three Pure Land Sutras, written by the five patriarchs of the Pure Land School (Nagarjuna, Vasubandhu, Tanluan, Daochuo and Shandao) should NOT be regarded as Miscellaneous Practices. In addition, reading those sutras and commentaries that can help us to understand our aptitudes and the causes and effects which lead us to establish Deep Faith, is also NOT regarded as a Miscellaneous Practice.


Reciting the commentaries that correctly explain the Three Pure Land Sutras, written by the five patriarchs of the Pure Land School (Nagarjuna, Vasubandhu, Tanluan, Daochuo and Shandao) should NOT be regarded as Miscellaneous Practices. In addition, reading those sutras and commentaries that can help us to understand our aptitudes and the causes and effects which lead us to establish Deep Faith, is also NOT regarded as a Miscellaneous Practice.


Reciting the scriptures about cause and effect, is a deeper way to help us understand reincarnation, and a further way to encourage us to aspire to be reborn in the Land of Bliss. In this way it is considered a “supportive karma” and a “primary practice.” Without that, it would not be considered a primary practice.


Various kinds of virtuous practices, such as filial piety to parents, are our innate responsibilities. Similarly, supporting our teachers, abiding by our Buddhist vows, and fulfilling our worldly obligations are also our responsibilities. Is practicing these virtuous types of conduct regarded as “self-power” or “other-power”, “Primary Practices” or “Miscellaneous Practices”?

Actually, these forms of virtuous conduct are not related to “self-power” or “other-power”, “Primary Practices” or “Miscellaneous Practices”. However, if a person dedicates the merit of these types of conduct for rebirth, they are considered to be “self-power” and “Miscellaneous Practices”. 

This indicates that we are unsure about whether it is enough to exclusively recite Amitabha’s Name to be reborn in the Land of Bliss. This makes us believe it is necessary to to rely on other forms of virtuous conduct. In such a case, they would be considered “self-power” and “Miscellaneous Practices”. 

If we don’t dedicate these forms of merit for rebirth, they would be categorized as neither primary practices nor miscellaneous practices, self-power or other-power, because they are not related to rebirth. We conduct ourselves this way in the world to be moral and responsible human beings.


Bowing to Amitabha while reciting his Name is a recommended practice. However, if the one he bows to is not Amitabha, the bowing is not considered to be a “supportive karma.” This is because the merit and virtues of bowing for rebirth are not directly related to the bowing itself ; but, only as an accompaniment to reciting Amitabha’s Name.

So, bowing to Amitabha Buddha for rebirth is only effective when reciting Amitabha’s Name. If a practitioner thinks that, without bowing, he will not accumulate adequate meritorious practices or credentials for rebirth, he attaches too much value to bowing. Then bowing will become a miscellaneous practice among the primary practices for rebirth, not the exclusive practice for rebirth.


Only Amitabha-recitation is both a genuine acclamation and a way of making offerings. Setting exclusive recitation of the name aside lacks understanding, is not filial or obedient, and is disrespectful of Amitabha Buddha. So, genuine acclamation and making offerings are contained in the exclusive recitation of Amitabha’s name.


If we cultivate the Primary Practices, especially the karma of assurance, we will have the most intimate and inseparable relationship with Amitabha Buddha. If we exclusively recite Amitabha Buddha’s Name we can be reborn, even if we don't dedicate all of our time to it. This is because the Primary Practices are the main cause of rebirth in the pristine Pure Land teaching.


The Five Primary Pure Land practices are included within each recitation of Amitabha’s Name. The four other practices will merge into and are included in recitation of Amitabha’s Name. The purpose of the four other practices is to bring us back to the exclusive recitation of Amitabha’s Name, which is the karma of assurance.


As far as the practice for rebirth is concerned, apart from reciting the Name of Amitabha, if you practice other teachings, they are regarded as “miscellaneous” practices.


“The establishment of faith in regard to practice” means “exclusive recitation of the Buddha’s Name”.

This “practice”(exclusive recitation of Amitabha’s Name) is the karma of assurance. “Assured” and “not-assured” are relative terms. If “exclusive recitation of Amitabha Buddha’s Name” is the karma of assurance, then all other practices are forms of supportive karma. These are not fully assured practices, though they are more valuable than those that are “not assured”.

Why do I say this? If we exclusively recite Namo Amitabha Buddha, we are assured of rebirth, due to the embrace of Amitabha’s light in this lifetime. If the recitations are mixed with the other four supportive karmas, we may mistakenly believe that we must combine the effects of all five Primary Practices in order to attain assured rebirth. This belief needlessly increases the degree of difficulty.

The Five Primary Practices consist of: exclusive recitation of Amitabha’s Name, sutra-recitation, prostration, praising, and making offerings. If you are illiterate or blind, do not possess the scriptures, or any other inconveniences, you cannot do all of these. Only name-recitation is easy and can be done by anyone. You can recite mentally, quietly, or you can shout if you are feeling emotional. So, only Amitabha-recitation is suitable for all, under any circumstances, and the others are not.


“Assured Karma” and “Supportive Karma” also bear the meanings of king and officer, master and servant. Name-recitation is the master, the others, such as prostration are the servants. It is like when a dragon moves, clouds follow; or, when a king arrives , his officers follow and serve him.

However, if people believe that single-minded exclusive recitation is not sufficient for birth in the Pure Land, and “supportive karma” needs to be done in addition; the mind of “self-power” is involved, and these are considered “miscellaneous practices”.

This is because these practitioners do not thoroughly understand that, within assured and supportive karma, there is actually the relationship of real and expedient. If a practitioner believes their practice is equal, it will be said, “Though there are no miscellaneous practices in exclusive cultivation, there are miscellaneous cultivations within the cultivation of the primary practices.”


Name recitation in accordance with Amitabha Buddha's 18th vow is the “karma of assurance”. This means the karmic cause of rebirth is replete within it. The other four of the Five Primary Practices are “supportive karma”, and are completely included within it.

However, if one’s faith is not replete, or if his name-recitation is not the “karma of assurance”, the expedient practices are needed as supportive karma, in order to facilitate achieving full faith.

Once faith in Amitabha’s deliverance is established, name-recitation is all that is necessary. No individual merit, supportive karma, or structured forms need to be added.


The five kinds of miscellaneous practices are Buddhist teachings. Their goal is liberation from the cycle of birth-and-death through rebirth in the Land of Bliss. However, because they don’t believe in and accept Amitabha’s deliverance with singleness of mind, they think they must add the teachings of other Buddhas and bodhisattvas. They do not understand that rebirth is entirely based on the power of Amitabha’s 18th vow. Because they are ignorant and deluded, their minds and practices are mixed. This is the reason they are called “miscellaneous” and should be discarded.


The Five Paths of Invocation, clearly enumerated by Vasubandhu Bodhisattva in his Shastra on Rebirth, and the Five Primary Practices taught by Master Shandao are basically the same.

The Five Paths of Invocation are: the Path of Reverential Acts, the Path of Acclamation, the Path of Aspiration, the Path of Reflection, and the Path of Merit-Dedication. By practicing these five paths, one can expedite his rebirth in the Land of Bliss.

However, the Five Paths of Invocation are very advanced and more suitable for those with superior roots. If one cannot manage them properly, they may become a Difficult Path.

The Five Primary Practices are not just suitable for those of superior roots, they are also suitable for those of middle and lower roots. Thus, they can “universally accommodate all sentient beings.”


Master Shandao enumerated the Five Primary Practices and the Five Miscellaneous Practices. His purpose was to proactively urge us to give and take, i.e. to give up the Five Miscellaneous Practices and adopt the Five Primary Practices. It is like sorting a pile of money, to determine which is counterfeit and which is real? Master Shandao urged us to discard the counterfeit notes and take home the genuine ones.

For rebirth in the Land of Bliss, the Five Primary Practices are the only - absolute, direct, secured, easy, perfect, and complete practices. Apart from the Five Primary Practices, all other practices are not - easy, direct, secured, perfect, and complete. By Cultivating the Five Primary Practices, our relationship with Amitabha Buddha is intimate and we always think of each other without interruption.

There are many miscellaneous practices. Broadly speaking, they are called the 84,000 teachings. Apart from the Five Primary Practices, all others are miscellaneous practices. Apart from the Five Primary Practices, no matter what the teaching is, it is considered “ non-intimate and distant.”


Those practitioners of the Sacred Path who wish to realize fruition in this world, practice the Six Paramitas and accumulate a myriad of virtues, in order to advance in their Bodhisattva practices. However, they find their habitual behaviors and karmic afflictions are so strong that they are not able to practice the Six Paramitas completely or realize advancement in this world. Hence, they dedicate their merit and virtues and aspire to be reborn in the Pure Land of Bliss.

Once they decide to cease the karmic practices of the Sacred Path, they discard the miscellaneous practices and adopt the primary practice, discard the mixed practices and adopt the exclusive practice. They no longer need to dedicate anymore, because it is all included in the exclusive recitation of Amitabha’s Name.

The MIscellaneous practices do not possess the karmic power to enter the Land of Bliss. They are only appropriate within the human realm, the various heavens, and the other pure lands. Thus, they will receive their respective rewards according to their karmic practices. As the causes vary, rewards also vary, Hence, it is inappropriate to dedicate one’s merits if his objective is attaining rebirth in the Land of Bliss.This is why those practices are called “miscellaneous”.

Though their miscellaneous practices can be dedicated to rebirth in the Pure Land, they will not enable them to go directly to the reward land; but, only to the expedient manifested land within the Pure Land. This is because they are not the genuine practice in accordance with Amitabha’s Fundamental Vow. Their virtues are mixed with the poisons of ordinary beings, which make them tainted. Because they do not exclusively recite Amitabha’s Name, they will not be embraced and protected by Amitabha’s Light.


We are a Dharma Site focused on the teachings of Master Shandao, who synthesized the Pure Land teachings and emphasized the exclusive recitation of Amitabha’s Name. (Exclusive, not mixed, pristine and uncontaminated) There is only one main cause of rebirth, not two, which is the exclusive recitation of Namo Amituofo. Why?

In order to enter Amitabha’s reward land, we rely on Amitabha’s merit and virtues, not our own merits or practices. So, as householders we just do what we usually do, and monastics perform their own duties.

Having said that, no matter how excellent or proficient we are in our practices, we should not dedicate these for rebirth. If we do, they will be regarded as miscellaneous practices based on “self-power”.

By not entirely relying on Amitabha Buddha’s power and mixing it with a certain amount of self-power, the practitioner may think: Amitabha’s six-syllable name is not as great as they say and does not contain enough virtues to deliver me. I have to add some of my own merit and virtues, or reach a certain level in my practice, in order to supplement Amitabha’s deliverance. As a result, it will be more powerful than Amitabha’s deliverance alone, and my rebirth is more assured.” If we have these kinds of thoughts, we are pursuing a miscellaneous practice mixed with self -cultivation. This is absolutely rejected.


Apart from our Pure Land School, many other Pure Land schools also emphasize Amitabha’s deliverance. They also dedicate their merit and virtues to Amitabha Buddha, attempting to reach a certain level of cultivation in order to assure rebirth near the end-of-life.

They think Amitabha-recitation is the main cause, and other practices are supplementary causes. These two causes are like two wheels or wings, used to facilitate their rebirth. In this case, these practices are considered miscellaneous, not exclusive practice.

So, if we don’t understand the tenets of the Pristine Pure Land teaching, we may think: “ Because I am not sure of my rebirth, I have to wait until my skill in Amitabha-recitation reaches a certain level, to enable me to recite Amitabha’s name for rebirth despite being in a coma or ill.” Believing and practicing this way is equivalent to stabbing Amitabha in his chest.


Believing that accumulating various virtues through a myriad of perfectly accomplished practices can assure one’s rebirth in the Land of Bliss is relying on “the mind of self-power”. To perform all of these various virtues with the mind of self-power places them in the category of “miscellaneous practices”.

The practices are, of course, virtuous, and one should strive to practice them. However, the mind of self-power is not adequate to guarantee one’s rebirth in Amitabha’s Pure Land. That is why Master Shandao placed them in the category of miscellaneous practices, and asked people to discard that point of view. However, this doesn’t mean one should not try to live in a virtuous manner! Virtues should not be discarded; but, the mind of self-power should. When the mind of self-power is discarded, all of the virtues of the so-called “miscellaneous practices” should be viewed as the practice of repaying the grace of all Buddhas.

 

 

Characteristics

  • Recitation of Amitabha’s name, relying on his Fundamental Vow (the 18th)
  • Rebirth of ordinary beings in the Pure Land’s Realm of Rewards
  • Rebirth assured in the present lifetime
  • Non-retrogression achieved in this lifetime

Amitabha Buddhas

The 18th Vow of Amitabha Buddha

If, when I achieve Buddhahood, sentient beings of the ten directions who sincerely and joyfully entrust themselves to me, wish to be reborn in my land and recite my name, even ten times, should fail to be born there, may I not attain perfect enlightenment. Excepted are those who commit the five gravest transgressions or slander the correct Dharma.

Guiding Principles

Faith in, and acceptance of, Amitabha’s deliverance
Single-minded recitation of Amitabha’s name
Aspiration to rebirth in Amitabha’s Pure Land
Comprehensive deliverance of all sentient beings