Pure Land Soteriology

[LastLegend]

You cannot attain liberation by practicing either. However, practicing creates conditions conducive towards liberation.

Neither our good works or our attitudes/thoughts have any determinative power over Amida's sure delivery of us into Sukhavati.

If this is the case, there is no need to do good or hold precepts. There is no need for recitation. Am I not correct? You will be saved regardless as long as you have faith in Amida.

[Admin_PC]

If this is the case, there is no need to do good or hold precepts. There is no need for recitation. Am I not correct? You will be saved regardless as long as you have faith in Amida.

I think the counterpoint to that is that recitation is far more meritorious than precepts; but that it's not merit that we have earned through our own good acts, but the merit of Amida. Also, that mindless recitation is nowhere near as meritorious as recitation with a genuine heart. That's why it's Faith first, then Vows, and finally Practice.

As was pointed out, Shinran liked to say "don't become accustomed to poison, just because there is an antidote".

At the heart of the teachings, Shin Buddhism does bring about ethical conduct, it just does so from a different angle than may be considered "normal". Instead of setting rules as commandments, where one can feel successful (prideful) if such rules are followed, while looking down on others who cannot follow the rules - Shin takes a different approach. The Shin approach is about gratitude and humility. By realizing the great compassion that illuminates us constantly in our lives; from our loved ones who've cared for us, to appreciating the sacrifices made for the food we eat - we can bring about a transformation in our very attitude. Instead of a selfish, me-first attitude where we would be more likely to commit unethical behavior & thoughts; we take on a more other-centered approach where we act out of gratitude & humility, acting ethically in order to repay the great kindness we've received. Just a different method to achieve the same result.

[Son of Buddha]

As far as I understand, recitation is important because the very thought at the moment death determines where one will take rebirth. A thought of anger will take rebirth in hell.

That may be true of all Pure Land schools, except for Jodo Shinshu/Shin, from whose teachings I have been posting. In Shin, it does not matter what one's frame of mind is at the death-moment. Even if one is ranting in despair and madness, still one's salvation and enlightenment are assured by Amida Buddha. Neither our good works or our attitudes/thoughts have any determinative power over Amida's sure delivery of us into Sukhavati. This is why it is so frequently remarked that at Pure Land graves other than Shin, tokens for "the repose of souls" are left, while Shin graves are usually unadorned - symbolic of the faith that Amida takes care of the decedent apart from any effort on his or her (or others') part. In Shin, there is no fear of loss of salvation whether in this or the next life. Once Amida saves, that is the end of the story, and the end of all fear. Amida's grace is the only deciding factor, and our state of mind - our samsaric, bombu mind - at the death-moment is utterly irrelevant.

If this is the case, it is possible to hold no precepts and do evil while entrusting in Amida for salvation?

Shinran issued frequently warned about, "remorseless indulgence"
Please read, "chapter 4, Clarification of Tannisho, Unlocking Tannisho" by Kentetsu Takamori

But let's think on this, "doing evil while entrusting in Amida for salvation".

Two ways of looking at this:

1. "I'm going to commit this evil act because Amida Buddha will forgive me anyway (regardless of the punishment I might receive from the law or other people).
I'm using Amida Buddha as an excuse to commit bad behavior".



2. "I lost my self control in my, anger/desire/delusion because I cannot be more than human and impulsive.
I'm sorry and grateful to the Amida Buddha".

Most people don't act on every bad impulsive feeling or thought.
However, not acting is self control.
Not acting will not get you Enlightenment/Pureland/Nirvana.

Holding the precepts will not grant you access to grace.

yep yep

[Losal Samten]

...

[Post deleted at author's request. - Kim]

[LastLegend]

Porkchop,

I understand as a Buddhist, we don't strive to do evil. Also by wanting to take rebirth in Pure Land, that itself is a compassionate act. By entrusting in Amida Buddha, we should strive to have his qualities as well. Nevertheless, my point still stands by the logic that only Amida's grace can save us and not because of good works or holding precepts. 1)Then there is no need to do good and hold precepts because these things are useless and can't save us. 2) Also there is potential for abuse.

[Admin_PC]

Porkchop,

I understand as a Buddhist, we don't strive to do evil. Also by wanting to take rebirth in Pure Land, that itself is a compassionate act. By entrusting in Amida Buddha, we should strive to have his qualities as well. Nevertheless, my point still stands by the logic that only Amida's grace can save us and not because of good works or holding precepts. 1)Then there is no need to do good and hold precepts because these things are useless and can't save us. 2) Also there is potential for abuse.

Valid points, but you could easily level them on the Sutras themselves. Then again, I guess I find the Sutras, the Vows, and the Grades pretty self-explanatory - yet hardly encouraging the outcome you're describing.

Vows & the Larger Sutra prohibit the 5 great evils & disparaging the Dharma as a bare minimum (though in the context of the Visualization Sutra, even this is up for debate).

The Grade of rebirth determines how long it takes to expunge all that bad karma - 12 Great Kalpas before the kalyx opens for someone born in the lowest level of the lowest grade per the Visualization Sutra. 500 years in a palace on the borderlands for those with doubts and regrets per the Larger Sutra. Good works are even pretty much shot down as a contributing factor according to the Smaller Sutra ("ordinary merits aren't enough to be born there").

It's just that the Shin teachings we're talking about don't just stop there with that though. They teach a gratitude and faith that bring about a fundamental shift in the practitioner towards doing good. They do warn against evil acts. Like I said, it's a way to teach ethics without scaring people into following a bunch of rules. Mindfulness in Plain English describes such rule-based ethics as the lowest form of morality.

[LastLegend]

It's just that the Shin teachings we're talking about don't just stop there with that though. They teach a gratitude and faith that bring about a fundamental shift in the practitioner towards doing good. They do warn against evil acts. Like I said, it's a way to teach ethics without scaring people into following a bunch of rules. Mindfulness in Plain English describes such rule-based ethics as the lowest form of morality.

I understand your concern. Let me ask you is it necessary for Shin practitioners to recite Amida? If not, how do you reconcile that with have faith in Amida? If there is faith in Amida, but there is no form of connection (i.e., recitation, etc) with Amida, how does work? Likewise, if someone has faith in Amida but continues to do evil, how can he take rebirth in Pure Land. The logic here is that his mind is not set to take rebirth in Pure Land, how can he go to Pure Land? It is not just faith in Amida that saves us, we have to rely on our faith to go Pure Land as well, i.e., refraining from doing evil as much as we can. Then by this logic, do good and hold precepts are necessary, recite Amida is also necessary. Faith with no recitation is not good enough. If Buddha can save anyone without having them to do anything at all on their part, then there is no need for Vows and Sutras.

[Admin_PC]

I understand your concern. Let me ask you is it necessary for Shin practitioners to recite Amida?

Shinran says throughout his writings to recite morning, noon, and night - walking or standing. What he says is that recitation is not "our" practice; because it is not something meritorious that we come up with. Amida is the cause of the recitation, the merit of the recitation is his merit flowing through us. He also doesn't put a specific number on those recitations, because he says they should be spontaneous and genuine. Nowhere does he tell people not to recite. In fact he and his teacher Honen were both somewhat critical of the doctrine of Kosai - who was famous for requiring only a single recitation & discouraging any more than that. Shinran said to have the faith of someone who could recite only once, but continue reciting all through one's life. His point is like the person who could sit down for a single breath of zazen and be instantly illuminated. The idea that someone could establish diamond like faith in the 18th Vow through one recitation is possible (however unlikely), but that a true practitioner of the nembutsu must always be mindful of the Vow.

Some additional quotes...

The great practice is to say the Name of the Tathagata of unhindered light.

Here, "diamondlike" means "unchanging". It means that one's mind does not vacillate, that it remains steady and focused.

Reverently contemplating Amida's directing of virtue for our going forth, I find there is great shinjin. Great shinjin is the superlative means for attaining longevity and deathlessness. It is the wondrous way to awaken aspiration for the pure and rejection of the defiled. It is the straightforward mind directed to us through the selected Vow. It is shinjin* that actualizes Amida's profound and vast benefiting of others. It is true mind that is diamondlike and indestructible. It is pure shinjin by which a person easily reaches the Pure Land where no one goes.

...

This mind arises from the Vow of birth through the nembutsu.

Shinran's commentary, "Notes on 'Essentials of Faith Alone'" is filled with statements imploring followers to recite. The following quote sums it up nicely:

Thus, these words instruct us, Be wholehearted in the single practice of saying the Name embodying the selected Primal Vow!

Shinran's commentary, "Notes on 'Once-calling and Many-calling'" sets out to clear up such misunderstandings.

Every person should desire continually, up to the time of death, that all the excellent conditions and surroundings appear before them.

Continually means without stopping. Thus, you should desire from time to time as occasions arise. "Continually" here does not mean constancy. "Constancy" means that there should be no pause. It means always in terms of time, anywhere and everywhere in terms of place.

Everyone, up to the time of death means "all sentient beings who aspire for the land of bliss, to the end of their lives."

Excellent conditions and surroundings means that you should desire to behold the Buddha, to see the light, to smell the wondrous fragrance, and to encounter the guidance of a true teacher.

All appear before them: you should wish these wonderful things to appear before your eyes.

In the Larger Sutra of the Buddha of Immeasurable Life it is taught:

All sentient beings, as they hear the Name, realize even one thought-moment of shinjin and joy, which is directed to them from Amida's sincere mind, and aspiring to be born in that land, they then attain birth and dwell in the stage of nonretrogression.

All sentient beings: all the sentient beings throughout the ten quarters.

Hear the Name is to hear the Name that embodies the Primal Vow. "Hear" means to hear the Primal Vow and be free of doubt. Further, it indicates shinjin.

Realize even one thought-moment of shinjin and joy: shinjin is hearing the Vow of the Tathagata and being free of doubt.

Joy (kangi) means to be gladdened in body (kan) and gladdened in heart (gi). It means to rejoice beforehand at being assured of attaining what one shall attain.

Even includes all possibilities, both many and few, a long time and a short time, first and later.

One thought-moment is time at its ultimate limit, where the realization of shinjin takes place.

Sincere mind is that which is true, real, and sincere, the heart of Amida Tathagata.

Directed to them is Amida's giving the Name that embodies the Primal Vow to sentient beings throughout the ten quarters.

Aspiring to be born in that land: aspiring to be born means that every sentient being should desire to be born in the land fulfilled through the Primal Vow. That land is the land of happiness.

They then attain birth: then (soku) means immediately, without any time elapsing, without a day passing.

Soku also means to ascend to and become established in a certain rank.

Attain means to have attained what one shall attain.

When one realizes true and real shinjin, one is immediately grasped and held within the heart of the Buddha of unhindered light, never to be abandoned.

...

The person who realizes shinjin and says the nembutsu is nearing supreme nirvana

...

In the Primal Vow are the words:

Saying my Name perhaps even ten times.

Know from the words ten times that appear from the beginning in the Vow itself that saying the Name is not limited to one utterance. And the word perhaps even makes it clearer still that there is no set number of times one should say the Name.

"Practice" means to amend and rectify the unsettledness of the heart and say the nembutsu.

Implied below is that one must always say the nembutsu:

Whether walking, standing, sitting, or reclining - without regard to the length of time, and without abandoning it from moment to moment: for time (jisetsu), ji is time in terms of the twelve hours of the day; setsu indicates time as the twelve months and four seasons. That times are not distinguished means that there is no need to avoid impure occasions. Because there is no discrimination among various activities, the word without regard is used.

The tradition of the true Pure Land teaching speaks of birth through the nembutsu. Never has there been mention of "birth through once-calling" or "birth through many-calling." Please understand this.

Likewise, if someone has faith in Amida but continues to do evil, how can he take rebirth in Pure Land. The logic here is that his mind is not set to take rebirth in Pure Land, how can he go to Pure Land? It is not just faith in Amida that saves us, we have to rely on our faith to go Pure Land as well, i.e., refraining from doing evil as much as we can. Then by this logic, do good and hold precepts are necessary, recite Amida is also necessary. Faith with no recitation is not good enough. If Buddha can save anyone without having them to do anything at all on their part, then there is no need for Vows and Sutras.

The Lamp for the Later Ages and this passage from Chapter 3 of the KGSS do a better job of addressing this question than I can. Passage 59 has a lengthy teaching on the dangers of precepts followed with impure motives, section (73-80) of Chapter 6 of the KGSS has a huge discussion of Precepts in relation to the Dharma age, with various sutra quotes. Also, Shinran's commentary on Seikaku's 'Essentials on Faith Alone' covers this in great detail (actually this passage is discussing a work attributed to Tz'u-min, master of the Tripitaka, who studied in India. In China he is known as Hui-jih).

According to the sutras, Vows in Faith, Vows, and Practice is not Precepts, but rather the Vow to be born there. Furthermore, the sutras are pretty clear that precepts help one's level of birth in the Pure Land, but are not a requirement for getting there. You also still seem to be glossing over my point that activity can be ethical without following rules. Personally I find such hard requirements for precepts to accomplish little more than to encourage doubt, making people constantly worry if they're good enough. It may work well for others, but not me personally (and that's all I can really comment on). Yes, I use precepts as guidelines for my behavior, but I don't obsess over them, and I fully understand that there may come times in my life where I'll have to break one or the other in order to avoid more serious consequences. I'm also of the opinion that Buddhist practice should cause ease of mind, not just more stress (though that may go against the grain). Take diet for example, many people obsess about their calories or do harsh diets that they hate, until they don't have any more strength of will left, and then they splurge. Many of these people crave certain foods or binge eating because of unhappy circumstances. Instead of following some artificial rule about eating (which can only be upheld for so long), better to take out the craving at it's source - in this case, the unhappy circumstances that they are distracting themselves from with food. I look at ethics in Pure Land practice much the same way. When you realize that you are embraced by the infinite light of compassion, that you are supported by sacrifices made on your behalf all around you, you realize you are part of a greater whole and you abandon that selfish mind that leads to unethical behavior in the first place.

Lastly, Honen's major theme was that of ShanTao - teaching the 3-fold heart/mind described in the sutras: the genuine heart/mind, the profound heart/mind, and the heart/mind that dedicates merits for Pure Land birth. Shinran did not break from this tradition. In fact, he had no intention of starting his own tradition, he merely meant to explain certain facets of Honen's instruction - both for himself as well as Honen's critics. The KGSS (Shinran's main thesis) was written in kanji and was directed at other monks, not his followers (who could barely read). This passage from Chapter 6 of the KGSS gives a summary of the 3 minds and is even a pretty good summary for Shinran's entire teaching.

[LastLegend]

According to the sutras, Vows in Faith, Vows, and Practice is not Precepts, but rather the Vow to be born there. Furthermore, the sutras are pretty clear that precepts help one's level of birth in the Pure Land, but are not a requirement for getting there.

It is true that those are not precepts. However, if one does not follow any precepts because he breaks none.

You also still seem to be glossing over my point that activity can be ethical without following rules. Personally I find such hard requirements for precepts to accomplish little more than to encourage doubt, making people constantly worry if they're good enough. It may work well for others, but not me personally (and that's all I can really comment on). Yes, I use precepts as guidelines for my behavior, but I don't obsess over them, and I fully understand that there may come times in my life where I'll have to break one or the other in order to avoid more serious consequences. I'm also of the opinion that Buddhist practice should cause ease of mind, not just more stress (though that may go against the grain). Take diet for example, many people obsess about their calories or do harsh diets that they hate, until they don't have any more strength of will left, and then they splurge. Many of these people crave certain foods or binge eating because of unhappy circumstances. Instead of following some artificial rule about eating (which can only be upheld for so long), better to take out the craving at it's source - in this case, the unhappy circumstances that they are distracting themselves from with food. I look at ethics in Pure Land practice much the same way. When you realize that you are embraced by the infinite light of compassion, that you are supported by sacrifices made on your behalf all around you, you realize you are part of a greater whole and you abandon that selfish mind that leads to unethical behavior in the first place.

I was not glossing over your point. I was focusing on my own reasoning, and IMO, is quite logical and consistent with practice. But I do understand the concern that you present there and it is quite reasonable. I spoke to my father, and he told me one should try his best, and what that "best" means is different for different people. If my best means I can recite Amida once per day and able to keep 1 precept, then that's my best. The point is try be consistent with the Vow to take rebirth in Pure Land, meaning one will become a Bodhisattva. It's not necessary to add extra baggage, reduce and cut down make more sense. But to be fair, one should not feel guilty for not being good enough. I feel if one is aware that one is trying, I think that's good enough, IMO. Personally, I don't keep all of my 5 precepts, and I barely recite Amida because I recite Ksitigarbha . I vow to be become Bodhisattva in Pure Land few times a month. As you can see, I need to take my own advice . But I am trying.

[LastLegend]

Shinran says throughout his writings to recite morning, noon, and night - walking or standing. What he says is that recitation is not "our" practice; because it is not something meritorious that we come up with. Amida is the cause of the recitation, the merit of the recitation is his merit flowing through us.

That's one way of seeing it but the willingness to recite is on our part. This indicates an active choice on our part.

[Admin_PC]

I was not glossing over your point. I was focusing on my own reasoning, and IMO, is quite logical and consistent with practice. But I do understand the concern that you present there and it is quite reasonable. I spoke to my father, and he told me one should try his best, and what that "best" means is different for different people. If my best means I can recite Amida once per day and able to keep 1 precept, then that's my best. The point is try be consistent with the Vow to take rebirth in Pure Land, meaning one will become a Bodhisattva. It's not necessary to add extra baggage, reduce and cut down make more sense. But to be fair, one should not feel guilty for not being good enough. I feel if one is aware that one is trying, I think that's good enough, IMO. Personally, I don't keep all of my 5 precepts, and I barely recite Amida because I recite Ksitigarbha . I vow to be become Bodhisattva in Pure Land few times a month. As you can see, I need to take my own advice . But I am trying.

That's exactly the way I try to think about it. I took 4, I try my best to keep them and to make progress for the 5th, but I realize that I fail from time to time.

I realize I was unclear in some of what I was posting. They do teach the 5 precepts at all the Japanese Pure Land schools (Jodo Shin Shu, Jodo Shu, etc) and they do have refuge/confirmation ceremonies called Kikyoshiki. Jodo Shu have an ordination similar to modern day Tendai, where they take the Bodhisattva Precepts. The standpoint of all these schools is much like what you say above: do your best and don't worry about damnation, but have faith in the 18th Vow and let karma happen as it may.

[LastLegend]

2. "I lost my self control in my, anger/desire/delusion because I cannot be more than human and impulsive.
I'm sorry and grateful to the Amida Buddha".

Most people don't act on every bad impulsive feeling or thought.
However, not acting is self control.
Not acting will not get you Enlightenment/Pureland/Nirvana.

Holding the precepts will not grant you access to grace.

Actually this one depends on the situation. If you senselessly indulge in your evil acts, you are not being consistent with Pure Land teaching and practice itself. For example, if you are drowning in the ocean, and if you don't raise your hand, people cannot help you in the first place. This means you have to do something on your part. It's not about getting rid of the whole karma committed but try one's best not to commit more. Does this mean one has to be perfect and don't get angry and such and such? No but one should pay attention to the major evil acts such as killing, stealing, etc. Does that mean I can't have a beer? Should I beat myself up for killing mosquitoes? At least I am aware and trying not to kill them in the future. People should not beat themselves up too hard but at the same time be aware and try.

[Admin_PC]

That's one way of seeing it but the willingness to recite is on our part. This indicates an active choice on our part.

Good point.
Honen (Shinran's teacher) wrote a poem about this called the "Tsukikage" (Shadow of the Moon)

1) 'The light of the moon illuminates the whole world
Leaving no corner in darkness
Although the light will only permeate the heart
Of those who gaze upon the moon.'
2) 'Though the moon shines all over the world
Leaving no corner in darkness,
Only those who gaze upon the moon
Appreciate its serene light.'
3) 'There is no place where the moonlight
Casts not its cheering ray;
With him who has the seeing eye
Alone that light will stay.'

That link offers this commentary:
"Amida's light shines everywhere, universal, compassionately, it makes no distinction. The distinction is on the part of the practitioner only. It is only when we envelope the light into ourselves do we finally see the light of Amida's compassionate activity, merit and virtues. Only when we fully take refuge in Amida Buddha do we see this light."

Even the following quote attributed to Shinran in the Tannisho sounds suspiciously like activity on the part of the practitioner (especially the bolded parts):

If shinjin has become settled, birth will be brought about by Amida's design, so there must be no calculating on our part. Even when we are evil, if we revere the power of the Vow all the more deeply, gentleheartedness and forbearance will surely arise in us through its spontaneous working (jinen). With everything we do, as far as birth is concerned, we should constantly and fervently call to mind Amida's immense benevolence without any thought of being wise. Then the nembutsu will indeed emerge; this is jinen. Our not calculating is called jinen. It is itself Other Power.

[LastLegend]

my point that activity can be ethical without following rules

Just to add more to this point, it's more about knowing that oneself is pure from within his nature. But this seems to be a different topic of discussion.

[Son of Buddha]

Even the following quote attributed to Shinran in the Tannisho sounds suspiciously like activity on the part of the practitioner (especially the bolded parts):

...

If shinjin has become settled, birth will be brought about by Amida's design, so there must be no calculating on our part. Even when we are evil, if we revere the power of the Vow all the more deeply, gentleheartedness and forbearance will surely arise in us through its spontaneous working (jinen). With everything we do, as far as birth is concerned, we should constantly and fervently call to mind Amida's immense benevolence without any thought of being wise. Then the nembutsu will indeed emerge; this is jinen. Our not calculating is called jinen. It is itself Other Power.

This reminds me of the Awakening of Faith in Mahayana teaching on Suchness prevadeing ignorance.
http://www.thezensite.com/ZenTeachings/ ... faith.html

b. Permeation of Suchness
How does the permeation of Suchness give rise to the pure state and continue uninterrupted? It may be said that there is the principle of Suchness, and it can permeate into ignorance. Through the force of this permeation, Suchness causes the deluded mind to loathe the suffering of samsara and to aspire for nirvana.


Because this mind, though still deluded, is now possessed with loathing and aspiration, it permeates into Suchness in that it induces Suchness to manifest itself. Thus a man comes to believe in his essential nature, to know that what exists is the erroneous activity of the mind and that the world of objects in front of him is nonexistent, and to practice teachings to free himself from the erroneously conceived world of objects. He knows what is really so — that there is no world of objects in front of him — and therefore with various devices he practices courses by which to conform himself to Suchness. He will not attach himself to anything nor give rise to any deluded thoughts. Through the force of this permeation of Suchness over a long period of time, his ignorance ceases. Because of the cessation of ignorance, there will be no more rising of the deluded activities of mind. Because of the nonrising of the deluded activities of mind, the world of objects as previously conceived ceases to be; because of the cessation of both the primary cause (ignorance) and the coordinating causes (objects), the marks of the defiled mind will all be nullified.


Shinran taught that Shinjin is Buddha Nature(Suchness), So when we chant the Nembutsu we open ourselves up to the permeation of Suchness into our deluded minds, now through the force of this permeation the deluded mind starts to loath Samsara and strive for Nirvana thus we develop Shinjin.and upon "the strength of Suchness within; permeating into Suchness so that Suchness will reclaim itself, they destroy ignorance. Again, the defiled principle (dharma), from the beginningless beginning, continues perpetually to permeate until it perishes by the attainment of Buddhahood. But the permeation of the pure principle has no interruption and no ending. The reason is that the principle of Suchness is always permeating; therefore, when the deluded mind ceases to be, the Dharmakaya [i.e., Suchness, original enlightenment] will be manifest and will give rise to the permeation of the influence of Suchness, and thus there will be no ending to it."


of course to be fair there are many passages in the Pure Land Sutras that mention we should practice .:


Infinite Life Sutra
The Buddha proceeded to speak,” You and all the gods and the humans from the present to the future, having heard the words of the Buddha, need to contemplate these teachings and follow them, always being upright in conduct and pure in thought. The world leaders should live by the moral principles, ruling with justice and giving edicts to ensure their people conduct themselves ethically, honor the sages, and respect people who commit virtuous acts, beings benevolent and showing compassion toward others and making sure the people do not neglect or oppose the Buddha’s teachings and admonitions. Everyone should seek liberation, cutting the roots of samsaric birth and death along with all its evils, and abandon the paths that bring one to the immeasurable fears and pains of the three unfortunate realms.
In this life, you should all fully acquire the roots of virtue. Be a compassionate and charitable person, never transgress against the precepts, bearing all hardships and being zealous in your efforts, teach others with the wisdom of the Dharma, be virtuous and perform good deeds.


It will be better for you to gain merit by observing the precepts for one day and night in this world than to practice good in the Pure Land of Buddha Amitabha for a hundred years. And why is this? Because in that Buddha land all beings effortlessly and spontaneously do good and do not commit even the slightest evil. It will be better for you to gain merit by doing good for ten days and nights in this world than to practice good in the Pure Lands in other destinations for a thousand years. And why is this? Because in the Buddha fields of other destinations there are many who perform good deeds and few who do what is evil. There are Buddha fields where no evil is committed and merit is acquired effortlessly. However, in this world many people perpetrate evil and little is ever provided effortlessly. People have to labor arduously for a livelihood. People deceive one another, their minds are disturbed, their bodies tired and they drink of misery and devour only pain. Therefore they endure many hardships and find no time for peace and rest.
“Out of pity for you all and every god and human,I take great pains to urge you to cultivate good deeds.I have preached to each person according to their own compacities.

AND

"Any person who with sincere faith wishes to be reborn in the land of Peace and Bliss shall attain brilliant wisdom and be embodied with foremost virtue. Never be led astray by your own worldly desires, do not transgress against the precepts or the Dharma teachings, otherwise you will fall behind others on the path to Enlightenment. If you have any doubts or do not understand some of my teachings, just ask me, the Buddha and I will explain it to you.”