“They are all
of one form, without any differences, but are called 'heavenly beings' (devas)
and 'humans' simply by analogy with the states of existence in other worlds.
They are of noble and majestic countenance, unequaled in all the worlds,
and their appearance is superb, unmatched by any being, heavenly or human. They
are all endowed with bodies of Naturalness, Emptiness, and Infinity."[1]
To have the body
of Naturalness, Emptiness and Infinity means that these people born in the Pure
Land of Amida through the gate of the Primal Vow actually attained Buddhahood
or supreme Enlightenment (Nirvana), as promised in the second part of the 11th
Vow.
That the Pure
Land is an enlightened realm outside birth and death is also shown in the 1st
Vow of Amida Buddha:
“If,
when I attain Buddhahood, there should be in my land a hell, a realm of hungry
spirits or a realm of animals, may I not attain perfect Enlightenment.”[2]
The passages showing the fulfillment of the
1st Vow are mentioned in section 10:
“In
that land there is no hell; neither are there realms of hungry ghosts or
animals nor other adverse conditions.”[3]
and section 16:
“Not
even the names of the three realms of suffering are heard there, but only
Nirvanic sounds of bliss. For this reason that land is called ‘Peace and
Bliss’”.[4]
In the following
vows the characteristics of beings born in the Pure Land are thoroughly
explained:
The 2nd
Vow:
“If, when I
attain Buddhahood, humans and devas in my land should after death fall again
into the three evil realms, may I not attain perfect Enlightenment.”[5]
There is no
retrogression, no falling again in the realms of samsara for those born after
death in the Pure Land of Amida. They are forever safe and forever outside
birth and death. The three evil realms (hells, hungry spirits and animals) are
especially emphasized in this vow because people are normally very much afraid
of being born there. So, they are encouraged to take refuge in Amida and wish
to be born in His land in order to escape the danger of repeating the bad
experiences of samsara.
The passage
showing the fulfillment of the 2nd vow is in section 28:
“Those bodhisattvas will not be subject to rebirth in
evil realms before they become Buddhas”.[6]
The 3rd
Vow:
“If, when I
attain Buddhahood, humans and devas in my land should not all be the
color of pure gold, may I not attain perfect Enlightenment.”[7]
This is in close
connection with the 4th Vow:
“If, when I
attain Buddhahood, humans and devas in my land should not all be of one
appearance, and should there be any difference in beauty, may I not attain
perfect Enlightenment.”[8]
Unenlightened
beings in samsara have various forms and shapes, color and beauty. They differ
greatly from one another and this is due to the different types of karma they
inherit from past lives. But once they are born in the Pure Land and become
Buddhas they are liberated from the shackles of karma and go beyond form, color
and any differences. This is what is meant by “all be of one appearance”.
To be of the color of pure gold means to have transcendent bodies of the
qualities of Enlightenment.
Also, the 21st
Vow is another proof that those born in the Pure Land attained Buddhahood:
“If, when I
attain Buddhahood, humans and devas in my land should not all be endowed with
the thirty-two physical characteristics of a Great Man, may I not attain
perfect Enlightenment.”[9]
A “Great Man” is
an Enlightened Person, a Buddha. Whenever they manifest in the samsaric
universes to do various Dharma activities like Shakyamuni, their bodies of
Accommodation or Transformation (Nirmanakayas) will always have the thirty-two
physical characteristics[10].
The passage
showing the fulfillment of the 21st vow is in section 28:
“Ananda, the
sentient beings born there all fully posses the thirty-two physical characteristics
of a Great Man as well as perfect wisdom, with which they penetrate deeply into
the nature of all dharmas (phenomena) [11]
and reach their subtle essence. Their supernatural powers know no obstruction
and their physical senses are sharp and clear”.[12]
The 5th
Vow:
“If, when I
attain Buddhahood, humans and devas in my land should not remember all their
former lives, not knowing at least the events that occurred during the previous
hundred thousand kotis of nayutas of kalpas, may I not attain perfect Enlightenment.”[13]
This is one of
the main characteristics of someone who attained freedom from birth and death,
thus becoming a Buddha, that he is able to know his previous lives when he was
still unenlightened. Other qualities will be presented in the following vows.
Again, the numerical expression “hundred thousand kotis of nayutas of kalpas”
stands for infinite, so I will not explain it again with each vow.
The passage
showing the fulfillment of the 5th Vow is in section 28 of the sutra:
“They can freely exercise supernatural powers and
always remember their previous lives”.[14]
The 6th
Vow:
“If, when I
attain Buddhahood, humans and devas in my land should not possess the divine
eye of seeing at least a hundred thousand kotis of nayutas of Buddha-lands, may
I not attain perfect Enlightenment.”[15]
To see
everything as we wish, and especially to see our former relatives and places
they are born in the six realms and the forms they take in their new lives will
be very useful in helping them.
This, together
with the faculty of knowing the thoughts of all living beings, which is
promised in the 8th Vow, will make us be aware of the mental states
they have and know how to deal with them:
“If, when I
attain Buddhahood, humans and devas in my land should not possess the faculty
of knowing the thoughts of others, at least those of all sentient beings living
in a hundred thousand kotis of nayutas of Buddha-lands, may I not attain
perfect Enlightenment.”[16]
Traveling
anywhere in an instant according to one’s wishes means we can always be
together with any being we want to help, as promised in the 9th Vow:
“If, when I
attain Buddhahood, humans and devas in my land should not possess the
supernatural power of travelling anywhere in one instant, even beyond a hundred
thousand kotis of nayutas of Buddha-lands, may I not attain perfect
Enlightenment.”[17]
Also, because we
are able to travel anywhere we can go even to other Buddha Lands, hear the
teachings of Buddhas dwelling there and pay homage to them. But even without
leaving the Pure Land we can hear with the “divine ear” the teachings of all
Buddhas as promised in the 7th Vow:
“If,
when I attain Buddhahood, humans and devas in my land should not possess the
divine ear of hearing the teachings of
at least a hundred thousand kotis of nayutas of Buddhas and should not remember
all of them, may I not attain perfect Enlightenment.”[18]
We will not only
hear but also remember everything we heard from their teachings which is
wonderful when we think that in the state we are now we can hardly remember
even small things, not to mention the most important teachings.
Also, in the 10th
Vow it is said:
“If, when I
attain Buddhahood, humans and devas in my land should give rise to thoughts of
self-attachment, may I not attain perfect Enlightenment.”[19]
To be free of
self-attachment is to go beyond limited visions of “I and others”, to perceive
all beings with equanimity and non-discrimination. This is the same with having
understood the emptiness of all phenomena. In section 30 of the sutra it is said:
“Whether
going or coming, proceeding or remaining, their hearts are unattached, their
acts are in accordance with their will and are unrestricted, and they have no
thought of discrimination. In them there is no idea of self or others, no idea
of compensation or dispute. With the heart of great Compassion to benefit all
living beings and with tenderness and self-control, they bear no enmity or
grudge against anyone[…]They are like the great earth, because they have no
discriminative thoughts, such as pure or impure, beautiful or ugly. […] They
are like the sky, because they have no attachments. […] They are like a flock
of playful birds, because they do not store things. [….] They are like the vas
sky, because their great Compassion reaches everywhere without discrimination. They
have destroyed envy by not being jealous of the superiority of others. […] Thus
they become lamps to the world and fields of supreme merit; they always become
teachers and harbor no thought of discrimination, aversion or attachment”.[20]
As it is
promised in the 16th Vow, no wrongdoing can be found in the beings
born in the Pure Land:
“If, when I
attain Buddhahood, humans and devas in my land should even hear of any
wrongdoing, may I not attain perfect Enlightenment.”[21]
This Vow does
not imply that those born there do not know that suffering exists in samsara or that
they don’t do anything to stop it, but in themselves, as Enlightened beings, no
wrongdoing, blindness or suffering can be found. They can help others because
they are forever free from all internal and external obstacles.
Because they
have no attachments, no ignorance and no blind passions, perfect happiness is
the natural condition of those born in the Pure Land, as it is promised in the
39th Vow:
“If, when I
attain Buddhahood, humans and devas in my land should not enjoy happiness and
pleasure comparable to those of a monk who has exhausted all the passions, may
I not attain perfect Enlightenment.”[22]
Even the
dressing garments that are promised (in the 38th Vow) to cover the
transcendental bodies of the Enlightened persons in the Pure Land are not
worldly clothes, but religious and Dharmic adornments, themselves a
manifestation of pure karmic merits:
“If, when I
attain Buddhahood, humans and devas in my land should not obtain clothing, as
soon as such a desire arises in their minds, and if the fine robes as
prescribed and praised by the Buddhas should not be spontaneously provided for
them to wear, and if these clothes should need sewing, bleaching, dyeing or
washing, may I not attain perfect Enlightenment.”[23]
(the 38th Vow)
However, no matter
what words, names and other means accessible to us we use to describe the
inhabitants of the Pure Land and the manifestations associated with them, we
cannot really succeed in understanding them at the level we are now as
unenlightened beings, because, as the 27th Vow says, they are beyond
description and are situated beyond our experience and even beyond the
experience of gods.
“If, when I
attain Buddhahood, sentient beings should be able, even with the divine eye, to
distinguish by name and calculate by number all the myriads of manifestations
provided for the humans and devas in my land, which will be glorious and
resplendent and have exquisite details beyond description, may I not attain
perfect Enlightenment.”[24]
(the 27th Vow)
Next, the 15th
Vow explains another very important point:
“If, when I
attain Buddhahood, humans and devas in my land should have limited life-spans,
except when they wish to shorten them in accordance with their original vows, may I not attain perfect
Enlightenment”.[25]
The passage
showing the fulfillment of the 15th Vow is in section 12 of this
sutra:
“So it is with the lifespan of sravakas, bodhisattvas,
heavenly beings, and human beings in His Land. It is not to be encompassed by
any means of reckoning or by any metaphorical expression”.[26]
Those born in
the Pure Land are beyond death, so their Sambhogakaya (transcendent) bodies
have unlimited life span. However, they can send many of their transformation
bodies (nirmanakayas) who have a beginning and an end when they wish to terminate
them, for various missions in the samsaric worlds. So, the expression “shorten
their lives” is actually referring to the fact that they are not in the Pure
Land for fun, but constantly work for the salvation of beings everywhere.
Because they are enlightened, they can be in three places in the same time: 1)
in Dharmakaya beyond form (Buddha-nature), 2) in the Pure Land in Sambhogakaya
form and 3) in various places of samsara through multiple Nirmanakayas
(transformantion/accommodation bodies) to benefit all beings.
The expression “in
accordance with their original vows” also appears in the 22nd Vow: “those who wish to teach and guide sentient beings in accordance with
their original vows”. This is a very important aspect that must be taken
into consideration when discussing the state of beings born in the Pure Land
through the gate of the Primal Vow. As I already explained in the chapter
dedicated to the 22nd Vow, the “original vows” are in fact, the four
main Bodhisattva vows and the vows of Samantabhadra – the guideline of an
endless career of saving others after attaining Buddhahood in the Pure Land. This
proves that the terms “humans and devas in my land” and
“bodhisattvas in my land” are referring to the same type of beings – all
those who are born in the Pure Land through the gate of the Primal Vow (the
gate of simple faith in Amida) and who, after attaining Buddhahood there,
return to samsara as Enlightened Bodhisattvas to save all beings.
There is also
another term which describes those born in the Pure Land through the gate of
the Primal Vow – “sravakas in my land” and it appears in the 14th
Vow:
“If, when I
attain Buddhahood, the number of the sravakas in my land could be known, even
if all the beings and pratiekabuddhas[27]
living in this universe of a thousand million worlds should count them during a
hundred thousand kalpas, may I not attain perfect Enlightenment”. [28]
Usually
“sravaka” is used in the Hinayana sense of a person who seeks to realize
Nirvana for himself alone, but in this vow as well as in other parts of this sutra,
it preserves its original meaning of “disciple” and “hearer”. So, it is
promised that all beings born in the Pure Land are the personal disciples (sravaka)
of Amida Buddha. Their number is infinite because they come to be born in the
Pure Land from all the corners of the universe and will continue to do so in
the infinite future. So again, there is no difference between “humans and
devas in my land”, “bodhisattvas in my land” and “sravakas in my land”. These
words refer to the same thing – us after we are born in the Pure Land through
the Primal Vow and attain Enlightenment there.
The passages showing the fulfilment of the 14th
Vow are located in sections 12 and 13:
“Again, the number
of sravakas and Bodhisattvas living there is incalculable.”[29]
“The
number of Sravakas at the first teaching assembly of that Buddha was
incalculable; so was the number of Bodhisattvas. Even if an immeasurable and
countless number of humans multiplied by millions of koṭis should all
become like Mahamaudgalyayana and together reckon their number during
innumerable nayutas of kalpas, or even until they attain Nirvana,
they still could not know that number. Let us suppose that there is a great ocean,
infinitely deep and wide, and that one takes a drop of water out of it with a
one-hundredth part of a split hair. How would you compare that drop of water
with the rest of the ocean?”[30]
*
In my next
explanations I will concentrate on the vows which mention the words
“bodhisattvas in my land”. These vows are also an elaboration of various
aspects already promised in the 22nd Vow. Thus, in the 23rd
Vow and the 24th, it is promised again, that beings who attain
Buddhahood in the Pure Land of Amida, and will forever manifest themselves as Bodhisattvas,
can go everywhere in the ten direction of the universe to make offerings to all
Buddhas, praise them and worship them, out of gratitude for having been guided
by them when they were unenlightened, as all Buddhas work to help beings to
entrust to Amida and be born in His Pure Land.[31]:
“If, when I
attain Buddhahood, bodhisattvas in my land who would make offerings to Buddhas
through my divine power, should not be able to reach immeasurable and
innumerable kotis of nayutas of Buddha-lands in as short a time as it takes to
eat a meal, may I not attain perfect Enlightenment.”[32]
(23rd Vow)
The passage
showing the fulfillment of the 23rd Vow is in section 28:
“By the Buddha’s power, Bodhisattvas of that land go
to innumerable worlds of the ten directions, in as short a time as it takes to
eat a meal, in order to pay homage and make offerings to the Buddhas and World
Honored Ones.”[33]
The 24th
Vow promises:
“If, when I
attain Buddhahood, bodhisattvas in my land should not be able, as they wish, to
perform meritorious acts of worshipping the Buddhas with the offerings of their
choice, may I not attain perfect Enlightenment.[34]
The passage
showing the fulfillment of the 24th Vow is also in the section 28:
“If those Bodhisattvas so wish, countless and
innumerable offerings, such as flowers, incense, music, silken canopies, and
banners, spontaneously appear before them as soon as they are imagined. They
are, accordingly, offered to the assemblies of Buddhas, Bodhisattvas and
Sravakas[35]”.[36]
This is because
the Enlightened Bodhisattvas of the Pure Land can see, clearly like looking
into a mirror, all the Buddha lands of the ten directions, as promised in the
40th Vow:
“If, when I
attain Buddhahood, the bodhisattvas in my land who wish to see the immeasurable
glorious Buddha-lands of the ten directions, should not be able to view all of
them reflected in the jeweled trees, just as one sees one's face reflected in a
clear mirror, may I not attain perfect Enlightenment.”[37]
In the 25th
Vow, 29th, and the 30th
Vow, it is promised that the Enlightened Bodhisattvas of the Pure Land will
have unsurpassed and unlimited wisdom for instructing beings everywhere in
accordance with their capacities:
“If, when I
attain Buddhahood, bodhisattvas in my land should not be able to expound the
Dharma with the all-knowing wisdom, may I not attain perfect Enlightenment.”[38]
(25th Vow)
“If, when I
attain Buddhahood, bodhisattvas in my land should not acquire eloquence and
wisdom in upholding sutras and reciting and expounding them, may I not attain
perfect Enlightenment.”[39] (29th Vow)
“If, when I
attain Buddhahood, the wisdom and eloquence of bodhisattvas in my land should
be limited, may I not attain perfect Enlightenment.
“[40]
(30th Vow)
The passage showing the fulfilment of the 30th
Vow is in section 30 of this sutra:
“Although
they observe with the eye of equality that the three worlds are empty and non-existent,
they strive to learn the Buddha Dharma and acquire varied eloquence to rid living
beings of affliction caused by the evil passions”.[41]
This aspect is
also contained in the 22nd Vow where it is said that those born in
the Pure Land will “enlighten uncountable sentient beings as numerous as the
sands of the River Ganges, and establish them in the highest, perfect
Enlightenment”.
They can also
hear and learn spontaneously any type of teaching they wish, as promised in the
46th Vow:
“If, when I
attain Buddhahood, bodhisattvas in my land should not be able to hear
spontaneously whatever teachings they may wish, may I not attain perfect
Enlightenment.”[42]
These Enlightened
Bodhisattvas, that means us after being born in the Pure Land of Amida,
are able to engage in saving and guiding sentient beings because they have
manifestations (“bodies”) like the Vajra-god Narayana:
 |
| Vajrapani |
“If, when I
attain Buddhahood, there should be any bodhisattva in my land not endowed with
the body of the Vajra-god Narayana, may I not attain perfect Enlightenment.”[43]
(26th Vow)
Vajra-god[44]
Narayana is, in fact, Vajrapani
(from Sanskrit vajra, "thunderbolt" or "diamond" and pani,
lit. "in the hand")[45], one of the most
important Enlightened Bodhisattvas of Mahayana pantheon and often associated with
Esoteric Buddhism. He is the protector of Buddha Dharma, and represents the Power of all Buddhas.
In Pure Land Buddhism we associate Him with Bodhisattva Mahasthamaprapta, one of
the two companions of Amida Buddha. They actually represent two aspects of the same Enlightened
Being - Mahasthamaprapta is the peaceful form and Vajrapani is the fierce form.
Just as Samantabhadra Bodhisattva
(mentioned in the 22nd Vow) represents the endless saving activity
of all Buddhas, Vajrapani as the fierce aspect of Mahasthamaprapta, represents
the immense and all-surpassing Power of the Buddhas[46]. How wonderful it is that
after we are born in the Pure Land we will be exactly like these two great
Enlightened Bodhisattvas! Just like Samantabhadra we will always be active in
samsara, and like Vajrapani we will be all-powerful!
And because Vajrapani is a protector of the Dharma, we
too, will forever protect it and destroy wrong understandings. In the esoteric Buddhist
iconography, Vajrapani is often depicted as a wrathful warrior[47] with His outstretched
right hand brandishing a vajra and His left hand holding a lasso to bind demons.
In some depictions, He wears a skull crown with His hair standing on end while
in others He wears a five-pointed Bodhisattva crown
to depict the power of the five major Buddhas (Vairocana, Akyobhya, Amida,
Ratnasambhava, Amogasiddhi) and He has a third eye.
At the end of
this chapter, I wish to explain the special case of the 28th Vow in
which there is a strange usage of the term „bodhisattvas in my land”
who have “little store of merit”:
“If, when I
attain Buddhahood, bodhisattvas in my land, even those with little store of
merit, should not be able to see the Bodhi-tree which has immeasurable light in
countless colors and is four million li in height, may I not attain perfect
Enlightenment.”[48]
This Vow refers
to the previous states of existence of actual Enlightened Bodhisattvas from the
Pure Land, when they were unenlightened bodhisattvas in aspiration, living in
other realms. Although they were bodhisattvas of little personal merit, that is,
not so much advanced on the Path, upon birth in the Pure Land and their
attainment of Buddhahood, they also became able to see the Bodhi-tree of Amida
Buddha. “Little store of merit” refers to their previous existence and
“bodhisattvas in my land” refer to their actual state of Enlightened
Bodhisattvas in the Pure Land.
The passage showing
the fulfilment of this vow is in section 15:
“The Bodhi tree
of Buddha Amitayus is four million li in height and five
thousand yojanas in circumference at its base. Its branches spread two
hundred thousand li in each of the four directions. It is a natural
cluster of all kinds of precious stones and is adorned with the kings of
jewels, namely, moonbright maṇi-gems and ocean-supporting wheel gems.
Everywhere between its twigs hang jeweled ornaments with a thousand million
different colors intermingling in various ways, and their innumerable beams
shine with the utmost brilliance. The Bodhi tree itself is covered
with nets of rare, excellent gems, and on it appear all kinds of ornaments in
accordance with one’s wishes.”[49]
[1] The Three Pure Land Sutras, translated into English by Hisao Inagaki in
collaboration with Harold Stewart, revised second edition, BDK English Tripitaka12-II,
II, IV, Numata Center for Buddhist translation and Research, 2003, p.31
Shinran himself
made reference to that passage in the Larger Sutra, in his
work Passages on the Pure Land Way [REALIZATION]:
“Further the sutra states:
The words "human beings" and
"devas" are used simply in accordance with the usage elsewhere. Their
countenances are dignified and wonderful, surpassing things of this world.
Their features, subtle and delicate, are not those of human beings or devas;
all receive the body of naturalness or of emptiness, the body of
boundlessness.”
[2] The Three Pure Land sutras, translated
into English by Hisao Inagaki in collaboration with Harold Stewart, revised
second edition, BDK English Tripitaka12-II, II, IV, Numata Center for Buddhist
translation and Research, 2003, p.14
[3]The Three Pure Land sutras, translated
into English by Hisao Inagaki in collaboration with Harold Stewart, revised
second edition, BDK English Tripitaka12-II, II, IV, Numata Center for Buddhist
translation and Research, 2003, p.24
[4] The Three Pure Land sutras, translated
into English by Hisao Inagaki in collaboration with Harold Stewart, revised
second edition, BDK English Tripitaka12-II, II, IV, Numata Center for Buddhist
translation and Research, 2003, p.30
[5] The Three Pure Land sutras, translated
into English by Hisao Inagaki in collaboration with Harold Stewart, revised
second edition, BDK English Tripitaka12-II, II, IV, Numata Center for Buddhist
translation and Research, 2003, p.14
[6] The Three Pure Land sutras, translated
into English by Hisao Inagaki in collaboration with Harold Stewart, revised
second edition, BDK English Tripitaka12-II, II, IV, Numata Center for Buddhist
translation and Research, 2003, p.42
[7] The Three Pure Land sutras, translated
into English by Hisao Inagaki in collaboration with Harold Stewart, revised
second edition, BDK English Tripitaka12-II, II, IV, Numata Center for Buddhist
translation and Research, 2003, p.14
[8] The Three Pure Land sutras, translated
into English by Hisao Inagaki in collaboration with Harold Stewart, revised
second edition, BDK English Tripitaka12-II, II, IV, Numata Center for Buddhist
translation and Research, 2003, p.14
[9] The Three Pure Land sutras, translated
into English by Hisao Inagaki in collaboration with Harold Stewart, revised
second edition, BDK English Tripitaka12-II, II, IV, Numata Center for Buddhist
translation and Research, 2003, p.16
[10] The 32
marks of physical excellence of a Buddha. They are: 1) protuberance on the
head, 2) hair of the head is blue-black and curling from left to right, 3) even
and broad forehead, 4) white tuft of hair between the eyebrows, 5) blue eyes,
6) forty teeth, 7) even and orderly teeth, 8) teeth close together, 9) white
teeth, 10) ability of tasting any food as the best, 11) jaw like a lion’s, 12)
long and thin tongue, 13) voice like Brahma’s, 14) well-framed shoulders, 15)
seven prominent parts (i.e both hands, both feet, both shoulders, and the
back), 16) both shoulders well filled out, 17) fine, golden skin, 18) arms
reaching the knees when standing upright, 19) majestic upper part of the body
like a lion’s, 20) body like a Nyagrodha tree in circumference, 21) a hair
growing from each pore, 22) hair growing upwards and its point bending towards
the right, 23) male organ hidden in the foreskin, 24) well-rounded thighs, 25)
unprotuberant ankle-bone, 26) soft and tender hands and feet, 27) hands and
feet with webs between fingers and toes, 28) long fingers, 29) soles bearing
the mark of a thousand-spoked wheel, 30) both feet standing firm, 31) long and
broad heels, and 32) calves like the shanks of the king of black antelopes.
The Three Pure Land Sutras, A Study and Translation from Chinese by Hisao Inagaki in
collaboration with Harold Stewart, Nagata Bunshodo, Kyoto, 1995, p. 418-419
[11] When
dharma appear with small “d” it refers to phenomena. When it appears with
capital “D” it refers to the teaching of the Buddha.
[12] The Three Pure Land sutras, translated
into English by Hisao Inagaki in collaboration with Harold Stewart, revised
second edition, BDK English Tripitaka12-II, II, IV, Numata Center for Buddhist
translation and Research, 2003, p.41-42
[13] The Three Pure Land sutras, translated
into English by Hisao Inagaki in collaboration with Harold Stewart, revised
second edition, BDK English Tripitaka12-II, II, IV, Numata Center for Buddhist
translation and Research, 2003, p.14
[14] The Three Pure Land sutras, translated
into English by Hisao Inagaki in collaboration with Harold Stewart, revised
second edition, BDK English Tripitaka12-II, II, IV, Numata Center for Buddhist
translation and Research, 2003, p.42
[15] The Three Pure Land sutras, translated
into English by Hisao Inagaki in collaboration with Harold Stewart, revised
second edition, BDK English Tripitaka12-II, II, IV, Numata Center for Buddhist
translation and Research, 2003, p.14
[16] The Three Pure Land sutras, translated
into English by Hisao Inagaki in collaboration with Harold Stewart, revised
second edition, BDK English Tripitaka12-II, II, IV, Numata Center for Buddhist
translation and Research, 2003, p.15
[17] The Three Pure Land sutras, translated
into English by Hisao Inagaki in collaboration with Harold Stewart, revised
second edition, BDK English Tripitaka12-II, II, IV, Numata Center for Buddhist
translation and Research, 2003, p.15
[18] The Three Pure Land sutras, translated
into English by Hisao Inagaki in collaboration with Harold Stewart, revised
second edition, BDK English Tripitaka12-II, II, IV, Numata Center for Buddhist
translation and Research, 2003, p.14
[19] The Three Pure Land sutras, translated
into English by Hisao Inagaki in collaboration with Harold Stewart, revised
second edition, BDK English Tripitaka12-II, II, IV, Numata Center for Buddhist
translation and Research, 2003, p.15
[20] The Three Pure Land sutras, translated
into English by Hisao Inagaki in collaboration with Harold Stewart, revised
second edition, BDK English Tripitaka12-II, II, IV, Numata Center for Buddhist
translation and Research, 2003, p.43-45
[21] The Three Pure Land sutras, translated
into English by Hisao Inagaki in collaboration with Harold Stewart, revised
second edition, BDK English Tripitaka12-II, II, IV, Numata Center for Buddhist
translation and Research, 2003, p.15
[22] The Three Pure Land sutras, translated
into English by Hisao Inagaki in collaboration with Harold Stewart, revised
second edition, BDK English Tripitaka12-II, II, IV, Numata Center for Buddhist
translation and Research, 2003, p.19
[23] The Three Pure Land sutras, translated
into English by Hisao Inagaki in collaboration with Harold Stewart, revised second
edition, BDK English Tripitaka12-II, II, IV, Numata Center for Buddhist
translation and Research, 2003, p.18-19
[24] The Three Pure Land sutras, translated
into English by Hisao Inagaki in collaboration with Harold Stewart, revised
second edition, BDK English Tripitaka12-II, II, IV, Numata Center for Buddhist
translation and Research, 2003, p.17
[25] The Three Pure Land sutras, translated
into English by Hisao Inagaki in collaboration with Harold Stewart, revised
second edition, BDK English Tripitaka12-II, II, IV, Numata Center for Buddhist
translation and Research, 2003, p.15
[26] The Three Pure Land sutras, translated
into English by Hisao Inagaki in collaboration with Harold Stewart, revised
second edition, BDK English Tripitaka12-II, II, IV, Numata Center for Buddhist
translation and Research, 2003, p.26
[27]
Pratyekabuddha (“solitary Enlightened One”): A Hinayana (lower /small vehicle)
sage, the Pratyekabuddha attains freedom from birth and death without the
guidance of a teacher. He also does not teach others. It is considered bellow
the Buddha of Mahayana.
[28] The Three Pure Land sutras, translated
into English by Hisao Inagaki in collaboration with Harold Stewart, revised
second edition, BDK English Tripitaka12-II, II, IV, Numata Center for Buddhist
translation and Research, 2003, p.15
[29] The Three Pure Land sutras, translated
into English by Hisao Inagaki in collaboration with Harold Stewart, revised
second edition, BDK English Tripitaka12-II, II, IV, Numata Center for Buddhist
translation and Research, 2003, p.26
[30] The Three Pure Land sutras, translated
into English by Hisao Inagaki in collaboration with Harold Stewart, revised
second edition, BDK English Tripitaka12-II, II, IV, Numata Center for Buddhist
translation and Research, 2003, p.26
[31] In the 22nd Vow it is also promised
that Bodhisattvas in the Pure Land will “make offerings to Buddha Tathagatas,
throughout the ten directions”.
[32] The Three Pure Land sutras, translated
into English by Hisao Inagaki in collaboration with Harold Stewart, revised second
edition, BDK English Tripitaka12-II, II, IV, Numata Center for Buddhist
translation and Research, 2003, p.17
[33] The Three Pure Land sutras, translated
into English by Hisao Inagaki in collaboration with Harold Stewart, revised
second edition, BDK English Tripitaka12-II, II, IV, Numata Center for Buddhist
translation and Research, 2003, p.42
[34] The Three Pure Land sutras, translated
into English by Hisao Inagaki in collaboration with Harold Stewart, revised
second edition, BDK English Tripitaka12-II, II, IV, Numata Center for Buddhist
translation and Research, 2003, p.17
[35] They
are offered to Buddhas ruling those lands and to their Enlightened Asembly of
Bodhisattvas and Sravakas (disciples).
[36] The Three Pure Land sutras, translated
into English by Hisao Inagaki in collaboration with Harold Stewart, revised
second edition, BDK English Tripitaka12-II, II, IV, Numata Center for Buddhist
translation and Research, 2003, p.42
[37] The Three Pure Land sutras, translated
into English by Hisao Inagaki in collaboration with Harold Stewart, revised
second edition, BDK English Tripitaka12-II, II, IV, Numata Center for Buddhist
translation and Research, 2003, p.19
[38] The Three Pure Land sutras, translated
into English by Hisao Inagaki in collaboration with Harold Stewart, revised
second edition, BDK English Tripitaka12-II, II, IV, Numata Center for Buddhist
translation and Research, 2003, p.17
[39] The Three Pure Land sutras, translated
into English by Hisao Inagaki in collaboration with Harold Stewart, revised
second edition, BDK English Tripitaka12-II, II, IV, Numata Center for Buddhist
translation and Research, 2003, p.17
[40] The Three Pure Land sutras, translated
into English by Hisao Inagaki in collaboration with Harold Stewart, revised
second edition, BDK English Tripitaka12-II, II, IV, Numata Center for Buddhist
translation and Research, 2003, p.17
[41] The Three Pure Land sutras, translated
into English by Hisao Inagaki in collaboration with Harold Stewart, revised
second edition, BDK English Tripitaka12-II, II, IV, Numata Center for Buddhist
translation and Research, 2003, p.44
[42] The Three Pure Land sutras, translated
into English by Hisao Inagaki in collaboration with Harold Stewart, revised
second edition, BDK English Tripitaka12-II, II, IV, Numata Center for Buddhist
translation and Research, 2003, p.20
[43] The Three Pure Land sutras, translated
into English by Hisao Inagaki in collaboration with Harold Stewart, revised
second edition, BDK English Tripitaka12-II, II, IV, Numata Center for Buddhist
translation and Research, 2003, p.17
[44] Here the word „god” is not used in the
sense of a limited being who is karmically related to the realm of the gods,
although sometimes Vajrapani can appear in the form of a guardian god.
[45] In Japan, Vajrapani is known as Kongojin ("Diamond-hand)
which manifests as two pair of muscular guardian deities of the Buddha Dharma
often depicted at the entrance of Buddhist temples. Their names are Misshaku
Kongo and Naraen Kongo. "Naraen"
is the equivalent of Narayana from Sanskrit.
[46] Also Avalokitesvara
represents the great compassion of the Buddhas, Manjushri their wisdom, and
Tara their miraculous deeds.
[47] In Japan, Vajrapani is known as Kongojin
(“Diamond-hand”).
[48] The Three Pure Land sutras, translated into English by Hisao Inagaki in collaboration with Harold Stewart, revised second edition, BDK English Tripitaka12-II, II, IV, Numata Center for Buddhist translation and Research, 2003, p.17
[49] The Three Pure Land sutras, translated into English by Hisao Inagaki in collaboration with Harold Stewart, revised second edition, BDK English Tripitaka12-II, II, IV, Numata Center for Buddhist translation and Research, 2003, p.28
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