Master T’an-luan (476-542) |
According to T’an-luan, all Buddhas, including Amida, have two bodies (aspects):
„1. Dharmakaya of Dharma-nature and 2. Dharmakaya
of Expediency.”
The first is the
ultimate, unconditioned reality beyond form, which is equally shared by all
Buddhas[2],
while the second is the specific and particular manifestation of each Buddha
for the sake of saving sentient beings.
The relation
between the two is described as follows:
„From the Dharmakaya of Dharma nature originates
the Dharmakaya of Expediency; through the Dharmakaya of Expediency, the
Dharmakaya of Dharma nature is revealed. These two Dharmakayas are different,
but inseparable; they are one but not the same.”[3]
This is a very
important aspect that is not properly understood by those who don’t accept the
existence of the many transcendent Buddhas in Mahayana[4].
While the true reason for such an attitude is their materialistic vision of the
universe, they often use the formless Dharmakaya as an excuse and argument to reduce
all transcendent manifestations to mere symbols or metaphors, or even go so
far as to blame „folk Buddhism” for their presence in the canonical writings.
But surely,
T’an-luan did not shared such distorted views when he clearly said that exactly
because Dharmakaya is formless, there is
no form which it cannot manifest”:
„Unconditioned Dharmakaya is the body of
Dharma-nature. Because Dharma-nature is Nirvanic, Dharmakaya is formless.
Because it is formless, there is no form which it cannot manifest. Therefore,
the body adorned with the marks of excellence is itself Dharmakaya”.
„The body adorned with the marks of excellence” is the specific transcendent
manifestation of each Buddha for the sake of saving sentient beings:
„The Dharmakaya has no form of its own and yet
manifests various forms, corresponding to the conditions and capacities of
sentient beings.”
In the case of
Amida Buddha, this is the Form he has taken in the Pure Land; it is Amida asdescribed in the Larger Sutra by Shakyamuni, and as seen and heard by the
audience gathered together on the Vulture Peak to listen to this sutra[5].
Ultimate
Dharmakaya or Dharmakaya of Dharma-nature is beyond time and form, so it cannot
be perceived as an object of faith. In this ultimate Dharmakaya we dwell only after
we attain Buddhahood in the Pure Land, but here and now, ordinary unenlightened
people like us cannot relate to it, nor understand it. This is why Amida Buddha
does not remain secluded in his ultimate - formless Dharmakaya, but has
manifested himself in the form described by Shakyamuni in the Larger Sutra, and
has established his Pure Land.
Even if Amida Buddha in form and Name is inseparable from his formless Dharmakaya, it doesn’t mean that he is non-existent or just a symbol or fictional character. As the saying goes, even if the two Dharmakayas are inseparable, they are different; they are one, but not the same. So, while we accept that Amida has the aspect of ultimate formless Dharmakaya, we relate in our faith and teaching to Amida in form and Name, to Amida as described in the Larger Sutra and to Amida who now resides in the Pure Land. Those who do not understand this difference, but continue to negate the existence of Amida Buddha in form and Name are not practicing in accord with the Dharma, as T’an-luan explains:
Even if Amida Buddha in form and Name is inseparable from his formless Dharmakaya, it doesn’t mean that he is non-existent or just a symbol or fictional character. As the saying goes, even if the two Dharmakayas are inseparable, they are different; they are one, but not the same. So, while we accept that Amida has the aspect of ultimate formless Dharmakaya, we relate in our faith and teaching to Amida in form and Name, to Amida as described in the Larger Sutra and to Amida who now resides in the Pure Land. Those who do not understand this difference, but continue to negate the existence of Amida Buddha in form and Name are not practicing in accord with the Dharma, as T’an-luan explains:
„What is the cause of not practicing in accord
with the Dharma, or in agreement with the significance of the Name?
It is due to failure to understand that the
Tathagata Amida is a Body of [ultimate] Reality and a Body for the sake of
Living Beings.”
When we say the
nembutsu we take as object of our faith and refuge, the Name of Amida Buddha in
his glorious manifestation for the sake of sentient beings:
„The ten repetitions of the Name arise from the
unsurpassed faith by taking as object the Name of Amida Tathagata of a glorious
body of skilful means that comprises immeasurable merits which are true and
pure.”
To negate the existence of transcendent Buddhas, including Amida, with
their various manifestations is, according to T’an-luan, the most evil act of
abusing the right Dharma. In a famous dialogue from his Ojoronchu, which is
later mentioned by Shinran in his Kyogyoshinsho, he explains that the only
obstacle to birth in the Pure Land and the true exclusion in the Primal Vow is
the act of abusing the right Dharma. Then he defines the abusing of the right
Dharma as follows:
„If one says ‚there is no Buddha’, ‚there is no
Buddha Dharma’, ‚there is no Bodhisattva’ and ‚there is no Dharma for
Bodhisattvas’, such views held firmly in the mind by one’s own reasoning or by
listening to other’s teaching, are called, 'abusing the right Dharma.’”
Now the thing is that
those who consider the story told by Shakyamuni in the Larger Sutra, of
Dharmakara Bodhisattva becoming Amida Buddha, to be a fictional story, and
Dharmakara or Amida to be fictional characters, symbols or metaphors, are
actually saying „there was no Dharmakara Bodhisattva” and „there is no Amida
Buddha”. Their act of denying the existence of Amida Buddha in his Dharmakaya
of expediency, or the body for the sake of saving sentient beings is abusing
the right Dharma. For this reason, those who spread such distorted visions are
excluded from birth in the Pure Land. More than this, when their present life
is over, they will be reborn in the Great Avici Hell, as T’an-luan explained:
„He who has committed the transgression of abusing
the right Dharma will not be able to attain Birth, even though he has not committed any other evils. For what reason? The Mahaprajnaparamita[6] sutra says:
‚[…] Those who have abused the right Dharma will
also fall into the Great Avici hell. When the period of one kalpa comes to an
end, they will be sent to the Great Avici hell of another world. In this way,
such evildoers will consecutively pass through a hundred thousand Great Avici
hells.’
The Buddha thus did not mention the time of their
release from the Avici hell. This is because the transgression of abusing the
right Dharma is extremely grave.
Further, the right Dharma refers to the Buddha
Dharma. Such ignorant persons have abused it; therefore, it does not stand to
reason that they should seek birth in a Buddha-land, does it?”
The Larger Sutra
is the Amida Dharma taught by Shakyamuni Buddha with the intention of helping
sentient beings to be born in the Pure Land of Amida. Those who do not take
this sutra and Dharma as being genuine, but call it a fictional or mythological story, how can they be reborn in a Pure Land of a Buddha whose existence they
actually deny? Indeed, as T’an-luan said, „it
does not stand to reason”, isn't it ?
Master T’an-luan accepted the story of Dharmakara becoming Amida from the LargerSutra, and also emphasized that when Dharmakara decided to work for the creation of the
Pure Land, he was not an ordinary Bodhisattva or monk, but one who actually had
nothing more to do for his own liberation. Here are a few important passages:
„Formerly, in the presence of Lokesvararaja
Buddha, Dharmakara Bodhisattva attained insight into the non-arising of all
dharmas. This stage is called the Sage’s Family. While dwelling there, he made
the Forty-eight Great Vows, whereby he was able to provide his Land called
‚Peace and Bliss’. This means that this Land is the result of that cause.”
[…] „The Pure Land of Peace and Bliss has indeed
arisen from the pure karma of the Bodhisattva Dharmakara, who had attained an
insight into the unproduced nature of all dharmas. It is also the realm ruled
by the Dharma-King Amida. Indeed, the Tathagata Amida provided the controlling
power in the formation and support of the Pure Land.”
[…] „The Land of Peace and Bliss was produced by
through Dharmakara Bodhisattva’s Compassion and Right Meditation. It was
established by Amida Tathagata’s Divine Power and Primal Vow.”
Also, it is very
important to know that the land of Amida is itself in accord with ultimate
Dharmakaya:
„This Pure Land complies with the Dharma nature
and is not in conflict with the Dharma-base”.
Thus, we can conclude
that both Amida Buddha and his Pure Land, as described in the Larger Sutra are
the Dharmakaya of Expediency or Dharmakaya in action, manifested for the sake
of sentient beings.
As we have seen,
according to Master T’an-luan, there are two ways to describe Amida Buddha and
his Pure Land:
- as a reward or consequence of
Dharmakara practice
- as a manifestation of ultimate
reality (Dharmakaya of Dharma nature/Suchness) in the sphere of causes and
conditions, that is, of Dharmakaya beyond form manifesting in the form of Dharmakara becoming Amida and
establishing the Pure Land
Shinran too, once
said in his Jodo wasan, in full accord with T’an-luan’s theory of the two
Buddha-bodies:
„It
is taught that ten kalpas have now passed
Since Amida attained Buddhahood,
But he seems a Buddha more ancient
Than kalpas countless as particles.”
Since Amida attained Buddhahood,
But he seems a Buddha more ancient
Than kalpas countless as particles.”
In the first two verses Amida is described as Dharmakaya of Expediency
or Dharmakaya for the sake of sentient beings, while in the last verses his ultimate
formless Dharmakaya is revealed.
Both Shinran and T’an-luan did not denied the story ofDharmakara becoming Amida ten kalpas ago, as described in the Larger Sutra - It is taught that ten kalpas have now passed/Since
Amida attained Buddhahood - but they also wished to point out that this is
only one aspect of Amida (Dharmakaya of Expediency), and that He also has an
ultimate Buddha nature (Dharmakaya of Dharma-nature) which has no beginning and
no end.
In short, Dharmakara becoming Amida and establishing his Pure Land is
the description in terms of cause and effect of the salvation work of Amida as
eternal Buddha.
***
please also read, The Three Bodies (Aspects) of Amida Buddha
The relation between the doctrine of the Two Buddha Bodies and Three Buddha Bodies (Trikaya)
***
This article was written on
the anniversary of Master T’an-luan (476-542) at Amida-ji Temple, which falls on August 7th. Unfortunately, I've presented
only a small part of his teachings on Amida Buddha and the Pure Land.
***
All quotes in this
article were taken from “Ojoronchu – T’an-luan’s Commentary on Vasubandhu’s
Discourse on the Pure Land , A Study and Translation” by Hisao Inagaki,
Nagata Bunshodo, Kyoto ,
1998.
[1] All
quotes in this article were taken from “Ojoronchu – T’an-luan’s Commentary on
Vasubandhu’s Discourse on the Pure Land , A Study and Translation” by Hisao Inagaki,
Nagata Bunshodo, Kyoto ,
1998.
[3] In Jodo Shinshu we also use the doctrine of the
three Buddha bodies/aspects (trikaya), to explain Amida Buddha. These three
bodies are Dharmakaya – body of ultimate reality, Sambhogakaya – Recompensed
body as a result of different practices and vows, and Nirmanakaya – Accomodated
body which is generally the physical body in which one attains Buddhahood, but
it can also be the body manifested by a Buddha in Sambhogakaya form.
What is the relation between
the “Two Buddha bodies” as expressed by T’an-luan and the “Three Buddha bodies”
(trikaya)? The Dharmakaya of Dharma-nature is identical with the Dharmakaya
reffered in the trikaya doctrine, and the Dharmakaya of Expediency corresponds
to the Sambhogakaya or Recompensed Body.
[4] Contrary to this opinion, T’an-luan clearly explains:
„To say that each Buddha rules innumerable and
incalculable worlds in all the ten directions is a view maintained in Mahayana
discourses”.
[5] It is recorded in the Larger Sutra: “The Buddha said to Ānanda, “Rise to your
feet, rearrange your robes, put your palms together, and respectfully revere
and worship Amitāyus.[…] Ānanda stood up, rearranged his robes, assumed the
correct posture, faced westward, and, demonstrating his sincere reverence,
joined his palms together, prostrated himself on the ground, and worshiped
Amitāyus. Then he said to Śākyamuni Buddha, “World-honored One, I wish to see
that Buddha, his Land
of Peace and Bliss, and
its hosts of bodhisattvas and śrāvakas.”
As soon as he had said this, Amitāyus emitted a great
light, which illuminated all the Buddha lands. The Encircling
Adamantine Mountains ,
Mount Sumeru , together with large and small
mountains and everything else shone with the same [golden] color. That light
was like the flood at the end of the period of cosmic change that fills the
whole world, when myriads of things are submerged, and as far as the eye can see
there is nothing but the vast expanse of water. Even so was the flood of light
emanating from Amitāyus. All the lights of śrāvakas and bodhisattvas were
outshone and surpassed, and only the Buddha’s light remained shining bright and
glorious. At that time Ānanda saw the splendor and majesty of Amitāyus
resembling Mount Sumeru , which rises above the whole
world. There was no place that was not illuminated by the light emanating from
his body of glory[Sambhogakaya or Dharmakaya of Expediency]. The four groups of
followers of the Buddha in the assembly saw all this at the same time.
Likewise, those of the Pure
Land saw everything in
this world.
Then the Buddha said to Ānanda and Bodhisattva
Maitreya, “Have you seen that land filled with excellent and glorious
manifestations, all spontaneously produced, from the ground to the Heaven of
Pure Abode?” Ānanda replied, “Yes, I have.”
The Buddha asked, “Have you also heard the great voice
of Amitāyus expound the Dharma to all the worlds, guiding sentient beings to
the Way of the Buddha?”
Ānanda replied, “Yes, I have.”[…]
2 comentarii:
Can we buy a copy of Ojoronchu-T'an-luans commentary on vasubandhu's discourse on the Pureland? Are there any English translations available? Thank You
There is the translation made by Inagaki Sensei but I do not know now where to find it. I have only one old copy.
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