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| Shakyamuni Buddha teaching about Amida Buddha and his Pure Land |
Shakyamuni Buddha’s main teaching
about Amida Buddha can be found in the Three Pure Land Sutras[1], among which the Larger
Sutra is
the most important. In fact, Shinran thought that teaching this sutra was the main reason for Shakyamuni’s appearance on earth[2]. He was also convinced
that the Larger Sutra is the true teaching of the Buddha Dharma, while all other methods and
teachings Shakyamuni preached during his lifetime, are provisory. Here are just
a few important passages from his Kyogyoshinsho that support this vision:
“To reveal the true
teaching: It is the Larger Sutra of the Buddha of Immeasurable Life. The central
purport of this sutra is that Amida, by establishing the incomparable Vows, has
opened wide the Dharma storehouse, and full of compassion for small, foolish
beings, selects and bestows the treasure of virtues. [The sutra further reveals
that] Shakyamuni appeared in this world and expounded the teachings of the way
to Enlightenment, seeking to save the multitudes of living beings by blessing
them with this benefit that is true and real[3]. Thus, to teach the Tathagata’s Primal Vow
is the true intent of this sutra; the Name of the Buddha is its essence”[4].
“[…] the Larger Sutra
reveals the true teaching. It is indeed the right exposition for which the
Tathagata appeared in the world, the wondrous scripture rare and most
excellent, the conclusive and ultimate exposition of the One Vehicle[5], the
precious words disclosing perfect, instantaneous fulfillment, the sincere words
praised by all the Buddhas throughout the ten quarters, the true teaching in
consummate readiness for the beings of this day. Let this be known”[6].
“The reason for the
Buddha's appearance in the world
Is, above all, to expound the Primal Vow of Amida, wide and deep as the ocean.
All beings in the evil age of the five defilements
Should believe in the truth of the Buddha's words.[7]”
Is, above all, to expound the Primal Vow of Amida, wide and deep as the ocean.
All beings in the evil age of the five defilements
Should believe in the truth of the Buddha's words.[7]”
So,
for us, disciples of Shakyamuni and Shinran, this sutra is supreme and all the
teachings and events related in it are to be accepted as true. As Shakyamuni
himself encouraged us, we have to accept this sutra in faith:
“you should single heartedly
accept in faith, uphold, and chant this sutra, and practice in accordance with
its teachings”[8].
*
Now let us see what Shakyamuni told
us about Amida Buddha and his Pure
Land
In
section 4 of the Larger Sutra he first enumerates many Buddhas of the past eons
of time who appeared in samsara to teach the Dharma: “in the distant
past – innumerable, incalculable and inconceivable kalpas ago…”[9].
Doing
so, he showed to us that human history, as we know it, is only a very small
fraction of the endless and inconceivable time of the universe and that the
various world systems and beings living in them had existed before the
appearance of this earth. So he mentioned 52 great Buddhas who appeared in samsara,
taught the Dharma and entered Nirvana before the story of Amida actually
happened. After these 52 Buddhas, another great Buddha named Lokesvararaja
appeared, still in a distant, and impossible to explain, time and place:
“Then there appeared a Buddha named
Lokesvararaja, the Tathagata, Arhat, Fully Enlightened One, Possessed of Wisdom
and Practice, Well-gone One, Knower of the World, Unsurpassed One, Tamer of
Beings, Teacher of Gods and Humans, and Enlightened and World-honored One”.[10]
During
the time and place of this Buddha, there lived a king who, after hearing his
teaching, renounced the throne and became a monk (bhiksu) named, Dharmakara:
“At that time there was a king
who, having heard the Buddha’s exposition of the Dharma, rejoiced in his heart and
awakened aspiration for highest, perfect Enlightenment. He renounced his
kingdom and throne, and became a monk named Dharmakara”.[11]
As the
sutra tells us, this monk, Dharmakara, was already a superior person when he
went to see Lokesvararaja Buddha:
“Having superior intelligence,
courage, and wisdom, he distinguished himself in the world. He went to see
Tathagata Lokesvararaja, knelt down at his feet, walked around him three times
keeping him always on his right, prostrated himself on the ground, and, putting
his palms together in worship, praised the Buddha”.[12]
Then he
informed him about the spiritual decision he took to become a Buddha himself
for the sake of all sentient beings:
“I resolve to become a Buddha,
Equal in attainment to you, O
Holy King of the Dharma,
To save living beings from birth
and death,
And to lead them all to
liberation.”[13]
And in
fulfilling his aspiration he mentions the creation of a special land:
“When I have become a Buddha,
My land shall be most exquisite.”[14]
where to
bring sentient beings everywhere and make them perfectly happy:
“Those who come from the ten
directions
Will find joy and serenity of
heart;
When they reach my land,
They shall dwell in peace and
happiness.”[15]
To make
them perfectly happy means, of course, to help them attain Nirvana, his land
being in fact, a manifestation of Nirvanic bliss and freedom:
“The seat of Enlightenment will
be supreme.
My land, being like Nirvana
itself,
Will be beyond comparison.”[16]
After he
said the above words, he invites Lokesvararaja Buddha and all Buddhas to see
into his mind and heart, and become witness to the truth of his aspiration:
“I beg you, the Buddha, to become
my witness
And to vouch for the truth of my
aspiration.
The World-honored Ones in the ten
directions
Have unhindered wisdom;
I call upon those Revered Ones
To bear witness to my intention”.[17]
However,
Dharmakara needed a practice to fulfill his aspiration to become a Buddha and
establish a special land/realm where to bring all beings to Nirvana, so he also
asked Lokesvararaja Buddha for guidance:
“I beseech you to explain the
Dharma to me fully, so that I can perform practices for the establishment of a
pure Buddha land adorned with innumerable excellent qualities. So please teach
me how to attain Enlightenment quickly and to remove the roots of the
afflictions of birth and death of all.’”[18]
More
exactly, he asked Lokesvararaja to show to him all the Buddha-lands of the ten
direction, so that he can better know what to do and how to practice to create
his own Buddha-land:
“I sincerely beseech you, World
Honored One, to explain in detail the practices by which Buddha Tathagatas
established their pure lands. After I hear that, I wish to practice as
instructed and so fulfill my aspirations.”[19]
As
Shakyamuni Buddha told us in the Larger
Sutra, Lokesvararaja Buddha, “recognized
Bhiksu Dharmākara’s noble and high aspirations” and “explained in detail the greater and lesser aspects of two hundred and
ten kotis
of Buddha-lands, together with the good and evil natures of heavenly and human
beings living there. He revealed them all to the bhiksu just
as he had requested”.[20]
Then, “having heard the Buddha’s exposition of the
glorious pure lands and also having seen all of them”, Dharmakara “resolved upon his
supreme, unsurpassed vows”.[21]
At this
point, the sutra tells us again (for the second time)[22],
that Dharmakara was not an ordinary practitioner, when he resolved to make his
vows: “his mind being serene and his
aspirations free of attachment, he was unexcelled throughout the world”[23].
As
Shakyamuni told us, Dharmakara contemplated the vows he was about to make for
five full kalpas and then he chose the necessary practices to fulfill them:
“For five full kalpas he contemplated the vows
and then chose the pure practices for the establishment of his Buddha-land.”[24]
To
practice sitting meditation for even 5 hours a day is an extremely hard job for
any nowadays practitioner, not to mention to sit for one day, seven days, a few
months or a year, but to contemplate continuously for five full kalpas is truly
beyond our capacity to understand. No wonder then that hearing about the time
Dharmakara spent in contemplation, Ananda immediately asked the Buddha to
specify how long was the lifespan of beings who belonged to the time and land of Lokesvararaja
“Ananda asked the Buddha, “How
long was the lifespan of beings in the land of Buddha Lokesvararāja
kalpas.”[25]
So,
after five kalpas of contemplation, Dharmakara Bodhisattva “adopted the pure practices that had led to
the establishment of the excellent lands of two hundred and ten kotis
of Buddhas”.
Thus,
being sure about the Vows and what practices to follow, he went to inform
Lokesvararaja Buddha:
“He went to the Buddha, knelt
down at his feet, walked around him three times, joined his palms in worship,
and sat down. He then said to the Buddha, ‘I have adopted the pure practices
for the establishment of a glorious Buddha-land.’”[26]
Having
heard the Dharmakara’s wonderful vows, Lokesvararaja was overjoyed and asked
him to proclaim them to the entire assembly:
“The Buddha said to him, ‘You
should proclaim this. Know that now is the right time. Encourage and delight
the entire assembly. Hearing this, other bodhisattvas will practice this Dharma
and so fulfill their innumerable great vows.’
The bhiksu replied,
‘I beg you to grant me your attention. Now I will fully proclaim my vows.’”[27]
So, the
entire section 7 of the Larger Sutra
contains the list of the 48 Vows of Dharmakara. I have already given to you an
explanations of all the 48 vows in my book, The 48 Vows of Amida Buddha (click here), so for the moment, I wish to continue with the story told in the sutra.
Then, after listing the 48 Vows Shakyamuni described the various
practices Dharmakara engaged into for “inconceivable and innumerable kalpas” in order to become a Buddha and
manifest his Pure
Land
“Then, Ananda, after proclaiming
and establishing those universal vows in the presence of Buddha Lokesvararaja
before the multitude of beings, including the eight kinds of superhuman beings,
such as devas
and dragon spirits, and also Mara and Brahma, Bhiksu Dharmakara was solely intent on
producing a glorious and exquisite land. The Buddha-land that he sought to
establish was vast in extent, unsurpassed, and supremely wonderful, always present and subject neither to decay
nor change. During inconceivable and innumerable kalpas,
he cultivated the immeasurable meritorious practices of the bodhisattva path.”[28]
Then, Ananda asked Shakyamuni a
direct and very important question for us:
“Ananda asked the Buddha, ‘Has
Bodhisattva Dharmakara already attained Buddhahood and then passed into
Nirvana? Or has he not yet attained Buddhahood? Or is he dwelling somewhere at
present?’
The Buddha replied to Ananda,
‘Bodhisattva Dharmakara has already attained Buddhahood and is now dwelling in a Western
Buddha- land called ‘Peace and Bliss,’ a hundred thousand kotis
of lands away from here.’
Ananda further asked the Buddha,
‘How much time has passed since he attained Buddhahood?”
In the Smaller Amida
Sutra[31],
Shakyamuni also said to Sariputra on the same topic:
“The Buddha then said to Elder Sāriputra:
‘If you travel westward from here, passing a hundred thousand kotis
of Buddha-lands, you will come to the land called Utmost Bliss, where there is
a Buddha named Amitayus. He is living
there now, teaching the Dharma’”.[32]
As Shakyamuni
confirms, Dharmakara already attained Buddhahood, and from then on in the Larger Sutra or the Smaller Sutra and Contemplation
Sutra, he no longer calls him by this name, but “Amitayus”, which means
Infinite Life or “Amitabha” - “Infinite Light”. These two aspects, “Infinite Life” (Amitayus) and “Infinite Light”
(Amitabha) are merged into the word “Amida”[33], which means the Buddha of Infinite Life and Infinite Light. His Infinite Life is the effect of the 13th Vow which he made when he was Dharmakara Bodhisattva, while the Infinite Light is the effect of the 12th Vow. So, we cannot separate Amitayus
(Infinite Life) from Amitabha (Infinite Light) because these are the two
aspects of the same Buddha. In the section 4 from the Smaller Amida Sutra, Shakyamuni explained this to Sariputra:
“For what reason, Sāriputra, do
you think that Buddha is called Amitabha? Sāriputra, the Buddha’s light shines
boundlessly and without hindrance over all the worlds of the ten directions. It
is for this reason that he is called Amitabha. Again, Sariputra, the lives of
the Buddha and the people of his land last for innumerable, unlimited, and
incalculable kalpas.
It is for this reason that the Buddha is called Amitayus.”[34]
Shakyamuni
tells us another important aspect about Dharmakara who became Amida Buddha – he
“is now dwelling in a Western Buddha-land
called ‘Peace and Bliss,’” – which is to be found not here, but “a hundred
thousand kotis[35] of lands away from
here”.
This is
extremely important, as it shows that there is a clear distinction between this
world with its unenlightened beings, and the Pure Land Pure Land
Next,
the fact that Amida is “now dwelling” in his Pure Land
But Shakyamuni did more than simply
presenting the story of Dharmakara becoming Amida. In order to show that people
must accept the existence of this great Buddha, and of his Enlightened realm,
he actually revealed them to his audience. Here is what happened:
“The Buddha said to
Ananda, ‘Rise to your feet, rearrange your robes, put your palms together, and
respectfully revere and worship Amitayus.’ […] Ananda 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 Amitayus. Then he said to Śhakyamuni Buddha, ‘World-honored One, I wish to see that Buddha, his Land of Peace
As soon as he had said this, Amitayus emitted a great light, which illuminated all the Buddha lands. TheEncircling Adamantine
Mountains , Mount Sumeru Mount Sumeru Pure Land
Then the Buddha said to Ananda 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?” Ananda replied, “Yes, I have.”
The Buddha asked, “Have you also heard the great voice of Amitayus expound the Dharma to all the worlds, guiding sentient beings to the Way of the Buddha?”
Ananda replied, “Yes, I have."[36]
As soon as he had said this, Amitayus emitted a great light, which illuminated all the Buddha lands. The
Then the Buddha said to Ananda 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?” Ananda replied, “Yes, I have.”
The Buddha asked, “Have you also heard the great voice of Amitayus expound the Dharma to all the worlds, guiding sentient beings to the Way of the Buddha?”
Ananda replied, “Yes, I have."[36]
The
passage is clear and can’t be misinterpreted. Ananda asked Shakyamuni to see
Amida and his Pure Land - “I
wish to see that Buddha, his Land
of Peace Vulture Peak to listen to the Larger Sutra, saw Amida and the Pure Land Pure Land , saw each other – “likewise, those of the Pure
Land
No
sincere follower and reader of the above lines can possibly misinterpret what
happened there. The revelation of Amida and his Land really took place, and the
audience literally saw them before their very eyes. There is no hidden,
metaphorical or symbolical meaning in this. I repeat, the audience literally saw them before their very eyes. Anybody who
tells you that you should not actually take into consideration this vision of
Amida and his Land, as it was described in the sutra, is a person who lacks faith and who is consciously or unconsciously deceiving you.
Not only
that Shakyamuni showed Amida and the Pure
Land
“Have you seen that land
filled with excellent and glorious manifestations, all spontaneously produced?”
To this, Ananda replied, “Yes,
I have”.
“Have you also heard
the great voice of Amitayus?”
Ananda,
also replied:
“Yes, I have”.
Why do
you think Shakyamuni Buddha asked them to confirm what they just saw and heard?
Why he insisted to hear Ananda say with his own mouth, “yes I have seen” and
“yes, I have heard”? It is because he wanted all beings, including us,
disciples of later generations, to accept Amida as a real Buddha, and his Land
as a real enlightened place where we should wish to go after death. It was for
our sake that he told the story of Amida Buddha and enabled the audience to see
him and his Land:
“I have expounded this
teaching (sutra) for the sake of sentient beings and enabled you to see Amitayus
(Amida) and all in his Land. Strive to do what you should. After I have passed
into Nirvana, do not allow doubt to arise."[37]
According to the Contemplation Sutra, Amida Buddha and
his Pure Land
were also showed to Queen Vaidehi, wife of King Bimbisara from Magadha [38].
Ananda and Mahamaudgalyayana,
two of his main disciples, were themselves present as witnesses of this
revelation. Here are the words of this sacred text:
“I [Vaidehi] beseech you,
World-honored One, to reveal to me a
land of no sorrow and no affliction where I can be reborn. I do not wish to
live in this defiled and evil world of Jambudvipa where there are hells, realms
of hungry ghosts, animals, and many vile beings. I wish that in the future I
shall not hear evil words or see wicked people. World-honored One, I now kneel
down to repent and beg you to take pity on me.’
Then the World-honored One sent
forth from between his eyebrows a flood of light that was the color of gold and
illuminated the innumerable worlds in the ten directions. Returning to the
Buddha, the light settled on his head and transformed itself into a golden
platform resembling Mount
Sumeru
Vaideiī then said to the Buddha,
‘O World-honored One, these Buddha-lands are pure and free of defilement, and
all of them are resplendent. But I wish
to be born in the Land
of Utmost Bliss
[…]“Vaidehi said to the Buddha, “World-honored
One, through the Buddha’s power, even I have now been able to see that land’”.[40]
[…] “The
Buddha said to Ananda and Vaidehi, ‘Listen carefully, listen carefully and
ponder deeply. I will expound for you the method of removing suffering. Bear my
words in mind and explain them to the multitude of beings.’
When these words were spoken, Amitayus appeared in the air above,
attended on his left and right by the two mahasattvas Avalokitesvara and Mahasthamaprapta.
So brilliant was their radiance that it was impossible to see them in detail.
They could not be compared even with a hundred thousand nuggets of gold from
the Jambu River
After she had this vision of Amitayus, Vaidehi knelt down in worship at
Shakyamuni’s feet and said to him, “World-honored One, through your power I have been able to see Amitayus and the two
Bodhisattvas”.[41]
After the Contemplation
Sutra was delivered to Queen Vaidehi, Shakyamuni Buddha returned with his
companions to the Vulture
Peak Pure Land
“Then the World-honored One
returned to Vulture
Peak
As disciples who read and hear this
teaching, long after Shakyamuni “passed
into Nirvana”, we must be on guard against those false teachers and deluded
scholars who are incapable to accept the story of Dharmakara becoming Amida as
it was told by Shakyamuni, and the testimony of Ananda, Mahamaudgalyayana, queen Vaidehi and the entire audience
from the Vulture Peak who literary saw Amida Buddha and his Pure Land. No
matter what nice or sophisticated words such people might use, we must by no
means, be confused by them. If Shakyamuni, in his all-knowing wisdom as a
Buddha, would have thought there is a better way to explain to us the Dharma
about Amida Buddha, then he would surely chose it, but he didn’t.
So great is the importance of Amida Dharma and the Larger Sutra, that Shakyamuni promised
to keep it in the world even after all the other sutras would disappear:
“In the future, the Buddhist scriptures and
teachings will perish. But, out of pity and compassion, I will especially
preserve this sutra and maintain it in the world for a hundred years more.
Those beings who encounter it will attain deliverance in accord with their
aspirations”.[43]
His urge to listen and accept it in faith is overwhelming:
“Even if a great fire were to fill the
universe of a thousand million worlds, you should pass through it to hear this
sutra, to arouse joyful faith, to uphold and chant it, and to practice in
accordance with its teachings”.[44]
How can one dare to say this sutra does not contain the true
story of Amida Buddha, when Shakyamuni himself said that even if the universe
is on fire, we should by all means, accept it in faith? When all the Masters of
our lineage accepted it, how can we say otherwise?
However, Shakyamuni foresaw the inner and outer difficulties
of accepting this sutra:
“most difficult of all difficulties is to
hear this sutra, have faith in it with joy, and hold fast to it. Nothing is
more difficult than this”[45]
It is extremely important to understand that Amida Dharma is,
first of all, what Shakyamuni himself expounded and taught. This is why he said
at the end of the Larger Sutra: “thus have I formed my Dharma, thus
have I expounded my Dharma, thus have I taught my Dharma”. It means, “dear disciples, do
not let yourself drawn into confusion! This is the Dharma you should accept -
in the exact way I myself formed it and expounded it”. This is also evident
from the next sentence: “you must receive
it and practice it by the method prescribed”.
Attention,
dear readers – Shakyamuni said we must
receive it and practice it in the way it was taught. Not to change it like we
are some kind of owners of the Dharma or enlightened beings ourselves. So please, do not approach the Amida Dharma with a
possessive mind, but with the humbleness of receiving the most precious
medicine.
Namo
Amida Bu
[1] The Three
Pure Land
- Sutra on the Buddha of Infinite Life ( Larger Sukhavativyuha Sutra in Skt./Bussetsu
Muryōju Kyo in Jpn.); it is often called Larger Sutra. This sutra was translated into Chinese during the
Ts’ao-Wei dynasty (252 C .E.),
by Tripitaka Master Samghavarman (Kosogai in Jpn.).
- Sutra on Visualisation of the Buddha of Infinite Life (Amitayurdhyana Sutra in Skt./Bussetsu Kanmuryoju Kyo in Jpn.); it is
often called Contemplation Sutra.
This sutra was translated into Chinese during the Liu-Sung dynasty ( 424-442 C .E.) by the Tripitaka
Master Kalayasas (Kyoryoyasha).
- Sutra on the Amitayus Buddha (Smaller Sukhavativyuha Sutra in Skt./Bussetsu
Amida Kyo in Jpn.); it is often called Smaller Sutra. This sutra was translated into Chinese during the
Yao-Ch’in dynasty (402 C .E.),
by the Tripitaka Master Kumarajiva (Kumaraju in Jpn).
[2] See the chapter „The reason for
Shakyamuni’s appearance in this world” from my book, Jodo Shinshu Buddhist Teachings, Dharma Lion Publications, Craiova,
2011.
[3] „The
benefit that is true and real” is the infinite merit and virtue of Amida embodied in his Name. To say his
Name in faith, desiring to be born in his Land, is what the Primal Vow urges us
to do.
[4]
The
Collected Works of Shinran, Shin
Buddhism Translation Series, Jodo Shinshu Hongwanji-ha, Kyoto
[5] „One vehicle” („Ichijo” in Jpn or
„Ekayana” in Skrt) is the complete and supreme Dharma of the Buddha which
provides the method of attaining Buddhahood quickly.
[6] The Collected Works of Shinran, Shin
Buddhism Translation Series, Jodo Shinshu Hongwanji-ha, Kyoto , 1997, p.10
[7]
The Way of
Nembutsu-Faith: A Commentary on the Shoshinge, by Hisao Inagaki, Nagata Bunshodo, Kyoto
[8] The Three Pure
Land Sutras - A Study and Translation
from Chinese by Hisao Inagaki in collaboration with Harold Stewart, Bukkyo
Dendo Kyokai and Numata Center for Buddhist Translation and Research, Kyoto,
2003, p.70
[9] “In the distant past—innumerable,
incalculable, and inconceivable kalpas ago—a Tathagata named Dipankara appeared in the world. Having taught
and freed innumerable beings and led them all along the Way of enlightenment,
he passed into Nirvana. Next appeared a Tathagata named Far-reaching
Illumination. After him came Moonlight, and then Sandalwood Incense, King of
Beautiful Mountains, Crown of Mount Sumeru, Brilliant like Mount Sumeru, Color
of the Moon, Right Recollection, Free of Defilement, Nonattachment, Dragon
Deva, Noc turnal Light, Peaceful and Brilliant Peak, Immovable Ground,
Exquisite Beryl Flower, Golden Beryl Luster, Gold Treasury, Flaming Light,
Fiery Origin, Earth Shaking, Image of the Moon, Sound of the Sun, Flower of
Freedom, Glorious Light, Miraculous Power of the Ocean of Enlightenment, Water
Light, Great Fragrance, Free of Dust and Defilement, Abandoning Enmity, Flame
of Jewels, Beautiful Peak, Heroic Stance, Merit-possessing Wisdom, Outshining
the Sun and Moon, Beryl Light of the Sun and Moon, Supreme Beryl Light, Highest
Peak, Flower of Enlightenment, Brightness of the Moon, Sunlight, King of the
Colors of Flowers, Moonlight on the Water, Dispelling the Darkness of
Ignorance, Practice of Removing Hindrances, Pure Faith, Storehouse
of Good,
Majestic Glory, Wisdom of the Dharma, Voice of the Phoenix
(The Three
Pure Land Sutras - A Study and Translation from Chinese by
Hisao Inagaki in collaboration with Harold Stewart, Bukkyo Dendo Kyokai and
Numata Center for Buddhist Translation and Research, Kyoto, 2003, p.9)
[10] The Three Pure Land Sutras - A Study and Translation from Chinese by
Hisao Inagaki in collaboration with Harold Stewart, Bukkyo Dendo Kyokai and
Numata Center for Buddhist Translation and Research, Kyoto, 2003, p.9-10.
[11] Idem., p.10.
[12] Ibid.
[13] Idem, p.11.
[14] Idem, p.12.
[15] Ibid.
[16] Ibid.
[17] Ibid.
[18] Idem., p.12-13.
[19] Idem., p.13.
[20] Ibid.
[21] Ibid.
[22] First time, at the begining of the story
of Dharmakara, Shakyamuni mentions,“Having superior intelligence,
courage, and wisdom, he distinguished himself in the world”. This is important to keep in
mind, for when I explain the doctrine of
the Two Dharma Body of Amida Buddha (click here to read it).
[23] The Three Pure Land Sutras - A Study and Translation from Chinese by
Hisao Inagaki in collaboration with Harold Stewart, Bukkyo Dendo Kyokai and
Numata Center for Buddhist Translation and Research, Kyoto, 2003, p.13.
[24] Ibid.
[25] Ibid.
[26] Idem., p.14.
[27] Ibid.
[28] The Three Pure Land Sutras - A Study and Translation from Chinese by
Hisao Inagaki in collaboration with Harold Stewart, Bukkyo Dendo Kyokai and
Numata Center for Buddhist Translation and Research, Kyoto, 2003, p.22.
[29] In the
section 4 of the Smaller Amida Sutra, Shakyamuni
also said to Sariputra: “ten kalpas
have passed since Amitāyus attained Enlightenment”.
[30] Idem, p.23-24.
[31] The Smaller
Amida Sutra was preached at a different time and location – the Jeta Grove
of Anathapindada’s Garden in Sravasti.
[32] The Three Pure Land Sutras - A Study and Translation from Chinese by
Hisao Inagaki in collaboration with Harold Stewart, Bukkyo Dendo Kyokai and
Numata Center for Buddhist Translation and Research, Kyoto, 2003, p.103.
[33] Chin / O-Mi-T’o-Fo; Jpn / Amida; Vn / A-Di-Đà. The word “Amitabha” is also used in English to
represent both “Amitabha” (“Infinite
Light”) and “Amitayus” (“Infinite Life”). (T. Cleary).
[34] The Three Pure Land Sutras - A Study and Translation from Chinese by
Hisao Inagaki in collaboration with Harold Stewart, Bukkyo Dendo Kyokai and
Numata Center for Buddhist Translation and Research, Kyoto, 2003, p.104-105.
[35] Koti is a term used in ancient India to
express a high numerical value equivalent to one hundred thousand, ten milion,
or one hundred milion.
[36] The Three Pure Land Sutras - A Study and Translation from Chinese by
Hisao Inagaki in collaboration with Harold Stewart, Bukkyo Dendo Kyokai and
Numata Center for Buddhist Translation and Research, Kyoto, 2003, p.65-66.
[37] Idem., p.70
[38] According to the story of this sutra, the queen and
her husband were imprisoned by their son Ajatasatru, at the advice of
Devadatta. Out of despair, the queen faced towards the place where Shakyamuni
was staying at that moment and prayed that he send two of his major disciples
to comfort her. Shakyamuni did this immediately, and he himself came to her
through the air. The teaching he gave to the queen has been known since then as
the Sutra on Visualization of the Buddha
of Infinite Life (in short, the Contemplation
Sutra):
“Vaidehi, thus
confined, grew emaciated with grief and despair. Facing Vulture Peak, she
worshiped the Buddha from afar and said, “O Tathagata, World-honored One, you
used to send Ananda to comfort me. Now I am in deep sorrow and distress. Since
there is no way of my coming to look upon your august countenance,
World-honored One, I pray you send Venerable Mahamaudgalyayana and Venerable
Ananda here to see me.”
When she had
said these words, tears of sorrow streamed down her cheeks like rain. Then she
bowed toward the Buddha in the distance. Even before she raised her head, the
World-honored One, who was then staying on Vulture Peak
Rennyo
Shonin explained that at the time Vaidehi made her request, Shakyamuni Buddha
was preaching the Lotus Sutra on Vulture Peak
“Long ago, when
Shakyamuni expounded the Lotus
Sutra, the wondrous text of the One
Vehicle, on Vulture Peak , Devadatta provoked Ajatasatru to acts of
treachery; Shakyamuni then led Vaidehi to aspire to the Land of Serene Sustenance
(Rennyo Shonin Ofumi: The Letters of Rennyo, IV-3, BDK
English Tripitaka Series, Numata Center for Buddhist Translation and Research,
p. 104)
[39] The Three Pure Land Sutras - A Study and Translation from Chinese by
Hisao Inagaki in collaboration with Harold Stewart, Bukkyo Dendo Kyokai and
Numata Center for Buddhist Translation and Research, Kyoto, 2003, p.70-71
[41] Idem, p.83-84.
[42] Idem p.100.
1 comentarii:
Beautiful Josho, if we read it from the scriptures then there can be no doubt. Namu Amida Butsu. Gassho, Camille :)
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