The grave karmic consequence of denying the transcendent reality of Amida Buddha

- based on Master T’an-luan’s Ojoronchu -

Master T'an-luan (476-542)

The Three Buddha Bodies (aspects) and the Two Buddha Bodies doctrines are usually not properly understood by those who don't accept the existence of the many transcendent Buddhas in Mahayana[1]. While the true reason for such an attitude is their materialistic vision of the universe, they often use the formless Dharmakaya (Dharmakaya of Dharma-nature) 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, Master T’an-luan did not share 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 as described 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. It is Amida who always accompany us, sentient beings who entrust to Him.  

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 explained:

„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 saving sentient beings (Dharmakaya of Expediency/Sambhogakaya):

„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 (Sambhogakaya form) or the Body (Aspect) 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[2] 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 ?

This is a fragment from my book,

The True Teaching on Amida Buddha and His Pure Land.

If you wish to download it, click here

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[1] Master T’an-luan clearly explained: „To say that each Buddha rules innumerable and incalculable worlds in all the ten directions is a view maintained in Mahayana discourses”.

[2] Daibonhannyaharamitsukyo.