Whenever
the term bodhisattvas in other lands appear in the Larger Sutra (with the exception of Enlightened Bodhisattvas who do
Dharma activities in various places) and especially here in section 46 and the
next one, 47, it refers to Mahayana followers who have Mahayana aspirations,
that is, who aspire to become Buddhas for themselves and all beings (who have
the bodhi mind), who accept Mahayana teachings and the Mahayana pantheon of
transcendent Buddhas, among which, Amida is the foremost in saving sentient
beings.
As I also explained previously (at sections26-27), even ordinary people filled with
blind passions like ourselves can be called bodhisattvas in aspiration because,
according to Shinran, faith in Amida (shinjin) is iself the bodhi mind, just
not a bodhi mind which will be fulfilled through one’s personal power, but
through Amida’s. Thus, whether we say “bodhisattvas” or “Mahayana followers” it
has the same meaning. Of course, some Mahayana followers who made the
aspiration of a bodhisattva (to attain Buddhahood for himself and all beings),
may be more advanced than others, and definitely, infinitely more advanced than
us, the lowest of the low, as some even attained one of the ten bhumis (high
bodhisattva stages prior to Enlightenment) and may have great supernormal
abilities. However, what we all have in common, the lowest bodhisattvas and the
highest is that we haven’t attained perfect Enlightenment yet and we all, no
matter who we are and what we achieved, have entered the stage of non-retrogression through faith in Amida’s Power. This stage means that we are assured
of birth in His Pure Land, and the attainment of perfect Enlightenment there.
Shakyamuni Buddha explained that in this
world where He appeared and taught the Amida Dharma there are many Mahayana
followers or bodhisattvas who are in this stage of non-retrogression:
“Bodhisattva Maitreya said to the Buddha, ‘World-honored One, how
many non-retrogressive bodhisattvas are there in this world[1]
who will be born in that Buddha land?’
The Buddha replied, ‘Sixty-seven koṭis[2]
of non-retrogressive bodhisattvas from this world will be born there. Each of
these bodhisattvas has previously made offerings to innumerable Buddhas with
almost as much diligence as you did, Maitreya. Furthermore, bodhisattvas of
lesser practices or those who have performed small acts of merit, whose number
is beyond calculation, will all be born there.’”[3]
What all these Mahayana followers have in
common is the “good from the past” as Master Rennyo put it, that is, a karmic cause
from past lives who made them reach, in this life, an openness of mind for
hearing and accepting in faith the teaching on Amida as it was told by
Shakyamuni in the Larger Sutra.
Shakyamuni himself mentioned again this cause at section 27:
“One
who had met a World-honored One in the past
Can accept this teaching
Such a person respectfully worships, hears
And upholds it, and rejoices so greatly as to dance
Can accept this teaching
Such a person respectfully worships, hears
And upholds it, and rejoices so greatly as to dance
Arrogant,
corrupt and indolent people
Find it hard to accept this teaching
But those who had met Buddhas in their past lives
Rejoice to hear it.”
Find it hard to accept this teaching
But those who had met Buddhas in their past lives
Rejoice to hear it.”
Because
we met Buddhas in past lives and treated them with respect, worshipped them and
made offerings to them, we were able to benefit from their guidance and, as
Shinran said, they all helped us to come to the point of entrusting to Amida:
"Sakyamuni
and all the other Buddhas
Are truly our compassionate father and mother.
With various compassionate means they lead us to awaken
Supreme shinjin (faith) that is true and real."[4]
Are truly our compassionate father and mother.
With various compassionate means they lead us to awaken
Supreme shinjin (faith) that is true and real."[4]
By
stating that“bodhisattvas of lesser
practices or those who have performed small acts of merit, whose number is
beyond calculation, will all be born there”, Shakyamuni stresses the fact
that personal merits and virtues are not important, as beings who entrust to
Amida are put into the stage of non-retrogression by the Power of Amida, and
not by what they can do through their own efforts.
To
emphasize again the universality of Amida’s method of salvation, Shakyamuni
continues to name various Buddha-lands (not enlightened realms but samsaric
realms, where other Buddhas appeared and taught the Dharma there,), from which
Mahayana followers or bodhisattvas in aspiration will come to be born in the
Pure Land:
“The Buddha said to Maitreya,
‘Not only those bodhisattvas from this world but also those from Buddha lands
in other directions are born there.
First, in the land of the Buddha
named Far-reaching Illumination there are one hundred and eighty koṭis of bodhisattvas who
all visit there. Second, in the land of Buddha Jewel Storehouse there are
ninety koṭis of bodhisattvas who all visit there. Third, in the land of
Buddha immeasurable Sound there are two hundred and twenty koṭis of bodhisattvas who
all visit there. Fourth, in the land of Buddha Taste of Nectar there are two
hundred and fifty koṭis of bodhisattvas who all visit there. Fifth, in the land of
Buddha Dragon Subduing there are fourteen koṭis of bodhisattvas who all visit there. Sixth, in the land of
Buddha Superior Power there are fourteen thousand bodhisattvas who all visit
there. Seventh, in the land of Buddha Siṃha there are five hundred koṭis of bodhisattvas who
all visit there. Eighth, in the land of Buddha Undefiled Light there are eighty
koṭis of bodhisattvas who all visit there. Ninth, in the land of
Buddha Peak of Virtue there are sixty koṭis of bodhisattvas who all visit there. Tenth, in the land of
Buddha Mountain of Excellent Virtue there are sixty koṭis of bodhisattvas who
all visit there. Eleventh, in the land of Buddha King of Humans there are ten koṭis of bodhisattvas who
all visit there.”[5]
Here
we see again that among the Mahayana followers or bodhisattvas in aspiration who
will be born in the Pure Land, some are, although not enlightened yet, more advanced
than others:
“ Twelfth, in the land of Buddha
Splendid Flower there are innumerable and incalculable bodhisattvas who are all
non-retrogressive and possessed of unrivaled wisdom, who have previously made
offerings to countless Buddhas, and are able to learn in seven days the adamantine
teachings of the Dharma that can only be attained by mahāsattvas after practicing
and
some are less evolved (“minor bodhisattvas”):
“Thirteenth, in the land of
Buddha Fearlessness there are seven hundred and ninety koṭis of great
bodhisattvas and incalculable minor bodhisattvas and bhikṣus who all visit
there.’”[7]
As we noticed, the terms “will be born”, “are born” and “visit”
are used intermittently, but they all should
be read with the meaning of being born
because no unenlightened person comes to the Pure Land only for a visit (even if
he intended that at first time), without actually becoming a dweller or be
reborn there, which is something I already explained when commenting on sections 26-27. By remaining a visitor
one cannot benefit from the enlightened transformative force of the Pure Land,
so only if he becomes a dweller or inhabitant of the Pure Land, can he attain
perfect Enlightenment, and as the bodhisattvas in aspiration are said to be in
the stage of non-retrogression, certainly their destiny is to be reborn in the
Pure Land and not just visit it.
The number and the realms from which Mahayana
followers will be born in the Pure Land were just a hint for us to make ourselves
an idea, but in reality, nobody, not even the Buddha can count the devotees of Amida
who will reach that enlightened realm:
“The Buddha said to Maitreya,
‘Not only do the bodhisattvas from those fourteen Buddha lands visit that land,
but also bodhisattvas from innumerable Buddha lands in the ten directions,
whose number is incalculable. Even if I were to give you only the names of the
Buddhas in the ten directions and the number of the bodhisattvas and bhikṣus who visit that land,
enumerating
them continuously day and night
for a kalpa, I would not be able to complete the list. This is why I have
given you only a brief description.”[8]
Shinran also said, in agreement with the above
statements of Shakyamuni:
"Beings
born in the Pure Land in the past, present, and future
Are not solely from this world;
They come from Buddha lands throughout the ten quarters
And are countless, innumerable, beyond calculation".[9]
Are not solely from this world;
They come from Buddha lands throughout the ten quarters
And are countless, innumerable, beyond calculation".[9]
to be continued
[1] Our world (Saha world) where
Shakyamuni appeared and taught the Dharma.
[2] Koti is
a number defined as ten million, a hundred million or more. It appears in
sutras and it often means a time impossible to calculate.
[3] 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.68
[4] Shinran Shonin, “Hymn of the Two Gateways
of Entrance and Emergence”, The Collected Works of Shinran, Shin
Buddhism Translation Series, Jodo Shinshu Hongwanji-ha, Kyoto, 1997, p.629
[5] 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.68-69
[6] 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.69
[7] 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.69
[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.69
[9] Shinran Shonin, “Hymns of the Pure Land
(Jodo Wasan)”, The Collected Works of Shinran, Shin Buddhism Translation
Series, Jodo Shinshu Hongwanji-ha, Kyoto, 1997, p.332
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