Vows related with bodhisattvas in other lands (not yet born in the Pure Land)

Revised on October 1st, 2019 for 

my commentary on the Larger Sutra

The following vows refer mainly to highly advanced bodhisattvas in aspiration from various worlds who entrust to Amida Buddha and say His Name in faith, wishing to be born in His Land.  They are already on one of the ten bodhisattva stages (bhumis) and very close to Enlightenment, but still not enlightened. Because they entrust to Amida and are in accord with His Primal Vow - in their case, hearing the Name of Amida means to hear and entrust, to hear with faith and to say Amida’s Name in faith, they will too be born in His Pure Land by transformation (“true fulfilled land/”center” of the Pure Land) where they will attain perfect Enlightenment[1]. The difference between them and us is that they are already very advanced on the Buddhist path and very close to Enlightenment while we are the lowest of the low in terms of spiritual evolution and the similarity is that we both entrust to Amida and dwell in the stage of non-retrogression for entering the Pure Land and attainment of Enlightenment there. However, because their spiritual capacities are already extremely high in comparison with ours and their senses very much purified, when they entrust to Amida and say His Name in faith they automatically receive more benefits than us, ordinary people. These benefits are explained in this category of vows.

Vows explaining the characteristics, the capacities and activities of beings who attained Enlightenment in the Pure Land after being born there

Revised on September 27th, 2019 for my commentary on the Larger Sutra. 

 As I previously explained, beings born in the Pure Land are sometimes called “humans and devas (gods) in my land “, which doesn’t mean that in the Pure Land there are the six unenlightened realms of existence, namely the hells, hungry spirits, animals, humans, demigods (asuras) and gods. Shakyamuni himself explained in section 17 of this sutra that when the expression “humans and devas” in the Pure Land appears in this sacred discourse it is only in relation with the states of existence prior to their birth in the Pure Land:

Returning from the Pure Land - explanation of the 22nd Vow of Amida Buddha

Section from the Larger Amida Sutra Mandala. Samantabhadra is seen near
 the Shakyamuni Buddha on his white elephant.Maitreya and Manjushri are 
also depicted in the right and left of the Buddha.

Revised on September 27th, 2019 for my commentary on the Larger Sutra. 

“If, when I attain Buddhahood, bodhisattvas in the Buddha-lands of other directions who come and are born in  my land[1] should not ultimately and unfailingly reach the Stage of Becoming a Buddha after One More Life, may I not attain perfect Enlightenment. Excepted are those who wish to teach and guide sentient beings in accordance with their original vows. For they wear the armour of great vows, accumulate merits, deliver all beings from birth and death, visit Buddha-lands to perform the bodhisattva practices, make offerings to Buddha Tathagatas, throughout the ten directions, enlighten uncountable sentient beings as numerous as the sands of the River Ganges, and establish them in the highest, perfect Enlightenment. Such bodhisattvas transcend the course of practice of the ordinary bodhisattva stages and actually cultivate the virtues of Samantabhadra”.[2]

the 22^nd Vow

Vows made for those who still cling to their own power - explanation of the 19th Vow and 20th Vows of Amida Buddha

Click here to return to the list of the 
48 vows of Amida Buddha

“If, when I attain Buddhahood, sentient beings in the lands of the ten directions, who awaken aspiration for Enlightenment, do various meritorious deeds and sincerely desire to be born in my land, should not, at their death, see me appear before them surrounded by a multitude of sages, may I not attain perfect Enlightenment.”[1] 

 (19^th Vow)

“If, when I attain Buddhahood, sentient beings in the lands of the ten directions who, having heard my Name, concentrate their thoughts on my land, plant roots of virtue, and sincerely transfer their merits towards my land with a desire to be born there, should not eventually fulfil their aspiration, may I not attain perfect Enlightenment.”[2]

 (20^th Vow)

Generally speaking, Buddhist practices taught by Shakyamuni can be classified into two groups:

Helping animals make a connection with Amida Buddha

Here it looks like Codita is bowing his
head in front of Amida image

No human being arrived today for the service, so I recited Nembutsu with one of the dogs of Amidaji - Codita.
Even if animals may not understand human language is beneficial for them to hear the sacred Name and see holy images of Amida. This plants a seed in their mental stream and will help them make a karmic connection which Amida Buddha and His Dharma, which one day, perhaps in a better rebirth, will result in becoming open to His Primal Vow. This is why I encourage you to say Nembutsu in the presence of animals, make them see Amida images and even put statues with Amida on the crown of their head.

Biography of Shinran Shonin (audio version)

This is the official biography of Shinran Shonin as accepted by Nishi Hongwanji branch of Jodo Shinshu, and also by our temple, Amidaji. The reason I say so is that this biography is recited aloud on every Hoonko week (Shinran’s Memorial) at Nishi Hongwanji mother temple between January 9th to January 16th. 

The title of the biography is “An Illustrated Biography of Shinran, Honganji's Shonin (Honganji Shonin Shinran Denne)” and was compiled by Kakunyo, the 3rd Monshu of Hongwanji temple.

The narrator of this biography is Gansen John Welch, a member, and teacher in Amidaji temple sangha. The edition he uses was translated by Rev Zuio Hisao Inagaki and can be accessed at this link, http://web.mit.edu/stclair/www/horai/denne-index.htm Please click there if you wish to read the whole text together with an introduction, images, and notes.

The karmic situation of beings who have no aspiration for Enlightenment and Shakyamuni’s encouragement to do good in daily life and wish to be born in the Pure Land – commentary on sections 31 - 40 (PART II) of the Larger Sutra

     

                          fragment from my commentary on the Larger Sutra

- this is a work in progress and under constant revision - 
click here to return to the table of contents

     2) Shakyamuni’s encouragements to do good in daily life and aspire for birth in the Pure Land for the attainment of Enlightenment

To counter the karmic effects of the evil acts described previously one has two options: to do good and/or to aspire to be born in the Pure Land. Even without having the aspiration for birth in the Pure Land, people can still do good and change their karmic situation for the better. Also, the aspiration for birth in the Pure Land and the non-discriminative salvation offered by Amida does not mean one should not try to have a good behavior towards others. As long as one is clearly aware that his/her salvation depends entirely on the Power of Amida Buddha and abandons any idea of transferring his pitiful merits towards birth in the Pure Land, his efforts to lead a decent life and do as much good as possible is not in contradiction with the Primal Vow. Thus, to try to lead a moral life and aspire for birth in the Pure Land can be followed in the same time by those who have faith in Amida.