I have always wondered how can one say that the “Pure Land
is here and now” or in “the mind” if he cannot actually manifest, here and now,
the qualities of the Pure
Land Pure Land Pure
Land
In the Larger Sutra it
is said:
“They are of noble and
majestic countenance, unequaled in all the worlds, and their appearance is superb,
unmatched by any being, heavenly or human. They are all endowed with bodies of
Naturalness, Emptiness, and Infinity.”[1]
So, are those deluded scholars who claim that the Pure Land Pure Land Way
“Their countenances
are dignified and wonderful, surpassing things of this world. Their features,
subtle and delicate, are not those of human beings or devas; all receive the
body of naturalness or of emptiness, the body of boundlessness.”[2]
Do they have the color of pure gold, as promised to those
born in the Pure Land
“If, when I attain Buddhahood, humans and
devas in my land[3]
should not all be the color of pure gold, may I not attain perfect
Enlightenment.”
(the 3rd Vow)
Do they have the same appearance, as promised in the 4th
Vow?
“If, when I attain
Buddhahood, humans and devas in my land should not all be of one appearance,
and should there be any difference in beauty, may I not attain perfect
Enlightenment.”
(the 4th Vow)
Unenlightened beings in samsara have various forms and
shapes, color and beauty. They differ greatly from one another and this is due to
the different types of karma they inherit from past lives. But once they are
born in the Pure Land
So, again, are those deluded scholars in this situation?
More than this, in the 21st Vow it is promised
that beings in the Pure
Land
“Ananda, the sentient
beings born there all fully posses the thirty two physical characteristics of a
Great Man as well as perfect wisdom, with which they penetrate deeply into the
nature of all dharmas and reach their subtle essence. Their supernatural powers
know no obstruction and their physical senses are sharp and clear”.
Clearly if we check their samsaric bodies no one claiming
that the Pure Land
Maybe
they all have unlimited life-spans[4]
(15th Vow), remember “all
their previous lives” and know “the
events which occurred during the previous hundred thousand kotis of nayutas of
kalpas” (the 5th Vow) or they “possess the divine eye of seeing even a hundred thousand kotis of
nayutas of Buddha-lands” ( 6th Vow), and “the faculty of knowing the thoughts of others” (the 8th
Vow). They are probably “endowed with the
body of the Vajra-god Narayana”[5]
(26th
Vow) or are able to go “anywhere
in one instant, even beyond a hundred thousand kotis of nayutas of Buddha-lands”
(9th Vow), have the “divine
ear of hearing the teachings of at least a hundred thousand kotis of nayutas of
Buddhas” and “remember all of them” (7th
Vow), worship directly all Buddhas in all the ten directions (24th Vow) and make offerings to them (23rd Vow), “hear spontaneously whatever teachings they may wish” (the 46th Vow), etc.
Perhaps they never “give
rise to thoughts of self-attachment” (10th Vow) and they are “free of mental hindrances, pure in mind and
without indolence.” Perhaps, as Shakyamuni said, “their samsaric bodies and evil passions have been extinguished
together with their remaining karmic tendencies” [6]. Maybe
“their wisdom is like the ocean, and their
Samadhi, like the king of mountains”[7]…..
The enlightened qualities of those born in the Pure Land are
described in length in the Larger Sutra,
so I invite anyone having the illusion that he or she is “here and now” in the
Pure Land to carefully read those passages and reflect on them. Next, I’ll show
you more quotes from various Jodo Shinshu masters who themselves explained the Pure Land
“That Buddha-land is
filled with innumerable means that lead us to take refuge,
And there are neither
evil realms nor evil teachers.
One who is born there
attains Enlightenment without fail.
Therefore, I pay
homage to Amida Buddha, the most Honored One”.[8]
Bodhisattva Nagarjuna, Twelve
Praises of Amida Buddha (Junirai)
*
“The stature of the
heavenly beings is as high as the top of Gold Mountain
Bodhisattva Nagarjuna as quoted by Master Genshin in his Ojoyoshu
*
“The land is filled with
numerous kinds of fragrance.
Its pure sound[10]
deeply enlightens beings far and wide.
Subtle and wondruous,
it is heard throughout the ten quarters.
Amida, the perfectly
Enlightened,
Who is its
Dharma-king, fully sustains it.
The beings of this
Tathagata’s pure lotus
Are born transformed
from the lotus of perfect Enlightenment.
Enjoying the taste of
the Buddha Dharma,
They partake of
meditation and Samadhi as their food.
Forever free from
physical and mental afflictions,
They constantly enjoy
pleasure without interruption.
In the world of good
of the Mahayana, all beings are equal.
And not even the words
of disparagement exist.
Now is anyone born
there as
A woman, or disabled,
or one having the seeds of two vehicles.
All that sentient
beings desire
Are perfectly
fulfilled in that land
For this reason I
aspire to be born
In the Buddha Land
Bodhisattva Vasubandhu, Treatise
on the Pure Land (Jodoron)
*
“We should know that
the reward of the Pure
Land
Bodhisattva Vasubandhu, Treatise
on the Pure Land (Jodoron)
*
“The fifth gate in the phase of ‘going out’ is
to observe with great compassion all suffering beings, manifest accommodated
and transformed bodies, and enter
the garden of birth
and death and the forest of evil passions, where [bodhisattvas] play about,
exercising supernatural powers; they thus dwell in the stage of teaching others
through merit transference by [Amida’s] Primal Vow-Power.’”[14]
Bodhisattva Vasubandhu as quoted by Shinran Shonin in his Kyogyoshinsho, chapter IV
*
“Upon attaining birth
in the Pure Land
Master T’an-luan, Ojoronchu
*
“Not even the names of
the three realms of suffering are heard there, but only Nirvanic sounds of
bliss. For this reason, that land is called ‘Peace and Bliss’.”[16]
Master T’an-luan, Ojoronchu
*
Master T’an-luan, Ojoronchu
*
When ordinary human
beings full of evil passions attain birth in the Pure Land
Master T’an-luan as quoted by Shinran in his Kyogyoshinsho, chapter IV
*
“Question: To which of the three worlds
does the Land of Peace
Answer: The Pure Land Pure Land
Master
Tao-ch’o, An-le-chi (Anrakushu)
*
Master Tao-ch’o
quoting Great Wisdom Discourse in his
An-le-chi (Anrakushu)
*
“It is comforting and refreshing, and
there are no seasonal changes.”[21]
Master Tao-ch’o
quoting Hymns on the Larger Sutra [Hymn
in Praise of Amida Buddha] in his An-le-chi
(Anrakushu)
*
“It is stated in the Pure Salvation
Bodhisattva Sutra:
‘If a man is mindful of Amida Buddha for
ten years or five years, or for many years, he will be born in the land of
infinite life; namely, he will attain the Dharma-body in the Pure Land, which
is as inexhaustible and inconceivable
as the sand-grains
of the Ganges River.’”[22]
In this defiled world, one's life-span
is short; the karmic reward in this life soon ends. If you are born in Amida's Pure Land
Each one of you should weigh this great
benefit and should aspire to go there.
Master
Tao-ch’o, An-le-chi (Anrakushu)
*
“We urge people to turn to the West for
refuge. Once born there, the three learnings spontaneously advance and ten
thousand practices are completely accomplished. Hence, the Larger Sutra states (adapted):
‘In Amida's Pure Land
Master
Tao-ch’o, An-le-chi (Anrakushu)
*
“After having reached the Pure Land
Master
Shan-tao, Ojoraisan
*
“I wish to abandon the
body enclosed in the womb
And attain birth in
the Land of Peace
Where I will quickly
behold Amida Buddha’s
Body of boundless
merits and virtues
And see many
Tathagathas
And holy sages as
well.
Having acquired the
six supernatural powers,
I will continue to
save suffering sentient beings
Until all their worlds
throughout the universe are exhausted.
Such will be my vow.
After having thus made
a vow, I take refuge in Amida Buddha
with sincerity of
heart”. [26]
Master
Shan-tao, Ojoraisan
*
“All of the teachings
that enable one to accomplish Buddhahood in this defiled world of suffering are
called the Holy Gate. To realize Enlightenment through contemplating the true
nature of all existence; to pursue purification of the six sensory organs
through meditating exclusively on the Lotus Sutra; to aspire to the realization
of Buddhahood in one’s very existent state through the observance of the three
mystic practices; to pursue the four paths to achieve Nirvana; to aspire to
attainment of the three transcendent faculties and the six transcendent
faculties – these are called the difficult path.
In contrast, the teaching of the Pure
Land gate begins with the attainment
of birth in the Pure
Land
Honen Shonin, Wago Toroku
*
"If they are born
into the Pure Land they are endowed with a superior wisdom and their clear
power of mysterious communication reaches unto those who were formerly their
benefactors and to those who were their acquaintances through many lives and
generations, they can attract them freely. Endowed with a heavenly eye, they
can see where they live, and with their heavenly ear they can hear their voice.
Their wisdom of destiny enables them to remember the favors (of their former
benefactors) and with their insight into others’ hearts they understand their
hearts. Their mysterious powers of communication enable them to go where they
are, and by changing their form they can adapt themselves to their needs and in
various ways teach them and lead them in the way of salvation.
And again it is explained in the Byodokyo where we read: “Those who are born in thePure Land
of the West know for themselves where they lived in their previous lives, what
was their state and by what causes they are now born into the Pure Land
And again it is explained in the Byodokyo where we read: “Those who are born in the
Master Genshin, Ojoyoshu
*
“What is called the
pleasures of the First Opening of the Lotus is this: When a believer is born
into the realm of the Pure
Land
to him. When he looks
up into the spacious sky he beholds a wide radiance of sublimity so glorious
that heart and words cannot express it, and his eyes lose themselves in the
path of clouds. The mysterious voice of the honorable Law is heard and it fills
this Land of Treasures
[…] The believers,
while they were still in this evil world, could only read or hear about these
things, but now they can see them for themselves. How great, then, must be
their joy!”[29]
Master Genshin, Ojoyoshu
*
“The various beings of
The Pure Land
from their seats. Not
only this, but they can hear also the things of the infinite past as if they
were happening today. They know the inmost thoughts of the beings of the Six
Realms as if they were reflected in a mirror. They can go and come freely as if
all the lands of the Buddha in all the ten directions lay beneath their feet.
They can do anything they please in the realm of infinite space and in the
realm of endless time.
The forms of beings in
this present evil wor1d are thirty-two in number, and who is there that can
obtain even one of these? But as for the Five Mysterious Communications, what
kind of being is there that has attained even one! For beings in our world it
is impossible to see without sun light or lamp-light; and, without moving, it
is impossible to approach an object. We cannot see through even one sheet of
paper. We know nothing of the things in the past; we know merely the things of
the present moment. We are still confined to the cage and obstructed in every
direction. But as for the beings in the Pure Land Pure
Land
Master Genshin, Ojoyoshu
*
“As they have power to
understand their own destinies, they talk to each other about their former
lives, namely, as to what country they lived in, how their mind became
enlightened by this and that scripture when they were seeking the way of the
Buddha, how they kept this and that precept,
and learned such and
such teachings and thus developed the Good Root, and how they gave such and
such alms. In this way they talk with one another about the virtues which they
enjoyed, or they tell in detail the story from beginning to end of how they
came to be born into the Pure
Land.”[31]
Master Genshin, Ojoyoshu
*
“They will recite the
entire canon in a moment and explain most perfectly the most profound passages.
Thus their enjoyment continues without any interruption. Their place is a place
of incorruption, and in this pure Land
of Pleasure
[…] Their body is as
of diamond and so is not burned even though it is in fire. It does
not become tarnished
even though it is in the mud. Their heart is not stained with the dust of their
environment. Their marvelous body of purity and strength is not affected by the
sufferings of any and all sufferings combined[33].
They are never injured even though attacked by ten times ten thousand
numberless warriors armed with spears and arrows. They are not burned even
though they may be in the midst of limitless flames; nor are they drowned
though they are submerged in a fathomless ocean. Therefore they can go freely
even into the eight Hot Hells and the eight Cold Hells in order to save their
relatives from the Three Worlds and the Six Realms.
[…] There is nothing
but suffering when we examine even the smallest parts of our bodies, not to
mention the larger parts. But when we have been born into this Pure Land
everything is like a diamond changeless, permanent, without increase or
decrease, wonderful, and therefore there is no such suffering as in our fleshly
body; yea, it is less than the finest particle of dust.”[34]
Master Genshin, Ojoyoshu
*
„The monks and laity of this latter age and the
religious teachers of these times are floundering in concepts of ‚self-nature’
and ‚mind only’, and they disparage the true realization of Enlightenment in
the Pure Land way”.[35]
Shinran Shonin, Kyogyoshinsho,
chapter III
*
“It is stated in the
Collection of Passages on the Land
of Peace
The Sutra on the
Buddha-Contemplation Samådhi (Buddhadhyana- samadhi-sutra) says:
[Shakyamuni] urged his
father, the king (Suddhodana), to practice the Nembutsu samadhi. His father,
the king, asked the Buddha, “Why do you not recommend to me, your disciple, the
practice of meditating on the ultimate virtue of the Buddha’s stage, which is identical
with true Suchness, ultimate reality, or the highest principle of emptiness
(Sunyata) ?”
The Buddha answered
his father, the king, “The ultimate virtue of the Buddhas is the boundless and
profoundly subtle state and is possessed of transcendent faculties and the
wisdom of liberation. This is not a state fit to be practiced by ordinary
people. So I urge you, the king, to practice the Nembutsu samadhi.”
His father, the king,
asked the Buddha, “What are the characteristics of the merit of the Nembutsu?”
The Buddha replied to his father, the king, “Suppose there is a forest of
eranda trees, forty yojanas square, and there is in it a single cow-headed
sandalwood tree, whose roots and sprouts are still underground. The eranda
forest is full of a foul smell and completely devoid of pleasant scent. If
someone bites a flower or fruit of the eranda tree, he will become insane and
die. Later, when the sandalwood spreads its roots and buds and is about to grow
into a tree, it emits luxuriant fragrance and finally transforms this forest
into a sweet-smelling one. Those who see this are wonderstruck.”
The Buddha said to his
father, the king, “A thought of the Nembutsu that all sentient beings hold in
birth and death is like this. If only one concentrates one’s thought on the
Buddha without interruption, one will surely be born in the presence of the
Buddha. Once this person attains birth
in the Pure Land
Here the eranda tree
symbolizes the three poisons and the three hindrances within sentient beings
and the innumerable grave karmic evils they commit. The sandalwood tree
represents the thought of the Nembutsu in sentient beings. “Is about to grow
into a tree” shows that if only sentient beings keep practicing the Nembutsu
without interruption, the karmic cause of their birth in the Pure Land is
accomplished”[36].
*
“When ordinary beings
reach the Western
Land
Their karmic evils,
countless as particles, from long past
kalpas will perish.
Endowed with the six
supernatural powers, they attain
unrestricted freedom
in action;
Forever freed of old
age and sickness, they are liberated from impermanence.”[37]
The hymns by Fa-chao, based on the Sutra in Praise of the Pure Land
*
“In the Western Land
one advances in the Way more
quickly than in this
Saha world,
Because that land is
free of the five desires and
Adversaries”.[38]
The hymns by Fa-chao based on the Sutra on the Life of the
Buddha (Buddha-carita), quoted by Shinran Shonin in his Kyogyoshinsho, chapter II.
*
Foolish beings who
have committed the ten evil acts and
the five grave
offenses
Have been drowning in
samsara for eternally long kalpas,
covered with the dust
of evil passions.
When they reach
Amida’s land by calling his Name even
once,
They will become one
with the Dharma-nature body.[39]
The hymns by Fa-chao based on the Sutra on Contemplation of
Amitayus (Contemplation Sutra), as quoted by Shinran Shonin in his Kyogyoshinsho, chapter II
*
“It is stated in the
Teaching Assembly of the Tathagata of Infinite Life:
‘The people in the Pure Land
It is also stated:
In general, in order
to make ordinary and inferior beings
increase their desire
for birth, one should reveal the excellent
qualities of that
land.[41]
Shinran Shonin, Kyogyoshinsho,
chapter II
*
Master Yüan-chao says:
The way of destroying
delusion and realizing true suchness
in this world, which
is based on one’s self-power, is expounded
in various Mahayana
and Hinayana sutras. The way of realizing
enlightenment after
going to another land and hearing
the Dharma there is
necessarily dependent on the Other-
Shinran Shonin, Kyogyoshinsho,
chapter II
*
Upon reaching the
Lotus-store world,
We will realize true Suchness
and attain the Dharma body.
Then, playing in the
forests of evil passions, we will display
supernatural powers;
Entering samsaric
states, we will manifest accommodated
and transformed bodies
to save beings.[43]
Shinran Shonin, Hymns
of True Faith and Nembutsu (Shoshin nembutsu ge)
Kyogyoshinsho,
chapter II
*
“Concerning birth in
the Pure Land Pure Land Pure Land
Shinran Shonin, Kyogyoshinsho,
chapter V
*
“When a person
realizes the mind of nondiscrimination,
That attainment is the
‘state of regarding each being as one’s only child’.
This is none other
than Buddha-nature;
We will awaken to it
on reaching the land of peace.
Tathagata is non other than Nirvana;
Nirvana is called Buddha-nature.
Beyond our ability to attain it in the state
of foolish beings,
We will realize it on reaching the Land of Peace
Shinran Shonin, Hymns
of the Pure Land (Jodo Wasan)
*
“If not for the
Buddha’s directing of virtue,
How could we realize
Enlightenment in the Pure
Land
Shinran Shonin, Hymns
of the Dharma- Ages (Koso Wasan)
*
In the Essentials of
Faith Alone by Master Seikaku, it is said:
“’The Land of Bliss
Here is the comment of Shinran:
“’The Land of Bliss’
is that Pure Land of happiness, where there are always countless joys and never
any suffering mingled with them. It is known as the Land of Peace Land of Peace Pure
Land
‘The realm of Nirvana’
refers to the place where one overturns the delusion of ignorance and realizes
the supreme Enlightenment. ‘Realm’ means ‘place’; know it as the place of
attaining Enlightenment.’”[48]
Shinran Shonin, Notes
on Essentials of Faith Alone
*
Commenting on the words of Honen, “Namo Amida Butsu: as the act that leads to birth in the Pure Land
“Know that these words
proclaim the right cause of birth in the Pure Land Pure
Land
Shinran Shonin, Notes
on the Inscriptions on Sacred Scrolls
*
“And so, as Shakyamuni
has taught, at the very moment that we, possessed of ignorance and blind
passions, are born into the Pure Land of peace, we attain the supreme fruit of
Buddhahood.”[50]
Shinran Shonin, Lamp
for the Latter Ages, Letter 2 – Response to an Inquiry from the Nembutsu
People of Kasama.
*
„Nirvana is perfect
Enlightenment. T’an-luan’s
commentary tells of a tree called ’great firmness’. This tree lies buried
underground for one hundred years, but when it sends forth shoots, it grows one
hundred yards a day. Just as the tree spends one hundred years underground, we
abide in this Saha world in the stage of the truly settled. And just as it
grows one hundred yards in a single day, such is our attainment of
Nirvana."[51]
Shinran Shonin, Lamp
for the Latter Ages, Letter 14
*
"When a person
has entered completely into the Pure
Land
Shinran Shonin, Lamp
for the Latter Ages, Letter 21
*
"Pure, wondrous,
without bound is Amida's land,
And possessed of great adornments;
The different virtues all reach fulfillment there -
It excels all Buddha-lands of the ten quarters."[53]
And possessed of great adornments;
The different virtues all reach fulfillment there -
It excels all Buddha-lands of the ten quarters."[53]
Shinran Shonin, Passages
on the Pure Land Way
*
"The first is
karmic power; [the land] has been fulfilled
By the karmic power of Dharmakara’s great Vow.
The second is the power of the good of Amida,
The perfectly enlightened Dharma-king, by which [the land] is embraced."
By the karmic power of Dharmakara’s great Vow.
The second is the power of the good of Amida,
The perfectly enlightened Dharma-king, by which [the land] is embraced."
Unlike our world, which appeared due to the collective karma
of beings born here, the Pure
Land Pure Land
"We necessarily
attain birth in the Land
of Happiness
And thereupon realize
that birth and death is itself great Nirvana.
This is the path of
easy practice; it is termed Other Power.
On reaching the Land of Happiness
by the spontaneous working of the Vow,
Such a person
immediately attains the eternal bliss of dharma-nature."[54]
Shinran Shonin, Hymns
of the Two Gateways
*
"Concerning the
directing of virtue through the power of the Primal Vow, the Tathagata’s
directing of virtue has two aspects: the directing of virtue in the aspect for
our going forth to the Pure Land and the directing of virtue in the aspect for
our return to this world."[55]
Shinran Shonin, Passages
on the Two Aspects of the Tathagata's Directing of Virtue
*
"Because of the
true cause – Amida Tathagata’s directing of virtue for our going forth – we
realize the enlightenment of supreme Nirvana. This is the true intent of
the Larger Sutra. Hence, it is termed “birth in accord with
the Larger Sutra,” and also “birth that is inconceivable.”[56]
Shinran Shonin, A
Collection of Passages on the Types of Birth in the Pure Land Sutras
*
“Question: Should we understand
the state of being truly settled and that of Nirvana as one benefit, or as two?
Answer: The dimension of ‘the
awakening of the one thought-moment of shinjin’ is that of joining the company of those truly
settled’. This is the benefit we gain in the defiled world. Next, it should be
understood that Nirvana is the benefit to be gained in the Pure Land
Rennyo
Shonin, Letters
*
“The human realm is a
place of uncertainty. The Land
of Utmost Bliss Land of Utmost Bliss Pure Land
Rennyo Shonin, Letters
[1] The
Three Pure Land Sutras,
translated by Hisao Inagaki in collaboration with Harold Stewart, revised
second edition, Numata Center for Buddhist Translation and Research, Berkeley , California
[2] The Collected Works of Shinran, Shin
Buddhism Translation Series, Jodo Shinshu Hongwanji-ha, Kyoto , 1997, p.300
[3] 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, fighting
spirits (demigods) and gods. Shakyamuni himself explains in the Larger 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
“They are all of one form, without any differences,
but are called 'heavenly beings'(devas) and 'humans' simply by analogy with the
states of existence in other worlds. They are of noble and majestic
countenance, unequaled in all the worlds, and their appearance is superb,
unmatched by any being, heavenly or human. They are all endowed with bodies of
Naturalness, Emptiness, and Infinity."
For a detailed explanation of
all the 48 Vows of Amida Buddha, see my book The 48 Vows of Amida Buddha, Dharma Lion Publications, Craiova
[4] Those
born in the Pure Land
[5] Vajra- god Narayana is in fact Vajrapani (from
Sanskrit vajra, "thunderbolt" or "diamond" and pani, lit.
"in the hand"), one of the most important Enlightened Bodhisattvas of
Mahayana Buddhism. He is the protector of Buddha Dharma, and He represents the
Power of all Buddhas. Just as Samantabhadra Bodhisattva, mentioned in the 22nd
Vow, represents the endless saving activity of all Buddhas, Vajrapani
represents the immense and all surpassing Power of the Buddhas. Those born in
the Pure Land
[6] The
Three Pure Land Sutras,
translated by Hisao Inagaki in collaboration with Harold Stewart, revised
second edition, Numata Center for Buddhist Translation and Research, Berkeley , California
[7] Ibid.
[8]
The Pure
Land Writings, vol I, The Indian
Masters, general editor Tokunaga Michio, The Shin Buddhism Translation Series,
Jodo Shinshu Hongwanji-ha, Kyoto, 2012, p.42.
[9] Genshin’s
Ojoyoshu – Collected Essays on Birth into the Pure Land, translated from
Japanese by A.K. Reischauer, The
Transactions of the Asiatic Society of Japan, second series, volume VII, 1930,
free online edition at http://www.amida-ji-retreat-temple-romania.blogspot.ro/2014/03/genshins-ojoyoshu-free-english-edition.html#more
[10]
According to Master T’an-luan’s commentary, this indicated the name of Amida’s Pure Land –
cf. The Pure Land Writings, vol I,
The Indian Masters, general editor Tokunaga Michio, The Shin Buddhism
Translation Series, Jodo Shinshu Hongwanji-ha, Kyoto , 2012, fn 1, p.47
[11] The Pure Land Writings, vol I, The
Indian Masters, general editor Tokunaga Michio, The Shin Buddhism Translation
Series, Jodo Shinshu Hongwanji-ha, Kyoto, 2012, p.47
[12] No
women are to be found in the Pure
Land Craiova , 2013, p.51
[13] The Pure Land Writings, vol I, The
Indian Masters, general editor Tokunaga Michio, The Shin Buddhism Translation
Series, Jodo Shinshu Hongwanji-ha, Kyoto, 2012, p.56
[14] Kyogyoshinsho – On Teaching, Practice,
Faith, and Enlightenment, translated by Hisao Inagaki, Numata Center for
Buddhist Translation and Research, Kyoto, 2003, p. 195.
[15]
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, p.222
[16]
Idem,
p.227-228
[17] Idem, p.268
[18] Kyogyoshinsho – On Teaching, Practice,
Faith, and Enlightenment, translated by Hisao Inagaki, Numata Center for
Buddhist Translation and Research, Kyoto, 2003, p. 173
[19]
Collection of Passages on the Land of Peace and Bliss - AN LE
CHI by Tao-ch’o, translated by Zuio Hisao Inagaki, Horai Association
International, Singapore, 2015, p 30-31.
[20] Idem, p 31.
[21] Idem, p 32
[22] Idem, p.122
[23]
Lifespan in the Pure Land refers to the transcendent bodies of those born
in the Pure Land
[24] Collection
of Passages on the Land of Peace and Bliss - AN LE CHI by Tao-ch’o, translated by Zuio Hisao Inagaki, Horai
Association International, Singapore, 2015, p.127
[25]
Shan-tao’s
Liturgy for Birth – Ojoraisan,
compiled by Master Shan-tao, annotated translation by Zuio Hisao Inagaki,
edited by Doyi Tan , Singapore
[26] Idem, 2009, p.68
[27] The Promise of
Amida Buddha: Honen’s Path to Bliss – the first English translation of the
Genko edition of the works of Honen Shonin composed in Japanese - also known as Collected Teachings of Kurodani Shonin:
The Japanese Anthology (Wago Toroku), translated by Joji Atone and
Yoko Hayashi, Wisdom Publications, Boston
[28]
Genshin’s
Ojoyoshu – Collected Essays on Birth into the Pure Land, translated from Japanese by A.K. Reischauer, The Transactions of the Asiatic Society of Japan,
second series, volume VII, 1930, free online edition at
http://www.amida-ji-retreat-temple-romania.blogspot.ro/2014/03/genshins-ojoyoshu-free-english-edition.html#more
[29]
Idem
[30]
Idem
[31] Idem
[32]
The Eight Difficulties are: 1. Blindness and
Deafness, 2. Worldly Wisdom (because tempted by it), 3. Being born before or
after a Buddha appears in the world, 4. Happiness in Hokurashu (a pleasant land
in China
[33]
Sufferings combined. This is the eight of the
Eight Difficulties, namely: 1. Birth, 2. Old Age, 3. Sickness, 4. Death, 5.
Hatred, 6. Separation, 7. Frustration of one’s desire, 8. The combination of
the preceding seven sufferings.
[34] Genshin’s Ojoyoshu – Collected Essays on
Birth into the Pure Land, translated from Japanese by A.K. Reischauer, The
Transactions of the Asiatic Society of Japan, second series, volume VII, 1930,
free online edition at http://www.amida-ji-retreat-temple-romania.blogspot.ro/2014/03/genshins-ojoyoshu-free-english-edition.html#more
[35] The Collected Works of Shinran, Shin
Buddhism Translation Series, Jodo Shinshu Hongwanji-ha, Kyoto , 1997, p.77
[36]
Kyogyoshinsho
– On Teaching, Practice, Faith, and Enlightenment, translated by Hisao Inagaki, Numata Center for
Buddhist Translation and Research, Kyoto, 2003, p. 29-30.
[37] Idem, p. 41-41.
[38] Idem, p. 42-43.
[39] Idem, p. 45.
[40] Idem, p. 47.
[41] Idem, p. 48.
[42] Idem, p. 65.
[43] Idem, p. 78.
[44] Idem, p. 231
[45] The Collected
Works of Shinran, Shin Buddhism Translation Series, Jodo Shinshu
Hongwanji-ha, Kyoto
[46] Idem, p. 411.
[47] Idem, p. 460.
[48] Idem, p. 460-461.
[49] Idem, p. 512.
[50] Idem, p. 526.
[51] Idem, p. 544.
[52] Idem, p. 555.
[53] Idem, p. 304.
[54] Idem, p. 628-629.
[55] Idem, p. 628-633.
[56] Idem, p. 628-639.
[57]
Rennyo
Shonin Ofumi: The Letters of Rennyo,
translated from the Japanese (Taisho, Volume 74, Number 2668) by Ann T. Rogers
and Minor L. Rogers, Numata Center for Buddhist Translation and Research, Berkeley , California
[58] Idem, p.115
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