 |
Shakyamuni Buddha teaching the Larger Sutra on Amida Buddha - the Supreme Turning of the Wheel of Dharma |
It is very
important to understand that Shinran Shonin did not consider the Primal Vow and
the teaching explaining it, to be just a path among the many Mahayana methods,
but the supreme Buddhist vehicle, the One Vehicle[1]
of the Primal Vow (Universal Vow), the most important teaching of all Buddhas,
the true, hidden reason for their coming to this world.
He said:
"Respectfully
I proclaim to all aspirants of Birth: The ocean of the One Vehicle of the Universal Vow"[2]
„When I
ponder the ocean of the One Vehicle of
the Primal Vow, I see that it is the all-merging, perfect, unhindered,
absolute, and unparalleled teaching that brings about the quickest effect"[3].
"Know
that because the One Vehicle of the
Primal Vow is the ultimate sudden teaching, the teaching of sudden and
instantaneous attainment, the perfectly fulfilled teaching, and the consummate
teaching, it is the absolute and
incomparable teaching, the path of true reality or suchness. It is the
single within the single, the sudden within the sudden, the true within the
true, the consummate within the consummate. The One Vehicle that is true
reality is the ocean of the great Vow. It is the supreme, rare practice."[4]
Why is it "the
ultimate sudden teaching" or "teaching
of sudden and instantaneous attainment"? Because through this teaching
we will attain perfect Enlightenment in the very moment of our birth in the
Pure Land. This is also the reason why it is "the path of true reality or suchness" and "the One Vehicle that is true reality". If we enter the
Pure Land of Amida Buddha through the gate of the Primal Vow, we immediately
attain true reality or suchness, that is Dharmakaya of Buddha nature.
Why is it the „unparalleled teaching”, "the
perfectly fulfilled teaching, the consummate teaching" and "the absolute and incomparable teaching"?
Because it is the ultimate teaching of all
Buddhas, the true meaning of their coming in various samsaric realms and
because no other teaching, practice or Dharma gate can bring so easily ALL
beings, without any discrimination of their respective virtues or lack of any
virtue, to the attainment of perfect Enlightenment:
“Shakyamuni
Tathagata appeared in this world
Solely
to teach the oceanlike Primal Vow of Amida;
We, an
ocean of beings in an evil age of five defilements,
Should
entrust ourselves to the Tathagata’s words of truth”.[5]
"Truly
we know, then, that the crucial matter for which the Great Sage, the
World-honored One, appeared in this world was to reveal the true benefit of the
compassionate Vow and to declare it to be the direct teaching of the
Tathagatas. The essential purport of this great compassion is to teach the
immediate attainment of Birth by foolish beings. Thus, looking into the essence
of the teachings of the Buddhas, we find that the true and fundamental intent for which all the Tathagatas, past,
present, and future, appear in this world, is solely to teach the inconceivable
Vow of Amida".[6]
'It is
the single within the single, the sudden within the sudden, the true within the
true, the consummate within the consummate" because
no other Dharma gate or Buddhist path can compare with the Primal Vow. Among
all the sudden teachings this is the most sudden, as no other path brings sentient
beings to ultimate realization so quickly like the Primal Vow. It is the "true within the true" because
even if all Buddhist paths are true paths (non-buddhist teachings are all partially
or completely false) among them, the Primal Vow of Amida Buddha is the true
intent of all Buddha's enlightened activities.
"It
is the supreme, rare practice" because, according
to the 17th Vow, all Buddhas say the Name of Amida Buddha and encourage us to
say it.
And because,
as Honen Shonin explained, this Name contains,
"the merit of the inner realization of
Tathagata Amida and His external activities, as well as the merit of Buddha
Shakyamuni's extremely profound teachings, which are as numerous as the grains
of sand in the Ganges".[7]
Because, "all of the merits of the teachings,
the meditative practices on the phenomenal aspect of reality and the noumenal
principle, the unmatched power acquired through meditation and wisdom, the
wisdom of inner realization, and the merit of external activities, as well as
all of the virtues and undefiled Enlightenment of Tathagata Amida, Bodhisattva
Avalokitesvara, Bodhisattva Mahasthamaprapta, Bodhisattva Samanthabhadra,
Bodhisattva Manjusri, Bodhisattva Ksitigarbha, Nagarjuna, and the Bodhisattvas
and Sravakas of the Pure Land are encompassed in the three characters of the
Name of Amida".[8]
In relation with this, Master Ch’ing-wen said:
"
The Name of Amida’s Buddhahood is most distinguished as the embodiment of the
perfect
virtues
of myriad practices."[9]
Shinran Shonin also said:
"Know
that the Buddha has gathered all roots of good into the three syllables,
A-MI-DA, so that to say the Name, Namo Amida Butsu, is to adorn the Pure
Land."[10]
As faith (shinjin)
in Amida Buddha is the fundamental element of the Primal Vow, the basis of the genuine saying of the Name
(Nembutsu) and aspiration for birth in the Pure Land, it means that faith itself is the supreme One Vehicle of
the Primal Vow:
"It
is stated (Master Shan-tao):
'Deep mind is the deeply entrusting mind. There are two aspects. The
first is to believe deeply and decidedly that you are in actuality a foolish
being of karmic evil caught in birth and death, ever sinking and ever wandering
in transmigration from innumerable kalpas in the past, with never a condition
that would lead to emancipation. The second is to believe deeply and decidedly
that Amida Buddha's Forty-eight Vows grasp sentient beings, and that allowing
yourself to be carried by the power of the Vow without any doubt or
apprehension, you will attain Birth'".
The deeply entrusting mind expounded above is the diamondlike mind that is the consummation of Other Power, the ocean of true and real shinjin that is the supreme One Vehicle."[11]
The deeply entrusting mind expounded above is the diamondlike mind that is the consummation of Other Power, the ocean of true and real shinjin that is the supreme One Vehicle."[11]
Because
the One Vehicle of the Primal Vow was presented in the Larger Sutra it means that this sutra is the most important among
all the sutras taught by Shakyamuni. More than this, it is the main reason for
which He appeared in the world:
"To
begin, the teaching of the Pure Land way is found in the Larger Sutra 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. It 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 the benefit that is true and real. Assuredly this sutra is the true teaching for which
the Tathagata appeared in the world. It is the wondrous
scripture, rare and most excellent. It
is the conclusive and ultimate exposition of the One Vehicle. It is the
right teaching, praised by all the Buddhas throughout the ten quarters. To
teach Tathagata's Primal Vow is the true intent of this sutra; the Name of the
Buddha is its essence”.[12]
“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, 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”[13].
Various Buddhist
schools teach about three or four turnings of the Wheel of Dharma[14]:
1) The first turning of the Wheel of Dharma
happened when Shakyamuni taught the Four Noble Truths and other elements found
in some of His early discourses. This is mainly concerned with abandoning
negative actions of the body, speech and mind and is considered to be the
Hinayana Vehicle (Smaller Vehicle) because it aims at the self-purification and
self-liberation from the cycle of the repeated births and deaths.
2) The second turning of the Wheel of Dharma
emphasized emptiness of self and phenomena as explained in the Prajnaparamita sutras, as well as
compassion which naturally arises out of a genuine understanding of emptiness.
3) The third turning of the Wheel of Dharma
comprises sutras like Mahaparinirvana
Sutra, Avatamsaka Sutra, Lankavatara Sutra, etc, where Shakyamuni explained that all
sentient beings have Buddha nature (Tathagatagarbha doctrine) and the potential
to become Buddhas. It also teaches the abandonment of the clinging to
emptiness.
The 2nd and 3rd turning of the Wheel of Dharma
constitute the Mahayana Vehicle (Greater Vehicle) because it aims at the
liberation of all beings, not only of oneself.
4) The fourth turning of the Wheel of Dharma is referred
by Vajrayana or Esoteric Schools as the Tantric teachings. The Vajrayana considers
the previous three turnings of the Wheel of Dharma as belonging to the sutras.
In comparison with them, the tantras contain esoteric and secret practices which
supposedly can help very advanced practitioners to attain Buddhahood in this
present body. We cannot separate the Vajrayana vehicle of the tantras from
Mahayana because the aspiration to become a Buddha for all beings, as well as
all the main teachings on Buddha nature and emptiness are also present in the
Vajrayana. We can rather say that Vajrayana is a development of Mahayana with different
emphasis on views and practice.
I do not wish to enter
into details about each of the above turnings of the Wheel of Dharma, or their
various interpretations in different schools because these are not important
for the goal of this book, so please refer to knowledgeable scholars if you are
interested in this matter. The most important thing for us, followers of the
Primal Vow, is that such a classification is not ultimate. In the light of the
previous explanations and passages from Shinran Shonin, we can safely say that there was another and more important
turning of the Wheel of Dharma - the teaching offered by Shakyamuni Buddha in
the Larger Sutra in
which He told the story of Amida Buddha and His way of indiscriminative salvation
of all sentient beings (the Primal Vow).
Thus, I think it’s safe to call this sutra the fifth turning of the Wheel of
Dharma or better, the Most Important Turning of the Wheel of Dharma. This
supreme turning of the Wheel of Dharma constitutes the One Vehicle of the
Primal Vow.
This is the correct
way that we, devotees of the Primal Vow, should regard the teaching we follow. To
see the Primal Vow and the teaching related with it as being the supreme or
most important Turning of the Wheel of Dharma does not imply the denigration of
the previous turnings, or of the teachings contained in the tantras and various
sutras. All the teachings of the Four Turnings of the Wheel of Dharma, and all
vehicles, Hinayana, Mahayana and Vajrayana, have their own importance and they deserve
our equal respect. The reason we call the Larger
Sutra the Supreme Turning of the Wheel of Dharma is because it contains the
most accessible teaching and method to bring all sentient beings, no matter their
capacities, to the quick attainment of Buddhahood (perfect Enlightenment). “Supreme”
here refers exclusively to the capacity to save all beings in comparison with
other Dharma gates of the Four Turnings of the Wheel of Dharma which can bring
to Buddhahood only those practitioners with superior capacities. Because these
other Dharma gates are not capable to save all beings equally, they are of
limited relevance, and so, they are not the supreme teaching or the true reason
for Shakyamuni and all Buddhas coming to this world:
„The two
forms of relevance are: first, limited relevance; second, universal relevance. The Pure Land is the teaching of universal
relevance.”[15]
When looking with
their divine eyes and divine understanding to all the teachings and practices,
all Buddhas realize that among them, only Amida Buddha has the most effective
method of salvation, and thus, Amida’s Primal Vow alone better responds to the
reason they themselves are active in the samsaric realms of existence – to
bring all beings to perfect Enlightenment. This is why Shakyamuni mentions in
the Smaller Amida Sutra (Amidakyo) that the Buddhas of the ten
directions give witness to, praise Amida and encourage all beings to accept His
Dharma[16]. Master
Shan-tao said:
"One
should have an unshakable faith in the passage from the Smaller Sutra that
states that all Buddhas in the ten directions, as numerous as the grains of
sand in the Ganges, testified and encouraged all sentient beings to attain
birth in the Pure Land."[17]
"All the Buddhas in the ten directions,
fearing disbelief in the teaching of the sole Buddha, Shakyamuni, with the same
heart and at the same time extended their tongues, enveloped the three thousand
great-thousand worlds, and said these sincere words, 'All sentient beings
should believe in the teachings preached, praised, and validated by Buddha
Shakyamuni. All common people must believe that regardless of the balance of
vice and virtue and regardless of the
time spent reciting nembutsu - once, ten times, for one day, or for seven days
up to one hundred years - if one utters
the Name of Amida Buddha from the depth of one's heart[18], birth in the Pure
Land will certainly be possible. The Buddhas averred that you must not doubt
this'"[19]
As Shinran said, “the testimony of the Buddhas of the ten directions,
countless as the sands of the Ganges River, has not been made in vain”[20]. He also said:
"In
the giving of witness to the Primal Vow, there are three Buddha- bodies.
The witness
of Dharma-body (ultimate Dharmakaya); The Larger Sutra states: ‚From the
sky a voice declared in praise, 'You shall decidedly and without fail attain
the supreme Enlightenment!'
The
witness of fulfilled bodies (Sambhogakaya Buddhas); this refers to the
Tathagatas of the ten quarters
The
witness of transformed bodies (Nirmanakaya Buddhas); this refers to Lokesvararaja
Buddha."[21]
This is also why Amida
promised in His 17th Vow that all Buddhas will praise His Name. By
praising His Name the Buddhas are actually praising His Primal Vow where saying
of the Name in faith is the method of being born in His Pure Land. We must clearly understand this:
"I
understand that that which is called 'the Vow that all Buddhas say the Name'
and 'the Vow that all Buddhas praise the Name' is for the purpose of encouraging the sentient beings of the ten
quarters to entrust themselves to Amida's Vow. Further, I have been taught
that it fulfills the purpose of bringing
to an end the doubting thought of the sentient beings of the ten quarters. This
is understood to be the witness of the Buddhas of the ten quarters taught in
the Amida Sutra."[22]
"The
Light of Amida Buddha shines without exception over all the ten directions, and
the innumerable Buddhas in the universe, in unison, praise the Name of Amida
Buddha."[23]
Not only other Buddhas praise Amida’s Name,
thus encouraging beings everywhere to say it in faith, but they also work in
many known and unknown ways to guide us all to accept Amida’s method of salvation:
„To the
evil sentient beings of wrong views
In this evil age of the five defilements, in this evil world,
The Buddhas, countless as the sands of the Ganges,
Give the Name of Amida, urging them to entrust themselves to it".[24]
In this evil age of the five defilements, in this evil world,
The Buddhas, countless as the sands of the Ganges,
Give the Name of Amida, urging them to entrust themselves to it".[24]
"Being
born in the Buddha-land of happiness
Is the path to ultimate attainment of Buddhahood;
All the Buddhas acclaim the Pure Land,
For birth there is the unsurpassed means."[25]
Is the path to ultimate attainment of Buddhahood;
All the Buddhas acclaim the Pure Land,
For birth there is the unsurpassed means."[25]
„Sakyamuni,
Amida, and the Buddhas of the ten quarters, all with the same mind, are no more
apart from sentient beings of the nembutsu than shadows from things. [...] Shinjin is bestowed through the
compassionate means of Sakyamuni, Amida, and all the Buddhas in the ten
quarters.”[26]
"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."[27]
Are truly our compassionate father and mother.
With various compassionate means they lead us to awaken
Supreme shinjin (faith) that is true and real."[27]
As in the case of Vajrayana,
we cannot separate the Vehicle of the Primal Vow from the Mahayana vehicle
because both have the aspiration to bring all sentient beings to Buddhahood. We
can rather say that the Vehicle of the Primal Vow is a consummation of Mahayana,
as it offers the quickest and most accessible method for all beings:
„The
selected Primal Vow is the true essence of the Pure Land way. The true essence of the Pure Land way
is the consummation of Mahayana Buddhism."[28]
„It is
the consummate teaching among consummate teachings,
The sudden teaching among sudden teachings."[29]
The sudden teaching among sudden teachings."[29]
Even if Vajrayana may claim that its method is
the quickest, it can never say that it can bring all sentient beings to
Buddhahood, no matter their spiritual capacities. Thus, there is actually no
Dharma Gate and no Buddhist vehicle which is so accesible to all beings like
the Primal Vow, whose essence is the Nembutsu of faith:
"Although
the various Dharma gates all lead to liberation,
None of
them surpasses birth in the Western Land
through
the Nembutsu."[30]
Namo Amida Bu
[1] 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.
[2] Shinran
Shonin, Kyogyoshinsho, chapter II, Kyogyoshinsho
– On Teaching, Practice, Faith, and Enlightenment, translated by Hisao
Inagaki, Numata Center for Buddhist Translation and Research, Kyoto, 2003, p.
70
[3] Shinran Shonin, Kyogyoshinsho, II, Kyogyoshinsho – On Teaching, Practice, Faith,
and Enlightenment, translated by Hisao Inagaki, Numata Center for Buddhist Translation
and Research, Kyoto, 2003, p.71
[4] Shinran Shonin, Gutoku’s Notes, Shin Buddhism Translation Series, Jodo Shinshu Hongwanji-ha,
Kyoto, 1997, p.592
[5] Shinran Shonin, Shoshinge, The Collected Works of Shinran, Shin Buddhism
Translation Series, Jodo Shinshu Hongwanji-ha, Kyoto, 1997, p.70
[6]Shinran Shonin, Passages on the Pure Land Way, The Collected Works of Shinran,
Shin Buddhism Translation Series, Jodo Shinshu Hongwanji-ha, Kyoto, 1997, p.317
[7] Honen
Shonin in his Commentary on the Three Sutras of Pure Land Buddhism; The
Promise of Amida Buddha - Honen's Path to Bliss; English translation of the
Genko edition of the works of Honen Shonin - Collected Teachings of Kurodani Shonin: The Japanese Anthology (Wago
Toroku), translated by Joji Atone and Yoko Hayashi, Wisdom Publications,
Boston, 2011, p.81.
[8] Master
Shan-tao as quoted by Honen Shonin in his
Commentary on the Three Sutras of
Pure Land Buddhism; The Promise of Amida Buddha - Honen's Path
to Bliss; English translation of the Genko edition of the works of Honen
Shonin - Collected Teachings of Kurodani
Shonin: The Japanese Anthology (Wago Toroku), translated by Joji Atone and
Yoko Hayashi, Wisdom Publications, Boston, 2011, p.81 - 83
[9] Master Ch’ing-wen as quoted by Shinran in Kyogyoshinsho, chapter II, Kyogyoshinsho
– On Teaching, Practice, Faith, and Enlightenment, translated by Hisao
Inagaki, Numata Center for Buddhist Translation and Research, Kyoto, 2003, p.
51
[10] Shinran Shonin, Notes
on the Inscription of Sacred Scrolls, The Collected Works of Shinran, Shin Buddhism Translation Series, Jodo
Shinshu Hongwanji-ha, Kyoto, 1997, p.504
[11] Shinran Shonin, Gutoku's Notes, The Collected Works of Shinran, Shin
Buddhism Translation Series, Jodo Shinshu Hongwanji-ha, Kyoto, 1997, p.604
[12] Shinran
Shonin, Passages on the Pure Land Way,
The Collected Works of Shinran, Shin Buddhism Translation Series, Jodo
Shinshu Hongwanji-ha, Kyoto, 1997, p.295-296
[13] Shinran
Shonin, Kyogyoshinsho, chapter I, The Collected Works of Shinran,
Shin Buddhism Translation Series, Jodo Shinshu Hongwanji-ha, Kyoto, 1997, p.10
[14] „The
Buddha turned the Wheel of Dharma and gave all the various teachings of the
Hinayana, the Mahayana, and the Vajrayana in different places with different
people and at all different times. But also because He was teaching students of
vastly different abilities, at times it seemed to them as if the Buddha was
mainly spreading the Hinayana; at times it seemed to them as if He was teaching
the Mahayana and sometimes as if to the Vajrayana. Of course, this was just a
matter of the way in which the people were perceiving the teachings of the
Buddha; it seemed to some that the Buddha was giving completely Hinayana
teachings and to others that He was giving completely Mahayana teaching. The
Buddha could also be somewhere else and through His miraculous powers giving
other teachings to others.
Because of this, some people started having the
impression that the Buddha had only given the Hinayana teachings, and had not
given the Mahayana teachings which were made up by someone else. Others
believed that the Buddha had given the Mahayana teachings, but had not given
the Vajrayana teachings and that these Vajrayana teachings had been fabricated
by His followers. The belief that the Mahayana and the Vajrayana teachings were
created by someone else is based on the belief the Buddha was just an ordinary
man with no extraordinary qualities of Enlightenment instead of seeing a Buddha
as being a very exceptional being who came into the world to help people out of
His great compassion and to lead them to liberation. Once one thinks of the
Buddha as an ordinary Indian man, then next one will have doubts as to whether
He actually gave the various teachings attributed to Him and one begins picking
and choosing between teachings of the various vehicles.
It is a mistake to identify the Buddha as an ordinary
person and to start thinking that maybe the Buddha didn’t have complete
knowledge, or was not able to teach a complete range of teachings or that the
Buddha could have taught in this place, but not in that place. It is not worth
entertaining such doubts because the Buddha was not an ordinary person nor was
He a god who if pleased with you will send you to heaven and if displeased
throw you into the hell realms. But at the same time, saying the Buddha is not
a god doesn’t mean that we should think of the Buddha as someone devoid of any
special qualities of knowledge, intelligence, and understanding or without any
special direct intuition and insight. He was indeed a very special being who
gave the complete set of Dharma teachings which were not in contradiction to
each other. Each has its own relevance.”
The Three Vehicles of the Teachings of the Buddha, fragment from The Development of Buddhism in India by Ven. Khenchen Thrangu Rinpoche,
http://kagyuoffice.org/buddhism/buddhism-in-india/the-three-vehicles-of-the-teachings-of-the-buddha
[15] Shinran
Shonin, Lamp for the Latter-Ages,
letter 8, The Collected Works of Shinran, Shin Buddhism Translation
Series, Jodo Shinshu Hongwanji-ha, Kyoto, 1997, p.535
[16][6] "Shariputra, just as I praise the
inconceivable virtue of Amitayus, so do the Buddhas in the eastern direction,
as numerous as the sands of the Ganges, such as Aksobhya Buddha, Meru-dhvaja
Buddha, Mahameru Buddha, Meru-prabhasa Buddha, and Manju-svara Buddha. While
dwelling in their own lands, they extend their long, broad tongues and,
encompassing with them the universe of a thousand million worlds, pronounce
these words of truth: Sentient beings should accept this sutra entitled 'Praise
of the Inconceivable Virtue and Protection by All Buddhas.'
[7] "Shariputra, there are in the southern
direction Buddhas as numerous as the sands of the Ganges, such as
Candra-surya-pradipa Buddha, Yashah-prabha Buddha, Maharci-skandha Buddha,
Meru-pradipa Buddha, and Ananta-virya Buddha. While dwelling in their own
lands, they extend their long, broad tongues and, encompassing with them the
universe of a thousand million worlds, pronounce these words of truth: Sentient
beings should accept this sutra entitled 'Praise of the Inconceivable Virtue
and Protection by All Buddhas.'
[8] "Shariputra, there are in the western direction
Buddhas as numerous as the sands of the Ganges, such as Amitayus Buddha,
Amita-ketu Buddha, Amita-dhvaja Buddha, Mahaprabha Buddha, Mahaprabhasa Buddha,
Ratna-ketu Buddha and Shuddha-rashmi-prabha Buddha. While dwelling in their own
lands, they extend their long, broad tongues and, encompassing with them the
universe of a thousand million worlds, pronounce these words of truth: Sentient
beings should accept this sutra entitled 'Praise of the Inconceivable Virtue
and Protection by All Buddhas.'
[9] "Shariputra, there are in the northern direction
Buddhas as numerous as the sands of the Ganges, such as Arci-skandha Buddha,
Vaishvanara-nirghosa Buddha, Duspradharsa Buddha, Aditya-sambhava Buddha and
Jalini-prabha Buddha. While dwelling in their own lands, they extend their
long, broad tongues and, encompassing with them the universe of a thousand
million worlds, pronounce these words of truth: Sentient beings should accept
this sutra entitled 'Praise of the Inconceivable Virtue and Protection by All
Buddhas.'
[10] "Shariputra, there are in the nadir Buddhas
as numerous as the sands of the Ganges, such as Simha Buddha, Yashas Buddha, Yashah-prabhasa
Buddha, Dharma Buddha, Dharma-dhvaja Buddha and Dharma-dhara Buddha. While
dwelling in their own lands, they extend their long, broad tongues and,
encompassing with them the universe of a thousand million worlds, pronounce
these words of truth: Sentient beings should accept this sutra entitled 'Praise
of the Inconceivable Virtue and Protection by All Buddhas.'
[11] "Shariputra, there are in the zenith Buddhas
as numerous as the sands of the Ganges, such as Brahma-ghosa Buddha,
Naksatra-raja Buddha, Gandhottama Buddha, Gandha-prabhasa Buddha,
Maharci-skandha Buddha, Ratna-kusuma-sampuspita-gatra Buddha, Salendra-raja
Buddha, Ratnotpalashri Buddha, Sarva-artha-darsha Buddha and Sumeru-kalpa
Buddha. While dwelling in their own lands, they extend their long, broad
tongues and, encompassing with them the universe of a thousand million worlds,
pronounce these words of truth: Sentient beings should accept this sutra
entitled 'Praise of the Inconceivable Virtue and Protection by All Buddhas.'”
The Three Pure Land Sutras, translated by Hisao
Inagaki, BDK, English Tripitaka 12-II, III, IV, Numata Center for Buddhist
Translation and Research, 2003, p.105-106
[17] Master Shan-tao quoted by Honen Shonin in An Outline of the Doctrine for Birth in the
Pure Land,The Promise of Amida Buddha
- Honen's Path to Bliss; English translation of the Genko edition of the
works of Honen Shonin - Collected
Teachings of Kurodani Shonin: The Japanese Anthology (Wago Toroku),
translated by Joji Atone and Yoko Hayashi, Wisdom Publications, Boston, 2011,
p.106
[18]
"If one utters the Name of Amida Buddha from the depth of one's
heart" means to say Amida's Name with an entrusting heart. This is the
nembutsu of faith.
[19] Master Shan-tao, as quoted by Master Honen in his
work, An Outline of the Doctrine for Birth in the Pure
Land,The Promise of Amida Buddha - Honen's Path to Bliss; English translation of the Genko edition of
the works of Honen Shonin - Collected
Teachings of Kurodani Shonin: The Japanese Anthology (Wago Toroku),
translated by Joji Atone and Yoko Hayashi, Wisdom Publications, Boston, 2011,
p.116
[20] Shinran
Shonin, Kyogyoshinsho, IV, Kyogyoshinsho
– On Teaching, Practice, Faith, and Enlightenment, translated by Hisao
Inagaki, Numata Center for Buddhist Translation and Research, Kyoto, 2003, p.
260
[21] Shinran Shonin, Gutoku's Notes, The Collected Works of Shinran, Shin
Buddhism Translation Series, Jodo Shinshu Hongwanji-ha, Kyoto, 1997, p.591
[22] Shinran
Shonin, A Collection of Letters,
Letter 10, The Collected Works of Shinran, Shin Buddhism Translation
Series, Jodo Shinshu Hongwanji-ha, Kyoto, 1997, p.571
[23] Honen Shonin, Commentary on the Three Sutras of Pure Land Buddhism, The Promise of
Amida Buddha - Honen's Path to Bliss; English translation of the Genko
edition of the works of Honen Shonin - Collected
Teachings of Kurodani Shonin: The Japanese Anthology (Wago Toroku),
translated by Joji Atone and Yoko Hayashi, Wisdom Publications, Boston, 2011, p
76
[24] Shinran Shonin, Hymns of the Pure Land, The Collected Works of Shinran, Shin
Buddhism Translation Series, Jodo Shinshu Hongwanji-ha, Kyoto, 1997, p.347-348
[25] Shinran
Shonin, Hymns of the Pure Land Masters,
The Collected Works of Shinran, Shin Buddhism Translation Series, Jodo
Shinshu Hongwanji-ha, Kyoto, 1997, p.372
[26] Shinran Shonin, Lamp for the Latter-Ages, letter 2, The Collected Works of
Shinran, Shin Buddhism Translation Series, Jodo Shinshu Hongwanji-ha,
Kyoto, 1997, p.526-527
[27] 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
[28] Shinran Shonin, Lamp for the Latter-Ages, letter 1, The Collected Works of
Shinran, Shin Buddhism Translation Series, Jodo Shinshu Hongwanji-ha,
Kyoto, 1997, p.524-525
[29] 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
[30] Master Shan-tao, quoted by Shinran Shonin in Kyogyoshinsho, VI, Kyogyoshinsho – On
Teaching, Practice, Faith, and Enlightenment, translated by Hisao Inagaki,
Numata Center for Buddhist Translation and Research, Kyoto, 2003, p. 263
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