Now let’s see what Shakyamuni told us about Amida Buddha and His Pure Land.
In section 4 of the Larger Sutra He first enumerates many Buddhas of the past eons
of time who appeared in samsara to teach the Dharma: “in
the distant past – innumerable, incalculable and inconceivable kalpas ago…”[1]. Doing so, He showed to us that human history, as we
know it, is only a very small fraction of the endless and inconceivable time of
the universe and that the various world systems and beings living in them had
existed before the appearance of this earth. So He mentioned 52 great Buddhas
who appeared in samsara, taught the Dharma and entered Nirvana before the story
of Amida actually happened. After these 52 Buddhas, another great Buddha named
Lokesvararaja appeared, still in a distant, and impossible to explain, time and
place:
“Then there appeared a Buddha
named Lokesvararaja, the Tathagata, Arhat, Fully Enlightened One, Possessed of
Wisdom and Practice, Well-gone One, Knower of the World, Unsurpassed One, Tamer
of Beings, Teacher of Gods and Humans, and Enlightened and World-honored One”.[2]
During the time and place of this
Buddha, there lived a king who, after hearing His teaching, renounced the
throne and became a monk (bhiksu) named, Dharmakara:
“At that time there was a king
who, having heard the Buddha’s exposition of the Dharma, rejoiced in his heart
and awakened aspiration for highest, perfect Enlightenment. He renounced his
kingdom and throne, and became a monk named Dharmakara”.[3]
As the sutra tells us, this monk,
Dharmakara, was already a superior person when he went to see Lokesvararaja
Buddha:
“Having superior intelligence,
courage, and wisdom, he distinguished himself in the world. He went to see
Tathagata Lokesvararaja, knelt down at His feet, walked around Him three times
keeping Him always on his right, prostrated himself on the ground, and, putting
his palms together in worship, praised the Buddha”.[4]
Then,
after a few verses of praise towards Lokesvararaja he informed him about the
spiritual decision he took to become a Buddha himself for the sake of all
sentient beings:
“I
resolve to become a Buddha,
Equal
in attainment to you, O Holy King of the Dharma,
To
save living beings from birth and death,
And
to lead them all to liberation.”[5]
And
in fulfilling his aspiration he mentions the creation of a special land:
“When
I have become a Buddha,
My
land shall be most exquisite.”[6]
where
to bring sentient beings everywhere and make them perfectly happy:
“Those
who come from the ten directions
Will
find joy and serenity of heart;
When
they reach my land,
They
shall dwell in peace and happiness.”[7]
To
make them perfectly happy means, of course, to help them attain Nirvana, His
land being in fact, a manifestation of Nirvanic bliss and freedom:
“The
seat of Enlightenment will be supreme.
My
land, being like Nirvana itself,
Will
be beyond comparison.”[8]
After
He said the above words, He invites Lokesvararaja Buddha and all Buddhas to see
into His mind and heart, and become witness to the truth of His aspiration:
“I
beg you, the Buddha, to become my witness
And
to vouch for the truth of my aspiration.
The
World-honored Ones in the ten directions
Have
unhindered wisdom;
I
call upon those Revered Ones
To
bear witness to my intention
Even
though I must remain
In
a state of extreme pain,
I
will diligently practice,
Enduring
all hardships with tireless vigor”.[9]
As Dharmakara needed a practice
to fulfil His aspiration to become a Buddha and establish a special land/realm
where to bring all beings to Nirvana, He also asked Lokesvararaja Buddha for
guidance:
“Having spoken these verses,
bhiksu Dharmakara said to the Buddha Lokesvararaja, ‘Respectfully, World
Honored One, I announce that I have awakened aspiration for the highest,
perfect Enlightenment. I beseech you to explain the Dharma to me fully, so that
I can perform practices for the establishment of a pure Buddha land adorned
with innumerable excellent qualities. So please teach me how to attain
Enlightenment quickly and to remove the roots of the afflictions of birth and
death of all.’”[10]
More exactly, he asked
Lokesvararaja to show to Him all the Buddha-lands of the ten direction, so that
He can better know what to do and how to practice to create His own
Buddha-land:
“I sincerely beseech you, World
Honored One, to explain in detail the practices by which Buddha Tathagatas
established their pure lands. After I hear that, I wish to practice as
instructed and so fulfill my aspirations.”[11]
As Shakyamuni Buddha told us in
the Larger Sutra, Lokesvararaja Buddha, “recognized Bhiksu
Dharmakara’s noble and high aspirations” and “explained in detail the
greater and lesser aspects of two hundred and ten kotis of Buddha-lands,
together with the good and evil natures of heavenly and human beings living
there. He revealed them all to the bhiksu
just
as he had requested”.[12]
Then, “having heard the
Buddha’s exposition of the glorious pure lands and also having seen all of
them”, Dharmakara “resolved upon His supreme, unsurpassed vows”.[13]
At this point, the sutra tells us
again (for the second time)[14],
that Dharmakara was not an ordinary practitioner, when He resolved to make His
vows: “his mind being serene and his aspirations free of attachment, he was
unexcelled throughout the world”[15].
As Shakyamuni told us, Dharmakara
contemplated the vows he was about to make for five full kalpas and then he
chose the necessary practices to fulfill them:
“For five full kalpas he contemplated the
vows
and then chose the pure practices for the establishment of his Buddha-land.”[16]
To practice sitting meditation
for even 5 hours a day is an extremely hard job for any practitioner of our
times, not to mention to sit for one day, seven days, a few months or a year,
but to contemplate continuously for five full kalpas is truly beyond our
capacity to understand. No wonder then that hearing about the time Dharmakara spent
in contemplation, Ananda immediately asked Shakyamuni Buddha to specify how
long was the lifespan of beings who belonged to the time and land of
Lokesvararaja:
“Ananda asked the Buddha, ‘How
long was the lifespan of beings in the land of Buddha Lokesvararāja?’ The
Buddha replied, ‘The length of life of that Buddha was forty-two kalpas.’”[17]
So, after five kalpas of
contemplation, Dharmakara Bodhisattva “adopted the pure practices that had
led to the establishment of the excellent lands of two hundred and ten kotis of Buddhas”.[18]
Thus, being sure about the Vows to
take and what practices to follow, he went to inform Lokesvararaja Buddha:
“When he has finished this task, he
went to the Buddha, knelt down at His feet, walked around Him three times,
joined his palms in worship, and sat down. He then said to the Buddha, ‘I have
adopted the pure practices for the establishment of a glorious Buddha-land.’”[19]
Having heard the Dharmakara’s
wonderful vows, Lokesvararaja was overjoyed and asked Him to proclaim them to
the entire assembly:
“The Buddha said to him, ‘You
should proclaim this. Know that now is the right time. Encourage and delight
the entire assembly. Hearing this, other bodhisattvas will practice this Dharma
and so fulfil their innumerable great vows.’
So, the entire section 7 of the Larger Sutra contains the list of the 48 Vows of Dharmakara. A detailed explanation of all these vows will be made in the next chapter (click here to read it), but for the moment, I continue with the story told in the sutra.
 |
| Dharmakara's proclamation of the 48 vows in front of Lokesvararaja Buddha source: Amida.net |
After proclaiming the Vows,
Dharmakara, the future Amida Buddha, summarized his aspiration in verses[21]
and restated his resolution to attain Buddhahood for the sake of all beings.
Specifically, he emphasized again that,
- he will be a universal Savior,
- he will transform his Buddha
Name in a universal vehicle of salvation, which will be heard and said by all
beings.
- he will send his supreme Light
everywhere in the universe, attracting all beings to him, like an immense
magnet, trying to make everybody entrust to him and accept his gift of
salvation
- attain supreme wisdom and
supreme (“divine”) means of
salvation, acting like a true “sovereign
of the three worlds”
- become the supreme Teacher of all
beings, including devas (gods) and humans
-
transfer his perfect merits and virtues to all those who entrust to him, thus
making them capable of attaining birth in his Land
-
practice ceaselessly, without any attachments to the ego, endure any hardships
for the sake of fulfilling His vows:
“I have made vows, unrivalled in
all the world;
I shall certainly reach the
unsurpassed Way.
If these vows should not be
fulfilled,
May I not attain perfect
Enlightenment.
If I should not become a great
benefactor
In lives to come for immeasurable
kalpas
To save the poor and the
afflicted everywhere,
May I not attain perfect
Enlightenment.
When I attain Buddhahood,
My Name will be heard throughout
the ten directions;
Should there be any place where
it is not heard,
May I not attain perfect
Enlightenment.”
Free of greed and with profound
mindfulness
And pure wisdom, I will perform
the sacred practices;
I will seek to attain the
unsurpassed Way
And become the teacher of devas and humans.
With my divine power I will
display great light,
Illuminating the worlds without
limit,
And dispel the darkness of the
three defilements;
Thus I will deliver all beings
from misery.
Having obtained the eye of
wisdom,
I will remove the darkness of
ignorance;
I will block all evil paths
And open the gate to the good
realms.
When merits and virtues are
perfected,
My majestic light will radiate in
the ten directions,
Outshining the sun and moon
And surpassing the brilliance of
the heavens.
I will open the Dharma storehouse
for the multitudes
And endow them all with treasures
of merit.
Being always among the
multitudes,
I will proclaim the Dharma with
the lion’s roar.
I will make offerings to all the
buddhas,
Thereby acquiring roots of
virtue.
When my vows are fulfilled and
wisdom perfected,
I shall be the sovereign of the
three worlds.
Like your unhindered wisdom, O
Buddha,
Mine shall reach everywhere,
illuminating all;
May my supreme wisdom
Be like yours, Most Honored One.”[22]
The
last verse of this hymn sung by Dharmakara after proclaiming his Vows is of
extreme importance. It says:
“If these vows are to be
fulfilled,
Let this universe of a thousand
million worlds quake in response
And let all the devas in heaven
Rain down rare and marvelous
flowers.”[23]
What
Dharmakara actually did here was to ask all existence to bear witness to his
honesty and supreme dedication in bringing his vows to fulfilment and transform
them into active ways for the salvation of sentient beings. Shakyamuni told to Ananda that,
“As soon as Bhikṣu Dharmakara
spoke those verses, the entire earth quaked in six ways and a rain of wonderful
flowers fell from heaven, scattering everywhere. Spontaneous music was heard
and a voice in the sky said, ‘Surely you will attain highest, perfect Enlightenment.’”[24]
Imagine
that you are so sincere that you produce a powerful earthquake! That everything
around you is vibrating due to the power of your dedication! Of course, nobody
can do that, but some honest people do indeed generate a smaller or greater
reaction like a vibration in others, and you might have felt something similar
in the presence of such a person. Everyone has his or her charisma and some can
spontaneously generate a certain level of trust in others, but who can really
have such a convincing power that shake the entire universe, make flowers fall
spontaneously from the realms of the gods, the universe sing or voices be heard
from the sky!
So,
here we read about a spontaneous and extremely powerful reaction from the
entire universe to the honesty and dedication of Dharmakara, everybody trusting
automatically that he will successfully attain Buddhahood (become Amida Buddha)
and fulfill his Vows.
However,
according to Shinran there is still something more here, and this is extremely
important! That voice from the sky was not an ordinary one, like the voice of
some unenlightened god, but the voice of Dharmakaya or ultimate reality beyond
forms and concepts! It was the voice/ the manifestation/ the reaction of ultimate reality itself - the inconceivable
Dharmakaya!
According
to Shinran, there are three kinds of witness to Dharmakara and His Vows
(especially His Primal Vow), and subsequently to Amida Buddha, each testimony
given according to the Three Bodies/Aspects of all Buddhas: 1) witness in
regard to Dharmakaya or ultimate reality body of all Buddhas, 2) witness of
Sambhogakaya or fulfilled body, which refers to all Buddhas (Tathagatas) of the
ten directions, and 3) witness of Nirmanakaya or the transformed body, which
refers specificaly to Lokesvararaja Buddha, in whose presence Dharmakara made
the aspiration to become Amida and proclaimed the 48 Vows:
"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."[25]
So,
here is another indication (the third until now) that Dharmakara was not an
ordinary person when he made his vows and aspirations. What kind of ordinary
monk or bodhisattva in aspiration can generate such a reaction from the whole
universe and from the Dharmakaya, or ultimate reality itself?
Shakyamuni
himself said, after presenting the above verses of Dharmakara, that such vows
have never been proclaimed in the world before by anybody as they are “great vows, true, unfailing and unsurpassed in the whole world”[26].
Then, after this
episode, Shakyamuni described the various practices Dharmakara engaged in for “inconceivable
and innumerable kalpas” in order to become a Buddha and manifest His Pure Land:
“Then, Ananda, after proclaiming
and establishing those universal vows in the presence of Buddha Lokesvararaja
before the multitude of beings, including the eight kinds of superhuman beings,
such as devas and dragon spirits,
and also Mara and Brahma, Bhiksu Dharmakara was solely intent on
producing a glorious and exquisite land. The
Buddha land that he sought to establish was vast in extent, unsurpassed, and
supremely wonderful, always present and subject neither to decay nor
change. During inconceivable and innumerable kalpas, he cultivated the
immeasurable meritorious practices of the Bodhisattva path.”[27]
This
is extremely important because it shows that the Pure Land which emerged from
the practices of Dharmakara when he became Amida Buddha, is “always present”, as the passage
says, which means it is always available, including NOW, when we are reading
these lines and will be available forever in the never ending future as it is “subject
neither to decay nor change”.
This is another argument that the Pure Land is NOT
an element of mythology, but an ever present reality, a true and real
Enlightened place.
The sutra continues with the enumeration of the
practices followed by Dharmakara in the process of becoming Amida Buddha:
“He did not harbour any thought
of greed, hatred, or cruelty; nor did He allow any ideas of greed, hatred, or
cruelty to arise. He was unattached to any form, sound, smell, taste, touch, or
idea. Possessed of the power to persevere, He did not avoid undergoing various afflictions.
Having little desire for His own sake, He knew contentment. Without any impure
thought, enmity, or stupidity, He dwelled continually in tranquil samadhi. His wisdom was
unobstructible and His mind free of falsehood and deceitfulness. With expressions
of tenderness on His face and with kindness in His speech, He spoke to others
in consonance with their inner thoughts. Courageous and diligent, strong willed
and untiring, He devoted himself solely to the pursuit of the pure Dharma,
thereby benefiting a multitude of beings. He revered the Three Treasures,
respected His teachers and elders, and thus adorned His practices with a great
store of merit. By so doing, He enabled sentient beings to partake of them.
He dwelled in the realization
that all dharmas are empty, devoid of distinctive features, and not to be
sought after, and that they neither act nor arise; He thus realized that all dharmas are like magical
creations.”[28]
When the word “dharma” is used with small
“d” it refers to all existence and phenomena in general. When it’s used with
"D" like in "Dharma" it means the Buddha's teaching. So,
in this case the passage makes reference to the fact that Bodhisattva
Dharmakara realized ultimate reality and dwelled constantly in it, which made
Him understand that dharmas or phenomena of samsaric existence are “empty,
devoid of distinctive features, and not to be sought after, and that they
neither act nor arise; He thus realized that all dharmas are like magical
creations.”
This
is a very important Mahayana Buddhist concept which, in short, refers to the
fact that all phenomena of samsaric existence (dharmas)
are ultimately void or empty of their own existence because they come into
being according to various causes and conditions. In contrast to this, the Buddha nature or ultimate Dharmakaya is the only existent reality
which is NOT void or empty of
itself, but only empty of samsaric phenomena, empty of delusion, empty of
suffering, empty of ignorance. Buddha nature does not depend on causes and
conditions, so in this sense is not empty or void, but truly existent, the only
true existent reality. Such a teaching is present in many Mahayana sutras like Mahayana Mahaparinirvana Sutra, Tathagatagarbha Sutra, Sutra of the Great
Dharma Drum, Srimala’s Lion Roar Sutra, Angulimalya Sutra, etc and is again
taught here, in the Larger Sutra.
From the point of view of ultimate reality
or Dharmakaya (Buddha nature) the various phenomena of samsaric existence are
like “magical creations” and are seen
as “neither act nor arise” because
they do not have a real, permanent existence. For Dharmakara Bodhisattva such
an understanding of the emptiness of all phenomena of samsaric existence versus
the true reality of ultimate Dharmakaya or Buddha nature was not an intellectual
one, the product of mind categories and rationalisations, but a genuine realisation
in which He dwelt constantly. By having access to this true reality, He could
then manifest His Enlightened realm in accordance with His Vows.
Among other practices Dharmakara engaged
in, Shakyamuni mentioned:
”He avoided all wrong speech that would bring
harm upon himself or others or both; He engaged in right speech that would
bring benefit to himself or others or both. He abandoned His kingdom and
renounced the throne, leaving behind wealth and sensuous pleasures. Practicing
the six paramitas[29]
himself, He taught others to do the same. During innumerable kalpas, He accumulated
merit and amassed virtues.
Wherever He was born, an
immeasurable store of treasure spontaneously appeared as He wished. He taught
countless sentient beings and guided them on the path of highest, true
Enlightenment. He was reborn as a rich man, a lay devotee, a member of the
highest caste or of noble family (brahman), a ksatriya
king, a wheel-turning monarch (cakravartin), a king of one of
the six heavens in the world of desire, or even higher, as a Brahma king. He
revered and worshiped all Buddhas by making the four kinds of offerings to
them. The merit He thus acquired was indescribably great. Fragrance issued from
His mouth as from a blue lotus flower, and every pore of His body emitted the
scent of sandalwood, which permeated innumerable worlds. His appearance was
majestic and His physical characteristics and marks were truly wonderful. From
his hands inexhaustible treasures, clothes, food and drink, rare and exquisite
flowers and incense, silken canopies,8 banners, and other ornaments were
produced. In such manifestations He was unrivalled among all heavenly and human
beings. He thus attained command of all dharmas (phenomena).”[30]
Then, Ananda asked
Shakyamuni a direct and very important question for us:
“Ananda asked the Buddha, ‘Has
Bodhisattva Dharmakara already attained Buddhahood and then passed into
Nirvana? Or has He not yet attained Buddhahood? Or is He dwelling somewhere at
present?’
The Buddha replied to Ananda, ‘Bodhisattva Dharmakara has already
attained Buddhahood and is now dwelling
in a Western Buddha- land called ‘Peace and Bliss,’ a hundred thousand kotis of lands away from
here.’
Ananda further asked the Buddha,
‘How much time has passed since He attained Buddhahood?’
It is very
important to mention that this is not the only time when Shakyamuni confirms
that Dharmakara attained Buddhahood and became Amida (Amitayus/Amitabha). In
the Smaller Amida Sutra[33],
Shakyamuni also said to Sariputra:
“The Buddha then said to Elder Sariputra:
‘If you travel westward from here, passing a hundred thousand kotis of Buddha-lands, you
will come to the land called Utmost Bliss, where there is a Buddha named
Amitayus. He is living there now, teaching the Dharma’”.[34]
As Shakyamuni confirms,
Dharmakara already attained Buddhahood, and from then on in the Larger Sutra
or the Smaller Sutra and Contemplation Sutra, He no longer calls
Him by this name, but “Amitayus”[35],
which means Infinite Life, or “Amitabha” - “Infinite Light”. These two
aspects, “Infinite Life” (Amitayus) and “Infinite Light” (Amitabha) are merged
into the word “Amida”[36],
which means the Buddha of Infinite Life and Infinite Light. His Infinite
Life is the effect of the 13th Vow which He made when He was
Dharmakara Bodhisattva, while the Infinite Light is the effect of the 12th
Vow. So, we cannot separate Amitayus (Infinite Life) from Amitabha (Infinite
Light) because these are the two aspects of the same Buddha. In section 4 of
the Smaller Amida Sutra, Shakyamuni explained this to Sariputra:
“For what reason, Sariputra, do
you think that Buddha is called Amitabha? Sariputra, the Buddha’s light shines
boundlessly and without hindrance over all the worlds of the ten directions. It
is for this reason that He is called Amitabha. Again, Sariputra, the lives of
the Buddha and the people of His land last for innumerable, unlimited, and incalculable kalpas. It is for this
reason that the Buddha is called Amitayus.”[37]
Shakyamuni tells us another
important aspect about Dharmakara who became Amida Buddha – He “is now
dwelling in a Western Buddha-land called ‘Peace and Bliss,’” – which is to
be found not here, but “a hundred thousand kotis[38]
of lands away from here”.
This is extremely important, as
it shows that there is a clear distinction between this world with its
unenlightened beings, and the Pure Land. Shakyamuni did not explain Amida and
His Pure Land in ultimate terms, and did not say that they are to be found in
one’s heart/mind or “here and now”, as some nowadays deluded scholars are
trying to convince us. On the contrary, Dharmakara who became Amida Buddha is
dwelling in His Pure Land, outside of this samsaric realm.
Next, the fact that Amida is “now
dwelling” in His Pure Land, also shows that He is active now in
bringing all beings to His realm. This now is everlasting and is
referring both to the time when Shakyamuni delivered that discourse (sutra) and
also to the time of Shan-tao, Honen, Shinran, Rennyo, we in the XXI century and
the future generations that will come after us. Amida is a Buddha of the
present, in the sense that He has already attained Buddhahood and will act
forever for the salvation of all beings. We must not forget that Amida is also
the Buddha of “Infinite Life”, so for Him, now is without end.
After
confirming Dharmakara’s attainment of Buddhahood, Shakyamuni makes a general
presentation of the Pure Land, so as to assure the audience that the Pure Land
too came into existence as a consequence of this attainment:
“He continued, ‘In that Buddha land, the earth is composed of
seven kinds of jewels — namely, gold, silver, beryl, coral, amber, agate, and ruby — that
have spontaneously appeared. The land itself is so vast, spreading boundlessly
to the farthest extent, that it is impossible to know its limit. All the rays
of light from those jewels intermingle and create manifold reflections,
producing a dazzling illumination. Those
pure, superb, and exquisite adornments are unsurpassed in all the worlds of the
ten directions. They are the finest of all gems and are like those of the
sixth heaven. In that land, there are no mountains, such as Mount Sumeru and
the Encircling Adamantine Mountains[39].
Likewise, there are neither oceans nor seas and neither valleys
nor gorges. Through the majestic
power of the Buddha, however, any of them will appear if one so wishes.
Furthermore, there are no hells, no realm of hungry ghosts, no realm of
animals, and no other states of affliction. Neither do the four seasons of
spring, summer, autumn, and winter exist. It is always moderate and pleasant,
never cold or hot.’”[40]
Although the adornments of the
Pure Land are described in terms related with human language to help us make an
idea about them, in fact they surpass any worldly, samsaric equivalents and are
“pure”
and “unsurpassed in all the worlds of the ten directions”. For
adornments to be pure it means that they are not the product or manifestation
of unenlightened karma, nor part of samsara, so the Pure Land is not just
another heaven, but an enlightened place.
The fact that the Larger Sutra is filled with detailed
descriptions of the Pure Land, and the land itself is given a direction (“Western Buddha-land called
‘Peace and Bliss”) shows that Amida’s Pure Land is not a metaphor, but a real place in which
people can actually aspire to be born after death.
Some say that the direction “west” and the marvellous
descriptions of the Pure Land are a proof for its non-existence or for its existence
as a symbol or metaphor only. But the truth is that by making the effort to
describe in many words the wonders of the Pure Land and by pointing to a
direction where that land is located, Shakyamuni wants to emphasize its actual
existence as a place where sentient beings should aspire to be born without
worry and doubt.
It is as though I speak to you about a
beautiful park I would like you to visit. If I tell you, “it’s there, in the West
part of town” and I start describing it to you, then you will have no doubt
about its existence and you will wish to see it. It’s the same with the
expression “Pure Land of the West” or “Western Buddha-land ”.
The
fact that the Pure Land has no “oceans
nor seas and neither valleys nor gorges” indicates that it has no obstacles
for its inhabitants, as such landscapes are usually considered part of samsaric
states of existence. Of course, if the Pure Land dwellers wish such forms to
appear, they will be manifested instantaneously through the Power of Amida
Buddha who actually sustains that land and everything in it (“through the majestic power of the Buddha,
however, any of them will appear if one so wishes”) but these would also be
enlightened forms, and not samsaric ones which lead to attachments or
difficulties. Also, the non-existence of the four seasons (“neither do the four seasons of spring, summer, autumn, and winter
exist”) can be interpreted in the same way. The fact that in the Pure Land “it is always moderate and pleasant, never
cold or hot” is a clear indication that it is a nirvanic realm. This is
further emphasized in the passage “there
are no hells, no realm of hungry ghosts, no realm of animals, and no other
states of affliction”. By “no other
states of affliction” it is pointed out that there are no realms of the
gods, demigods or humans too, as these are also contained in the cycle of
samsaric existence just like the realms of hell, animals and hungry ghosts (pretas).
The question Ananda asked when
Shakyamuni made this general description is also related with the fact that the
Pure Land is not an ordinary (pleasant or unpleasant) realm, sustained by the
karma of unenlightened beings:
“Then Ananda asked the Buddha, ‘If,
World-honored One, there is no Mount Sumeru in that land, what sustains the
Heaven of the Four Kings[41]
and the Heaven of the Thirty-three Gods[42]?”
The Buddha said to Ananda, ‘What
sustains Yama[43],
which is the third heaven of the world of desire, and other heavens up to the
highest heaven of the world of form?’
Ananda answered, ‘The
consequences of karma are inconceivable.’
The Buddha said to Ananda, ‘Inconceivable indeed are the consequences of
karma, and so are the worlds of the Buddhas. By the power of meritorious deeds,
sentient beings in that land dwell on the ground of karmic reward. This is why
there is no Mount Sumeru in that land[44].’
Ananda continued, ‘I do not doubt
this myself but have asked about it simply because I wished to remove such
doubts for the benefit of sentient beings in the future.’”[45]
Mount Sumeru is
a cosmological mountain, like an axis of the world. Every samsaric world (sometimes
called “a Sumeru-world”), which contains the various realms/dimensions of
hells, hungry ghosts, animals, humans, asuras and gods, has a mount Sumeru[46],
or an axis in relation with which all the six planes of existence until the Heaven
of the Thirty-three gods are
described. The godly planes of existence from the Heaven of the Thirty-three
gods upward, including the Yama heaven,
are located above this Sumeru mountain or axis. In the passage quoted previously,
Shakyamuni explains to Ananda, that just like those godly realms exist without
a Sumeru mountain, and solely on the basis of the karma of beings born there, the
inhabitants of the Pure Land (who are beyond gods or any samsaric being) exist
on the basis of the karmic transference of merits from Amida Buddha. In fact,
the whole Pure Land is manifested and sustained by the enlightened karmic Power
of Amida Buddha. This is, of course, inconceivable, and impossible to
understand with our limited minds, as the sutra said.
to be continued
[1] “In the distant
past—innumerable, incalculable, and inconceivable kalpas
ago—a Tathagata named Dipankara appeared in the world. Having taught and freed
innumerable beings and led them all along the Way of enlightenment, he passed
into Nirvana. Next appeared a Tathagata named Far-reaching Illumination. After
him came Moonlight, and then Sandalwood Incense, King of Beautiful Mountains,
Crown of Mount Sumeru, Brilliant like Mount Sumeru, Color of the Moon, Right
Recollection, Free of Defilement, Nonattachment, Dragon Deva, Noc turnal Light,
Peaceful and Brilliant Peak, Immovable Ground, Exquisite Beryl Flower, Golden
Beryl Luster, Gold Treasury, Flaming Light, Fiery Origin, Earth Shaking, Image
of the Moon, Sound of the Sun, Flower of Freedom, Glorious Light, Miraculous
Power of the Ocean of Enlightenment, Water Light, Great Fragrance, Free of Dust
and Defilement, Abandoning Enmity, Flame of Jewels, Beautiful Peak, Heroic
Stance, Merit-possessing Wisdom, Outshining the Sun and Moon, Beryl Light of the
Sun and Moon, Supreme Beryl Light, Highest Peak, Flower of Enlightenment,
Brightness of the Moon, Sunlight, King of the Colors of Flowers, Moonlight on
the Water, Dispelling the Darkness of Ignorance, Practice of Removing
Hindrances, Pure Faith, Storehouse
of Good,
Majestic Glory, Wisdom of the Dharma, Voice of the Phoenix, Roar of the Lion,
Cry of the Dragon, and Dwelling in the World. All these Buddhas have already
passed into Nirvana.”
(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.9)
[2] 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.9-10
[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.,
p.10
[4] 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.,
p.10
[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.11
[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.12
[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.12
[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.12
[9] 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.12
[10] 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.12-13.
[11] 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.13
[12] 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.13
[13] 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.13
[14] First time, at the begining of the story
of Dharmakara, Shakyamuni mentions,“Having superior intelligence, courage, and wisdom, he
distinguished himself in the world”.
[15] 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.13.
[16] 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.13
[17] 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.13
[18] 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.13-14
[19] 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.14
[20] 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.14
[21] 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.20-21. We chant these verses in our
tradition under the title of Juseige.
[22] 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.20-21
[23] 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.21
[24] 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.21-22
[25] Shinran Shonin, Gutoku's Notes, The Collected Works of Shinran, Shin
Buddhism Translation Series, Jodo Shinshu Hongwanji-ha, Kyoto, 1997, p.591
[26] 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.22
[27] 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.22
[28] 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.22
[29] The Six Paramitas (Perfections) called “The Six
Types of Practices by which a Bodhisattva achieves Buddhahood” are:1.Charity,
generosity (dana) 2. discipline and proper behaviour (sila) 3. perseverance (ksanti) 4. diligence 5.
meditation (dhyana) and 6. higher wisdom (prajna).
[30] 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.22-23.
[31] In the
section 4 of the Smaller Amida Sutra, Shakyamuni also said to Sariputra: “ten kalpas have passed since Amitāyus
attained Enlightenment”.
[32] 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.23-24.
[33] The Smaller Amida Sutra was
preached at a different time and location – the Jeta Grove of Anathapindada’s
Garden in Sravasti.
[34] 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.103.
[35] In the Larger Sutra He calls Him Amitayus.
[36] Chin /
O-Mi-T’o-Fo; Jpn /
Amida; Vn /
A-Di-Đà. The word “Amitabha” is also used in English to represent both “Amitabha” (“Infinite Light”) and “Amitayus”
(“Infinite Life”). (T. Cleary).
[37] 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.104-105.
[38] Koti is a term used in ancient India to
express a high numerical value equivalent to one hundred thousand, ten milion,
or one hundred milion.
[39] “The Encircling Adamantine
Mountains” are the outermost mountain ranges
encircling a Sumeru world which contains a representative of each of the six
planes of samsaric existence
[40] 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.24 and The Three Pure Land Sutras, volume II, The Sutra on the Buddha of Immeasurable Life,
Shin Buddhism Translation Series, Jodo Shinshu Hongwanji-ha, Kyoto, Japan,
2009, p.35
[41] The Heaven
of the Four Kings is located on the slopes of Mount Sumeru.
[42] The Heaven
of the Thirty-three gods is located on the top of Mount Sumeru.
[43] Yama heaven
is located above the Heaven of the Thirty-three gods and above Mount Sumeru.
[44] “This is why there is no Mount Sumeru
in that land” is
the variant used in the translation done by Hongwanji - The Three Pure Land Sutras, volume
II, The Sutra on the Buddha of Immeasurable Life, Shin Buddhism
Translation Series, Jodo Shinshu Hongwanji-ha, Kyoto, Japan, 2009, p.35
[45] 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.24
[46] According to the
Buddhist teaching, there are an infinite number of world systems where rebirth takes place. These were classified
into three categories:
1) one
small universe, which is traditionally called “a small one thousand-world”. It consists of
one thousand worlds. Each single world (sometimes called “a Sumeru-world”)
contains the various realms/dimensions of hells, hungry ghosts, animals,
humans, asuras and gods.
2) one
middle universe, which is traditionally called “a medium one
thousand-world”. It consists of one
thousand small universes (or “a
thousand small thousand-worlds”).
3) one
large universe, which is traditionally called, “a great one thousand-world”. It consists of
one thousand middle universes (or a thousand medium thousand-worlds).
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