“The Buddha said to Ananda, ‘The
majestic virtue of Amitayus is boundless. All the innumerable, countless, and
inconceivable Buddha Tathagatas in the worlds of the ten directions praise
Him.’”[2]
Whenever
we read about such praise by all Buddhas we should know it also means praising Amida’s
method of salvation which, among the methods invented by all Buddhas, it is the
easiest to bring ALL beings, no matter their spiritual evolution, to the
attainment of Nirvana. By praising Amida and His merits, they automatically praise
His Name as all His merits are manifested into His Name which is easy to
pronounce by anybody. All such praising are related with the 17th
Vow where Dharmakara promised that when He becomes Amida, all Buddhas will
praise His Name.
Not
only Buddhas, but also Bodhisattvas praise and worship Amida. As I already
explained in the first chapter of my commentary on this sutra, there are two
types of Bodhisattvas: 1) Bodhisattvas in aspiration and 2) Bodhisattvas who already attained Buddhahood or perfect
Enlightenment. The latter are called Enlightened Bodhisattvas or Buddhas who
manifest as Bodhisattvas. I will especially insist more now on the first
category because it’s of great importance for this chapter and for sections
26-27.
1. Bodhisattvas
in aspiration (sometimes they are called
“Bodhisattvas in training”) are those who have made the aspiration to attain
Buddhahood for themselves and all beings, but who are still on the path and
still unenlightened (not Buddhas yet). In this category of Bodhisattvas can be
included all beings, no matter their level of spiritual achievement, as long as
they wish to attain Buddhahood and freedom from samsara for themselves and all
beings. To have this wish, which is called, the Bodhi Mind, makes everyone a
Bodhisattvas in aspiration, even if his spiritual capacities are extremely low
or practically non-existent. Thus, every Mahayana Buddhist, including a Jodo
Shinshu follower can be called a Bodhisattva in aspiration because shinjin or
faith in Amida is in fact, the Bodhi Mind. As Shinran said:
"Shinjin
that is the inconceivable working of the power of the Vow
Is none other than the mind aspiring for great Enlightenment".[3]
Is none other than the mind aspiring for great Enlightenment".[3]
"The
true entrusting heart is adamantine faith. Adamantine faith is the aspiration
for Buddhahood. The aspiration for Buddhahood is the desire to save sentient
beings. The desire to save sentient beings is the desire to embrace sentient
beings and bring them to the Pure Land of Peace and Bliss. This desire is the
great Bodhi-mind. This mind is the great compassion, for it arises from the wisdom of Infinite Light[4]".[5]
In our case, the Awakening of the Bodhi
Mind – the aspiration to attain perfect Enlightenment or
Budhahood for oneself and all beings is impossible to be fulfilled by
self-power, as Shinran said:
„The aspiration for Enlightenment through self-power
taught in the Path of Sages
Is beyond our minds and words;
We foolish beings ever sinking in transmigration -
How could we awaken it?
Under the guidance of Buddhas who appeared in this world,
Three times the sands of the Ganges in number,
We awakened the aspiration for supreme Enlightenment,
But our self-power failed, and we continued to transmigrate.”[6]
Is beyond our minds and words;
We foolish beings ever sinking in transmigration -
How could we awaken it?
Under the guidance of Buddhas who appeared in this world,
Three times the sands of the Ganges in number,
We awakened the aspiration for supreme Enlightenment,
But our self-power failed, and we continued to transmigrate.”[6]
However, this Mind is fulfilled in the
Awakening of Faith (shinjin) in the Primal Vow of Amida Buddha. Master Shan-tao
said: “awake your Bodhi Mind to
Amida’s Compassion”, that is, aspire to your and other beings
Liberation by relying on the Compassion of Amida (His Primal Vow).
So, the Awakening of the Bodhi Mind – the
obligatory condition in Mahayana of attaining the supreme Enlightenment,
appears in Jodo Shinshu in the form of faith (shinjin).
Shinran Shonin said in the Hymns on Patriarchs:
“Faith
is One Mind
One Mind is the Diamond-like Mind;
The Diamond-like Mind is the Bodhi-Mind;
This mind is given us by the Other-Power.”
The One Mind (Faith) represents the cause of Enlightenment. Since this is the Bodhi-
Mind, it means to aspire to the attainment of Buddhahood for oneself and others:
One Mind is the Diamond-like Mind;
The Diamond-like Mind is the Bodhi-Mind;
This mind is given us by the Other-Power.”
The One Mind (Faith) represents the cause of Enlightenment. Since this is the Bodhi-
Mind, it means to aspire to the attainment of Buddhahood for oneself and others:
"To take refuge, with the mind that is
single,
In the Buddha of Unhindered Light filling the ten quarters (Amida)
is, in the words of Vasubandhu, author of the Treatise,
The mind that aspires to attain Buddhahood.
The mind that aspires to attain Buddhahood
Is the mind to save all sentient beings;
The mind to save all sentient beings
Is true and real shinjin, which is Amida's benefiting of others."[7]
In the Buddha of Unhindered Light filling the ten quarters (Amida)
is, in the words of Vasubandhu, author of the Treatise,
The mind that aspires to attain Buddhahood.
The mind that aspires to attain Buddhahood
Is the mind to save all sentient beings;
The mind to save all sentient beings
Is true and real shinjin, which is Amida's benefiting of others."[7]
"True and real shinjin (faith) is the aspiration for Buddhahood. The aspiration for Buddhahood is the aspiration to save all beings. The aspiration to save all beings is the mind that grasps sentient beings and brings them to birth in the Pure Land of happiness".[8]
Thus, although we are
ordinary beings filled with ignorance and blind passions, since we receive
faith in Amida Buddha we can be called Bodhisattvas in aspiration. However,
there are Bodhisattvas in aspiration that do not have faith in Amida but make
great and sincere efforts on various paths of self-power. Many of them are more
spiritually advanced than us, perhaps even on the ten bhumis (stages) but still
they are not Enlightened and not Buddhas yet.
2.
Bodhisattvas who already attained Buddhahood or
perfect Enlightenment are any Buddhas who do not remain secluded in their
Enlightenment, but continue to manifest in various forms, even taking the
appearance of unenlightened beings, to help others. These are in fact, Buddhas
who manifest as Bodhisattvas. In this category we find Avalokitesvara,
Mahasthamaprapta, Samantabhadra, Manjusri, and many others, including the
Bodhisattvas in the audience when the Larger
Sutra was taught. In fact, all great Buddhas manifest as Bodhisattvas in
various ways which are beyond our capacity to understand and in various
places. For a more detailed explanation of such Bodhisattvas in the second
category, please go back to the first chapter[9].
 |
| Visit of Bodhisattvas from other worlds - Larger Sutra mandala source: http://web.mit.edu/stclair/www/horai/dai-26-27.htm |
Now let’s come
back to the present discussion. Various
Bodhisattvas from both categories visit Sukhavati in order to praise, honor
and worship Amida Buddha and His assembly of Enlightened Bodhisattvas and
disciples (sravaka):
“Innumerable and countless
Bodhisattvas in the Buddha lands of the eastern direction, as numerous as the
sands of the Ganges River, all without
exception, visit Amitayus (Amida) in order to worship and make offerings to
Him and to the assembly of Bodhisattvas and Sravakas.
Having heard the teaching, they
expound it to lead people into the path of the Buddha. As in the eastern
direction, so it is in the southern, western, and northern, as well in the four
intermediate directions and above and below.’”[10]
Again in this case, “sravaka” has the
meaning of a disciple who heard with devotion the teaching and entrusted to it.
Being now in the Pure Land such a sravaka is also Enlightened, so “the
assembly of Bodhisattvas and Sravakas” mean
enlightened beings in the Pure Land.
Enlightened Bodhisattvas visit the Pure
Land out of gratitude for the guidance and help they received from Amida (and other
Enlightened Ones who dwell there and showed them the path to Amida) when they
were still in training, just like a student will always visit and respect his
master no matter that now he became a master himself, while the Bodhisattvas in
aspiration who are not yet enlightened, but possess the power of seeing far and traveling through space may
visit the Pure Land to receive teachings and
surely, they will not limit themselves to a mere visitation but wish to be
reborn there and attain Buddhahood, so that they can effectively save
sentient beings everywhere.
Shakyamuni
explained the visit of Bodhisattvas:
“In the eastern direction there
are Buddha lands
As numerous as the sands of the
Ganges River;
Bodhisattvas dwelling in those
lands
Go to pay homage to Amitayus
(Amida), the Enlightened One.
So it is in the southern,
western, and northern directions,
The intermediate directions,
above, and below;
Bodhisattvas dwelling in those
lands
Go to pay homage to Amitayus, the
Enlightened One.
All those Bodhisattvas, taking
with them
Exquisite heavenly flowers,
Precious incense, and priceless
robes,
Make offerings to Amitayus, the
Enlightened One.
Playing heavenly music in
concert,
Producing harmonious and delicate
sounds,
They praise the Most Honored One
with hymns saying:
‘You have perfected supernatural
powers and wisdom,
With which you freely enter the
gates of the profound Dharma;
You also possess stores of merit
and virtue
And unparalleled supreme
knowledge.
Illuminating the world with the
sun of wisdom,
You disperse the clouds of birth
and death.’
Having reverently walked round
Him three times,
The bodhisattvas pay homage to
the Unsurpassed One.”[11]
It
is extremely important to notice the words, “all
without exception”. So, ALL Bodhisattvas without exception will, sooner or
later, visit the Pure Land of Amida and pay homage to Him. This is reinforced
by mentioning all the directions of the universe and saying that ALL Bodhisattvas
from all places visit the Pure Land. Thus, there
is no Bodhisattva in aspiration who reached the power of seeing far and
traveling through space that does not go to Amida for worship, instructions
and prediction of attaining Buddhahood. The Buddhas themselves who are the
Masters of these Bodhisattvas order them to go to Amida so that they can do the
following:
-
attain Buddhahood (“realm
of purity”):
“The Buddhas tell the
Bodhisattvas to go and pay homage
To the Buddha of the Land of
Peace and Provision.
‘Listen to His teaching, joyfully
receive and practice it,
And then quickly reach the realm
of purity.”[12]
-
acquire the same supernatural powers and capacity to help all
beings as Amida through His Pure Land:
“‘When you go to His glorious
Pure Land,
You will instantly acquire
supernatural powers.
Having, without fail, received
predictions from Amitayus,
You will attain perfect
Enlightenment.”[13]
“Bodhisattvas, if you make vows
That your lands will be like
this,
While aspiring to save all beings
everywhere,
Your name will be renowned throughout
the ten directions”.[14]
-
to be able to visit other Pure Lands, as the Pure Land of Amida
is connected to all the enlightened realms and the spheres of activities of
various Buddhas:
“In order to serve millions of
Tathagatas,
You can assume various forms and
fly to those lands;
After worshiping them with joyful
hearts,
You will return to the Land of
Peace and Provision.’”[15]
So
it seems that all those who became Buddhas in the past, are Buddhas of the
present and will become Buddhas in the future, are the disciples of Amida, as
they all have Amida in common, received or will receive teachings from Him. Nobody attains Buddhahood without Amida, as
all Bodhisattvas go to Amida for instructions before they become Buddhas. This
is why Rennyo Shonin said:
“Since
Amida Tathagata is the original Teacher and Master of all Buddhas of the three
periods (past, present and future), how can all the Buddhas who are His
disciples not rejoice when we rely on that Buddha who is the Master? You must
understand the grounds for this very thoroughly.“[16]
Before
attaining Buddhahood, and while they are still Bodhisattvas in aspiration (training),
but also after that, when they are Buddhas who manifest as Bodhisattvas, they
never forget Amida, and constantly praise and worship Him.
But how is birth there possible for these Bodhisattvas as well
as for all sentient beings no matter how high or low are they on the scale of
spiritual evolution? The Buddhas say to their Bodhisattva disciples:
“By the power of that Buddha’s Primal
Vow[17],
All who hear His Name and desire
Birth
Will, without exception, be born
in His land
And effortlessly enter the stage
of non-retrogression”.[18]
So
in fact, the intention of the Buddhas is
that their Bodhisattvas in training do not limit themselves to mere visitations,
but go further and be reborn there. If we carefully re-read these lines
through the eyes of the Primal Vow (like we should read the Larger Sutra in Jodo Shinshu),
“The Buddhas tell the
Bodhisattvas to go and pay homage
To the Buddha of the Land of
Peace and Provision.
‘Listen to His teaching, joyfully
receive and practice it,
And then quickly reach the realm
of purity.”[19]
we
realize that listening to Amida’s
teaching and joyfully receive it and
practice it, means to listen to
Amida’s Primal Vow in faith, entrust to Him, say His Name and wish to become a
dweller ( be reborn in) of the Pure Land, and not just remain a visitor. This
is also the meaning of “hear His Name and
desire Birth” from the other stanza above this one.
By remaining a visitor one cannot
benefit from the enlightened transformative force of the Pure Land, so only if
he becomes a dweller or inhabitant of the Pure Land, he can reach Nirvana (“the realm of purity”). When a highly advanced
Bodhisattva in aspiration visits the Pure Land, he receives the main
instruction of Amida Buddha which is basically contained in His Primal Vow –
“entrust yourself to me (give up to the reliance on your self-power and rely
exclusively and totally on my Power), say my Name in faith and wish to be
reborn in my land”. If the Bodhisattva in aspiration does that (“listen to His teaching, joyfully receive
and practice it” which also means to
“hear His Name and desire Birth”), he automatically enters “by the power of that Buddha’s Primal Vow”
in the stage of non-retrogression for attaining supreme Buddhahood – “effortlessly enter the stage of
non-retrogression”, thus receiving the prediction for becoming a Buddha.
Then he discards his body and is actually reborn in the Pure Land (“will, without exception, be born in His
land”), which is also done “by the
power of that Buddha’s Primal Vow”, giving up to his state of visitor and
becoming a dweller or citizen of this Enlightened realm. Such a Birth is
immediately followed by the attainment of Buddhahood, because by becoming part
of the Pure Land whose essence is Nirvana or Buddhahood itself, one
automatically becomes a Buddha.
For
ordinary people like us who may be called Bodhisattvas only because shinjin
(faith) is itself the Bodhi Mind, and who do not have the capacity to see and
visit the Pure Land by themselves, such a process of entrusting to Amida,
saying His Name in faith and wish to be born in His Land is done while we are
still here in our present circumstances. Here too, by the Power of Amida’s
Primal Vow, we enter the stage of non-retrogression, and we’ll be born in the
Pure Land at the end of our samsaric bodies when we attain the same Buddhahood
like the other Bodhisattva colleagues who were more advanced than us.
In
our case and in this Saha world[20],
the Buddha who encouraged us to go to the Pure Land is Shakyamuni and as I said,
“visitation” is not an option for us, because we are not so advanced as to travel
to the Pure Land first and see with our eyes its marvelous manifestations.
Being so limited, we cannot see, but only hear about the Pure Land from the
descriptions made by Shakyamuni, and taking His words for true, we aspire to be
born there after death.
The
advanced Bodhisattvas in training who reached their high spiritual stages
through various practices based partially or totally on their own powers can,
unlike us, the lowest of the low, see with their own eyes the amazing enlightened
qualities of that realm and its capacity to act as a liberating ground for all
beings:
“Having seen the glorious Pure
Land,
Wonderfully resplendent,
They are led to awaken supernal
aspiration
And wish their lands to be like
His”.[21]
In
section 27 of the Larger Sutra,
Shakyamuni describes a visit by such highly advanced Bodhisattvas in
aspiration. Before all the visitors gathered there in His Pure Land, Amida
manifests an amazing show of Light and gives each one of them the prediction
for attaining Buddhahood after they, of course, accept His teachings:
“Then Amitayus, the Enlightened
One,
Changes His countenance and
smiles;
From His mouth come forth
innumerable rays of Light,
Which illuminate the worlds of
the ten directions.
These rays of light return,
encircle His body
Three times, and enter the crown
of His head.
All devas and humans are
delighted to see this
And are filled with great joy.
Avalokitesvara, the Exalted
Being, having respectfully arranged
His clothes and bowed his head,
Asked the Buddha, ‘Why are you
smiling?
Reverently I inquire. Please tell
me why.’
The Buddha’s majestic voice was
like thunder,
Producing wonderful sounds in the
eight qualities of voice:
‘Because I am about to give
predictions to the Bodhisattvas.
I shall now explain to you.
Listen carefully!
I am fully aware of the vows of
the Bodhisattvas
Who come from ten directions;
They seek to glorify their pure
lands.
After receiving my predictions,
they will become Buddhas.
While realizing that all dharmas (phenomena) are like a dream,
An illusion, or an echo[22],
They will fulfill their excellent
vows
And surely establish pure lands
such as this.
They will pursue the Bodhisattva
path to its end
And amass a store of merit. After
receiving
My predictions, they will become
Buddhas.
While thoroughly knowing that the
nature of all dharmas
Is empty and without substance[24],
They will single-mindedly seek to
produce their pure lands
And will surely establish lands
such as this.’”[25]
I
am always amazed when reading about the smile of Amida and the Light emanating
from His mouth towards all “the worlds of
the ten directions”, then coming back to Him, encircling Him three times
and entering the crown of His head. There is something very important here
because His smile and the Light manifestation is related to the predictions He is
about to give for others attainment of Buddhahood.
First of all, that Light was not
manifested only in the Pure Land, but sent towards all “the worlds of the ten directions”. This was especially done to
show that the salvation offered by Amida is not limited to the spiritual elites
who visited His Pure Land, but reaches all sentient beings, no matter where
they are born in the samsaric “worlds of
the ten directions”. Thus, although Amida is
shown giving predictions to the Bodhisatvas visiting His Pure Land, there is
another more profound meaning here – that all beings in the ten directions, not
only those who are able to visit His Pure Land, also receive the prediction
that they will attain Buddhahood if they accept the Light that is sent to them,
emanating from Amida’s mouth. To accept the Light emanating from Amida’s mouth
means to hear His voice or His Primal Vow, as the Primal Vow is, in fact,
Amida’s Call and Amida’s command for us. This Light (representing Amida’s main
wish, His Primal Vow and His Call) goes to all sentient beings in “the worlds of the ten directions”, and
it comes back to Him, surrounds Him three times, then enters the crown of His
head, which means that those who accept this Light or entrust to Him and say
His Name in faith, thus answering His Call, are people who worship Him in the
perfect way as the Light they receive in their hearts goes back to Amida and
surrounds Him three times (to encircle a Buddha image or statue three times is
a well-known gesture of worship). They are also in agreement with Amida’s Mind
which is represented by the fact that this Light enters the “the crown of His head”.
Again,
the deeper meaning is that ordinary beings from all the ten directions, no
matter how low they are on the scale of spiritual evolution can receive this
prediction of attaining Buddhahood if they too accept Amida’s Light in their
heart and mind, that is, if they entrust to Him and say His Name in faith. By
having a simple faith and by being in accord with His Primal Vow, they become
practitioners who perfectly worship Amida and who accord with Amida’s Mind and
Amida’s wish.
Also
the deep meaning of the verse “all devas and humans are
delighted to see this (Amida’s Light) and are
filled with great joy” is that all beings (not only highly advanced Bodhisattvas
) who entrust to Amida know they are saved from samsara and assured of the
attainment of Buddhahood in the Pure Land. “Seeing” in this verse is not an
ordinary seeing with the eyes of flesh, but seeing in the spiritual sense of
accepting, understanding and entrusting, coming in accord with the goal of
Amida’s Light. Their joy is like escaping a great burden, and if one is truly aware
of what samsara really is, and truly wishes to escape it, he will feel relief
at knowing he is finally assured of liberation. This is why the mention of “all devas and humans” is used here
immediately after describing Amida’s Light which emanates from His mouth and
goes to all directions. It is to show
that all beings (“all devas and humans”
is a generic title for all sentient beings) can receive this Light and benefit
from it, receiving prediction for attaining Buddhahood, not only Bodhisattvas
who visit the Pure Land and appear to be the main characters of sections 26 and
27.
As
I have always said, those who entrust to Amida Buddha have various degrees of
spiritual evolution. They may be the lowest of the low, very close to
Enlightenment like Bodhisattvas who are able to visit the Pure Land, or
somewhere in between.
Some
entrust to Amida while in human form, others in deva (gods) or spirit form,
etc. Some hear the teaching about Amida
while in their own realms (like us), while some, like highly advanced
Bodhisattvas[26]
can entrust to Amida after visiting His Pure Land and listening more to the
teaching there.
No
matter what practices they followed to reach the highly advanced stages they
are in now, they will all sooner, or later, entrust to Amida Buddha, say His
Name in faith and worship Him. And they all will be helped by the Power of
Amida to reach Buddhahood or perfect Enlightenment.
Things
are very complex and impossible to understand with our limited minds, but
contemplating these matters from the perspective of Amida’s Primal Vow, we are
sure that all Buddhas had Amida as their teacher at one time or another,
entrusted to Him, were helped by Him and attained Enlightenment through His
supreme Power and guidance. How can things be otherwise when Amida has the most
accessible method for attaining Buddhahood and the best Pure Land where ANYBODY
can realize it? Certainly, the Bodhisattvas very close to Enlightenment are
capable to appreciate more the technical details of the Pure Land of Amida after
visiting it, seeing it with their very eyes and comparing it with other Pure
Lands they traveled to until then. This is why they use Amida’s Land as a standard
for their own future Pure Land or sphere of activity.
So
again, highly advanced Bodhisattvas as well as ordinary beings from all the ten
directions can receive the prediction of attaining Buddhahood from Amida if
they entrust to Him and say His Name in faith. For us, such a prediction is
none other than entering the stage of non-retrogression in this life about
which I already talked about in a previous chapter.
[1] 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.35
[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.36
[3] The
Collected Works of Shinran, Shin Buddhism Translation Series, Jodo
Shinshu Hongwanji-ha, Kyoto, 1997, p.354
[4] Please
check the chapter "Faith in Amida Buddha is not the creation of our minds” from The Meaning of Faith and Nembutsu in
Jodo Shinshu Buddhism, free online edition on Amidaji website, http://amida-ji-retreat-temple-romania.blogspot.com/2018/07/new-book-meaning-of-faith-and-nembutsu.html#more
[5] Kyogyoshinsho
– On Teaching, Practice, Faith, and Enlightenment, translated by Hisao
Inagaki, Numata Center for Buddhist Translation and Research, Kyoto, 2003, p.
122
[6] Shinran Shonin, Hymns of the Dharma Ages (Shozomatsu Wasan), The Collected Works of Shinran,
Shin Buddhism Translation Series, Jodo Shinshu Hongwanji-ha, Kyoto, 1997, p.402
[7] Shinran Shonin, Hymns on
the Patriachs , The Collected Works of Shinran,
Shin Buddhism Translation Series, Jodo Shinshu Hongwanji-ha, Kyoto, 1997, p.365
[8] Shinran Shonin, Passages on the Pure Land
Way, The Collected Works of Shinran, Shin Buddhism Translation Series,
Jodo Shinshu Hongwanji-ha, Kyoto, 1997, p.314
[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.36-37
[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.37.
[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.39
[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.39
[14] 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.39
[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.39-40
[16] Rennyo Shonin
Ofumi, letter „On the ‚Loyal Retainer and the Faithful Wife’”, BDK English
Tripitaka 105-II, 106-I, Numata Center for Buddhist Translation and Research,
1996, Berkeley USA, p.44
[17] Here I used the translation made by
Hongwanji “Primal Vow” - Shin Buddhism Translation Series, volume II of The
Three Pure Land Sutras, Jodo Shinshu Hongwanji-ha, Kyoto, 2009, p. 57, instead
of “Original Vows” made by Zuio Hisao Inagaki
[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.39
[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.39
[20] Saha
world is our universe where Shakyamuni came and turned the Wheel of Dharma.
[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.38
[22] When
“dharma” is written with small “d” it refers to phenomena. The verse should be
understood in the sense that when attaining Buddhahood, they will realize that
all phenomena of samsaric existence are illusory like a dream, and then, having
no more traces of attachment and ignorance, they will finally be able to benefit all beings in various ways,
including the creation of their own Pure Land if they so wish. I have to
mention here that an Enlightened person, especially one who attained
Enlightenment in the Pure Land, can manifest other Pure Lands while in the same
time, never moving from the Pure Land of Amida.
[23] Phenomena
(dharmas) are momentary appearances which may seem to be permanent only for the
unenlightened eyes, but not to the all-knowing vision of a fully Enlightened One.
[24] Because
phenomena (dharmas) appear due to causes and conditions, they are said to be
empty of themselves, or not truly existent. On the contrary, the Buddha nature,
having no beginning and no end is truly existent, and so it is empty of other phenomena,
but not empty of itself. After discovering this ultimate truth and dwelling in the
Buddha nature, they will be able to manifest as many Pure Lands as they wish, without
even leaving the Pure Land of Amida. Only one who has reached Buddhahood can manifest
enlightened lands or Pure Lands.
[25] 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.38
[26] Of
course, highly advanced Bodhisattvas can entrust to Amida even while in their
own realms, and be born in the Pure Land without the need for a visit there, or
they can entrust and also pay a visit, etc. These are matters impossible to
understand with our limited minds, so it’s better to not insist on detailed
explanations.
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