2) Shakyamuni’s encouragements to do good in daily life and aspire for
birth in the Pure Land for the attainment of Enlightenment
To counter the
karmic effects of the evil acts described previously one has two options: to do
good and/or to aspire to be born in the Pure Land. Even without having the
aspiration for birth in the Pure Land, people can still do good and change
their karmic situation for the better. Also, the aspiration for birth in the
Pure Land and the non-discriminative salvation offered by Amida does not mean
one should not try to have a good behavior towards others. As long as one is
clearly aware that his/her salvation depends entirely on the Power of Amida
Buddha and abandons any idea of transferring his pitiful merits towards birth
in the Pure Land, his efforts to lead a decent life and do as much good as
possible is not in contradiction with the Primal Vow. Thus, to try to lead a
moral life and aspire for birth in the Pure Land can be followed in the same
time by those who have faith in Amida.
To do evil and wander here and there for egoistic
goals and personal satisfaction is simply useless as it does not lead to any
long lasting happiness. Shakyamuni Buddha said:
“‘Why do they not abandon all worldly involvements
and strive, while they are strong and healthy, to pursue good and diligently
seek deliverance from samsara? If they do they will be able to attain infinite
life. Why do they not seek the Way? What
is there in this world that should be longed for? What pleasure is there that
ought to be sought after?”[1]
“The Buddha said
to Bodhisattva Maitreya and to devas and humans, ‘I have told you the truth
about people of the world. Such being their mode of life, they are unable to
enter the Way. Therefore, you should think deeply and try to avoid various evil
acts; choose the good and diligently practice it. A life of addiction to
desires or a life of pomp and vainglory cannot last long. All must pass; there
is nothing you can really enjoy. Since you have encountered a Buddha in this
world you should assiduously practice the Way”.[2]
“‘It is time for
all to seek deliverance from the pains of birth, sickness, old age, and death.
Outflows of depravity and defilement are everywhere, and there is nothing in which you can find true joy. You should
resolutely do worthy deeds with propriety, strive to do more good, control and
purify yourselves, wash away the mental defilements, be sincere in word and
deed, and allow no contradiction between what you think and what you do”.[3]
Doing good even in an imperfect way, and
trying to abandon evil thoughts, words and deeds, helps one to come closer to
the true meaning of life which is to seek liberation from the samsaric
existence, and be born in a form where it is easier to follow the various gates
of the Way of the Buddha. A life focused on attachments and desires without any
genuine aspiration for Enlightenment will make one “unable to enter the Way” both in this life and in the next as he
will be reborn in the lower realms where there is almost impossible to listen
and practice the Dharma. The “infinite
life” of Nirvana cannot be attained without first being born in a place
where the Dharma is present, and without making efforts to listen deeply to it
and practice it. And nobody can live in a place where he can have access to genuine
Dharma without having previously done some good acts to deserve to be born a
human being, as the human realm is the most beneficial place for hearing and
following any type of Dharma gate. Even if now they do not rely exclusively on
Amida through the faith and Nembutsu of the Primal Vow, Buddhist disciples who
do good deeds and accumulate good karma can advance through better and better
conditions in the samsaric existence until finally reach a point where they
become more open to Amida, entrust to Him and attain Nirvana in His Pure Land.
This is why Shakyamuni, although He devoted the Larger Sutra to explaining Amida’s unconditional salvation, still
encourages those without faith and not ready yet to entrust to Amida, to try
their best to lead a moral life. This is how we should read the passages in
sections 31 to 40 where He mentions personal power efforts to purify themselves
and advance to Nirvana. However, as I said previously, the encouragement to do
good and lead a moral life is not addressed only to those incapable to entrust
completely to Amida, but also to those who are stable in faith.
It is extremely important to understand
that Amida Dharma is not an instrument to justify blind passions nor
institutionalize them as normal behaviour. Indeed, in its saving activity,
Amida Buddha makes no distinction between virtuous and non-virtuous people. But
making no distinction, out of Great Compassion, between them, it does not mean
that He supports or encourages evil. No Buddha, including Amida and Shakyamuni,
have ever supported evil actions. Please do not confuse being saved as you are
with the idea that all your actions are now worthy and good or that you should
not make any effort for a good behaviour. Instead of praising or justifying
your blind passions, be ashamed of them and grateful to Amida’s helping hand.
As Shinran said, “don’t make a liking to
poison because you have the antidote”, that is, try your best to abandon
evil actions even if you are saved by Amida
We, disciples of Amida and Shakyamuni do
not deny nor discourage anybody to try to observe precepts. We are not against
precepts; we do not say that followers of our school should not try to observe
precepts or to lead a moral life:
“You should not
follow the urges of the passions, break the precepts, or fall behind others in
the practice of the Way”.[4]
What we say is that we should not
think that trying to observe precepts creates personal merits or adds something
to the salvation of Amida. We are born in the Pure Land and become Buddhas
only due to Amida’s Power, not to our own efforts in observing precepts or in
doing such and such practices.
Thus, as a voluntary choice, and not a requirement for birth in the Pure Land, try your best to live a moral life,
which can include not to hurt anybody directly or indirectly, don’t steal,
don’t engage in sexual misconduct, don’t lie, don’t drink intoxicants, don’t
eat meat, etc., but never relate this to your attainment of Buddhahood which
comes only through Amida Buddha’s Power.
Your success or lack of success in voluntarily observing precepts has no
connection with your Enlightenment, so be relaxed in this matter. This is the
difference between Amida Dharma (Jodo Shinshu) and other Dharma Gates.
What a Jodo Shinshu follower does is to
delete once and for all the words “personal merit” or “personal virtue” from
his Buddhist vocabulary. These concepts may have some significance in other
schools but in Jodo Shinshu they have no significance at all.
Neither Shinran Shonin nor any patriarch of
our school ever said, “kill, steal, lie, cheat on your wife, etc.”, but rather
they intended to say: “even if you don’t kill, don’t steal, don’t lie, don’t
cheat on your wife, etc., it doesn’t mean that you are a good person capable of
attaining Buddhahood by yourself.” This should be very well understood.
Really, who in his right mind can state
that a person of faith should not try to follow these simple instructions of
Shakyamuni:
“People of the
world, parents and children, brothers and sisters, husbands and wives, and
other family members and kinsmen, should respect and love each other,
refraining from hatred and envy. They should share things with others, not be
greedy and miserly, always speak friendly words with a pleasing smile, and not
hurt each other.”[5]
Or
that rulers should not act in accordance with these guidelines:
“Rulers should abide by morality, reign with beneficence, and
decree that everyone should maintain proper conduct, revere the sages, respect
people of virtue, be benevolent and kind to others, and take care not to
disregard the Buddha’s teachings and admonitions”.[6]
Also even if it is said in the sacred texts
that in the last age of the Dharma precepts no longer exist, this doesn’t mean
that we should kill and steal as we like. The
expression, “there are no precepts” means that people living in the last age of
the Dharma are no longer capable of using precepts in order to advance to
Enlightenment. Thus, precepts are as good as non-existent for the ultimate
goal of Buddhist practice. I repeat, precepts are as good as non-existent for
the ultimate goal of Buddhist practice which means the attainment of
Buddhahood.
But still we can read in the sutras,
including the Larger Sutra, about the
precepts so we can’t say they have been deleted from our written or collective
memory. This is why the Buddha said: “If
you have doubts and are not clear about my teaching, ask me, the Buddha, about
anything and I shall explain it to you”[7].
Even if Shakyamuni is not with us anymore in visible form, we still have His
teachings on various topics, including the precepts, as He himself said,“the wisdom disclosed in the scriptures
provides for all ways of life. It keeps essential principles together and
clearly reveals the truth”[8],
so to ask Him is to read these sacred
writings and see how the Buddhas want us to behave, think and talk.
Thus, we should try to guide our lives by
them as much as we can, but doing so no longer constitutes merit or a means to
advance on the path to Enlightenment, as in our case, only Amida’s power leads
us there. This is because our capacities to truly observe the precepts both in
letter and spirit are as little as non-existent.
A
good deed done here in the difficult samsaric environment is more than a good
deed in the land of Amida, as the inhabitants of the Pure Land do good
naturally, being already enlightened,
“If you strictly observe the
precepts of abstinence with upright thought and mindfulness even for a day and
a night, the merit acquired will surpass that of practicing good in the land of
Amitāyus for a hundred years. The reason is that in that Buddha land of effortless
spontaneity all the inhabitants do good without committing even a hair’s
breadth of evil.”[9]
In
other worlds too, beings already enjoy better karmic conditions and so few do
evil, and most of them are naturally inclined to be virtuous, so to do good
even for a short while in our world produces more good karma than in their
worlds,
“ If in this world you do good
for ten days and nights, the merit acquired will surpass that of practicing
good in the Buddha lands of other directions for a thousand years. The reason
is that in the Buddha lands of other directions many practice good and very few
commit evil. These are lands where everything is naturally provided as a result
of one’s merit and virtue (accumulated in previous lives), and so no evil is
done. But in this world much evil is committed and few are provided for
naturally; people must work hard to get what they want. Since they intend to
deceive each other, their minds are troubled, their bodies are exhausted, and they
drink bitterness and eat hardship. In this way, they are too much preoccupied
with their toil to have time for rest.”[10]
Also, when a Buddha is present in human
form, the conditions in which people live automatically improve due to His
enlightened influence and blessings, so it’s a lot easier to practice in those
conditions,
“Wherever the Buddha comes to
stay, there is no state, town, or village that is not blessed by his virtues.
The whole country reposes in peace and harmony. The sun and moon shine with
pure brilliance; wind arises and rain falls at the right time. There is no
calamity or epidemic, and so the country becomes wealthy and its people enjoy
peace. Soldiers and weapons become
useless; and people esteem
virtue, practice benevolence, and diligently cultivate courteous modesty.”[11]
However, who is actually capable of constantly
practicing virtue and strictly following precepts, in this decadent age, so far
from Shakyamuni’s time? Jodo Shinshu states that the minds and environment of
beings living in this age distant from the physical presence of Shakyamuni are
so much perverted that they cannot advance to Buddhahood by themselves using
various methods of self-improving until one day purity, perfect wisdom and
perfect compassion is achieved. Shakyamuni himself ended His discourse
(sections 31 to 41) on the karmic situation of beings who have no aspiration
for Enlightenment and His encouragement to do good, by acknowledging that
although His presence in this world enabled everyone to easily follow a
virtuous life, abandon evil and attain Nirvana, the spiritual capacities of
beings will gradually diminish after He leaves His physical body:
“My concern for you, devas and humans, is
greater than the care of parents for their children. I have become a Buddha in
this world, destroyed the five evils, removed the five sufferings, and
extinguished the five burnings. I have countered evil with good, eradicated the
suffering of birth and death, and enabled people to acquire the five virtues
and attain the peace of unconditioned Nirvana. But after I have departed from this world, my teaching will gradually decline and people will fall prey to
flattery and deceit and commit various evils again, resulting in the recurrence
of the five sufferings and the five burnings. As time goes on, their sufferings
will intensify.”[12]
It’s
infinitely easy to have right conduct and attain Buddhahood in a single
lifetime when you are in the physical presence and powerful sphere of influence
of Shakyamuni himself and another to live 2500 years since He left His human body.
This is why we, disciples of Amida Dharma, following the example of Shakyamuni in the above passage, no longer believe in the spiritual capacities of unenlightened beings. This is
also why we do not link precepts with attaining Buddhahood. Everything
unenlightened beings do in the three ways of action[13] is
poisoned by ignorance and egoism, so they can’t be called pure or good actions
useful for attaining perfect Nirvana. Attachment to our so-called goodness is
just another illusion among the many that we inherit from the distant past.
That being said, I ask those who read this
sutra and entrust to Amida to please don’t misunderstand the teaching of our
school:
- Amida
Dharma is not an encouragement to immorality, irresponsibility or laziness.
- Followers
of this Dharma Gate may try their best to lead a life based on non-harming
Buddhist principles explained in the precepts.
- Amida
Dharma states that Enlightenment comes through Amida Buddha and is not gained
by the actions of unenlightened beings
- Amida
Dharma believes that only Buddhas have true merits that can be shared with
others.
In short, do your best in your everyday
life to live according to the precepts but rely only on Amida for the
attainment of Buddhahood. Also, if you fail in perfectly observing the
precepts, and I am certain that you will fail, don’t ever feel that you are
excluded from Amida’s salvation. Don’t transform your trying to observe
precepts into an obstacle, blocking the non-discriminative Compassion of Amida
Buddha. This is why “Bodhisattva Maitreya, with his palms together, said, ‘O Buddha,
how appropriate your admonition is! People of the world are just as you have
described. O Tathagata, you take pity on
and care for us without discrimination and seek to deliver us all from
suffering. Having accepted the Buddha’s repeated exhortations, I will be
careful not to disobey them.”[14]
“You take pity on and care for us
without discrimination” shows that in the end, the main message of Shakyamuni’s Larger Sutra is that we are all accepted
by Amida just as we are, and our success or lack of any success in observing
the precepts does not make us fall from Amida’s embrace, if we fully entrust to
Him and say His Name in faith.
Being born in the
Pure Land of Amida will finally help us reach total purity and freedom from
samsaric realms. Only there we “will
dwell in effortless spontaneity and attain Nirvana”.[15]
“Anyone who
sincerely desires birth in the Land of Peace and Bliss is able to attain purity
of wisdom and supremacy in virtue.“[16]
“The Buddha said
to Bodhisattva Maitreya and to devas and humans, ‘The virtue and wisdom of
Sravakas and Bodhisattvas in the land of Amitayus are indescribable. That land
is sublime, blissful, serene, and pure”.[17]
All
disciples of Amida (Sravaka) who are also Enlightened Bodhisattvas have
infinite wisdom and virtues which are beyond understanding, and the Pure Land
itself has the purity, serenity and bliss of Enlightenment. Unlike here in
samsara, where everything is conducive to more attachement and delusion, in the
Pure Land everything is conducive to Nirvana.
“Why do you not
diligently practice good, reflect on the naturalness of the Way, and realize
that it is above all discrimination and is boundlessly pervasive?”[18]
Strive
your best to do good, but also realize that the Way to the Pure Land does not
discriminate between good and evil, as all who have faith in Amida are equally
embraced and naturally led to Enlightenment.
“You should each make a great effort to attain
it. Strive to escape from samsara and be born in the Land of Peace and
Provision. Then, the causes of the five evil realms having been destroyed, they
will naturally cease to be and so you will progress unhindered in your pursuit
of the Way.”[19]
The
first sentence is similar with the following passage from section 47:
“Even
if a great fire were to fill the universe of a thousand million worlds, you
should pass through it to hear this sutra, to arouse joyful faith, to uphold
and chant it, and to practice in accordance with its teachings”.[20]
Both
mean to take the matter of afterlife very seriously and make the effort to
listen deeply to Amida Dharma so that you can understand the content of the
teaching with the rational mind and receive faith in your heart.
“The Pure Land is easy to reach but very few
actually go there. It rejects no one but naturally and unfailingly attracts
beings. Why do you not abandon worldly matters and strive to enter the Way? If
you do, you will obtain an infinitely long life and one of limitless bliss.”[21]
The
Pure Land is easy to reach for those who have exclusive faith in Amida,
exclusively say His Name and wish to be born in His Pure Land, but is hard for
those who cling partially or totally on their personal power and especially impossible
for those who are focused on worldly matters and have no aspiration for
Enlightenment.
The
infinite long life that is attained in the Pure Land refers to going beyond
death and rebirth, but also to the attainment of the Three Buddha Bodies
(aspects) – 1) ultimate Dharmakaya beyond form, which has no beginning and no
end, always existing but never recognized until the attainment of Buddhahood, 2)
Sambhogakaya body in the Pure Land with a beginning in the moment of
Enlightenment and without end, from which various 3) Nirmanakaya manifestations
are sent in all corners of the samsaric universe. These Nirmanakaya
manifestations will last as long as you wish, as Shakyamuni said: “If you
wish your life to be as long as a kalpa, a hundred kalpas, or ten million koṭis
of kalpas, it will be just as you please.”[22]
“Seek your own
liberation and then turn to saving others; straightforwardly aspire to be born
in the Pure Land and accumulate roots of virtue”.[23]
Entrust
yourself to Amida and help others do the same. Reach the Pure Land of Amida,
attain Enlightenment there and come back in various forms to help others.
Aspire to be born in the Pure Land by entrusting to Amida and receiving His
infinite merits and virtue (“roots of virtue”).
“However hard
you may practice in this life, it can only be for a short while. In the life to
come you will be born in the land of Amitayus and enjoy endless bliss there.
Being forever in accord with the Way, you will no longer be subject to birth
and death and be free of the afflictions caused by greed, anger, and ignorance”.[24]
In
this unenlightened realm, itself the effect of our individual and collective
karma, everything is conducive to more attachments and delusions, so practice
is not constant and not powerful enough to lead one to Liberation, while in the
Pure Land everything is conducive to Enlightenment. Here in samsara we can
always retrogress and our so-called spiritual realizations are subject to
impermanence, but in the Pure Land we are forever free from death, rebirth and
all kinds of blind passions and delusion.
“ You should
each diligently seek to realize your aspiration. Do not entertain any doubt or
give up your endeavors, lest as a result of that fault you should be born into
the seven-jeweled palace in the border region of the Pure Land and be subject
to various disadvantages for five hundred years.”[25]
Do
not cling to your own power or your so called “spiritual realizations” and
instead rely completely on Amida’s Power so that you can bypass the border land
and be born directly in the center of the Pure Land (the fulfilled land of the
Pure Land) where you can immediately attain perfect Enlightenment.
 |
| Shakyamuni Buddha entrusting the sutra to Maitreya |
“Maitreya said
to the Buddha, ‘Having received your considerate admonition, we will diligently
practice the Way and follow your teaching. We will not allow any doubt to
arise.’”[26]
Maitreya
thus positioned himself as a protector and transmitter of the Way of Faith in
Amida to future generations. He appears many times in the sutra and receives
with joy the teaching presented here. Shakyamuni himself reveals that Maitreya
is not an ordinary person but an Enlightened Bodhisattva[27]
who for ages has worked for the salvation of all beings.
“Maitreya, you
should know that you have, for innumerable kalpas, been perfecting the
bodhisattva practices to save sentient beings. Incalculable indeed is the
number of beings who under your guidance have attained the Way and reached
Nirvana[28].
From time immemorial, you and all the devas and humans in the ten directions
and the four groups of followers have been floundering in
the five realms of samsara, undergoing indescribable troubles and afflictions.
Until you were born in this life, you, too, underwent endless cycles of birth
and death. Now you have encountered a Buddha, listened to His expositions of
the Dharma, and been able to learn about Amitayus. What pleasure and joy this
is for you and me to share! I share the joy with you.”[29]
Maitreya
too, had a time when he was floundering in “the five realms of samsara,
undergoing indescribable troubles and afflictions”.
Until he “was born in this life” –
until He attained Enlightenment and became an Enlightened Bodhisattva or Buddha who manifests as a Bodhisattva, He too was subject to “endless cycles of birth and death”. This is an extremely important
passage which show that the “endless
cycles of birth and death” are something of the past for Maitreya. This also
supports the idea that He is now free from samsara and will one day take the
place of Shakyamuni in the role of teaching the Amida Dharma to future
generations. Shakyamuni actually transmits this sutra to Maitreya for protection
and future preservation:
“Now
you have encountered a Buddha, listened to his expositions of the Dharma, and
been able to learn about Amitayus. What pleasure and joy this is for you and me
to share! I share the joy with you. What pleasure and joy this is for you and me
to share! I share the joy with you.”
This
means, I chose you (“you have encountered
a Buddha”) for the transmission of this Dharma about Amida – “what pleasure and joy this is for you and
me to share! I share the joy with you”.
Maitreya asked all the questions in the
sutra for our sake and He always received with devotion what Shakyamuni taught,
including the way He described the karmic situations of unenlightened beings,
“Bodhisattva
Maitreya prostrated himself on the ground and said, ‘Your majestic glory, O
Buddha, is awe-inspiring, and your exposition is most pleasing to me. Having
heard your teaching I feel deeply that people of the world are just as you have
described”[30] , that is, without
any true capacity to liberate themselves from samsara through their own
efforts.
“Your
compassionate revelation of the Great Way has opened our eyes and ears, awakening
us to liberation. Those who have heard your teachings are all filled with joy.
Devas, humans, and
lesser beings,
including even those that crawl, have all been blessed by your compassionate
guidance and have thereby attained deliverance from suffering and affliction”.[31]
Shakyamuni’s
revelation of the Way to the Pure Land in this sutra, opened up the eyes of beings
to their true limited capacities and the non-discriminative Compassion of Amida
Buddha. All devas (gods), humans and any other being who accept this teaching
in faith enter the stage of non-retrogression for birth in the Pure Land and attainment of Nirvana.
“‘The Buddha’s
admonition is indeed profound and appropriate, and His wisdom clearly surveys
things in the eight directions, above and below, penetrating all in the past,
present, and future. Our liberation in the present life is entirely due to the
Buddha’s perseverance and painstaking efforts in His former lives when He was
seeking the Way. His benevolence covers the whole world and the extent of His
merit is majestic and glorious. His light penetrates to the utmost ends of
space and guides people to Nirvana. He reveals the sutras, destroys wrong
views, and subdues demons. Thus His influence extends boundlessly in the ten
directions. The Buddha is the King of the Dharma; His virtue surpasses that of
all the sages. He is the teacher of all devas and humans and enables them to
enter the Way according to their wishes. Having been able to meet you, O
Buddha, and also to hear the Name of Amitayus (Amida), we have all attained joy
and illumination.”[32]
In
His role of teaching Amida Dharma, Shakyamuni’s benevolence for us cannot be
described in words and cannot be repaid no matter what we do through our own powers.
We came to hear this profound teaching because of His great efforts for many
lifetimes and His apparition in human form as a Buddha. “Our liberation in the present life” which actually means our
entering the stage of non-retrogression for the attainment of Enlightenment in
the Pure Land is due to the Compassionate work of Amida and Shakyamuni. His
revelation of Amida Dharma is universal and spreads to all the worlds in the
ten directions. We are all illuminated by this teaching and made capable to attain
the freedom of Nirvana.
“The Buddha said
to Maitreya, ‘What you say is true. Those who adore and revere a Buddha attain
great merit”.[33]
In
this very sutra Shakyamuni said (section 27) that those who have met Buddhas in
their past lives and treated them with respect and devotion can easily accept
His teaching about Amida. Also, to have faith, adore and revere Amida will make
us good vessels for His transference of infinite merits and virtues which become the
fuel for reaching the Pure Land.
“Buddhas very rarely appear in the world.
Having become a Buddha in this life, I have taught the Dharma, expounded
teachings of the Way, cleared people’s doubts, eradicated the causes of lust
and desire, and blocked the source of all evils. Visiting various places in the
three worlds, I encounter no obstructions. The wisdom disclosed in the
scriptures provides for all ways of life. It keeps essential principles
together and clearly reveals the truth.”[34]
Shakyamuni
expounded many Dharma Gates and practices suited for all kinds of beings, and
for many situations that exist in life, but His most important teaching which
can be followed by anybody no matter their spiritual capacities is Amida
Dharma.
“ I have
explained the reality of the five realms,
thereby freeing those who have not yet attained deliverance and distinguishing
between the paths of samsara and Nirvana”.[35]
Unlike
those false teachers of modern times who misguide people by denying life after
death and rebirth in various states of samsaric existence, calling them
metaphors and symbols, Shakyamuni clearly described them as real places for
unenlightened beings from which He urged us to escape through faith in Amida.
He showed the karmic consequences of a life lived under delusion and blind
passions and the bliss and freedom of Nirvana that we’ll attain in the Pure
Land.
to be continued
[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.49
[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.51
[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.53
[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.51
[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.48
[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.63
[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.51
[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.52
[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.63
[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.53
[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.64
[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.64
[13] By
thought, action and words.
[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.64
[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.53
[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.51
[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.46
[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.46
[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.46-47
[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.69-70
[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.47
[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.53
[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.53
[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.53
[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.53
[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.53
[27] See my
explanations of the Enlightened Bodhisattvas in the audience at section 1.
[28]
Maitreya can help others enter Nirvana because He himself has attained it. Now
he acts as a Bodhisattva and will take the place of Shakyamuni as the next
great Buddha of our era.
[29] 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.52
[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.51
[31] 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.51
[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.51-52
[33] 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.52
[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.52
[35] 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.52
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