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| wooden plaque with Nembutsu in the courtyard of Amidaji |
“In this fleeting world - this burning house -
all matters without exception are empty and false, totally without truth and
sincerity. The Nembutsu alone is true and real."[1]
The above words of Shinran Shonin summarizes many of the teachings presented in this book.
“All matters without
exception are empty and false”, that is, all samsaric phenomena are
empty of themselves and by being empty they are also a lie, (“without truth”), a magical display, an
illusion and not ultimately real. The
Nembutsu alone is true and real because it is the Name manifested by Amida
Buddha from the ultimate reality and Buddha nature itself. It is part of
the Dharmakaya of Compassionate means which is inseparable from the Dharmakaya
of Dharma-nature.
As Buddhas are
truly awake (the word “Buddha” means the “Awakened One”) they constantly invent
methods to take us out of the dream world and bring us to the true reality of
Buddha nature. Among these methods, the most easy to use by ordinary people
filled with heavy illusions and blind passions is the Nembutsu of faith in
Amida.
Did it happen to
you to be in a nightmare and you did a certain thing to get out of it and
awake? For example, when I was a child, blinking my eyes in the dream was the
quickest way for me to escape a nightmare. It is the same with the Nembutsu of
faith. We are saying ‘Namo Amida Bu’ (Nembutsu) in the dream of samsara, with
our minds that are sleeping minds, but this Namo Amida Bu is the means through
which Amida guides us out of sleep. The
Name works because it is not part of the dreaming world but of the True
Reality, so by saying it we enter into Amida’s influence and thus on the path
to Awakening.
In the nightmare of repeated births and deaths we say the Nembutsu of faith and, after a while, depending on how long or short our life is, we die in the dream and wake up as Buddhas in the Pure Land of Amida. Then our true and real life begins as Awakened Ones helping other beings to wake up from their own nightmares.
We think that we
dream when we are sleeping and that now we are awake because we do not sleep.
In fact, we just go from one dream to another. In all these wanderings, the Name of Amida is the only contact we have
with the world of reality and Enlightenment, with Amida Buddha and His Pure
Land. Although we say it in the
dream, the Nembutsu is the only element that does not belong to the dream.
The Name of Amida is not part of samsara but the world
of Enlightenment. When we
say the Nembutsu of faith we enter the stage of non-retrogression for discovering
this ultimate reality we’ll attain upon leaving our present samsaric bodies.
Shinran Shonin
explained how the ultimate reality of Amida Buddha - His Dharmakaya of Dharma
nature, represented in the following passage by the word “Suchness”, as well as
all His manifestations for the sake of saving sentient beings (glorious body of
skilful means/Dharmakaya of compassionate means) are included in His Name which
is thus called, the “great practice”:
" It is
the treasure-sea of merits of true Suchness, ultimate reality. For this
reason, it is called great practice".[2]
"The ten repetitions of the Name[3]
arise from the unsurpassed faith by taking as object the Name of Amida
Tathagata of a glorious body of skilful means that comprises immeasurable
merits that are true and pure".[4]
Attention here, please - the Name is manifested by
Amida from True Suchness (Dharmakaya of Dharma-nature) but the saying of the
Name on our part does not mean we understand Suchness in the here and now, but that
we have faith in “Amida Tathagata of a
glorious body of skilful means”, that is, in Amida manifested as Dharmakaya
of Compassionate means (Sambhogakaya)[5].
We are not supposed to dwell in ultimate reality while we are still in our
samsaric bodies, and we cannot actually have faith in Dharmakaya of
Dharma-nature which is beyond anything we can conceive with our unenlightened
minds. This is why we need Amida Buddha in form and Name as He was explained in
the Larger Sutra by Shakyamuni. However,
Amida as Dharmakaya of Compassionate means, that is, His transcendental manifestation in the Pure Land and His Name,
are never separated from His Dharmakaya of Dharma-nature. This is why the
Nembutsu is true and real and contains all the myriad enlightened qualities of
Buddha nature.
Honen
Shonin gave us a very important teaching on the contents of the Name of Amida
Buddha. Please listen carefully to his words and my explanations:
"The Japanese designation
for Amitabha - Amida - consists of only three characters (A-MI-DA). Within this Name, however, is the merit of
the inner realization of Tathagata Amida and His external activities, as
well as the merit of Buddha Shakyamuni's extremely profound teachings, which
are as numerous as the grains of sand in the Ganges. Who can fathom this?
Master Shan-tao, in the
chapter 'Essentials of the Commentary' of the 'Commentary on the Meditation
Sutra', interpreted this Name thus:
'The Chinese term for Amida
Buddha, 'A-mi-t'o-fo', is a transliteration of the language of India. It was
interpreted into Chinese as 'Enlightened One Whose Life Is Immeasurable
(Wu-liang-shou-chiao)'. 'Immeasurable Life (Wu-liang-shou) points to the
Dharma, and 'Enlightened One (chiao)' is a person. Both the Dharma and the
person are combined into 'Enlightened One Whose Life Is Immeasurable'.
Accordingly, He is referred to as 'A-mi-t'o-fo'.’ […]
Therefore, all of the merits
of the teachings, the meditative practices on the phenomenal aspect of reality
and the noumenal principle, the unmatched power acquired through meditation and
wisdom, the wisdom of inner realization,
and the merit of external activities,
as well as all of the virtues and
undefiled Enlightenment of Tathagata
Amida, Bodhisattva Avalokitesvara, Bodhisattva Mahasthamaprapta, Bodhisattva
Samanthabhadra, Bodhisattva Manjusri, Bodhisattva Ksitigarbha, Nagarjuna, and
the Bodhisattvas[6]
and Sravakas[7]
of the Pure Land are encompassed in the three characters of the Name of Amida.
This being so, would there be any Dharma not included in the teaching for birth
in the Pure Land?”[8]
The
above teachings of Master Honen and Master Shantao are extraordinary! The Name
we say as Nembutsu in the formula of Namo Amida Bu or any other way (Namo
Amituofo/Namo Amitabha, etc) contains the Enlightenment of Amida Buddha himself
(His “wisdom of inner realization“) which
includes all the 32 innate qualities that I talked about at chapter V, and all His manifestations for the sake
of saving sentient beings (His “external
activities”). More than this, by listing other Buddhas and Enlightened
Bodhisattvas (Buddhas who manifest as Bodhisattvas) Master Honen implies that
in fact the inner realization
(Enlightenment) and activities (manifestations) of ALL Buddhas are included in Amida’s
Name. The names given there, Amida, Avalokitesvara, Mahasthamaprapta,
Samantabhadra, Manjushri, Ksitigarbha or the Enlightened Ones of the Pure Land,
etc, do not indicate a closed list, but are a hint to the fact that all Buddhas
are included as those names are connected with many other Buddhas, too.
Therefore,
there is NO practice and no teaching that is not included in the Name of Amida.
Although we cannot follow all teachings and practices through our own power, if
we rely on Amida Buddha and say His Name in faith we automatically fulfill all
Dharma Gates because all are included in the Nembutsu.
Master
Honen continues:
“The three Japanese characters
in the name of Amida (A-MI-DA) are interpreted by other Buddhist schools in a
number of different ways. The Shingon school teaches that the letter 'A' in the Sanskrit alphabet indicates the origin of
all phenomena and the state of nonproduction, and that the letter 'A'
produces forty-two Sanskrit characters. All
existence is contained in the letter 'A'; therefore, the Name of Amida is
considered to be most meritorious.
The Tendai school teaches the
theory of the three aspects of truth articulating ultimate reality - the truths of emptiness, temporariness,
and the middle path; the doctrine of the three causes leading to Buddhahood - the innate Buddha nature, the wisdom
discerning the ultimate principle, and virtuous deeds that cultivate wisdom;
the teaching of the three bodies of a
Buddha - the Dharma Body, the Rewarded Body, and the Transformed Body (Trikaya
doctrine); and the merits possessed by a
Tathagata: these theories are all
contained in the three characters of the Name of Amida. Hence, the merit of the letters is
considerable. As illutrated, each school has interpreted the three letters
in the Name of Amida from its own doctrine's perspective.
Now the essence of our Pure Land school is the belief that the three
characters, 'A-MI-DA', embody the entire Buddhist teachings, including the
theory of the Shingon school that the letter 'A' in the Sanskrit alphabet
indicates the origin of all phenomena and the state of nonproduction; the
teachings of the oneness of the three aspects of truth taught by the Tendai
school. the theory that the middle path emerges from the eightfold negation
taught by the Sanron school[9]; the
theory of the five levels of contemplation from the principles of mind-only of
the Hosso school[10];
basically, all of the Dharma in the
universe. This is because no Buddhist doctrines are excluded from the
teaching for birth in the Pure Land.
Nevertheless,
the heart of the vows of Amida Buddha does not expect one to believe in all of
the above. He will come to receive all beings who simply recite Nembutsu with
deep devotion."[11]
Even
if we don’t understand the above teachings of the Buddhist schools listed by
Honen Shonin, we are amazed to hear that all of them are comprised in the Name
of Amida and so, if we say the Name in faith it is like we fulfill all of them.
Of course, our spiritual capacities being limited we cannot follow and practice
anything related with the self power paths like Shingon, Tendai, Sanron, Hosso
or others, so we cannot say that we have any merit in this. It is the Name of
Amida that is meritorious, pure and perfect and because of it we’ll be able to
reach the goal of all Buddhist Paths, teachings and practices – the discovery
of Buddha nature with its enlightened qualities.
I
will not insist on the Tendai, Hosso and Sanron, but I would like to say
something about the Shingon teachings on the letter “A”. In the Japanese – English Buddhist dictionary
it is explained,
“Meditation on
the Sanskrit letter ‘A’ is the most important meditation in Esoteric Buddhism.
The sound ‘A’ is regarded as the source from which all words are produced. It
is therefore termed ‘the mother of all sounds’. […]. In Esoteric Buddhism it
symbolizes the unity of the whole world”.[12]
“The commentary
on the Mahavairocana Sutra says:
‘The ‘A’ syllable gate is the king of all
mantras’”. [13]
In
The Ten Stages of Mind, Master Kukai[14]
quotes the Mahavairocana-sutra,
“Why is this
mantra teaching? Because the principle of the letter A is that all natures
(dharmas) are fundamentally unborn…”[15]
Here
“natures (dharmas)” means samsaric phenomena. From the point of view of
ultimate Buddha nature, such phenomena are not real, so they are not actually
born. Their birth, development and disappearance are like a magical display. They
seem to appear, but they do not really exist.
He
also said:
“Again, the five types of letter ‘A’[16]
are the mind of the highest Enlightenment.
That is, based on these letters sounds issue forth and Buddhism is taught…”[17]
The
Bodhicitta-sastra states:
“In the minds of
all sentient beings there is an element
of pure nature…It is likened to one of the sixteen phases of the moon –
that in which the moon appears brightest…Therefore, a mantra practitioner
should, by means of ‘A’ –syllable visualization, awaken the inherent brightness
within his mind, causing a gradual cleansing and brightening, and a realization
of the knowledge of the non-arising of phenomena. The ‘A’ –syllable has the meaning of the originally non-arisen nature
of all dharmas (samsaric phenomena)”.[18]
In
his writing entitled Meaning of Sound,
Word, and Reality (Shōji jissō gi), Kukai said:
“For what does the sound ‘A’ stand? It denotes a
name-word (myōji) of the Dharmakaya Buddha; namely, it is sound and word.’”[19]
In The category of Invariant Meanings he writes:
“The sound ‘A’ is the mother of all letters;
it is the essence of all sounds; and it stands for the fountainhead of
all-inclusive Reality.”[20]
In
The Category of Ultimate Meanings, he
writes:
“A sutra states:
“The letter A signifies ‘the Enlightened
mind,’ ‘the gateway to all teachings,’ ‘nonduality,’ ‘the goal of all
existences,’ ‘the nature of all existences,’ ‘freedom,’ and ‘the Dharmakaya.’” These are the ultimate
meanings of the letter A.”[21]
So, as we see
above, the Name of Amida Buddha which contains the letter “A” , described as “the mother of all letters”, “the king of all mantras”, “Dharmakaya”, “the fountainhead of all-inclusive Reality”, “the mind of the highest Enlightenment”, etc, is not just a simple
name, nor a samsaric phenomena, but the manifestation of ultimate reality. It
is part of the Dharmakaya of Compassionate means which is inseparable from the
Dharmakaya of Dharma-nature (Buddha nature).
This is why Shinran said that “Nembutsu
alone is true and real” and this is why we conclude that the Name of Amida is NOT empty of itself,
but only empty of illusions, blind passions and anything that is false. Not
only that the Name is not empty of itself, but is actually filled with all the
qualities of Buddha nature that are revealed through the inner realization or
perfect Enlightenment of Amida and all Buddhas. It also contains all the
manifestations of Amida and the Enlightened Ones and all perfect teachings and
authentic Dharma Gates. This is why Honen said “no Buddhist doctrines are excluded from the teaching for birth in the
Pure Land”. All the merits of Buddhist teachings and practices that lead to
Enlightenment are included in the Name of Amida, so when we say Namo Amida Bu
in faith we fulfil all of them.
The length of time
needed to explain all the subtleties of Amida’s Name presented in the above
passages by Master Honen would be too much for this simple book, so I will not
insist further. However, for us, ordinary people, to be born in the Pure Land there
is no need to understand or believe in all of them, as Honen said at the end of
the text:
“Nevertheless, the heart of the vows of Amida Buddha
does not expect one to believe in all of the above. He will come to receive all
beings who simply recite Nembutsu with deep devotion”.
Ordinary
people don’t need to be engineers or know everything about flying technology to
travel by planes. In the same way, we don’t need to know all the “technical”
and transcendental details of the Name of Amida to be saved by Him, but simply
entrust to Him and say His Name in faith. The promise of Amida Buddha in His
Primal Vow is easy to understand by everybody: “entrust to me, say my Name
(Nembutsu) and wish to be born in my land”. Nothing else. No deep understanding
about the ultimate nature of the Name, the meaning of letter “A” or the various
teachings of Shingon, Tendai, Sanron, Hosso, etc mentioned in the above
passages.
If
we just hear the Promise of Amida and say His Name in faith that is enough to
be taken to the Pure Land at the end of our illusory bodies and discover our
Buddha nature there.
The
Name of Amida brings our salvation without us knowing how it works, just like a
plane will take us to destination even if we are ignorant peasants who know
nothing about flying technology.
to be continued
[1] Shinran Shonin, Tannisho, The Collected Works of
Shinran, Shin Buddhism Translation Series, Jodo Shinshu Hongwanji-ha,
Kyoto, 1997
[2] Shinran Shonin, Kyogyoshinsho,
chapter II, Kyogyoshinsho – On Teaching, Practice, Faith, and Enlightenment,
translated by Hisao Inagaki, Numata Center for Buddhist Translation and
Research, Kyoto, 2003, p. 9
[4] Shinran Shonin, Kyogyoshinsho,
chapter III, Kyogyoshinsho – On Teaching, Practice, Faith, and
Enlightenment, translated by Hisao Inagaki, Numata Center for Buddhist
Translation and Research, Kyoto, 2003, p. 163
[5] The Dharmakaya of Dharma-nature is identical with the Dharmakaya
reffered to in the Trikaya doctrine, and the Dharmakaya of Expediency
(Dharmakaya of Compassionate means) corresponds to the Sambhogakaya or
Recompensed Body. Nirmanakaya or various Transformed Bodies are
manifested/emanated from Sambhogakaya and thus, we can consider it as part of
the Dharmakaya of Expediency.
[6] Bodhisattvas in the
Pure Land refer to those who attained Enlightenment in the Pure Land and are
now Buddhas who manifest s Bodhisattva. For a better understanding of this idea
read chapter “The qualities of Bodhisattvas in the audience” from my book, Commentary on the Sutra on the Buddha of
Infinte Life, Dharma Lion Publications, Craiova, 2020, p. 24, https://amida-ji-retreat-temple-romania.blogspot.com/2019/01/commentary-on-sutra-on-buddha-of.html
[7] Here “sravaka” is not
used with the sense of a Hinayana follower, but of a close enlightened disciple
of Amida in His Pure Land.
[8] Honen Shonin, Commentary on
the Three Sutras of Pure Land Buddhism, The
Promise of Amida Buddha - Honen's Path to Bliss, The Promise of Amida Buddha -
Honen's Path to Bliss; English translation of the Genko edition of the
works of Honen Shonin - Collected
Teachings of Kurodani Shonin: The Japanese Anthology (Wago Toroku),
translated by Joji Atone and Yoko Hayashi, Wisdom Publications, Boston, 2011,
p.81-82
[9] The Sanron school was one of the six schools of Nara and one of the
thirteen schools of China. The Sanron tradition was first transmitted to China
by Kumarajiva (344-413) in the early 5th century and then introduced into Japan
in 625. Sanron literally means 'three treateses' reffering to the three texts
on which the school was based. The three treatises are Nagarjuna's Treatise on the Middle Way (Madhyamaka
Sastra) and Treatise on the Twelve
Gates (Dvadasamukha Sastra), and Aryadeva's (3rd century) One Hundred Verse treatise (Sata Sastra). The
Promise of Amida Buddha - Honen's Path to Bliss; English translation of the
Genko edition of the works of Honen Shonin - Collected Teachings of Kurodani Shonin: The Japanese Anthology (Wago
Toroku), translated by Joji Atone and Yoko Hayashi, Wisdom Publications,
Boston, 2011, fn 98, p.424
[10] The Hosso school, a Mahayana school, was one of the six school of
Nara and one of the thirteen schools of China. The Hosso school is based on the
doctrine of Mind-Only as advocated by Asangha (310-390), Vasubandhu (5th
century), and Dharmapala (6th century). The main text of the school is the Treatise on the Attainment of
Consciousness-Only (Vijnaptimatratasiddhi Sastra, Jp. Jo Yuishiki-ron), compiled by the 7th century Chinese pilgrim
Hsuan-tsang. The Hosso tradition was introduced into Japan in 652.
[11] Honen Shonin, Commentary on
the Three Sutras of Pure Land Buddhism, The
Promise of Amida Buddha - Honen's Path to Bliss; English translation of the
Genko edition of the works of Honen Shonin - Collected Teachings of Kurodani Shonin: The Japanese Anthology (Wago
Toroku), translated by Joji Atone and Yoko Hayashi, Wisdom Publications,
Boston, 2011, p.82-83
[12] The Seekers Glossary of
Buddhism, edited by Van Hien Study Group, Sutra Translation Committee of
the United States and Canada, 2003, p.1
[13] Shingon, Taiko Yamasaki (192), The Seekers Glossary of Buddhism, edited
by Van Hien Study Group, Sutra Translation Committee of the United States and
Canada, 2003, p.1
[15] The Shingon Ajikan, Meditation on the Syllable ‘A’:
An analysis of components and development by Ronald S. Green
[17] The
Shingon Ajikan, Meditation on the Syllable ‘A’: An analysis of components and
development by Ronald S. Green
[18] The
Shingon Ajikan, Meditation on the Syllable ‘A’: An analysis of components and
development by Ronald S. Green
[19] The
Shingon Ajikan, Meditation on the Syllable ‘A’: An analysis of components and
development by Ronald S. Green
[20] The
Shingon Ajikan, Meditation on the Syllable ‘A’: An analysis of components and
development by Ronald S. Green
[21] The
Shingon Ajikan, Meditation on the Syllable ‘A’: An analysis of components and
development by Ronald S. Green
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