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Amida Buddha and His Land as described in the Contemplation Sutra through the thirteen contemplations and the nine grades of beings
Before advancing to the chapter on the
thirteen contemplations, it is important to mention that because the practices
of the Contemplation Sutra lead to birth in the border land of the Pure Land, their
objects of contemplation is Amida and His land as “transformed Buddha and land”.
In order to understand what I mean by “transformed
Buddha and land” (which is actually an expression used by Shinran himself)
I need to explain first the doctrine of the two aspects of the Pure Land.
Please read carefully.
The
Pure Land of Amida Buddha has two main aspects: 1) the ultimate Dharmakaya
aspect, and 2) the manifestation or
Sambhogakaya (recompense) aspect.
1)
The ultimate Dharmakaya aspect means that the Pure Land is Nirvanic in its
essence, as it was stated in the Larger Sutra:
“My land, being like Nirvana itself,
Will be beyond comparison.”
This
means that all the manifestations of the Pure Land are grounded in the
perfect Enlightenment of Amida Buddha, and are conducive to Enlightenment.
We ourselves will attain Enlightenment when we are born in the center of the Pure
Land (the fulfilled land of the Pure Land), because the essence of the Pure
Land is Enlightenment/Nirvana/Dharmakaya itself. Otherwise, if the Pure Land
was not an enlightened realm, it would lead only to sense attachments, like
other Samsaric realms do, but Shakyamuni Buddha and our Masters were very clear that this
is not the case.
Also,
Bodhisattva Vasubandhu stated in his Jodoron:
"The
adornments of the Land of the Buddha of Immeasurable Life are the wondrous
manifestations of the ultimate reality".
And
in the Essentials of Faith Alone, Master Seikaku said:
“’The
Land of Bliss is the realm of Nirvana, the uncreated’.
The
“uncreated” refers to ultimate Dharmakaya beyond forms, which is the essence of
all Buddhas and their lands. From this Dharmakaya emerge all the manifestations for the sake of saving sentient beings in accordance with thespecific vows of different Buddhas. In our case, the Pure Land of Amida
appeared when He attained perfect Enlightenment and thus brought His 48 vows to
fulfilment. In that moment, His land took the form and manifestations described
in the sutras and especially in His 31st and 32nd Vows,
while also maintaining its formless Dharmakaya essence.
2) About the Sambhogakaya
(Recompense) aspect of the Pure Land, Shinran Shonin said:
“We
clearly know from the Tathagata’s teaching of truth and the masters’
commentaries that the Pure Land of Peace and Provision is the True Land of
Recompense”.This
is because the Pure Land is the effect or “recompense” of Dharmakara’s
practices and vows, and it came into existence when Bodhisattva Dharmakara
became Amida Buddha:
“When
I contemplate “recompense,” I find that the accomplished land has resulted as
the recompense for the Tathagata’s oceanlike Vow. Hence, ‘recompensed’.”
So, being a Recompensed
(Sambhogakaya) Land, the Pure Land is the result or recompense of the
fulfilment of the 31st Vow :
“If,
when I attain Buddhahood, my land should not be resplendent, revealing in its
light all the immeasurable, innumerable and inconceivable Buddha-lands, like
images reflected in a clear mirror, may I not attain perfect Enlightenment.”
And
the 32nd Vow:
“If,
when I attain Buddhahood, all the myriads of manifestations in my land, from
the ground to the sky, such as palaces, pavilions, ponds, streams and trees,
should not be composed of both countless treasures, which surpass in supreme
excellence anything in the worlds of humans and devas, and of a hundred
thousand kinds of aromatic wood, whose fragrance pervades all the worlds of the
ten quarters, causing all bodhisattvas who sense it to perform Buddhist
practices, then may I not attain perfect Enlightenment.”
The
Light of the Pure Land is the Light of Amida Buddha, the Pure Land itself
being the transcendental manifestation of Amida Buddha. This is why the 31st
Vow is closely related with the 12th Vow (the Vow of Amida’s
Infinite Light), showing the unity between Amida as an Enlightened Person and
His Pure Land.
The
“myriads of manifestations” mentioned in the 32nd Vow show
that the Pure Land surpasses all other places in the world of suffering – “surpass
in supreme excellence anything in the worlds of humans and devas”. In fact,
the Pure Land is beyond Samsara and cannot be compared with the realms caught
in the power of birth and death, thus subject to impermanence. Humans, devas
(gods) plus other kinds of sentient beings and the environments in which they
are born are the product of their unenlightened karma, but the Pure Land of
Amida is the manifestation of His supreme Enlightenment and pure merits, so all
its treasures and manifestations are supreme in beauty while in the same time
they have the power to deepen and strengthen the dedication of those engaged in
the practice of liberating themselves and others (bodhisattvas): “a hundred
thousand kinds of aromatic wood, whose fragrance pervades all the worlds of the
ten quarters, causing all bodhisattvas who sense it to perform Buddhist
practices.”
It
is obvious that the treasures found in the Pure Land are not intended for the
enjoyment of the six senses but for expressing the Dharma, calling beings to
the Dharma, praising Amida’s virtues and showing the supreme place this
enlightened land occupies among other Buddha lands. They are spiritual
treasures,
even if they are described using the terms we are familiar with, like palaces,
pavilions, ponds, streams and trees, aromatic wood, etc.
For this commentary on the Contemplation Sutra,
I mention that Shinran Shonin distinguished between two aspects of Amida’s
Pure Land as a Recompensed Land (Sambhogakaya):
1)
the Fulfilled Pure Land (sometimes named the True Recompensed Land), and
2)
the Transformed Pure Land (Border Land)
It
is important to emphasize that both are the rewards of the Vows of Amida
Buddha, so they are not different realms, but part of the same Recompensed
(Sambhogakaya) Pure Land. This is why I call them two aspects, and not two
Pure Lands.
Those
born in the Fulfilled Pure Land are followers of the true faith (shinjin) of
the 18th Vow (Primal Vow) and they immediately attain Nirvana or
Buddhahood, while those who are born in the Transformed Pure Land are followers
of the 19th and 20th Vows. The later are people with
mixed faith, and so they need to stay for a while in that place until they
overcome their doubts.
As
Master Shan-tao called it, birth in the Fulfilled Land of the Pure Land is
called “Inconceivable Birth” and all those born there „are endowed
with bodies of Naturalness, Emptiness, and Infinity”
. To have bodies of Naturalness, Emptiness and Infinity means to become
a Buddha or to attain perfect Enlightenment.
The
Pure Land in the aspect of the Transformed Land is as described
in the “thirteen contemplations” and the “nine grades of aspirants” from the Contemplation
Sutra, but also in the Larger Sutra and other texts. As
Shinran explained:
“The
Transformed Land refers to the Pure Land as shown in the Contemplation Sutra;
again it is as described in the Sutra on the Bodhisattvas Dwelling in the Womb
(Bosatsu Shotai Kyo), namely the Realm of Sloth and Pride; again it is as
described in the Larger Sutra as the Castle of Doubt and the Womb-Palace.”
So,
the Border Land (Henji), Realm of Sloth and Pride
(Keman), the Castle of Doubt
(Gijo), and the Womb-Palace
(Taigu) are different names for
the Transformed Land aspect of the Pure Land, which is where the followers of
the 19th and 20th Vows are born. To recite the Nembutsu
in self-power or to do other Buddhist practices to gain birth in Amida’s Land,
like for example, the thirteen contemplations, result in not entering directly
into the center of the Pure Land (or the Fulfilled Pure Land), but in staying
for a while in this Transformed Land. As I previously explained, people born
there do not immediately attain the state of Buddhahood, like those born in the
center of the Pure Land through the gate of the Primal Vow, but they are also
free once and for all from the suffering of birth and death in Samsara. They
are safe, but still they are not enlightened. In the same time, being in the
special environment of this borderland of the Pure Land they have the
opportunity to overcome their doubts and entrust completely in Amida Buddha.
When they do this, they also enter the Fulfilled Pure Land and attain Nirvana
(perfect Enlightenment) or Buddhahood.
Referring
to the Transformed Land (borderland of the Pure Land), Shinran said:
“Since
practitioners of shinjin (faith) are few, many are guided to the transformed
land”.
Master
Shan-tao also said:
“Those
born in the Fulfilled Pure Land are extremely few; those born in the
Transformed Pure Land are many.”
Again,
I stress the importance that both the “Transformed Land” and “the Fulfilled
Pure Land” (or “True Land of Recompense”) are aspects of the same Pure Land of
Amida Buddha, just like the anteroom and the main room are part of the same
house. As usually, the owner of the house (in our case – Amida Buddha) prefers
to stay in the main room together with His faithful sons (followers of the 18th
Vow), while those who have a mixed faith (followers of the 19th and
20th Vows) keep themselves in the anteroom. It is not the fault of
Amida or a punishment that some are born in the borderland of the Pure Land
(Transformed Land), just they are kept in
that region by their own doubts. They are the ones who are keeping themselves
out of the main room of the Pure Land, not Amida Buddha, so when they overcome
their doubts, they will also join the Fulfilled Pure Land and immediately
attain Nirvana (Buddhahood).
Amida Buddha as He appears in the center
of the Pure Land (the Fulfilled Pure Land/ True Recompensed Land), as well as
the center of the Pure Land itself, cannot be seen through contemplation by
people who are still in samsara or who are born in the border land (the Transformed
Pure Land) through the practices mentioned in the Contemplation Sutra or the
self-power Nembutsu of the 20th Vow taught in the Smaller Amida
Sutra. This is because Amida in the Fulfilled Pure Land (center of the Pure
Land) and the Fulfilled Pure Land (True Recompensed Land) itself are visible
only to those who are born there through the faith of the Primal Vow (18th
Vow). According to Shinran Shonin, the practitioners of the Contemplation Sutra
are connected to a Nirmanakaya (Transformed Body/Transformed
Buddha) of Amida and to His Pure Land in the aspect of the Transformed Land:
“As
I reverently reveal the Transformed Buddha and Land, the Buddha is as described
in the
Sutra
on Visualisation of the Buddha of Infinite Life [Contemplation Sutra]’”.
The same transformed body aspects refer, of course,
to the manifestations of the two Bodhisattvas, Avalokitesvara and
Mahasthamaprapta as objects of the thirteen contemplations. They are connected
to practitioners of the Contemplation Sutra in a Nirmanakaya aspect, while
their Sambhogakaya aspects are present together with the Sambhogakaya aspect of
Amida Buddha in the center of the Pure Land (the Fulfilled Pure Land).
to be continued
Shinran Shonin, Kyogyoshinsho,
cf with Kyogyoshinsho – On Teaching, Practice, Faith, and Enlightenment,
translated by Hisao Inagaki, Numata Center for Buddhist Translation and
Research, Kyoto, 2003, p. 233. and Kygyoshinsho, Ryukoku Translation
Series, Ryukoku University, Kyoto, 1966, p. 161. 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 For example, when
He explained the role and origin of the wonderful birds of the Pure Land,
Shakyamuni said: “Shariputra, you should not assume that these birds are
born as retribution of their evil karma. The reason is that none of the three
evil realms exists in that Buddha-land. Shariputra, even the names of the three
evil realms do not exist there; how much less the realms themselves? These
birds are manifested by Amida Buddha so that their singing can proclaim and
spread the Dharma”. For example,
Master T’ao-ch’o said in his An Le Chi, „The streams, birds, and
forests all expound the Dharma, which awaken people to the principle of
non-arising.” Treatise on
the Pure Land, in The Pure Land Writings, vol I – the Indian Masters,
Jodo Shinshu Hongwanji-ha, Kyoto, 2012, p. 57 Kyogyoshinsho – On Teaching,
Practice, Faith, and Enlightenment, translated by Hisao Inagaki, Numata
Center for Buddhist Translation and Research, Kyoto, 2003, p. 229. Idem., p.230 Read my detailed explanation of
the 31st Vow of Amida Buddha in my Commentary on the Sutra on the
Buddha of Infinite Life. Read my detailed explanation of the
32ndt Vow of Amida Buddha in my Commentary on the Sutra on the
Buddha of Infinite Life. Read my detailed explanation of the
12th Vow of Amida Buddha in my Commentary on the Sutra on the Buddha
of Infinite Life. By saying they are spiritual
treasures I do NOT mean they do not exist or that they are just some kind of spiritual
metaphors. The manifestations of the Pure Land are REAL enlightened
manifestations. They do exist, but their existence is not like the conditioned
existence of the objects of our samsaric experience. Explaining them to
unenlightened beings, Shakyamuni Buddha uses terms that we are familiar with,
just like when we try to explain what is a plane to a savage who has never seen
one before. We can say it is like a very big bird and any plane is somehow similar
with a metallic bird – however, it is more than that. In the same way, the
trees, ponds and other enlightened manifestations are more beautiful and way
beyond any tree or ponds in our sansaric planes of existence, even more
beautiful than trees and ponds found in the realms of the gods. If we make a
correspondence with the Three Buddha Bodies doctrine, we may say that this is
the Nirmanakaya aspect of the Pure Land. Larger Sutra. Shinran
himself made reference to that passage in the Larger Sutra, in his work,
Passages on the Pure Land Way [REALIZATION]: “Their
countenances are dignified and wonderful, surpassing things of this world.
Their features, subtle and delicate, are not those of human beings or devas;
all receive the body of naturalness or of emptiness, the body of
boundlessness.” Shinran Shonin, Kyogyoshinsho,
cf with Kyogyoshinsho – On Teaching, Practice, Faith, and Enlightenment,
translated by Hisao Inagaki, Numata Center for Buddhist Translation and
Research, Kyoto, 2003, p. 233. and Kygyoshinsho, Ryukoku Translation
Series, Ryukoku University, Kyoto, 1966, p. 162. It is thus
called because those born there are far removed from the true bliss of the Pure
Land just as those in a border land are less benefited by civilisation. cf with
Tannisho – Notes Lamenting Differences, Ryukoku Translation Series,
Ryukoku University, Kyoto, 1962, p. 41, fn 1.
It is thus
called because those born there are too proud to believe in the Buddha’s Primal
Vow whole-heartedly, and due to the lack of faith they are not so dilligent as
to advance to the True Land of Recompense. cf with Tannisho – Notes
Lamenting Differences, Ryukoku Translation Series, Ryukoku University,
Kyoto, 1962, p. 41, fn 1. It is thus
called because those born there have to stay in the Transformed Land due to the
sin of doubting just as though pent up in a castle. cf with Tannisho – Notes
Lamenting Differences, Ryukoku Translation Series, Ryukoku University,
Kyoto, 1962, p. 41, fn 1. It is thus
called because those born there are like being inclosed in a lotus flower and
can neither see the Buddha nor hear the Dharma. cf with Tannisho – Notes
Lamenting Differences, Ryukoku Translation Series, Ryukoku University,
Kyoto, 1962, p. 41, fn 1. Here to not see and not hear also means that they do
not see Amida as He appears in the
center of the Pure Land („fulfilled land of the Pure Land”) because they do not
hear His Primal Vow in faith – that is, they do not have complete faith in Him but
still cling to their self-power. Birth in the Transformed Pure Land by the followers of the 19th Vow is
called Birth under the Twin Sala
Trees” (Sojuringe Ojo). Birth in the Transformed Pure Land by followers of
the 20th Vow is called “Incomprehensible Birth” (Nanji Ojo). The
word “ incomprehensible” is used with two meanings: 1) to praise their attainment
of Birth in comparison with a lower mode of Birth attained by the followers of
the 19th Vow and 2) to depreciate it in comparison with a higher mode of Birth
attained by the followers of the 18th Vow. (The Kyogyoshinsho, Ryukoku Translation Center,
Ryukoku University, Kyoto, 1966, p.160, fn. 8.) Read my explanations of the The
Three Buddha Bodies doctrine in the book, The True Teaching on Amida Buddha
and His Pure Land. Shinran Shonin, Kyogyoshinsho,
cf with Kyogyoshinsho – On Teaching, Practice, Faith, and Enlightenment,
translated by Hisao Inagaki, Numata Center for Buddhist Translation and
Research, Kyoto, 2003, p. 233. and Kygyoshinsho, Ryukoku Translation
Series, Ryukoku University, Kyoto, 1966, p. 161.
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