The transmission and importance of the Smaller Amida Sutra (Amidakyo)

This is a fragment from my 

Commentary on the Smaller Amida Sutra (Amidakyo) 

- work in progress and under constant revision - 

 “Thus have I heard. At one time the Buddha was staying in the Jeta Grove monastery of Anāthapiṇḍada’s Garden at Śrāvastī, together with a large assembly of twelve hundred and fifty monks who were all great arhats well known to the people. Among them were great disciples such as the elders Śāriputra, Mahāmaudgalyāyana, Mahākāśyapa, Mahākātyāyana, Mahākauṣṭhila, Revata, Śuddhipanthaka, Nanda, Ānanda, Rāhula, Gavāṃpati, Piṇḍola-Bhāradvāja, Kālodayin, Mahākapphiṇa, Vakkula, and Aniruddha. He was also accompanied
by many Bodhisattva Mahāsattvas, such as Dharma Prince Manjuśrī, Bodhisattva Ajita, Bodhisattva Sweet-smelling Elephant, and Bodhisattva Constant Endeavor, and by innumerable devas, including Śakra, lord of the gods, and many others.”[1]

Although in front of Shakyamuni there were many monks, enlightened Bodhisattvas and gods, He addressed to Shariputra, which means that he was the one to whom the Buddha directly transmitted this sutra.

The audience accepted the Smaller Amida Sutra in faith – commentary on section 14

This is a fragment from my 

Commentary on the Smaller Amida Sutra (Amidakyo) 

- work in progress and under constant revision - 

“When the Buddha had delivered this sutra, Śāriputra and all the monks, together with beings of the whole world, including devas, humans, and asuras, rejoiced at what they had heard and reverently accepted it. Having worshiped Him, they departed.”[1]

On the expression “good men and women” from the Smaller Amida Sutra

This is a fragment from my 

Commentary on 

the Smaller Amida Sutra (Amidakyo) 

- work in progress 

and under constant revision - 

As you have probably noticed if you carefully read this sutra, there is an expression – “good men and women” that appears in sections 5 and 12: “a good man or woman who hears of Amitāyus (Amida), holds fast to His Name” - section 5, “all good men and women who hear this sutra and hold fast to it” and “good men and women of faith” – section 12.
 
“Of faith” is the key element of this expression and we should rely on it to understand its meaning and role in the Amida Sutra.

The reason for Shakyamuni’s appearance in our world and why His teaching on Amida Buddha is the most difficult to accept in faith - commentary on section 13

This is a fragment from my 

Commentary on the Smaller Amida Sutra (Amidakyo) 

- work in progress and under constant revision - 

“Śāriputra, just as I now praise the inconceivable virtue of other Buddhas, they also praise my inconceivable virtue, saying, ‘Śākyamuni Buddha, you have accomplished an extremely difficult and unprecedented task. In this Sahā world, during the evil period of the five defilements – those of time, views, passions, sentient beings, and lifespan – you have attained highest, perfect Enlightenment and, for the sake of sentient beings, have delivered this teaching which is the most difficult in the world to accept in faith.’
 
“Śāriputra, you must realize that I have accomplished this difficult task during the period of the five defilements. That is to say, having attained highest, perfect Enlightenment, I have for the sake of the world delivered this teaching, which is so hard for [people] to accept in faith. This is indeed an extremely difficult task.”[1]
 
According to Shinran Shonin’s interpretation, the reason for Shakyamuni Buddha’s coming to this world was to teach about the unconditional salvation offered by Amida[2]. As He taught the story of Amida and His 48 Vows (among which the 18^th/Primal Vow is the most important) in the Larger Sutra, that discourse is Shakyamuni’s true reason for His appearance in human form[3]:
 
“The Larger Sutra reveals the true teaching. It is indeed the right exposition for which the Tathagata (Buddha) appeared in the world, the wondrous scripture rare and most excellent, the conclusive and ultimate exposition of the One Vehicle, the precious words disclosing perfect, instantaneous fulfilment[4], the sincere words praised by all the Buddhas throughout the ten quarters, the true teaching in consummate readiness for the beings of this day. Let this be known.”[5]

All Buddhas praise the Name of Amida and encourage beings to accept in faith the teaching about Him – commentary on sections 6-12 of the Smaller Amida Sutra (Amidakyo)

This is a fragment from my 

Commentary on the Smaller Amida Sutra (Amidakyo) 

- work in progress and under constant revision - 

In sections 6-11, Shakyamuni invokes the witness of all Buddhas in the eastern direction, southern, western, northern, nadir and zenith who all praise “the inconceivable virtues of Amitayus (Amida)” that He himself praises:
 
“Śāriputra, just as I praise the inconceivable virtue of Amitāyus, so do the Buddhas in the eastern direction […]southern direction […] western direction […] northern direction […] in the nadir […] in the zenith as numerous as the sands of the Ganges River […] While dwelling in their own lands, they extend their long, broad tongues and, encompassing with them the universe of a thousand million worlds, pronounce these words of truth: Sentient beings should accept this sutra entitled ‘Praise of the Inconceivable Virtue and Protection by All Buddhas.’”[1]
 
The inconceivable virtues belong to the Name of Amida Buddha (Amitayus/Amitabha) and the above passages are in harmony with His 17^th Vow in which He promised that all Buddhas will praise His Name:

The method of birth in the Pure Land – commentary on section 5 (part2) of the Smaller Amida Sutra (Amidakyo)

This is a fragment from my 

Commentary on the Smaller Amida Sutra (Amidakyo) 

- work in progress and under constant revision - 

 “Śāriputra, those sentient beings who hear of that land should aspire to be born there. Why? Because they will be able to meet such sages of supreme virtue. Śāriputra, one cannot attain birth in that land with few roots of good or a small store of merit.

 Śāriputra, if a good man or woman who hears of Amitāyus holds fast to His Name even for one day, two days, three, four, five, six, or seven days with a concentrated and undistracted mind, then, at the hour of death, Amitāyus will appear with a host of holy ones. Consequently, when their life comes to an end, the aspirants’ minds will not fall into confusion and so they will be born immediately in the Land of Utmost Bliss of Amitāyus. Śāriputra, perceiving these benefits, I say: ‘All sentient beings who hear this teaching should aspire to birth in that land.’”[1]

 

We must notice these words “sages of supreme virtue (merit)” and “one cannot attain birth in that land with few roots of good or a small store of merit (virtue)”.

Both indicate to the infinite merits of Amida Buddha (in relation with the implicit meaning of this sutra about which I will talk in details at a later time) that make one reach the Pure Land. Shinran Shonin said,

Some characteristics of beings born in the Pure Land - commentary on section 5 (part 1) of the Smaller Amida Sutra

                                             

          This is a fragment from my 

Commentary on the Smaller Amida Sutra (Amidakyo) 

- work in progress and under constant revision - 

“Again, Śāriputra, all sentient beings born in the Land of Utmost Bliss dwell in the stage of non-retrogression. Many of them are in the stage of becoming a Buddha after one more life. Their number is so great that it is beyond reckoning; it can only be described as innumerable, unlimited, and incalculable.”[1]
 
The sentence “all sentient beings born in the Land of Utmost Bliss dwell in the stage of non-retrogression” has two meanings,
 
1.     all sentient beings born in the border land of the Pure Land will never retrogress again in samsara and when they abandon the illusion of self-power will certainly advance to  the center (the fulfilled land) of the Pure Land where they will attain Buddhahood
2.     those who are born in the center of the Pure Land are already in the stage of non-retrogression which they’ve actually attained when they first entrusted themselves totally and exclusively to Amida Buddha in their previous life. So, when they reach the Pure Land they immediately become Buddhas.
 
The 1^st meaning needs no further explanation, so I will explain again the 2^nd meaning.
The stage of non-retrogression has many names, like for example, “the definitely assured state” as in the 11^th Vow of Amida Buddha, “the stage of the truly settled”, “the truly settled of the Mahayana”, “the stage equal to perfect Enlightenment”, “assured of Nirvana”, “assured of birth in the Pure Land”, etc.

Commentary on the Smaller Sutra on the Buddha of Infinite Life (Smaller Amida Sutra)

 - work in progress and under constant revision - 

   

The transmission and importance 

of the Smaller Amida Sutra  (NEW!)

The reason for the western location of the Pure Land – commentary on section 2

Everything in the Pure Land is the manifestation of Amida - commentary on section 3

The identity of Amida Buddha and those born in His Pure Land – commentary on section 4

Some characteristics of beings born in the Pure Land - commentary on section 5 (part1) 

The method of birth in the Pure Land - commentary on section 5 (part 2) 

All Buddhas praise the Name of Amida and encourage beings to accept in faith the teaching about Him - commentary on sections 6-12 

On the expression "good men and women" from the Smaller Amida Sutra 

The reason for Shakyamuni's appearance in our world and why His teaching on Amida Buddha is the most difficult to accept in faith - commentary on section 13 (NEW!)

The audience accepted the Smaller Amida Sutra in faith  (NEW!)

to be continued

Click here to download my Commentary on the Larger Sutra and here to download my Commentary on the Contemplation Sutra

Please support my Dharma work and Amidaji with a donation:

All my books are available for free download at this link (click here), so any little help is welcomed and very much needed. My freely available Dharma work depends on donations from readers like you.
Yours in Namo Amida Bu

The reason for the western location of the Pure Land – commentary on section 2 of the Smaller Amida Sutra

This is a fragment from my 

Commentary on the Smaller Amida Sutra (Amidakyo) 

- work in progress and under constant revision - 

“The Buddha then said to Elder Shariputra: “If you travel westward from here, passing a hundred thousand koṭis of Buddha lands, you will come to the land called Utmost Bliss, where there is a Buddha named Amitayus (Amida). He is living there now, teaching the Dharma.”[1]
 
In order to show that Amida’s Pure Land is not a metaphor, but a real enlightened place in which people can actually aspire to be born after death, the land is given a direction and is described in great details in the three sutras.
 
Some say that the direction “west” and the marvellous descriptions of the Pure Land are proofs it is only a symbol or metaphor. But the truth is that by making the effort to describe in many words the wonders of the Pure Land and by pointing to a direction – “if you travel westward from here, passing a hundred thousand koṭis of Buddha lands, you will come to the land called Utmost Bliss” or where to face the Pure Land when worshipping Amida, like in the Larger Sutra[2], Shakyamuni Buddha wanted to emphasize its actual existence as a real enlightened place where sentient beings should aspire to be born without worry and doubt. It is as though I speak to you about a beautiful park that I would like you to visit. If I tell you, “it’s there, in the west of the town” and I start describing it to you, then you will have no doubt about its existence and you will wish to see it. It’s the same with the expression “Pure Land of the West” that appears in many texts.

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 Centre for Buddhist Translation and Research, Kyoto, 2003, p.91
[2] Read chapter, “The testimony of Ananda and the audience gathered on Vulture Peak to the existence of Amida Buddha and His Pure Land – commentary on sections 41 and 42” from my Commentary on the Sutra on the Buddha of Infinite Life. In those sections Ananda is asked by Shakyamuni to rearrange his robes, put his palms together and worship Amida. Then, “Ananda stood up, rearranged his robes, assumed the correct posture, faced westward, and, demonstrating his sincere reverence, joined his palms together, prostrated himself on the ground, and worshiped Amitayus.”
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.65
 

Everything in the Pure Land is the manifestation of Amida Buddha - commentary on section 3 of the Smaller Amida Sutra

This is a fragment from my 

Commentary on the Smaller Amida Sutra (Amidakyo) 

- work in progress and under constant revision - 

The key for understanding section 3 is the passage where Shakyamuni explains to Sariputra the origin of the birds in the Pure Land,
 
“Again, Śāriputra, in that land there are always many kinds of rare and beautiful birds of various colors, such as white geese, peacocks, parrots, śāris, kalaviṅkas, and jīvaṃjīvakas. Six times during the day and night birds sing with melodious and delicate sounds, which proclaim such teachings as the five roots of good, the five powers, the seven practices leading to Enlightenment, and the Noble Eightfold Path. On hearing them, all the people of that land become mindful of the Buddha, Dharma, and Sangha. Śāriputra, you should not assume that these birds are born as retribution for evil karma. The reason is that none of the three evil realms exists in that Buddha land. Śāriputra, even the names of the three evil realms do not exist there; how much less the realms themselves! These birds are manifested by Amitāyus (Amida) so that their singing can proclaim and spread the Dharma.”[1]

The identity of Amida Buddha and those born in His Pure Land – commentary on section 4 of the Smaller Amida Sutra

 

This is a fragment from my 

Commentary on the Smaller Amida Sutra (Amidakyo) 

- work in progress and under constant revision - 

       Shakyamuni Buddha said,
 
“For what reason, Śāriputra, do you think that Buddha is called Amitābha? Śāriputra, the Buddha’s light shines boundlessly and without hindrance over all the worlds of the ten directions. It is for this reason that He is called Amitābha. Again, Śāriputra, the lives of the Buddha and the people of His land last for innumerable, unlimited, and incalculable kalpas. It is for this reason that the Buddha is called Amitāyus.
 
Śāriputra, ten kalpas have passed since Amitāyus attained Enlightenment. Moreover, Śāriputra, He has an immeasurable and unlimited number of śrāvaka disciples, all of them arhats, whose number cannot be reckoned by any means. His assembly of Bodhisattvas
is similarly vast. Śāriputra, that Buddha land is filled with such splendid adornments.”[1]
 
As Shakyamuni confirms, Amida (Amitayus) is now a Buddha because “ten kalpas have passed” since He attained Enlightenment (Buddhahood). This is why in the Larger Sutra or the Smaller Sutra and Contemplation Sutra, He no longer calls Him Bodhisattva Dharmakara which was His name when He was in the causal stage, but “Amitayus”, which means Infinite Life, or “Amitabha” - “Infinite Light”. These two aspects, “Infinite Life” (Amitayus) and “Infinite Light” (Amitabha) are merged into the word “Amida”[2], which means the Buddha of Infinite Life and Infinite Light. His Infinite Life is the effect of the 13^th Vow He made when He was Dharmakara Bodhisattva, while the Infinite Light is the effect of His 12^th Vow[3]. So, we cannot separate Amitayus (Infinite/unlimited Life) from Amitabha (Infinite/Boundless Light) because these are the two aspects of the same Buddha as Shakyamuni explained in section 4 of this sutra.

The Stupa of All Buddhas at Amidaji temple

 

Click aici pentru versiunea 

in limba romana

General matters

After much thought, prayer, discussion and contemplation of various options, I finally decided that the Stupa of All Buddhas to be built at Amidaji will be inspired by the Dhamek Stupa (👈left image) which is located in the Deer Park at Sarnath in the state of Uttar Pradesh, India.[1] The reasons are many, among which I mention the following, 

-       its style is better suited for a non-sectarian stupa: it is clearly not Tibetan, not Japanese, not Chinese, etc, but a simple Indian stupa style to which any Buddhist can relate to  - nobody can say, “this stupa belongs to a Tibetan, Chinese, Japanese school, etc”, but simply see it as a stupa.

-       its form is simple and easier to build locally, without the sophisticated architecture of a Tibetan chorten[2] or Japanese/Chinese pagoda

-       as Dhamek stupa commemorates the first teaching of the Buddha it is very suitable as an inspiration for the Stupa of All Buddhas which represents the Teaching of all Buddhas 

A HEART ADVICE to my friends

Stay away from anybody, either Buddhists or nonBuddhists, who try to give you the "gift" of fear, that is, who tell you that you are under some kind of evil influence because you think differently than them, for whom difference of vision on a certain project or topic means bad spirit influence. Who even want to exorcize or pacify spirits instead of pacifying themselves and accepting the differences between them and others.

Chose your partners and collaborators carefully and stay away from cult/sectarian mentality and fear. In this dark age of mappo have faith in Amida and/or any Buddha of your choice, engage in direct spiritual relation with them by saying their Names or mantras and praying to them for guidance, instead of worshipping flawed human beings.

Have the courage to work for your vision if it is supported by a honest intention even if the whole world is against you, calling you stubborn and under "evil influences".

It's ok to suffer when you are misunderstood by your close ones, but it's not ok to stop, so keep fighting the fight you believe is right.

Namo Amida Bu

COMMENTARY ON THE SUTRA ON THE VISUALISATION OF THE BUDDHA OF INFINITE LIFE (CONTEMPLATION SUTRA)

It is a few years since I completed my extensive commentary on the Larger Sutra, I have now completed my commentary on the Contemplation Sutra. Although it’s much shorter than the previous one, it took me a long time to finish it because I struggled to find the easiest way to explain it in the context of Shinran’s view of the Pure Land teaching.

I could, if I wanted to, insist on many details and offer a more scholarly approach to it. However, as my readers already know, I only care about the religious understanding that can be useful for guiding people to faith in Amida, and I write to clear any possible misunderstandings and obstacles that those sincerely interested in being born in the Pure Land might encounter when reading this sutra. As I am not a Buddha or a wise Master, my commentary is limited, but with all its limitations it contains everything that an ordinary person needs to know to put an end to the cycle of birth and death forever by aspiring to be born in the center (fulfilled land) of the Pure Land. 

 

For this book I used the English translation of the Contemplation Sutra from Chinese[1] by Rev Hisao Inagaki in collaboration with Harold Stewart and published under the title The Three Pure Land Sutras by Numata Centre for Buddhist Translation and Research, Kyoto, 2003.

The Bodhi Mind of the Pure Land Path (short question and answer)

Question from a reader: Shinran said that shinjin (faith) is Bodhi Mind. Does this mean that if I do not have Compassion for all beings in this life I will not go to the Pure Land?
 
My answer: The fact that shinjin (faith in Amida Buddha) equals Bodhi Mind does NOT mean that you are able to have the kind of Compassion ancient Mahayana saints had for every being in your present life! It only means that through faith in Amida you will be able to save all beings, because faith is the cause of birth in the Pure Land and of subsequent attainment of Buddhahood for you and all beings. So, the aspiration inherent in the Bodhi Mind is contained in shinjin in the sense that through faith you can fulfill the Bodhi Mind (after birth in the Pure Land). The aspirations of the Bodhi Mind (to become a Buddha for you and all beings) are fulfilled through faith, which is why faith is the Bodhi Mind. 

This is the proper way to understand this matter in accordance with our Jodo Shinshu school. So, don't worry. There is no problem that here and now you remain an ordinary person filled with ignorance and blind passions. It is especially for beings like you that Amida made His Primal Vow and created His Pure Land that is so easy to access.

PS: The only way you can practice compassion while you are still in this present samsaric body is to be an example of faith and help others entrust to Amida Buddha. I explained this when I presented the ten benefits in this life of a person of faith (click here to read the 9th benefit).

Don't be hungry for feelings in relation with faith

People, in general, are hungry for special feelings and sensations, thinking that if they don’t feel something special then maybe they have no true spiritual realisations. But in matters related with shinjin (faith in Amida) and the salvation offered by Amida Buddha, no special state of mind is necessary in your daily life.

When faith is awakened in one's mind/heart the follower is taken a great burden of his shoulders in the sense that he no longer needs to rely on himself to become a Buddha - a trully free One. The burden of his liberation is carried by the Buddha called Amida, who already crossed the Path for him.

You can be happy or feel relief when you first entrust to Amida Buddha, if attaining Buddhahood or final liberation from birth and death is the most important matter for you, but this doesn’t mean that hour by hour, minute to minute, second to second, you will think to Amida or feel a continuous joy as to jump in the air. Our lives are in such a way that we can always be overwhelmed by daily problems and worries. But its ok, its simply ok to be like this. We are not compelled to always jump with joy because we are saved by Amida. Despite of this, the salvation offered by Amida Buddha is always present, as our simple faith in Him remains with us since we first received it in our hearts.

My 3rd Nembutsu pilgrimage to the Buddhist stupa in Tranisu as the starting point for the project of the Stupa of All Buddhas at Amidaji temple

Homage to Amida and all Buddhas!

Click here to read about my 1st pilgrimage to the stupa of Tranisu

Click here to read about my 2nd Pilgrimage

I dedicated this 3rd pilgrimage to all beings, including our protectors and the deities who rule over this land, to the Buddhists of this country and those who helped build and consecrate the stupa in Tranișu, to the members of FPMT, Amidaji, and to my benefactors.

May their vital energy increase, may they always be healthy in body and mind, may they receive in abundance everything they need, including water, food, clothing and shelter, may all obstacles disappear from them, may they never be reborn in the lower realms of existence, may they create indestructible connections with Amida and all Buddhas and attain supreme Enlightenment as soon as possible. 

Also, may our project with the Stupa of All Buddhas be realized without any obstacles at Amidaji temple. May all authentic lineages of transmission spread in Romania so that everyone can practice according to their specific karmic affinities and characteristics. May all Buddhists in this country always collaborate with each other in a non-sectarian spirit and for the benefit of all beings. May the wrong views that contradict the Buddha's teachings never enter these places or, if they have already entered, may they disappear permanently and have no power over the beings here. May this country become a mandala of all Buddhas and a place where human and nonhuman beings can evolve easily, without any obstacles! 

With the above aspirations in mind (as well as other personal aspirations and dedications) I recently started and finished my 3^rd pilgrimage to the Buddhist stupa of Tranisu.

Master Shinran’s view of the characters in the Contemplation Sutra

 

Fragment from my Commentary on the Contemplation Sutra. It is a work in progress and under constant revision. Click here to read the other chapters.

As we have seen in the last chapter, Master Rennyo considered that “Shakyamuni used the five grave offenses in which Vaidehi, Devadatta, and Ajatasatru were involved, as compassionate means to cause women and those who have committed the five grave offenses in the last Dharma age to aspire to birth in the Land of Serene Sustenance (the Pure Land of Amida); He assured us that even such people would unfailingly attain birth in the Land of Serene Sustenance if they took refuge in the inconceivable Primal Vow. This you should know.”[1]
 
Master Shinran already went even further than Rennyo in this matter and considered that all the events presented in the Contemplation Sutra were a play by enlightened actors to create the proper conditions for the teaching on Amida Buddha in its implicit and explicit aspect to appear in our world. In chapter I of his Kyogyoshinsho, he said,
 
“I reflect within myself: The universal Vow difficult to fathom is indeed a great vessel bearing us across the ocean difficult to cross. The unhindered Light is the sun of wisdom dispersing the darkness of our ignorance. Thus it is that, when conditions for the teaching of birth in the Pure Land had matured, Devadatta provoked Ajatasatru to commit grave crimes. And when the opportunity arose for explaining the pure act by which Birth (in the Pure Land) is settled, Shakyamuni led Vaidehi to select the land of peace. In their selfless love, these incarnated ones - Devadatta, Ajatasatru, Vaidehi - all aspired to save the multitudes of beings from pain and affliction, and in His compassion, Shakyamuni, the great hero, sought indeed to bless those committing the five grave offenses, those slandering the Dharma, and those lacking the seed of Buddhahood. We know, therefore, that the auspicious Name embodying the perfectly fulfilled supreme virtues is true wisdom that transforms our evil into virtue, and that the diamond-like shinjin so difficult to accept is true reality that sweeps away doubt and brings us to attainment of Enlightenment”.[2]

The Contemplation Sutra was taught in the same time with the Lotus Sutra (in reference to sections 1 and section 33)

 

Fragment from my Commentary on the Contemplation Sutra. It is a work in progress and under constant revision. Click here to read the other chapters.

“Then the World-honored One returned to Vulture Peak through the air. There Ananda fully explained to the assembly what had happened. Innumerable humans, devas, nagas, yakṣas, and all other beings greatly rejoiced to hear the Buddha’s teaching. Having worshiped the World-honored One, they departed.”[1]
 
The last section reminds us of the beginning of the Contemplation Sutra where we are told that Shakyamuni was already teaching another sutra on Vulture Peak when Vaidehi asked for His help:
 
“Thus have I heard. At one time the Buddha was staying on Vulture Peak in Rajagṛha with a great assembly of twelve hundred and fifty monks. He was also accompanied by thirty-two thousand Bodhisattvas led by Manjusri, the Dharma Prince.”[2]
 
After these first lines, we are told about the events related with Ajatasatru, king Bimbisara and Queen Vaidehi who, while she was confined in the palace by her son, turned her attention to the direction of Vulture Peak: