The relation between the doctrine of the “Two Buddha bodies” and the “Three Buddha bodies” (Trikaya) of Amida Buddha

last update - 5th August 2015

The doctrine of the Two Buddha-Bodies (aspects) - Nishu Hosshin:

         This doctrine was much explained by Master T’an-luan in his Ojoronchu[1]. According to him, all Buddhas, including  Amida, have two Bodies/Aspects:

1. Dharmakaya of Dharma-nature (Hossho Hosshin)

2. Dharmakaya of Expediency (Hoben Hosshin), which is also called „Dharmakaya of Compassionate means”.

The first is the ultimate, unconditioned reality beyond form, which is equally shared by all Buddhas[2], while the second is the specific and particular manifestation of each Buddha for the sake of saving sentient beings.

The relation between the two is described as follows:

„From the Dharmakaya of Dharma-nature originates the Dharmakaya of Expediency; through the Dharmakaya of Expediency, the Dharmakaya of Dharma nature is revealed. These two Dharmakayas are different, but inseparable; they are one but not the same.”

The enlightened manifestations for the sake of saving sentient beings

Amida Buddha and His Pure Land
always guiding samsaric beings to
what is true and real

Fragment from my book 
Simple Teachings on Emptiness and Buddha nature

The innate qualities of Buddha nature are activated when we attain perfect Enlightenment, that is, when we actually discover it. As I explained earlier, the discovered Buddha nature is called Dharmakaya. This Dharmakaya and its innate qualities enter into action in the moment of Enlightenment, taking various forms and manifestations for the sake of saving sentient beings.

While the mind-streams of beings and the samsaric environment in which they live are the effect of various causes and conditions and are thus considered to be empty of themselves, the Dharmakaya is only empty of illusions, blind passions and any samsaric phenomena, but NOT empty of itself. Because of this, the ultimate reality and everything that is rooted in it has true and real existence. Buddhas (fully Enlightened Beings) are true and real no matter the form they manifest or the emanations they create for the salvation of samsaric beings.

Master T’an-luan on Amida Buddha and the Pure Land (the doctrine of the two Buddha bodies)

                                      - based on his teachings in the Ojoronchu[1] -

Master T’an-luan (476-542)

According to T’an-luan, all Buddhas, including Amida, have two bodies (aspects):

„1. Dharmakaya of Dharma-nature and 2. Dharmakaya of Expediency.”

The first is the ultimate, unconditioned reality beyond form, which is equally shared by all Buddhas[2], while the second is the specific and particular manifestation of each Buddha for the sake of saving sentient beings.

The relation between the two is described as follows:

„From the Dharmakaya of Dharma nature originates the Dharmakaya of Expediency; through the Dharmakaya of Expediency, the Dharmakaya of Dharma nature is revealed. These two Dharmakayas are different, but inseparable; they are one but not the same.”[3]

This is a very important aspect that is not properly understood by those who don’t accept the existence of the many transcendent Buddhas in Mahayana[4]. While the true reason for such an attitude is their materialistic vision of the universe, they often use the formless Dharmakaya as an excuse and argument to reduce all transcendent manifestations to mere symbols or metaphors, or even go so far as to blame „folk Buddhism” for their presence in the canonical writings.

But surely, T’an-luan did not shared such distorted views when he clearly said that exactly because Dharmakaya is formless, there is no form which it cannot manifest”:

Vows explaining the characteristics, the capacities and activities of beings who attained Enlightenment in the Pure Land after being born there

Revised on September 27th, 2019 for my commentary on the Larger Sutra. 

 As I previously explained, beings born in the Pure Land are sometimes called “humans and devas (gods) in my land “, which doesn’t mean that in the Pure Land there are the six unenlightened realms of existence, namely the hells, hungry spirits, animals, humans, demigods (asuras) and gods. Shakyamuni himself explained in section 17 of this sutra that when the expression “humans and devas” in the Pure Land appears in this sacred discourse it is only in relation with the states of existence prior to their birth in the Pure Land:

The story of Dharmakara becoming Amida Buddha – commentary on the sections 4 to 10 of the Larger Sutra

fragment from my commentary on the Larger Sutra 

               - this is a work in progress and under constant revision - 

Now let’s see what Shakyamuni told us about Amida Buddha and His Pure Land.

In section 4 of the Larger Sutra He first enumerates many Buddhas of the past eons of time who appeared in samsara to teach the Dharma: “in the distant past – innumerable, incalculable and inconceivable kalpas ago…”[1]. Doing so, He showed to us that human history, as we know it, is only a very small fraction of the endless and inconceivable time of the universe and that the various world systems and beings living in them had existed before the appearance of this earth. So He mentioned 52 great Buddhas who appeared in samsara, taught the Dharma and entered Nirvana before the story of Amida actually happened. After these 52 Buddhas, another great Buddha named Lokesvararaja appeared, still in a distant, and impossible to explain, time and place:

The karmic situation of beings who have no aspiration for Enlightenment and Shakyamuni’s encouragement to do good in daily life and wish to be born in the Pure Land – commentary on sections 31 - 40 (PART II) of the Larger Sutra

     

                          fragment from my commentary on the Larger Sutra

- this is a work in progress and under constant revision - 
click here to return to the table of contents

     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.

Virtues and activities of the Enlightened Bodhisattvas of the Pure Land – commentary on sections 28 and 30 of the Larger Sutra

Amida Buddha and His two attendand Bodhisattvas,
Avalokitesvara and Mahasthamaprapta

fragment from my commentary on the Larger Sutra

 this is a work in progress and under constant revision   

click here to return to the table of contents

“The Buddha said to Ananda, ‘All the Bodhisattvas in the land of Amitayus will ultimately attain the stage of becoming a Buddha after one more life. Excepted are those who have made original vows for the sake of sentient beings, resolving to cultivate the merit of realizing their great vows to save all sentient beings.’”[1]

This fragment is clearly related with the 22^nd Vow which I already explained in the chapter dedicated to the 48th Vows. Basically, it means, as I explained there, and at chapter 1 of this book (click here to read), that once we attain Buddhahood in the Pure Land, we act as Buddhas who manifest as Bodhisattvas.  The “stage of becoming a Buddha after one more life”, represents the capacity of those who attain Buddhahood in the Pure Land to endlessly manifest themselves in various places in the universe and become active Buddhas there for the sake of sentient beings. When we are born in the Pure Land we automatically gain the capacity to always playing the role of becoming Buddhas and teaching the Dharma like Shakyamuni himself [1b]. Shinran Shonin explained this in his Hymns of the Pure Land:

The Nembutsu is true and real

wooden plaque with Nembutsu
in the courtyard of Amidaji

Fragment from my book 
Simple Teachings on Emptiness and Buddha nature

“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.

Various benefits gained by the audience – commentary on section 48 of the Larger Sutra

Shakyamuni Buddha entrusting
 the sutra to Maitreya, the future Buddha

fragment from my commentary on the Larger Sutra

- this is a work in progress and under constant revision -  

click here to return to the table of contents 

            Although the intention of Shakyamuni when delivering this sutra was to help the audience and us, people of future generations, to entrust completely to Amida, say His Name in faith and aspire to be born in His Pure Land, that is, to come in accord with the Primal Vow, only a part of those present actually did that and entered the stage of non-retrogression. However, because they were in the presence of Shakyamuni Buddha’s field of influence and had various degrees of devotion towards Him, and because they all “without exception, rejoiced at the Buddha’s discourse”[1] they did acquire some important benefits for their later spiritual development :

Vows related with bodhisattvas in other lands (not yet born in the Pure Land)

Revised on October 1st, 2019 for 

my commentary on the Larger Sutra

The following vows refer mainly to highly advanced bodhisattvas in aspiration from various worlds who entrust to Amida Buddha and say His Name in faith, wishing to be born in His Land.  They are already on one of the ten bodhisattva stages (bhumis) and very close to Enlightenment, but still not enlightened. Because they entrust to Amida and are in accord with His Primal Vow - in their case, hearing the Name of Amida means to hear and entrust, to hear with faith and to say Amida’s Name in faith, they will too be born in His Pure Land by transformation (“true fulfilled land/”center” of the Pure Land) where they will attain perfect Enlightenment[1]. The difference between them and us is that they are already very advanced on the Buddhist path and very close to Enlightenment while we are the lowest of the low in terms of spiritual evolution and the similarity is that we both entrust to Amida and dwell in the stage of non-retrogression for entering the Pure Land and attainment of Enlightenment there. However, because their spiritual capacities are already extremely high in comparison with ours and their senses very much purified, when they entrust to Amida and say His Name in faith they automatically receive more benefits than us, ordinary people. These benefits are explained in this category of vows.

The three bodies (aspects) of Amida Buddha

           

Amida Buddha

1. Dharmakaya (Hosshin) or Dharma-Body

This is the aspect of ultimate Reality or the Absolute Truth. It is beyond forms, unchanging, inconceivable, without beginning and no end. All Buddhas share the same Dharmakaya when they attain perfect Enlightenment; this is why it is said that all Buddhas, including Amida, have the same essence. Not only Amida Buddha, but His Pure Land too, has the same Dharmakaya aspect. This is evident from this and many other similar passages in the sacred texts:

My land, being like Nirvana itself,

Will be beyond comparison.”[1]

2. Sambhogakaya (Hojin) or Recompensed Body

This is Amida Buddha and His Pure Land in transcendental form, as a result of Dharmakara’s practices and Vows. It is called, the “Body of Recompense” because it is the effect, or the “recompense” of His practices and virtues. Thus, when Dharmakara became Amida Buddha, His 48 vows have become effective methods of salvation, and His Pure Land came into existence. To Amida in Sambhogakaya form, did Shakyamuni refer to when He said to Ananda:

Pure Land as a state of consciousness or a real place?

Question: I was told that the Pure Land is a state of consciousness and not a real place with forms and manifestations. What do you think?

Answer:

States of consciousness do not exclude forms and manifestations. In fact, depending on the states of consciesness one dwells in, various forms appear. Thus, for unenlightened beings, samsaric bodies and realms come into existence as effects of their specific karmic obscurations. When one becomes a Buddha, transcendental manifestations arise (see the article on Three Bodies/Aspects of Amida Buddha) as the effect of Enlightenment and the wish to save all beings.

Visit of Bodhisattvas from other worlds to Sukhavati and prediction for attaining Buddhahood for them and all beings – commentary on section 26 – 27 of the Larger Sutra

 fragment from my commentary on the Larger Sutra

- this is a work in progress and under constant revision -  

click here to return to the table of contents

 As we have already seen in section 22 (“all Buddha Tathagatas in the ten directions, as numerous as the sands of the Ganges River, together praise the inconceivable, supernal virtue of Amitayus”[1]), Shakyamuni mentions again the praising of Amida and His virtues, in section 26:

“The Buddha said to Ananda, ‘The majestic virtue of Amitayus is boundless. All the innumerable, countless, and inconceivable Buddha Tathagatas in the worlds of the ten directions praise Him.’”[2]

Whenever we read about such praise by all Buddhas we should know it also means praising Amida’s method of salvation which, among the methods invented by all Buddhas, it is the easiest to bring ALL beings, no matter their spiritual evolution, to the attainment of Nirvana. By praising Amida and His merits, they automatically praise His Name as all His merits are manifested into His Name which is easy to pronounce by anybody. All such praising are related with the 17^th Vow where Dharmakara promised that when He becomes Amida, all Buddhas will praise His Name.

The salvation of queen Vaidehi

Shakyamuni and Queen Vaidehi
(source of the photo)

 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.

last revised June 6, 2024

 Commentary on sections 1 - 8

The Contemplation Sutra[1] was taught in the context of a tragedy in the royal family of Magadha[2]. Master Shan-tao[3] who also wrote a commentary on this sutra, gave a detailed account of what happened. As I don’t have access to a good/useful English translation of his commentary, I quote Rev Hisao Inagaki’s summary of Shan-tao’s explanation: 

“Shakyamuni had a cousin, Devadatta, who was greedy for fame and wealth. Seeing the Buddha receive many offerings from King Bimbisara, he wanted to take over the leadership of the sangha. He first learned supernatural power from Ananda, which he displayed to Prince  Ajatasatru; thus he won the respect of the prince and also received sumptuous offerings from him. Devadatta then approached Shakyamuni and suggested that the Buddha retire but was rebuked for his stupidity. Angered by this, he next incited Ajatasatru to usurp the throne.

Seeing that Ajatasatru hesitated, Devadatta pointed at the prince’s broken little finger and told him the following story. 

The Nirvanic features of the Pure Land and its inhabitants – commentary on sections 14-21 of the Larger Sutra (part 2)

click here to read part 1 of this chapter

click here to return to the all my commentaries 

on the Larger Sutra 

As I mentioned earlier, the five senses of samsaric beings (seeing, hearing, touching, tasting, smelling) lead to delusion, attachment, dissatisfaction and suffering, but when the inhabitants of the Pure Land see, hear, touch, smell or taste things belonging to that realm, - because those are enlightened manifestations and their own minds and sense organs are also enlightened, - the states of mind they experience are themselves enlightened and pure.

ANY element in samsara can be both useful or an obstacle to our life and practice, but in the Pure Land EVERYTHING there is conducive to perfect Enlightenment and is a manifestation of perfect Enlightenment.   

We already talked about the effects of seeing the Bodhi Tree or hearing the Dharma sounds produced by the gentle breeze which wafts through its branches and leaves. However, Dharma sounds are not limited to the Bodhi Tree. They are also produced by the seven jeweled trees:

TABLE OF CONTENTS

Here is a collection of articles posted on this website. For more articles, books, photos, and news please look at the navbar and on the left and right columns.

I. BUDDHIST EXPLANATIONS OF THE WORLD
There is no supreme creator god in the Buddha Dharma
Some Buddhist explanations on the origin and existence of the universe
Two questions on Buddha-nature and Samsara
Belief in a creator god is an obstacle to shinjin (faith in Amida Buddha)
The six realms of samsaric existence

II. KARMA
The Buddhist teaching on man, rebirth, and karma
The influence of past karma and the impossibility of becoming a Buddha in this life
Karmic evils do not create hindrance to birth in the Pure Land

III. ARTICLES ABOUT AMIDA BUDDHA AND HIS PURE LAND
About Amida Buddha and His Pure Land
The Story of Amida Buddha as told by Shakyamuni Buddha
The Infinite Life of Amida Buddha - explanation of the 13th Vow
The Infinite Life of Amida Buddha - explanation of the 12th Vow
The Three Bodies (Aspects) of Amida Buddha
Master T'an-luan on Amida Buddha and His Pure Land
The Relation between the Doctrine of the "Two Buddha Bodies" and "Three Buddha Bodies" (Trikaya) of Amida Buddha
Amida as the eternal Buddha and the Buddha described in the Larger Sutra
Amida is not an abstract concept but a living Buddha
Those who deny the existence of Amida don't have shinjin - some simple explanations
Amida is a real Buddha - video teaching by Paul Roberts
Honen Shonin on Amida Buddha
 The Safe Enlightened Realm of Amida Buddha
The Pure Land in the teaching of Jodo Shinshu
The manifestations of the Pure Land - short explanations of the 32nd Vow of Amida Buddha
The Pure Land of Amida reveals in its Light all the Buddha lands - explanation of the 31st Vow of Amida Buddha
The two aspects of the Pure Land
Trees of Enlightenment
The reason for the western location of the Pure Land and its wonderful description in the sutras
Does the Pure Land really exists?
What part of our mind goes to the Pure Land?

IV. SHAKYAMUNI BUDDHA
The purpose of Shakyamuni Buddha's coming to this world
The smartest guy in the room

V. THREE DHARMA AGES
The three Dharma ages
Jodo Shinshu - the only effective path in this last Dharma age

VI. SHINJIN (FAITH) AND NEMBUTSU
Aspiration to become a Buddha - the most important matter
Don't rely on "all beings will eventually become Buddhas"
Entering the Jodo Shinshu Path
Only for me, Shinran
The miracle of Jodo Shinshu
Our Path is simple
The effect is similar to the cause - difference between the Path of self-power and the Pure Land Path
Concentrate exclusively on Amida Buddha
What is the meaning of faith (shinjin) and nembutsu
Nembutsu of faith and gratitude
The dream world and the nembutsu of faith
All Buddhas praise the Name of Amida Buddha - explanation of the 17th Vow
Three Vows of salvation - explanation of the 18th, 19th and 20th Vows of Amida Buddha
The so called "exclusion" in the Primal Vow of Amida
Birth in the borderland of the Pure Land - commentary on the 17th chapter of Tannisho
No discrimination of women in the salvation of Amida Buddha - explanation of the 35th Vow
The peace and happiness of shinjin - explanation of the 33rd Vow
Equal to Maitreya Buddha
Shinjin is not mind created
On doubts and fears
Question: How can one know that he received shinjin if he has no access to a temple and priest?
Just say the Name in faith
Nembutsu does not work because of us
Faith is simple, nothing special
Shinjin: knowing, not experiencing
Do not rely on your spiritual evolution
Realizing our limitations in daily life
Don't play smart in Samsara
Jump in the arms of Amida
Do not worry about wandering thoughts
About your thoughts and bad tendencies that do not stop after receiving shinjin
How can the ego become a Buddha?
The ten benefits in this life of a nembutsu follower
Shinjin and Buddha-nature
Merit transference from Amida Buddha to the practitioner
Faith and nembutsu are not our creations
Two questions on "faith and nembutsu are not our creation"
Question: discrimination in the saving activity of Amida?
The alaya storehouse consciousness and faith in Amida Buddha
Repentance in Jodo Shinshu
"Good" for birth in the Pure Land
Those who deny the existence of Amida don't have shinjin (faith)
Enjoy the taste of nembutsu
Four misconceptions concerning the nembutsu
Self power as obstacle to nembutsu
Many recitations of nembutsu - a question
Saying nembutsu as many times as we like - a story
No meditation, just nembutsu
We cannot mix nembutsu with zazen
No zazen here for this ignorant man
Nembutsu recitation (audio)
Difference between Jodoshu and Jodo Shinshu
Complete peace of mind

VII. DIVERGENCES FROM THE JODO SHINSHU TEACHING
If nembutsu is true and real
If Amida's Primal Vow is true...
What do I mean by "modern heresies"?
Belief in a creator god is an obstacle to shinjin
The story of Amida Buddha as told by Shakyamuni
My responsibility
An example of the false teachings of Kiyozawa Manshi
Guard the gates of the temple
Do not use Amida Dharma for worldly matters
Official position of Hongwanji on the matter of after death birth in the Pure Land
Amida is not an abstract concept, but a living Buddha
Notes on the 16th European Shinshu Conference
Those who deny the existence of Amida don't have shinjin - some simple explanations
The reason for the western location of the Pure Land and its wonderful description in the sutras
The Pure Land in the teaching of Jodo Shinshu
Honen Shonin on Amida Buddha
Amida is a real Buddha - video teaching by Paul Roberts
Build barricades of true Shinshu Dharma in your own town and country
Against the view that the Pure Land sutras are not Shakyamuni's teaching, but a later invention
Does the Pure Land really exists?
Next European Shinshu Conference supposed to be held in Romania was cancelled
Exclusion from the German sangha due to my uncompromising attitude against modern divergences
Which teachers are actually worth listening to?
A Dharma dialogue on modern divergences from the Jodo Shinshu teaching
More on modern divergences from the Jodo Shinshu teaching
A book by Unno is denied access to the library of Tariki Dojo
Reactions to my criticism of Unno's writing (part1)
Reactions to my criticism of Unno's writing (part2)
Against Shigaraki's false teachings
Kobai Sensei's statement (video): Amida is a true and real Buddha, not a fictional character
Reactions against Kobai Sensei's statement and my answers (part1)
Reactions against Kobai Sensei's statement and my answers (part2)
Some discussions on the nature of Amida Buddha
Letter to a non-Jodo Shinshu friend about modern heresies and respect for all Buddhist schools

VIII. LISTENING THE TEACHING
A few verses on the right attitude of hearing the Amida Dharma
Rennyo Shonin on sangha - what can we learn from him
Listen deeply - video teaching by Paul Roberts
It is difficult...
Do not place your teacher on a pedestal
A test for your understanding of the Jodo Shinshu teaching

IX. DEATH AND IMPERMANENCE
You are not your body
Shinjin is freedom from death
Immediate Buddhahood for ordinary people without passing through Bardo
State of mind in the moment of death
Question: what part of our mind goes to the Pure Land?
Because you are an ordinary person
On the "here and now" slogan
Again on the "here and now" slogan
Do NOT have patience
Time for practice
The meaning of Obon - festival of the dead
Death barrier
Brutal awareness
Intense awareness of impermanence
Disgusted with Samsara
On "White Ashes"
Solve the matter of death and after-death now

X. ETHICS/PRECEPTS AND JODO SHINSHU
No self-improving programs for Jodo Shinshu followers
The meaning of "there are no precepts"
Words of Rennyo useful for meat eaters
Again on Jodo Shinshu ethics

XI. PERSONAL EXPERIENCES
The right attitude of mind when working for Amidaji
A vision with Amida Buddha
Enjoy the presence of the Buddhas
Sincere letter to a nice and virtuous Buddhist practitioner
Ordination as a way to the lower realms or the Pure Land
Thoughts on what is really important and joy of being a priest
Why do I shave my head
Chanting in the middle of personal chaos
The only path for me
I was a "good" Buddhist
The most important words for me

XII. PARABLES AND STORIES
The parable of the two rivers and the white path
A story of Shinran's meeting with a hungry ghost

XIII. DOJO/TEMPLE
Articles, news and photos related with the construction of Amidaji temple
Guard the gates of the temple
Beyond physical and ideological barriers
Sangha as spiritual friendship
Question: are gay and lesbians welcomed in the dojo or temple?
The nembutsu meetings in the Romanian Jodo Shinshu sangha
Rules of the dojo/temple
Why do we need discipline in a dojo or temple?
Traditional respect toward one's teacher

3) Passages who show the enlightened qualities of those born in the Pure Land of Amida, and which can’t be found in the “here and now” samsaric bodies and minds of unenlightened followers

I have always wondered how can one say that the “Pure Land is here and now” or in “the mind” if he cannot actually manifest, here and now, the qualities of the Pure Land? Indeed, how can one be in the Pure Land, but continue to be impure in one’s mind and still unenlightened? This is clear evidence that such views do not belong to the Dharma Gate of the Pure Land, or to the simple faith oriented teaching of Jodo Shinshu.

In the Larger Sutra it is said:

“They are of noble and majestic countenance, unequaled in all the worlds, and their appearance is superb, unmatched by any being, heavenly or human. They are all endowed with bodies of Naturalness, Emptiness, and Infinity.”[1]

So, are those deluded scholars who claim that the Pure Land is “here and now” endowed with “bodies of Naturalness, Emptiness, and Infinity”? Shinran himself made reference to the same 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.”[2]

Against the idea that the Pure Land is "here and now"

I have always wondered how can one say that the “Pure Land is here and now” or in “the mind” if he cannot actually manifest, here and now, the qualities of the Pure Land? Indeed, how can one be in the Pure Land, but continue to be impure in one’s mind and still unenlightened? This is clear evidence that such views do not belong to the Dharma Gate of the Pure Land, or to the simple faith oriented teaching of the Jodo Shinshu school.  

In the Larger Sutra it is said:

“They are of noble and majestic countenance, unequaled in all the worlds, and their appearance is superb, unmatched by any being, heavenly or human. They are all endowed with bodies of Naturalness, Emptiness, and Infinity.”[1]

So, are those deluded scholars who claim that the Pure Land is “here and now” endowed with “bodies of Naturalness, Emptiness, and Infinity”? Shinran himself made reference to the same passage from the Larger Sutra, in his work Passages on the Pure Land Way [REALIZATION] :

Contemplating the suffering of hell beings

  click here to return 

to the main description of Samsara

There are eight hot hells and eight cold hells. According to Shakyamuni, and various Buddhist masters who explained them, these eight hells have their own adjacent or neighboring hells (utsadas[1]): 

“There are eight hells there that I have revealed, difficult to get out of, full of cruel beings, each having sixteen utsadas; they have four walls and four gates; they are as high as they are wide; they are encircled by walls of fire; their ceiling is fire; their sun is burning, sparkling fire; and they are filled with flames hundreds of yojanas  high.”[2]

The karmic situation of beings who have no aspiration for Enlightenment and Shakyamuni’s encouragement to do good in daily life and wish to be born in the Pure Land – commentary on sections 31 - 40 (PART I) of the Larger Sutra

         fragment from my commentary on the Larger Sutra

- this is a work in progress and under constant revision - 
click here to return to the table of contents

I divide this chapter into the following sections:

1. The karmic situation of beings who have no aspiration towards Enlightenment

2.  Shakyamuni’s encouragements to do good in daily life and to aspire for birth in the Pure Land for the attainment of Enlightenment

 1.     The karmic situation of beings who have no aspiration towards Enlightenment

Shakyamuni Buddha described various kinds of evil deeds and their karmic consequences like for example, the three evil acts and their retribution, and the five kinds of evils and their effects – the five sufferings and the five burnings. I will present each one of them bellow in Shakyamuni’s own words and offer my comments only when necessary, as they are very easy to understand. My advice is to transform the reading into a contemplation of the sad situation of those without the aspiration towards Enlightenment and who, because they have no faith in Amida, have no chance of escaping samsara.