Index to the Kyogyoshinsho files
Present file - E: Enlightenment
Other files - A: Preface, Teaching, Practice (part 1); B: Practice (part 2);C: Faith (part 1): D: Faith (part 2); F: True Buddha and Land; G: Transformed Buddha and Land (part 1); H: Transformed Buddha and Land (part 2).

<Last revised September 2002>

The Vow of Immeasurable Light
The Vow of Immeasurable Life

Chapter 5: A Collection of Passages Revealing
the True Buddha and Land of the Pure Land Way

Compiled by Gutoku Shinran
Disciple of Shakyamuni

1When I reverently contemplate the True Buddha and Land, I find that the Buddha is the Tathagata of Inconceivable Light and his Land is the Land of Immeasurable Light. They are called the True Recompensed Buddha and Land because they have been rewarded for the Vows of Great Compassion. Amida already made the Vows, that is, the Vows of Light and Life.

2 The Larger Sutra states:

If, when I attain Buddhahood, my light should be limited, unable to illuminate at least a hundred thousand kotis of nayutas of Buddha-lands, may I not attain perfect Enlightenment.

3 Again it is stated in the same sutra:

If, when I attain Buddhahood, my life-span should be limited, even to the extent of a hundred thousand kotis of nayutas of kalpas, may I not attain perfect Enlightenment.

4 The passage of fulfillment of these Vows reads:

The Buddha said to Ananda, "The majestic light of the Buddha of Infinite Life is the most exalted. No other Buddha's light can match his.... For this reason, the Buddha of Infinite Life is called by the following names: the Buddha of Immeasurable Light, the Buddha of Boundless Light, the Buddha of Unhindered Light, the Buddha of Incomparable Light, the Buddha of the Light of the King of Flame, the Buddha of Pure Light, the Buddha of the Light of Joy, the Buddha of the Light of Wisdom, the Buddha of Unceasing Light, the Buddha of Inconceivable Light, the Buddha of Ineffable Light, and the Buddha of the Light Outshining the Sun and the Moon. If sentient beings encounter his light, their three defilements are removed; they feel tenderness, joy and pleasure; and good thoughts arise. If sentient beings in the three realms of suffering see his light, they will all be relieved and freed from affliction. At the end of their lives, they all reach emancipation. The light of the Buddha of Infinite Life shines brilliantly, illuminating all the Buddha-lands of the ten quarters. There is no place where it is not perceived. I am not the only one who now praises his light. [621a] All the Buddhas, shravakas, pratyekabuddhas and bodhisattvas praise and glorify it in the same way. If sentient beings, having heard of the majestic virtue of his light, glorify it continually, day and night, with sincerity of heart, they will be able to attain birth in his land, as they wish. Then the multitudes of bodhisattvas and shravakas will praise their excellent virtue. Later, when they attain Buddhahood, all the Buddhas and bodhisattvas in the ten quarters will praise their light, just as I now praise the light of the Buddha of Infinite Life."

The Buddha continued, "The majestic glory of the light of the Buddha of Infinite Life could not be exhaustively described even if I praised it continually, day and night, for one kalpa."

The Buddha said to Ananda, "The life of the Buddha of Infinite Life is so long that it is impossible for anyone to calculate it. To give an illustration, let us suppose that all the innumerable sentient beings in the worlds of the ten quarters were reborn in human form and that every one became a shravaka or pratyekabuddha. Even if they assembled in one place, concentrated their thoughts, and exercised the power of their wisdom to the utmost to reckon the length of the Buddha's life, even after a thousand million kalpas they still would not reach its limit."

5 It is stated in the Teaching Assembly of the Tathagata of Infinite Life:

Ananda, for this reason, the Buddha of Infinite Life has the following different names: Immeasurable Light, Boundless Light, Light Free of Attachment, Unhindered Light, King of the Brilliance of Light, Majestic Light, Pleasant Light, Light of Joy, Light Which Deserves to be Seen, Inconceivable Light, Incomparable Light, Ineffable Light, Light Outshining the Sun, Light Outshining the Moon, and the Light Outshining the Sun and Moon. His Light is pure and immense and gives pleasure and happiness to the bodies and minds of sentient beings. It also gives joy and delight to gods, dragons, yaksas, asuras and others in all the other Buddha-lands.

6 It is stated in the Sutra on the Immeasurably Pure and Equal Enlightenment:

Going beyond samsara swiftly,
You should reach the Land of Peace and Bliss;
Having attained the Land of Immeasurable Light,
You will make offerings to innumerable Buddhas.

7 It is stated in the Sutra on the Way of Salvation of Humans by Amida, the Perfectly Enlightened One, that Transcends all Buddhas, [fasc.1] translated by Chih-ch'ien:

The Buddha said, "Amida's Light is most august and peerless. No other Buddhas' light can compare with it. Of all the countless Buddhas of the eight quarters, zenith and nadir, there are some who emit light from their heads that extends seventy feet; some others who emit light that extends a li.... There are still some others who emit light from their heads that shines over two million Buddha-lands."
The Buddha continued, "Such is the extent reached by the light from the heads of countless Buddhas of the eight quarters, zenith and nadir. The light from the head of Amida Buddha [621b] shines over ten million Buddha-lands. The reason why there are such differences in the distance covered by these Buddhas' lights is that when they were seeking the Way as bodhisattvas in their previous lives, their merits, which they vowed to attain, were naturally different in scale. Upon attaining Buddhahood, they acquired what they had vowed. This accounts for the difference in the extent of their lights. The majesty of the Buddhas, however, is certainly the same. Their vows based on their free will and their acts are not predetermined. The extent of Amida's Light is the greatest. Other Buddhas' lights do not match his."

The Buddha praised the supreme quality of Amida Buddha's Light, saying, "Amida Buddha's Light is of the finest quality; it is the most excellent of all that is good; it is pleasing beyond compare; it is superb and unparalleled. Amida Buddha's Light is pure, serene, and unblemished and lacks nothing. Amida Buddha's Light is incomparably excellent, shining a thousand million kotis times more brilliantly than the sun and moon. It is the brightest of all Buddhas' lights. It is the most excellent of all lights, the strongest of all lights, and the finest of all lights. It is the king of all Buddhas, the most august of all lights, and the most brilliant of all lights. Since it illumines all the dark and murky places in countless worlds, they are always radiant. Of all humans and even insects that hop and worms that crawl, there is none that does not see Amida's Light. Of all beings that see it, there is none that does not rejoice with the mind of compassion. Of all beings who are possessed of lust, anger and stupidity, there is none who, upon seeing Amida's Light, does not come to perform good acts. If those suffering in the realms of hell, animals, hungry spirits, or asuras, see Amida's Light, there is none who does not gain respite and, though not delivered at once, after death, attain emancipation from sorrow and pain. Amida Buddha makes his Light and Name heard throughout the boundless, limitless and countless Buddha-lands in the eight quarters, zenith and nadir, so there is none among gods and humans who does not hear or perceive them. Of those who hear or perceive them, there is none who does not attain emancipation."

The Buddha said, "I am not the only one who praises the Light of Amida Buddha. Countless Buddhas, pratyekabuddhas, bodhisattvas and arhats of the eight quarters, zenith and nadir all praise Amida as I do."

The Buddha further said, "If there are people, good men and good women, who, having heard Amida Buddha's voice, praise his Light and always extoll his glorious features sincerely, morning and evening, without interruption, they will attain birth in the Land of Amida Buddha as they wish."

8 It is stated in the Sutra on Amoghapasha's Divine Manifestation and Mantra:

The realm where you will be born is Amida [621c] Buddha's Pure Recompensed Land. Born transformed from a lotus-flower, you will see Buddhas all the time and realize various insights concerning dharmas. Your life-span will be immeasurable, extending to a hundred thousand kalpas. You will at once reach the highest, perfect Bodhi, from which you will never fall back. I will always protect you.

9 The Nirvana Sutra [Chapter on the Four Aspects] states:

Again, emancipation is called nothingness; nothingness is emancipation. Emancipation is Tathagata; Tathagata is nothingness; it is the activity of no-action.... True emancipation is non-arising and non-perishing. For this reason, emancipation is indeed Tathagata. So is Tathagata - non-arising and non-perishing, neither aging nor dying, neither subject to destruction nor decay. It is not a conditioned dharma. For this reason, it is said: Tathagata enters Great Nirvana....

Further, emancipation is called unsurpassed supremacy.... Unsurpassed supremacy is true emancipation; true emancipation is Tathagata .... When one has realized highest, perfect Enlightenment, one becomes free of loving attachment and doubt. Being free of loving attachment and doubt is true emancipation; true emancipation is Tathagata.... Tathagata is Nirvana; Nirvana is the inexhaustible; the inexhaustible is Buddha-nature; Buddha-nature is certainty; certainty is highest, perfect Enlightenment.

Bodhisattva Kashyapa said to the Buddha, "World-Honored One, if Nirvana, Buddha-nature, certainty and Tathagata are terms which have the same meaning, why do you teach the Three Refuges?"

The Buddha replied to Kashyapa, "Son of a good family, all sentient beings seek the Three Refuges because they fear samsara. Through the Three Refuges, they come to know of Buddha-nature, certainty and Nirvana. Son of a good family, there are some Dharma-terms which are called by the same name but have different meanings; there are other Dharma-terms whose names and meanings are different. Concerning the same name used with different meanings, that which is eternal is Buddha, Dharma, and Sangha; Nirvana and space are both eternal. These are examples of the same name used with different meanings. Concerning different names used with different meanings, Buddha is termed enlightenment, Dharma is termed non-enlightenment, and Sangha is termed harmony, Nirvana is termed emancipation, and space is termed non-good and unimpeded. These are examples of different names used with different meanings. Son of a good family, the same applies to the Three Refuges.

10 It is also stated [in the Nirvana Sutra, Chapter on the Four Dependables]:

Light is called undecaying; what is undecaying is called Tathagata. Again, light is called wisdom.

11 It is also stated [in the Nirvana Sutra, Chapter on the Sacred Practice]:

Sons of good families, all conditioned things are impermanent. Space is unconditioned, and so it is eternal. Buddha-nature is unconditioned, and so it is eternal. Space is Buddha-nature; Buddha-nature is Tathagata; Tathagata is unconditioned; the unconditioned is eternal. The eternal is [622a] Dharma; Dharma is Sangha; Sangha is unconditioned; the unconditioned is eternal....

Sons of good families, I will show you an illustration: milk is produced from a cow, cream from the milk, curdled milk from the cream, butter from the curdled milk, and manda is produced from the butter. Manda is the finest. If one takes it, one's illnesses are all cured, for all kinds of medicine are contained in it.

Sons of good families, so it is with the Buddha. The Buddha sets forth the twelve-divisioned scriptures; from the twelve-divisioned scriptures arise the sutras; from the sutras arise the Extensive sutras; from the Extensive sutras arise the Perfection of Wisdom sutras; from the Perfection of Wisdom sutras arises the Great Nirvana Sutra, just as manda is obtained last of all. Buddha-nature is compared to manda; Buddha-nature is Tathagata.

Sons of good families, for this reason, it is taught that the merit possessed by the Tathagata is immeasurable, boundless and uncountable.

12 It is also stated [in the Nirvana Sutra, Chapter on the Sacred Practice]:

Sons of good families, the path is divided into two kinds, eternal and temporary. The characteristics of bodhisattvas are of two kinds, eternal and temporary. So is Nirvana. Non-Buddhist paths are described as temporary, whereas the Buddhist path is described as eternal. The Bodhi which shravakas and pratyekabuddhas attain is described as temporary, whereas the Bodhi which bodhisattvas and Buddhas attain is described as eternal. The emancipation of the non-Buddhist paths is described as temporary, whereas the Buddhist emancipation is described as eternal.

Sons of good families, the path, Bodhi and Nirvana are all described as eternal. All sentient beings, however, are unable to see them because they are constantly covered by immeasurable evil passions and so they lack the eye of wisdom. Hence, desirous of seeing them, sentient beings observe the precepts, practice meditation and cultivate wisdom. Through these practices, they can see the path, Bodhi and Nirvana. This is called bodhisattvas' attainment of the path, Bodhi, and Nirvana. The nature and characteristics of the path are indeed non-arising and non-perishing. Hence, they cannot be grasped.... Although the path is formless, one can see it and conceive of it as actually possessing efficacy.... Further, the mind of a sentient being is not a material thing, neither long nor short, neither rough nor fine, neither bound nor emancipated, nor is it visible. However, as a dharma, it is an existing thing.

13 It is also stated [in the Nirvana Sutra, Chapter on the Virtuous King]:

Sons of good families, because Nirvana possesses great pleasure, it is called Great Nirvana. Nirvana is the state of non-pleasure. Because it possesses four kinds of pleasure, it is called Great Nirvana. What are the four? The first is destruction of all pleasures. Non-destruction of pleasures is called pain. If pain exists, Nirvana is not called Great Pleasure. Since pleasure is destroyed, pain ceases to exist. Non-existence of pleasure and pain is called Great Pleasure. The nature of Nirvana is non-existence of pleasure and pain. Hence, Nirvana is called [622b] Great Pleasure. For this reason, it is called Great Nirvana.

Next, sons of good families, there are two kinds of pleasure: pleasure of ordinary people and that of Buddhas. The pleasure of ordinary people is temporary and subject to decay, and so it is non-pleasure. Buddhas' pleasure is eternal pleasure; since it is not subject to change, it is called Great Pleasure.
Next, sons of good families, there are three kinds of sensation: painful sensation, pleasant sensation, and sensation of neither pain nor pleasure. Neither pain nor pleasure is also classified as pain. Nirvana, too, is neither pain nor pleasure, but is called Great Pleasure. Since it is Great Pleasure, Nirvana is called Great Nirvana.

Second, because Nirvana is Great Tranquility, it is called Great Pleasure. The nature of Nirvana is Great Tranquility, because it is free of all that disturbs and torments mind and body. Because Nirvana is Great Tranquility, it is called Great Nirvana.

Third, because Nirvana is omniscient, it is called Great Pleasure. That which is not omniscient is not called Great Pleasure. All Buddhas, Tathagatas, are omniscient, and so they are called [possessed of] Great Pleasure. Because it is Great Pleasure, it is called Great Nirvana.

Fourth, because [in Nirvana] the indestructible body is attained, it is called Great Pleasure. If the body is subject to decay, it is not described as possessing pleasure. The Tathagata's body is diamond-hard and undecaying. Because it is not a body of evil passions or impermanence, it is called Great Pleasure. Because it is Great Pleasure, it is called Great Nirvana.

14 It is also stated [in the Nirvana Sutra, Chapter on the Virtuous King]:

Because Nirvana is inexplicable and inconceivable, it can be called Mahaparinirvana. Because it is genuinely pure, it is called Great Nirvana. In what way is it genuinely pure? There are four kinds of purity. What are they? First, the twenty-five states of existence are described as impure. Since they are forever destroyed, it can be called pure. That which is pure is Nirvana. Nirvana such as this can be called an existence, but Nirvana is not really an existence. In accordance with the worldly practice, Buddhas and Tathagatas teach that Nirvana is an existence, just as people of the world call someone who is not one's father 'father,' call someone who is not one's mother 'mother' or call those who are not one's parents 'parents.' So it is with Nirvana; in accordance with the worldly practice, it is taught that Buddhas are existent and are Great Nirvana.

Second, because of karmic purity. The karmas of all ordinary people are impure, and so they are not Nirvana. The karmas of Buddhas and Tathagatas are pure, and so they are called Great Purity. Because it is Great Purity, it is called Great Nirvana.

Third, because of the purity of the body. If the body is impermanent, it is described as impure. Since the Tathagata's body is eternal, it is called Great Purity. Because it is Great Purity, it is called Great Nirvana.

Fourth, because of purity of the mind. If the mind is defiled, it is called impure. The Buddha's mind is undefiled, and so it is called Great Purity. Because it is Great Purity, it is called Great Nirvana. Sons of good families, those [who practice the teaching of the Nirvana Sutra] are called sons and daughters of good families.

15 It is also stated [in the Nirvana Sutra, Chapter on the Virtuous King]:

Sons of good families, Buddhas and Tathagatas [622c] do not give rise to evil passions. This state is called Nirvana. The wisdom they possess is unimpeded in penetrating dharmas; so they are called Tathagatas. Tathagatas are not ordinary beings, shravakas, pratyekabuddhas or bodhisattvas; so they are called Buddha-nature. The Tathagata's body, mind, and wisdom pervade, without hindrance, the immeasurable, boundless, and uncountable lands; so it is called space. Since Tathagatas are eternal and are not subject to change, they are called True Reality. Thus Tathagatas do not remain in the ultimate Nirvanic state; such beings as those are called bodhisattvas.

16 It is also stated [in the Nirvana Sutra, Chapter on Kashyapa];

Kashyapa Bodhisattva said, "World-Honored One, Buddha-nature is eternal, like space. Why does the Tathagata explain that it belongs to the future? Tathagata, when you say that icchantikas do not possess any good, does this mean that they do not have any thought of love toward their fellow disciples, their teachers, parents, relatives, wives or children? If they have such a thought, is this not good?"

The Buddha replied, "Very good, son of a good family, it is gratifying to me that you have asked me this question. Buddha-nature is like space, belonging to neither past nor future nor present. All sentient beings have three kinds of bodies: past, future and present bodies. In the future they will attain glorious pure bodies and be able to see Buddha-nature. For this reason, I say that Buddha-nature belongs to the future. Sons of good families, for the sake of sentient beings, at one time I present a cause as an effect, and at another I present an effect as a cause. In this sutra, therefore, I present life [effect] as nourishment [cause], and also present form [effect] as the tactile sensation [cause]. Because one attains a pure body in the future, I refer to Buddha-nature as belonging to the future."

"World-Honored One, if such is the Buddha's exposition, why do you declare that all sentient beings have Buddha-nature?"

"Sons of good families, even if sentient beings have no Buddha-nature now, you should not consider Buddha-nature as non-existent. It is like space. Although its nature is nothingness, you cannot consider it as non-existent at present. Again, although all sentient beings are impermanent, their Buddha-nature is eternal and is not subject to change. For this reason, I declare in this sutra that sentient beings' Buddha-nature is neither within nor without, like space. It is neither within nor without, like space, and yet it is existent. That which is within and without is space, but we do not consider it one or eternal. Nor can we consider it omnipresent. Further, space is neither within nor without, but all sentient beings possess it. So it is with Buddha-nature.

"Concerning icchantikas you speak of, they perform such acts as bodily acts, verbal acts, mental acts, acts of grasping, acts of desiring, acts of giving, and acts of understanding, but they are all wrong acts. For what reason? Because they do not seek proper causation. Sons of good families, it is like haritaki's roots, stalk, branches, leaves, flowers, and fruits which are all bitter. Acts of icchantikas are like this." [623a]

17 It is also stated [in the Nirvana Sutra, Chapter on Kashyapa];

Sons of good families, the Tathagata possesses the power of knowing the capacities of beings. Hence, discerning the superior, average or inferior capacities of beings, he, with a thorough knowledge of particular persons, changes them from inferior to average; also, with a thorough knowledge of other persona, the Tathagata changes them from average to superior; again, with a thorough knowledge of still other persons, the Tathagata changes them from superior to average; further, with a thorough knowledge of different persons, the Tathagata changes them from average to inferior. Thus one should know that the capacities of sentient beings are not fixed. Since they are not fixed, their roots of goodness can be destroyed; after they have been destroyed, they may arise again. If the capacities of sentient beings were fixed, after they have been destroyed, they would not arise again. Again, we could not say that the icchantikas' life-span in hell is one kalpa. For this reason, sons of good families, the Tathagata teaches that dharmas have no fixed natures.

Kashyapa Bodhisattva said to the Buddha, "World-Honored One, the Tathagata must have known, with his power of knowing people's capacities, that Sunaksatra would destroy his roots of goodness. Why did you allow him to leave home to join the Sangha?"

The Buddha replied, "Sons of good families, a long time ago, when I became a mendicant, my [half-]brother Nanda, my cousins Ananda and Devadatta, and my son Rahula all followed me, renounced the world and practiced the way. If I had not allowed Sunaksatra to leave home, he would have succeeded to the throne. If so, he would have employed his power as he pleased and destroyed the Buddha-dharma. For this reason, I allowed him to leave home and engage in the practice of the way. Sons of good families, if Sunaksatra had not become a mendicant, he would have destroyed his roots of goodness. In that case, he would have been bereft of benefit for immeasurable lives. Now, after joining the Sangha, he destroyed his roots of goodness, but still he observed the precepts and paid homage to and revered the elders, the seniors and the virtuous people. He also practiced the first through the fourth meditations. These are good causes. Such good causes produce good things. When good things are produced, he would engage in the practice of the way. When he practiced the way, he would realize the highest, perfect Enlightenment. For this reason, I allowed Sunaksatra to leave home and join the Sangha. Sons of good families, if I had not allowed Monk Sunaksatra to renounce the world and receive the precepts, I would not have deserved to be called the Tathagata possessed of the ten powers.... Sons of good families, the Tathagata knows well the superior, average and inferior capacities of sentient beings. Therefore, the Buddha is called one who possess power of knowing people's capacities."

Kashyapa Bodhisattva said to the Buddha, "World-Honored One, the Tathagata possesses the power of knowing people's capacities. Thus, knowing well the distinct capacities of all sentient beings, such as superior, average and inferior, and also sharp and dull, the Tathagata acts in response to the people, their intentions, and the time. Hence, the Tathagata is called one who possesses the power of knowing people's capacities.... At times he teaches that those who violate the four major prohibitions, those who commit the five gravest offenses and icchantikas all have Buddha-nature...."

"The Tathagata, the World-Honored One, [623b] explains one thing in two ways in response to the conditions of the country, to the times, to others' use of words, to the needs of the people, and to their various capacities; namely, he uses innumerable names for one thing, he uses innumerable names that have one and the same meaning, and he uses innumerable names for innumerable meanings.

"What is 'using innumerable names for one thing'? 'Nirvana' may be presented as an example. It is called 'Nirvana,' also 'non-arising,' 'non-emerging,' 'no-act,' 'unconditioned,' 'taking refuge,' 'cave shelter,' 'emancipation,' 'light,' 'torch,' 'the other shore,' 'fearlessness,' 'non-retrogressive,' 'place of peaceful rest,' 'tranquility,' 'formlessness,' 'non-duality,' 'single practice,' 'coolness,' 'no darkness,' 'unhinderedness,' 'no dispute,' 'non-defilement,' 'vastness,' 'nectar,' and also 'auspiciousness.' This is an example of 'using innumerable names for one thing.'

"What is 'using innumerable names that have one and the same meaning'? Shakra may be presented as an example....
"What is 'using innumerable names for innumerable meanings'? 'Buddha' and 'Tathagata' are examples of this. 'Tathagata' is a different name with different meaning, so is 'Arhat,' also 'Samyaksambuddha,' 'helmsman,' 'leader,' 'enlightened one,' 'possessed of wisdom and practice,' 'great king of lions,' 'mendicant,' 'brahman,' 'tranquil one,' 'donor,' 'gone to the other shore,' 'great physician king,' 'great elephant king,' 'great dragon king,' 'giver of the eye,' 'possessed of great power,' 'great fearlessness,' 'mass of jewels,' 'caravan leader,' 'one who has attained emancipation,' great man,' 'teacher of gods and humans,' 'great pundarika,' 'solitary and peerless one,' 'great field of merits,' 'great wisdom-sea,' 'no characteristics, and also 'one possessed of eight wisdoms.' These are all different names with different meanings. Sons of good families, this is 'using innumerable names for innumerable meanings.'

"Further, there are cases in which the Tathagata uses innumerable names with one meaning. An example of this is 'aggregates.' It is called 'aggregates,' also 'perversion,' '[fourfold noble] truth,' 'four bases of mindfulness,' 'four kinds of nourishment,' 'four bases of consciousness,' 'existence,' 'path,' 'time,' 'sentient beings,' 'world,' 'highest truth,' 'three practices,' namely, body, precepts, and mind, also 'causality,' 'evil passions,' 'emancipation,' [623c] 'twelve causations,' also 'shravakas, pratyekabuddhas and Buddhas,' also 'hell, hungry spirits, animals, humans and gods,' also called 'past, present and future.' These are examples of 'using innumerable names with one meaning.'

"Sons of good families, the Tathagata, the World-Honored One, for the sake of sentient beings presents a brief meaning while expounding extensively, and also presents extensive [names and meanings] while giving a short one. He also explains the highest truth in terms of worldly truth, and explains the worldly truth in terms of the highest truth."

18 It is also stated [in the Nirvana Sutra, Chapter on the Sacred Practice];

Kashyapa said, "World-Honored One, the highest truth is also called 'path,' also 'Bodhi' and also 'Nirvana'...."

19 It is also stated [in the Nirvana Sutra, Chapter on Kashyapa];

Sons of good families, I have stated in this sutra that the Tathagata's body is distinguished into two: one is physical body and the other is Dharma-body. The physical body is the accommodated or transformed body manifested by skillful means. This body is subject to birth, old age, sickness and death, and can be described as long or short, black or white, this or that, and also, it may or may not require learning. If my disciples hear this but fail to understand my intention, they will say, "The Tathagata has decisively stated that the Buddha-body is a conditioned dharma."

Dharma-body is eternal, blissful, almighty, and pure. It is forever free of birth, old age, sickness and death, and is neither white nor black, neither long nor short, neither this nor that, and neither requiring learning nor not requiring it. Whether or not the Buddha appears in the world, he is constantly unmoving and undergoes no change. Sons of good families, if my disciples hear this but fail to understand my intention, they will say, "The Tathagata has decisively stated that the Buddha-body is an unconditioned dharma."

20 It is also stated [in the Nirvana Sutra, Chapter on Kashyapa];

As I have explained in the twelve divisions of scriptures, some are the teachings which are in accord with my intention, some are those which are in accord with others' intention, and some are those which are in accord with both my intention and others'....

Sons of good families, when I said that bodhisattvas of the tenth stage see a little of Buddha-nature, this is the teaching which is in accord with others' intention. Why did I say "see a little"? Bodhisattvas of the tenth stage have attained such samadhis as 'Heroic Advance' and also the three thousand Dharma-gates, hence clearly aware of the fact that they will attain the highest, perfect Bodhi, but do not see that all sentient beings will definitely attain the highest, perfect Bodhi. For this reason, I say that bodhisattvas of the tenth stage see a little of Buddha-nature.

Sons of good families, I always declare that all sentient beings have Buddha-nature; this is the teaching which is in accord with my own intention. That all sentient beings are unceasing and unperishing and that they eventually attain the highest, perfect Bodhi - this is the teaching which is in accord with my own intention. Although they all have Buddha-nature, they cannot see it because it is covered over by evil passions - this is my teaching and also yours; this is called the teaching which is in accord with my and others' intention. Sons of good families, the Tathagata sometimes expounds innumerable teachings in order to present one teaching.

21 It is also stated [in the Nirvana Sutra, Chapter on Lion's Roar]; [624a]

One who is awakened to all things is called [one who possesses] Buddha-nature. Bodhisattvas of the tenth stage cannot be called all-awakened ones; even if they see Buddha-nature, they cannot see it clearly. Sons of good families, there are two kinds of seeing: seeing with the eyes and seeing through hearing. All Buddhas, World-Honored Ones, see Buddha-nature with their eyes as clearly as if they were looking at a mango in the palms of their hands. Bodhisattvas of the tenth stage see Buddha-nature through hearing but not very clearly. Bodhisattvas of the tenth stage only know that they will definitely attain the highest, perfect Bodhi but do not know that all sentient beings have Buddha-nature.

Sons of good families, those who see it with the eyes are Buddhas, Tathagatas. Bodhisattvas of the tenth stage see Buddha-nature with the eyes and also see it through hearing. All sentient beings up to bodhisattvas of the ninth stage see Buddha-nature through hearing. Even when bodhisattvas hear that all sentient beings have Buddha-nature, if they cannot believe this, we do not say that they see it through hearing....

The Bodhisattva-Mahasattva, Lion's Roar said, "World-Honored One, all sentient beings are incapable of knowing the Tathagata's mind. How can they observe and know it?"

"Sons of good families, all sentient beings are indeed incapable of knowing the Tathagata's mind. If they want to observe and know it, there are two ways: one is seeing with the eyes and the other is seeing through hearing. If they see the Tathagata's bodily acts and know that this is the Tathagata, it can be said that they see him with the eyes. If they see the Tathagata's verbal acts and know that this is the Tathagata, it can be said that they see him through hearing. If they see the Tathagata's countenance which is unequaled among all sentient beings and know that this is the Tathagata, it can be said that they see him with the eyes. If they hear his subtle and supreme voice which is unequaled among the voices of all sentient beings and know that this is the Tathagata, it can be said that they see him through hearing. If they see the transcendent power displayed by the Tathagata, they may wonder whether it is for the sake of sentient beings or for his own benefit; then they realize that it is for sake of sentient beings and not for his own benefit and that this is what the Tathagata is. To realize thus is seeing him with the eyes. If they see the Tathagata observing sentient beings with the wisdom of knowing others' thoughts, they may wonder whether it is for the sake of his own benefit for for the sake of sentient beings; then they realize that it is for the benefit of sentient beings and not for his own benefit and that this is what the Tathagata is. To realize thus is seeing him through hearing."

22The Discourse on the Pure Land says:

O World-Honored One, with singleness of mind, I
Take refuge in the Tathagata of Unhindered Light
Shining throughout the Ten Quarters,
And aspire to be born in the Land of Peace and Bliss.

When I contemplate the nature of that land,
I find that it surpasses all states of existence in the three worlds.
It is ultimately like space,
Vast and without bounds.

23 It is stated in the Commentary on Vasubandhu's Discourse on the Pure Land:

Accomplishment of the glorious merit of purity is described in the verse as: [624b]

When I contemplate the nature of that land
I find that it surpasses all states of existence in the three worlds.

Why is this inconceivable? When ordinary men full of evil passions attain birth in the Pure Land, the karmic bonds of the three worlds will not affect them any more. Even without severing evil passions, they will attain the state of Nirvana. How can we conceive of this?

24 It is also stated in the same work:

Out of the Great Compassion of the Right Path
And from the root of supramundane good has it arisen.

These two lines show what is called 'accomplishment of the glorious merit of essential nature'.... 'Nature' means 'base.' This means to say, the Pure Land complies with the Dharma-nature and is not in conflict with the Dharma-base. It originates in the same way as explained in the Garland Sutra, "Chapter on the origination of the Tathagata from the Dharma-nature just as treasure is produced from mani, the king of gems." Another meaning is that repeated practice becomes the essential nature. That is to say, Dharmakara Bodhisattva repeatedly performed the Practices Perfection, thereby producing [the supreme nature of the Pure Land]. Again, 'essential nature' refers to the Sages' Family. Formerly, in the presence of Lokeshvararaja Buddha, Dharmakara Bodhisattva attained insight into the non-arising of all dharmas. This stage is called the Sages' Family. While dwelling there, he made the Forty-eight Great Vows, whereby he was able to establish his land called 'the Pure Land of Peace and Bliss.' This means that this land is the result of that cause. Here the cause is explained in the result; hence, [Vasubandhu] calls it 'essential nature.' Further, 'essential nature' has the meaning of 'being so of necessity' and 'unalterable.' [The essential nature of the Pure Land is] like the nature of the ocean, which has one taste; upon flowing into it, all river water 'necessarily' acquires that one taste, and the taste of the ocean is 'not altered' by that of the river-water. It is also like the nature of the body which is impure; when things beautiful to look at, sweet-smelling, and of wholesome taste are taken into it, they all become defiled. Those born in the Pure Land of Peace and Bliss are free of the impurity of body and mind; they will ultimately attain the Dharma-body of Purity, Equality, and No-action. This is because the Land of Peace and Bliss is perfected with the nature of purity.

Out of the Great Compassion of the Right Path
And from the root of the supramundane good has it arisen.

['The Right Path'] means the Great Path of Universal Equality. The reason why the Great Path of Universal Equality is called 'the Right Path' is that Universal Equality is the essence of all dharmas. Since all dharmas are equal [in essence], the Bodhi-mind [which Dharmakara awakened upon realizing the essence of dharmas] is universally equal. Since the Bodhi-mind is universally equal, the Path [to Enlightenment which he followed] is universally equal. Since the Path is universally equal, the Great Compassion [which attended it] is also universally equal. The Great Compassion is indeed the right cause of the Buddhist Path. Hence, it is said:

'[Out of] the Great Compassion of the Right Path.'

There are three kinds of object for which [three kinds of] compassion are aroused: first, that which takes sentient beings as its object is called small compassion; second, that which takes dharmas as its object is called medium compassion; and third, that which takes nothing as its object is called Great Compassion. Great Compassion is the supramundane good. Since the Pure Land of Peace and Bliss has been produced by this Great Compassion, it is regarded as the origin of the Pure Land. Hence, it is said:

'And from the root of the supramundane good has it arisen.'

25 It is also stated in the same work:

Question: When we read Dharmakara Bodhisattva's Vows and Nagarjuna Bodhisattva's [Verses of] Praise, we find that they mention the existence of many shravakas as if it were something marvelous. Why is this so?

Answer: shravakas regard ultimate reality as the [final] Enlightenment. It is presumed that they cannot produce the seed of aspiration for Enlightenment of the Buddha. But, with [624c] the inconceivable Divine Power of his Primal Vow, the Buddha embraces them and enables them to be born in the Pure Land. With his Divine Power, he will certainly make them awaken aspiration for the highest Bodhi. It is just as a chin bird kills fish and shellfish when it enters the water but the dead fish are all revived when a rhinoceros enters the water. Just so, [the Buddha enables shravakas to] awaken [the Bodhi-mind which they] cannot achieve [by their own power].This is indeed a marvelous thing. Moreover, of the five inconceivabilities, the Buddha Dharma is most inconceivable. That the Buddha [Amida] enables shravakas to awaken the aspiration for the highest Bodhi is indeed difficult to conceive.

26 It is also stated in the same work:

Five inconceivabilities

By 'the inconceivable power' is meant that the power of the seventeen kinds of glorious merit of the Buddha-land is beyond comprehension. According to various sutras, there are five inconceivabilities: first, the number of sentient beings [which neither increases nor decreases]; second, karma-power, third, dragons' power [to cause rain to fall]; fourth, meditation-power [to produce miracles, etc.]; and fifth, the power of the Buddha Dharma. Regarding the inconceivability of the Buddha-land, there are two powers: first, the karma-power, namely, [the power] produced by Dharmakara Bodhisattva's supramundane goodness and the karma-power of his Great Vow; and second, the power of Amida, the Enlightened King of the Dharma, that maintains [the Pure Land].

27 It is also stated in the same work:

Concerning 'manifestation of the perfection of self-benefit and benefiting of others,' [Vasubandhu says in the Discourse]:

I have briefly explained the seventeen kinds of glorious merits of Amida Buddha's land, which manifest the Tathagata's perfection of both the great merit-power for his own benefit and the merit for benefiting others.

'Briefly' implies that the merits of the land are of innumerable kinds, and not limited to seventeen. It is said that Mt. Sumeru is contained in a mustard-seed and one pore of the skin holds the great ocean. Is this because of the miraculous power of the mountain or the ocean or because of the power of the mustard-seed or the pore? It is simply because the miraculous power of the [bodhisattva] is capable of it.

28 It is also stated in the same work:

What is the accomplishment of the glorious merit of the unfailing sustenance? It is said in the verse:

Vow-Power

When I observe the Buddha's Primal Vow-Power,
I find that those who meet with it do not pass it in vain.
They are enabled to gain quickly
The great sea of the treasure of merit.

The accomplishment of the merit of the unfailing sustenance describes Amida Tathagata's Primal Vow-Power.... 'Unfailing sustenance' results from the original Forty-eight Vows of Dharmakara Bodhisattva and is maintained by the transcendent Power that Amida Tathagata can freely use now. His Vows gave rise to the Power; the Power fulfills the Vows. The Vows have not been vain; the Power is not empty. The Power and Vows work in complete harmony, and are not in the least discordant with each other; hence, it is said 'accomplishment.'

29 The Hymns in Praise of Amida Buddha composed by Master T'an-luan say:

Namu Amida Butsu
Explaining this, we call him 'Infinite Life'; I give my praise in accompaniment to the sutra; he is also called 'Peaceful Sustenance.'

Since Amida attained Buddhahood, ten kalpas have passed;
His life-span is indeed beyond measure.
The halo of his Dharma-body pervades the Dharma-realm,
Shining on the blind and ignorant of the world; hence, I prostrate myself and worship him. [625a]

His Light of Wisdom cannot be measured;
Therefore, the Buddha is also called 'Infinite Light.'
All those with limited dimensions are benefited by the Light that dawns in their minds;
Hence, I pay homage to the True Illumination.

His halo of emancipation is without bounds;
For this reason, he is also called 'Boundless Light.'
Those touched by the Light are freed of the ideas of 'being' and 'non-being.'
Hence, I bow in worship to the Equally Enlightened One.

His Light-cluster is unhindered like space.
For this reason, the Buddha is also called 'Unhindered Light.'
All those with hindrances receive the Light's benefit.
Hence, I prostrate myself and worship the Inconceivable One.

His Light of Purity is incomparable.
For this reason, the Buddha is also called 'Incomparable Light.'
Those who encounter his Light are rid of their karmic bonds.
Hence, I bow in worship to the Ultimate Refuge.

The Buddha's Light shines forth most brilliantly.
For this reason, the Buddha is also called 'King of Blazing Light.'
The darkness of the three lowest realms is dissipated by the Light.
Hence, I prostrate myself and worship the Great Arhat.

His Light of Enlightenment is brilliant, and its color is superb.
For this reason, the Buddha is also called 'Light of Purity.'
Once shone upon by the Light, we are freed of our karmic defilements,
And all attain emancipation. Hence, I prostrate myself and worship him.

Sending forth the Light of Compassion far and wide, he bestows happiness.
For this reason, the Buddha is also called 'Light of Joy.'
Wherever the Light reaches, it enables us to attain joy of Dharma.
Hence, I bow and prostrate myself to worship the Provider of Great Consolation.

The Buddha's Light destroys the darkness of ignorance.
For this reason, the Buddha is also called 'Light of Wisdom.'
All Buddhas and sages of the Three Vehicles
Together praise and extoll him. Hence, I bow in worship to him.

His Light shines everywhere at all times.
For this reason, the Buddha is also called 'Unceasing Light.'
By accepting in faith the Power of his Light, with continuous mindfulness,
We all attain birth. Hence, I prostrate myself and worship him.

His Light cannot be fathomed, except by Buddhas.
For this reason, the Buddha is also called 'Inconceivable Light.'
Buddhas of the ten quarters praise our birth
And extoll Amida's virtue. Hence, I bow in worship to him.

His majestic Light is above all distinctive features and so cannot be described in words.
For this reason, the Buddha is also called 'Ineffable Light.'
Amida became a Buddha through the Vow of Light; his Light illumines blazingly.
It is praised by all Buddhas. Hence, I prostrate myself and worship him.

His Light shines brilliantly, surpassing the sun and moon.
For this reason, the Buddha is also called 'Light Outshining the Sun and Moon.'
Even Shakyamuni Buddha could not praise him exhaustively.
Hence, I bow and worship the Unequaled One....

Our Master, Nagarjuna Mahasattva,
Appeared at the beginning of the Age of Semblance Dharma and corrected degenerate teachings.
He closed wrong paths and opened the right way.
He is the eye for all beings in this Jambudvipa continent.
Reverently accepting the words of the Honored One, he reached the Stage of Joy;
He took refuge in Amida and attained birth in the Land of Peace and Bliss.

From the beginningless past, I have wandered about in the three worlds,
Subject to transmigration caused by false and deluded thoughts.
The karma I commit every moment, every instant,
Ties my feet to the six realms and keeps me in the three painful states of existence.

May Amida protect me with the Light of Compassion,
And ensure that I do not lose my Bodhi-mind.
I praise the Name of the Buddha's Wisdom and virtue.
May all beings of the ten quarters who are closely related to Amida hear this teaching

And may all who aspire for birth in the Land of Peace and Bliss
Realize their desire without hindrance.
I will transfer all my merits, whether great or small,
To all beings, so that all may be born there together.

I entrust myself to the Inconceivable [625b] Light,
Single-heartedly take refuge in him, bow and worship him.

Those with Infinite Wisdom of the three times throughout the ten quarters,
Having equally practiced in accord with Oneness, have become 'Perfectly Enlightened.'
Their two kinds of wisdom are fully perfected, and their Enlightenment is the same.
Their saving activity, which is in keeping with the conditions of beings, is truly immense.

My taking refuge in Amida's Pure Land
Is taking refuge in all Buddha-lands.
I praise one Buddha with singleness of heart.
May my praise extend to the Unhindered Ones throughout the ten quarters.

To each one of the immeasurable Buddhas of the ten quarters,
I sincerely prostrate myself and pay homage.

30 The Master of Kuang-ming temple says [in the Essential Meaning of the Contemplation Sutra]:

Question: Is Amida's Pure Land a recompensed land or a transformed land?

Answer: It is a recompensed land, not a transformed land. How do you know this? The Mahayana Sutra on the Equal Nature says:

The Western Land of Peace and Bliss and Amida Buddha are a recompensed land and a recompensed Buddha.

It is also stated in the Sutra on the Buddha of Infinite Life:

When Monk Dharmakara was performing the bodhisattva practices under Lokeshvararaja Buddha, he made the Forty-eight Vows. In each Vow, he promised to the following effect:

If, when I become a Buddha, the sentient beings of the ten quarters call my Name even ten times aspiring to be born in my land, but fail to attain birth, may I not attain the perfect Enlightenment.

He has already become a Buddha. This means that he is a body of reward for his causal Vows. Furthermore, in the Contemplation Sutra it is stated that when the three classes of aspirants of the highest grade are about to die, Amida Buddha together with his transformed bodies come to welcome them. In this case, the recompensed body together with transformed bodies come and extend their hands to them; hence, the sutra says 'together with.' From this testimonial passage we know that Amida is a recompensed body.

It is to be noted that 'recompensed body' and 'accommodated body' are synonyms, like 'eye' and 'visual organ.' In the earlier translation [of the Compendium of Mahayana] 'recompensed' was rendered 'accommodated,' but in the later translation 'accommodated' was rendered 'recompensed.' Basically, 'recompensed' means that the causal practice is not futile, but necessarily brings about its result in the future. The result corresponds to the cause. Hence, we say 'recompensed.' Again, the myriad practices performed during three uncountable kalpas necessarily bring Bodhi. Now, Enlightenment has already been realized; this is the accommodated body. Concerning the Buddhas of the past and present, three bodies are distinguished. There is no other body apart from them. Even though the eight major events [of a Buddha's life] have infinite variations and the Buddhas' names are as numerous as the sand-grains and dust-motes, viewed from the perspective of their essential nature, all [manifestations of the Buddhas] are contained in transformed bodies. Amida is actually a recompensed body.

Question: Speaking of 'recompensed body,' it is eternally abiding, neither arising nor perishing. For what reason is it stated in the Sutra on the Prediction of Avalokiteshvara's Buddhahood that there is a time when Amida Buddha enters Nirvana? How do you interpret this?

Answer: Whether or not a Buddha enters Nirvana is a matter that belongs to the realm of Buddhas, of which sages of the Three Vehicles are unable even to have a glimpse with their shallow wisdoms. How much less so with us, petty and ordinary people! We cannot possibly know the reason. If, however, you insist on knowing this, I will draw upon a sutra for clear evidence. It is stated in the Larger Perfection of Wisdom Sutra, "Chapter on Nirvana being not Illusory":

The Buddha said to Subhuti, "What do you think: if an illusory man creates an illusory [625c] man, is the latter of real substance or not, is it empty or not?"

Subhuti replied, "World-Honored One, it is not."

The Buddha said to Subhuti, "Form is illusion; sensation, conception, volition and consciousness are illusion. All things up to All-knowing Wisdom are illusion."

Subhuti said to the Buddha, "World-Honored One, are worldly dharmas illusion? Are supraworldly dharmas also illusion? The four bases of mindfulness, four correct strivings, four bases of supernatural knowledge, five faculties, five powers, seven factors for awakening, eightfold noble path, and three gates of emancipation; the Buddha's ten powers, four fearlessnesses, four unhindered wisdoms, eighteen special qualities; the results of various practices, and those in the stage of sagacity and the sages, namely, stream-winners, once-returners, non-returners, arhats, pratyekabuddhas, bodhisattvas, mahasattvas, and Buddhas, World-Honored Ones -- are they all illusion?"

The Buddha replied to Subhuti, "All dharmas are illusion. Among these dharmas there are illusory dharmas for shravakas, those for pratyekabuddhas, those for bodhisattvas, those for Buddhas; also there are illusory dharmas based on evil passions, and those based on karmic causation. For this reason, Subhuti, all dharmas are illusion."

Subhuti said to the Buddha, "World-Honored One, in various stages of destruction of evil passions, such as the fruit of stream-winner, the fruit of once-returner, the fruit of non-returner, the fruit of arhat, and the path of pratyekabuddha, the practicers destroy the residue of evil passions. Are these all illusion?"

The Buddha said to Subhuti, "All dharmas that have the aspect of arising and perishing are illusion."

Subhuti said, "World-Honored One, what dharma is not illusion?"

The Buddha said, "The dharma that neither arises nor perishes is not illusion."

Subhuti said, "What dharma neither arises nor perishes and so is not illusion?"

The Buddha said, "Nirvana which is free of falsity is the dharma that is not illusion."

"World-Honored One, you the Buddha have taught that all dharmas are equal and that they have not been created by shravakas, pratyekabuddhas, bodhisattvas, mahasattvas or by Buddhas. Whether a Buddha appears in the world or not, the essential nature of all dharmas is always voidness. Voidness of their essential nature is Nirvana. Why is this dharma, Nirvana, not illusion?"

The Buddha said to Subhuti, "So it is. All dharmas are equal; they have not been created by shravakas, and so on. Voidness of their essential nature is Nirvana. If bodhisattvas who have newly awakened aspiration for Bodhi hear that all dharmas are ultimately void in their essential nature and that even Nirvana is illusion, their hearts will be agitated and fear-ridden. For the sake of those initiate bodhisattvas, I deliberately make a distinction, saying that all dharmas that arise and perish are illusion and those that neither arise nor perish are not illusion."

From this scripture we clearly know that Amida is definitely a recompensed body. [626a] This does not preclude Amida from entering Nirvana in the future. The wise should realize this.

Question: If, as you say, the Buddha and his land are a recompensed body and land, they are too high and subtle for lesser sages. How could ordinary people with defilements and hindrances enter there?

Answer: Considering sentient beings' defilements and hindrances, they cannot possibly hope to attain birth there. But when they entrust themselves to the Buddha's Vow, it becomes the strong cause enabling those of the Five Vehicles equally to enter Amida's land.

31 He also says [in the Commentary on the Introductory Section]:

The passage [in the Contemplation Sutra] beginning with "I now wish to be born in [the Pure Land of] Amida" shows that Queen [Vaidehi] especially chose the land where she desired to be born. This refers to Amida's land. Each of the Forty-eight Vows gave rise to the supreme cause; through the cause the excellent practice was performed; through the practice the excellent result was attained; through the result the excellent recompense was accomplished; through the recompense the Land of Peace and Bliss was manifested; through the Land of Bliss the compassionate saving activity was revealed; through the compassionate saving activity the gate of wisdom was opened. The compassionate mind is inexhaustible; so is wisdom. Through the joint practice of compassion and wisdom, the nectar of Dharma has been made available everywhere. Thus the Dharma-nourishment benefits the multitudes of beings universally. Many other sutras encourage us to follow this sutra. Many sages join their hearts in urging us to take this path. For this reason, the Tathagata secretly led the Queen to choose her birth in Amida's land.

32 He also says [in the Commentary on the Meditative Practice]:

The Capital of Tranquility and No-action in the West
Is ultimately free and peaceful, transcending existence and non-existence.
With the mind imbued with Great Compassion, one sports in the Dharma-realm.
Manifesting bodies of incarnation, one benefits beings equally without
discrimination.

Let us return home! We should not stay
In this realm of devils. Since innumerable kalpas ago
We have been transmigrating
In all the states of the six realms.

Nowhere has there been any pleasure;
We only hear the voices of samsaric pain.
After the end of this life,
Let us enter the capital of Nirvana!

33 It is also stated [in the Hymns of the Nembutsu Liturgy]:

The Land of Utmost Bliss is the Nirvana Realm of No-action;
I fear those who perform sundry practices following given conditions are perhaps unable to be born there.
Hence, the Tathagata Shakyamuni selected the essential teaching,
And taught us to be mindful of Amida with singleness of heart.

34 It is also stated [in the Hymns of the Nembutsu Liturgy]:

Following the Buddha, one effortlessly returns to Naturalness;
Naturalness is Amida's land.
Free of defilements and non-arising, it is originally the realm of truth.
Whether going or returning, advancing or stopping, one always follows the Buddha;
One realizes there the Body of Dharma-nature of No-action.

35 It is also stated [in the Hymns of the Nembutsu Liturgy]:

Amida's excellent fruit of Enlightenment is called supreme Nirvana.

36 Master Kyeong-heung says [in the Commentary on the Larger Sutra]:

'Buddha of Infinite Light' - because the Light is beyond calculation. 'Buddha of Boundless Light' - because there is nothing it does not shine upon. 'Buddha of Unhindered Light' - because it is not hindered by anyone or anything. 'Buddha of Incomparable Light' - because bodhisattvas' [lights] cannot be compared with it. 'Buddha of the Light of the King of Flame' - because the Light is unrestricted in its activity and nothing surpasses it. 'Buddha of Pure Light' - because it has arisen from the roots of good free of greed and also because it removed the defilements of greed from the minds of sentient beings; the Light is pure because it is free of the defilements of greed. 'Buddha of the Light of Joy' - because it has arisen from the roots of good free of anger and also because it removes fierce anger from the minds of sentient beings. 'Buddha of the Light of Wisdom' - because it has arisen from the roots of good free of stupidity and also because it removes sentient beings' mental activities related to ignorance. 'Buddha of Unceasing Light' - because the Buddha's constant Light always illumines and benefits beings. 'Buddha of Inconceivable Light' - because sages of the Two Vehicles cannot fathom it. 'Buddha of Ineffable Light' - because those of other vehicles [than the Buddha] are unable to evaluate it. 'Buddha of the Light Outshining [626b] the Sun and the Moon' - because the sun cannot shine universally but Amida's Light illumines this Saha world pervasively. That all beings receive the Light's brilliance on their bodies is due to the Vow of making bodies and minds of sentient beings soft and gentle [the 33rd Vow].

37 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. Sentient beings with delusion and defilements cannot see Buddha-nature here, because it is covered over by evil passions. The [Nirvana Sutra] [Chapter on Kashyapa] says: "I say that bodhisattvas of the tenth stage see a little of Buddha-nature." Hence, we know that when we reach the Buddha Land of Peace and Bliss, Buddha-nature will certainly be revealed to us - through the Merit-transference by the Primal Vow-Power. It is also stated in the [Nirvana Sutra] [Chapter on Kashyapa] says: "Sentient beings will, in the future, attain and glorify bodies of purity and be able to see Buddha-nature."

38 It is stated in the Discourse on the Awakening of Faith in Mahayana:

To realize that even though there is an exposition, there is no one who expounds it, and that [even though there is thinking,] there is no one who thinks - this is called 'being in accord with reality.' To become free of thought is to enter [the samadhi].

[Fei-hsi's explanation:] 'To enter' means to enter the samadhi of True Suchness. It is to be noted that the state of no-thought is that of Wonderful Enlightenment. It is to realize how the first arising of mind takes place. To realize the first arising of mind is no-thought; even the bodhisattvas of the tenth stage cannot know it. Since people of today have not yet reached the ten stages of faith, why should they not rely on Ashvaghosa Mahasattva? He says, "From speech one enters no-speech; from thought one enters no-thought."

39 When I contemplate 'recompense,' I find that the accomplished land has resulted as the recompense for the Tathagata's ocean-like Vow. Hence, 'recompensed.' Concerning the ocean-like Vow, there is true and provisional. For this reason, concerning the Buddha-land, too, there is true and provisional.

By the right cause, the selected Primal Vow, the True Buddha-land has been established.

Concerning the True Buddha, the Larger Sutra says, "Buddha of Boundless Light, Buddha of Unhindered Light"; also,[the Sutra on the Way of Salvation of Humans by Amida, the Perfectly Enlightened One, that Transcends all Buddhas] says: "The king of all Buddhas, the most august of all lights." The Discourse on the Pure Land says "Homage to the Tathagata of Unhindered Light Shining throughout the Ten Quarters."

Concerning the True Land, the Larger Sutra [the Sutra on the Immeasurably Pure And Equal Enlightenment] says "the Land of Infinite Light"; also it [the Teaching Assembly of the Tathagata of Infinite Life] says "the Land of Wisdoms." The Discourse on the Pure Land describes it as "ultimately like space, vast and without bounds."

Concerning birth in the Pure Land, the Larger Sutra says, "They are all endowed with bodies of Naturalness, Emptiness, and Infinity." The Discourse on the Pure Land states, "The hosts of sages in the likeness of pure flowers surrounding the Tathagata are born there, transformed from within the Flower of Enlightenment." Also the Commentary on Vasubandhu's Discourse on the Pure Land says, "[They are so born] by one and the same path of the Nembutsu, and not by other paths." Also it is said [in the Hymns of the Nembutsu Liturgy], "Inconceivable Birth."

Provisional Buddhas and Lands are discussed below.

Both the true and provisional [Buddhas and Lands] have been recompensed for the ocean-like Vow of Great Compassion. Hence, we know that they are Recompensed Buddhas and Lands. Since there are thousands of different karmic causes for birth in the provisional Buddha-lands, there are thousands of different Buddha-lands. They are called Provisional Transformed Buddhas and Lands. [626c] Those who are ignorant of the distinction between the true and provisional [Buddhas and Lands] fail to acknowledge the great benevolence of the Tathagata.

Accordingly, I have disclosed the True Buddha and True Land. These are the very objective which the true essence of the Pure Land way seeks to clarify. Respectfully revere and accept in faith the right teaching of Shakyamuni, the Master who preached the sutras, and the writers of the discourses and the expositions by the Pure Land masters. You should particularly uphold them. You should be well aware of this.

Go to Top;  Chapter on the Provisional Transformed Buddhas and Lands (1); Dharmakara-Index; Index