Who Is Amida Buddha?

Part 1 of the Easy Path to Buddhahood is all about awakening our aspiration to end our suffering once and for all and become enlightened beings – True Buddhas - at last.

With that primal aspiration alive in me, I became ready to listen to Shakyamuni Buddha not only as a great teacher, but as the “World Turner” – the last TRUE Buddha of this world. As part of that listening, I was ready to hear how Shakyamuni Buddha manifested an energetic field unlike that of any other being.

As I listened, I was moved by the stories of countless men and women who encountered him.

I read how the energetic power of his Buddha-field multipled their sincere efforts, and enabled them to come to liberation, at last.

I read how scholars and sages, serial killers and mentally retarded people, and many plain people from all walks of life were able to use the many and various practices Buddha taught to move from the near shore of utter sleep to the far shore of full awakening.

Shakyamuni Buddha’s energetic field remained at full strength for 500 years – the First Dharma Age. This energetic presence, both during and after his sojourn here on our planet - allowing many to attain the goal of freedom they aspired for.

For the next 1000 years, in the Second Dharma Age, Shakyamuni Buddha’s energetic field was less strong, but still exerted a strong influence on those who aspired to Buddhahood. A few people attained the goal of liberation. Many more who did not were still able to understand the teachings clearly.

But taking our journey to the end of suffering at last is just not possible today. Why? Because of the diminishment of Shakyamuni Buddha’s energy field. That’s why, in our day our common blind passion is impossible to overcome – regardless of how long we practice in any or all of the various dharma practices, sects and schools.

That is what Part 2 of the Easy Path to Buddhahood is really all about: acknowledging our inability – our common predicament - in this Age of Dharma Decline. Regardless of our sincerity, we simply can’t fulfill our aspiration for Buddhahood.

Here’s an important point, in my experience sharing Shinran’s SHIN UGLY teaching with others: Because so many are plagued with the fiery aversion of self-loathing in one form or another, and so prone to depression, it’s important to recognize that this is not just a personal failure – and it’s not a moral failure (as St. Paul’s teaching to the Christians would have it).

It’s an EMPIRICAL statement - a PRACTICAL statement - that describes the karmic failure that occurs for us ALL as the inevitable result of living in a time when the power of Shakyamuni Buddha’s energetic field no longer catapults people to the end of suffering - to Buddhahood - as it once did.

Seeing our problem with absolute clarity – this common incapacity of countless sentient beings – including the 8 billion of us alive today on this earth – led Shakyamuni Buddha to sit down at a place called Vulture Peak, and preach the sermon we know as the Larger Pure Land Sutra.

That sermon gives Shakyamuni’s compasssionate ultimate answer to the fundamental question that defined his entire life – and his work as a Buddha taking form on this planet and walking among us as a man for 45 years: How can we come to the end of suffering at last?

Of course, Buddha revealed MANY answers to that question: 84,000 dharma gates – teachings of the Buddha – suited for different people with different karmic capacities and temperaments.

But in THIS sermon, Buddha was addressing people born in this age of Dharma Decline.

He was, in this sermon (sutra), explaining how a plain person like me can end my endless journey of suffering in life after life – and become a True Buddha at last, myself – even though I have “three strikes” against me:

  • Strike 1: I am beset with the common human problems of blind passion, cravings and aversions, delusions and obscurations.
  • Strike 2: I’m an average person, unable to be pure and perfect in any spiritual practice(s) I undertake.
  • Strike 3: There is no fully charged energetic Buddha-field to empower my spiritual practice(s), whatever they might be.

Because this is the exact problem of pretty much ALL of the 8 billion people alive on the planet today, and because the next Buddha of this planet (now living as Bodhisattva Maitreya) is not scheduled to make an appearance on this planet for a VERY long time - this sermon naturally becomes the most important teaching Shakyamuni Buddha ever gave.

In this teaching, Shakyamuni answered question about how plain people can become True Buddhas in the Age of Dharma Decline.

His teaching was about another Buddha named Amida – The Buddha of Infinite Light and Infinite Life. Amida Buddha, made a very specific Vow on how he was going to bring countless beings to the end of suffering at last – and the beginning of Buddhahood for each and every one. To fulfill that vow, Amida Buddha created a unique world system, often called the Pure Land.

So Shakyamuni Buddha taught, and so we can read - in the Larger Pure Land Sutra.

Giving this sermon is the MAIN reason that Shakyamuni Buddha came into this world. That’s not just MY opinion (which is worthless, in this discussion). It’s the opinion of Shinran, the main custodian of this final teaching, who said this, in plainest language:

Sakyamuni Tathagata (Buddha) appeared in this world
Solely to teach the ocean-like Primal Vow of Amida;

And then Shinran goes on to say this, just as plainly:

We, an ocean of beings in an evil age of five defilements,
Should entrust ourselves to the Tathagata’s words of truth.

In order for us to entrust ourselves, however – we need to understand exactly what it was Shakyamuni Buddha taught. So that’s what we’re going to discuss next.

In particular, we’re going to answer the question: Who is Amida Buddha?

Once again, we’re not going with my opinions here – which are WORTHLESS. Let’s avoid the trap of our common egotism (which is what all our opinions in this arena really are about). Instead, let’s listen deeply, and let Shakyamuni do the talking, for himself, from his own sermon.

Here is exactly what Shakyamuni Buddha taught that day on Vulture Peak, IN HIS OWN WORDS:

…Then appeared a Buddha named Lokeshvararaja, the Tathagata, Arhat, Perfectly Enlightened One, Possessed of Wisdom and Practice, Perfected One, Knower of the World, Unsurpassed One, Tamer of Men, Master of Gods and Men, Buddha and World-Honored One.

At that time there was a king, who, having heard the Buddha’s exposition of the Dharma, rejoiced in his heart and awakened aspiration for the highest, perfect Enlightenment. He renounced his kingdom and the throne, and became a monk named Dharmakara.

Having superior intelligence, courage and wisdom, he distinguished himself in the world. He went to see the Buddha Lokeshvararaja, knelt down at his feet, walked round him three times keeping him always on his right, prostrated himself on the ground, and putting his palms together in worship, praised the Buddha…

So - the protagonist of the Larger Sutra is a king named Dharmakara, who became a monk and went to visit the Buddha of that time and place, Buddha Lokeshvararaja. Shakyamuni tells us that he began is visit by honoring Buddha Lokeshvararaja with words of praise.

And then (according to Shakyamuni Buddha), the monk Dharmakara said THIS to Buddha Lokeshvararaja:

I resolve to become a Buddha, equal in attainment to you, O holy king of the Dharma, to save living beings from birth-and-death, and to lead them all to emancipation.

My discipline in giving, mind-control, moral virtues, forbearance and effort, and also in meditation and wisdom, shall be supreme and unsurpassed.

I vow that, when I have become a Buddha, I shall carry out this promise everywhere; and to all fear-ridden beings shall I give great peace.

Even though there are countless Buddhas, and multitudes of great sages countless as the sands of the Ganges, I shall make offerings to all those Buddhas.

I shall seek the supreme way resolutely and tirelessly.

Even though the Buddha-lands are as innumerable as the sands of the Ganges, and other regions and worlds are also without number, my light shall shine everywhere, pervading all those lands.

Such being the result of my efforts, my glorious power shall be immeasurable.

When I have become a Buddha, my land shall be most exquisite, and its people wonderful and unexcelled.

The seat of Enlightenment shall be supreme.

My land, being like Nirvana itself, shall be beyond comparison.

I take pity on living beings and resolve to save them all.

Those who come from the ten quarters (all parts of the universe) shall find joy and serenity of heart.

When they reach my land, they shall dwell in peace and happiness.

I beg you, the Buddha (Lokeshvararaja), to become my witness and to vouch for the truth of my aspiration.

Having now made my vows to you, I will strive to fulfill them.

The World-Honored Ones (Buddhas) in the ten quarters (entire universe) have unimpeded wisdom. I call upon those Honored Ones to bear witness to my intention.

Even though I must remain in a state of extreme pain, I will diligently practice, enduring all hardships with tireless vigor.

Buddha Shakyamuni then continues his discourse, talking with his student (and cousin) Ananda in the hearing of thousands of others.

He explains how the Monk Dharmakara then made 48 vows, which summed up his aspiration to created his Pure Land and provide salvation from ALL suffering for ALL beings through his work.

The Buddha continued his dialogue with Ananda, saying “The monk Dharmakara, having thus proclaimed those vows, spoke the following verses:

I have made vows, unrivaled in all the world;
I will certainly reach the unsurpassed Way.
If these vows should not be fulfilled,
May I not attain perfect Enlightenment.

If I should not become a great benefactor
In lives to come for immeasurable ages
To save the poor and the afflicted everywhere,
May I not attain perfect Enlightenment.

When I attain Buddhahood,
My Name shall be heard throughout the ten quarters;
Should there be any place where it is not heard,
May I not attain perfect Enlightenment.

Free of greed and with deep, perfect mindfulness
And pure wisdom, I will perform the sacred practices;
I will seek to attain the unsurpassed Way
And become the teacher of devas (angels) and humans.

With my divine power I will display great light,
Illuminating the worlds without limit,
And dispel the darkness of the three defilements;
Thus I will deliver all beings from misery.

Having obtained the eye of wisdom,
I will remove the darkness of ignorance;
I will block all the evil paths
And open the gate to the good realms.

When merits and virtues are perfected,
My majestic light shall radiate in the ten quarters,
Outshining the sun and the moon
And surpassing the brilliance of the heavens.

I will open the Dharma-store for the multitudes
And endow them all with treasures of merit.
Being always among the multitudes,
I will proclaim the Dharma with the lion’s roar.

I will make offerings to all the Buddhas,
Thereby acquiring roots of virtue.
When my vows are fulfilled and my wisdom perfected,
I shall be the sovereign of the three worlds.

The Buddha continued descibing to Ananda what happened next:

As soon as the Monk Dharmakara spoke those verses, the entire earth shook in six ways, and a rain of wonderful flowers fell from heaven, scattering everywhere. Spontaneous music was heard, and a voice in the sky said, ‘Surely you will attain the highest, perfect Enlightenment’.

Then the Monk Dharmakara kept all those great vows, which were sincere, unfailing and unsurpassed in the whole world, and intensely aspired to attain Nirvana (the end of suffering – True Buddhahood).

Then, Ananda, after proclaiming and establishing those universal vows in the presence of the Buddha Lokeshvararaja before the multitude of beings, Dharmakara was solely intent on producing a glorious and exquisite land.

The Buddha-land that he sought to establish was vast in extent, unsurpassed and supremely wonderful, always present and subject neither to decay nor to change.

During inconceivable and innumerable ages, he cultivated the immeasurable meritorious practices of the Bodhisattva Path.

He did not harbor any thought of greed, hatred or cruelty; nor did he allow any ideas of greed, hatred or cruelty to arise. He was unattached to any form, sound, smell, taste, touch or idea.

Possessed of the power to persevere, he did not avoid undergoing various afflictions. Having little desire for his own sake, he knew contentment. Without any impure thought, enmity or stupidity, he dwelt continually in tranquil bliss.

His wisdom was unobstructed, and his mind free of falsehood and deceitfulness.

With an expression of tenderness in his face and with kindness in his speech, he spoke to others in consonance with their inner thoughts.

Courageous and diligent, strong-willed and untiring, he devoted himself solely to the pursuit of the pure Dharma, thereby benefiting a multitude of beings.

He revered the Three Treasures, respected his teachers and elders, and thus adorned his practices with a great store of merits. By so doing, he enabled sentient beings to partake of it.

He dwelt in the realization that all dharmas are empty, devoid of distinctive features, and not to be sought after, and that they neither act nor arise; he thus realized that all dharmas are like magical creations.

He avoided all wrong speech that would bring harm upon himself or others or both; he engaged in right speech that would bring benefit to himself or others or both.

He abandoned his kingdom and renounced the throne, leaving behind wealth and sensuous pleasures.

Practicing the Six Paramitas (Perfect Practices) himself, he taught others to do the same. During innumerable ages, he accumulated merits and amassed virtues.

Wherever he was born, an immeasurable stock of treasure spontaneously appeared as he wished. He taught countless sentient beings and guided them on the path of the highest, true Enlightenment.

He was reborn as a rich man, a lay devotee, a member of the highest caste or of a noble family, a ksatriya (warrior caste) king, a wheel-turning monarch, a king of one of the six heavens in the world of desire, or even higher, as a Brahma-king.

He revered and worshipped all Buddhas by making the four kinds of offering to them. The merit he thus acquired was indescribably great.

Fragrance issued from his mouth as from a blue lotus-flower, and every pore of his body emitted the scent of sandalwood, which permeated innumerable worlds.

His appearance was majestic, and his physical characteristics and marks were truly wonderful. From his hands, inexhaustible treasures, clothes, food and drink, rare and exquisite flowers and incense, silken canopies, banners, and other ornaments were produced.

In such manifestations, he was unrivaled among all heavenly and human beings. He thus attained the command of all dharmas.

Ananda asked the Buddha,

Has the Bodhisattva Dharmakara already attained Buddhahood and then passed into Nirvana? Or has he not yet attained Buddhahood? Or is he dwelling somewhere at present?

The Buddha replied to Ananda,

The Bodhisattva Dharmakara has already attained Buddhahood and is now dwelling in a western Buddha-land, called ‘Peace and Bliss (The Pure Land),’ a hundred thousand kotis (1 koti = 10,000,000) of lands away from here.

Ananda further asked the Buddha,

How much time has passed since he attained Buddhahood?

The Buddha replied,

Since he attained Buddhahood, about ten kalpas (1 kalpa = 336,000,000 years) have passed.

Shakyamuni Buddha then described briefly some of the qualities and features of Amida Buddha’s Pure Land. And then, Shakyamuni focused on the supreme qualities of Amida’s LIGHT:

The majestic light of the Buddha Amitayus is the most exalted. No other Buddha’s light can match his.

The light of some Buddhas illuminates a hundred Buddha-lands, and that of others, a thousand Buddha-lands. Briefly, that of Amitayus illuminates the eastern Buddha-land, as numerous as the sands of the River Ganges. In the same way, it illuminates the Buddha-lands in the south, west and north, in each of the four intermediate quarters, above and below.

Further, the light of some Buddhas extends seven feet; that of others, one yojana, or two, three, four or five yojanas; and the distance covered increases in this way until the light of some Buddhas illuminates one Buddha-land.

For this reason, Amitayus is called by the following names:

  • Buddha of Infinite Light
  • Buddha of Boundless Light
  • Buddha of Unhindered Light
  • Buddha of Incomparable Light
  • Buddha of the Light of the King of Flame
  • Buddha of Pure Light
  • Buddha of the Light of Joy
  • Buddha of Light of Wisdom
  • Buddha of Unceasing Light
  • Buddha of Inconceivable Light
  • Buddha of Ineffable Light
  • Buddha of the Light Outshining the Sun and the Moon

And then Shakyamuni Buddha went on to say:

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 Amitayus 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. 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 Amitayus.

The majestic glory of the light of Amitayus could not be exhaustively described even if I praised it continuously, day and night, for the period of one kalpa.

The life of Amitayus (Amida Buddha) is so long that it is impossible for anyone to calculate it.

There you have it: Shakyamuni Buddha’s answer (not my answer) to the question: Who Is Amida Buddha?

Why is it so important to hear Shakyamuni in his own words, and take his words at face value? Because, if you don’t the dharma gate of Shinran, the simple teaching of Shin Ugly that can lead plain people to the end of suffering at last - and True Buddhahood - will remain closed to you.

That is why Shinran was so concerned about the CONTENT of his teaching - as his student Yu-ien explains in the Tannisho - Lamenting Divergences.

I’ve quoted this elsewhere, but it’s worth quoting again. Yu-ien begins The Tannisho with this statement:

As I humbly reflect on the past [when the late master was alive] and the present in my foolish mind, I cannot but lament the divergences from the true shinjin that he conveyed by speaking to us directly, and I fear there are doubts and confusions in the way followers receive and transmit the teaching.

For how is entrance into the single gate of easy practice possible unless we happily come to rely on a true teacher whom conditions bring us to encounter?

Let there be not the slightest distortion of the teaching of Other Power with words of an understanding based on personal views.

Here, then, I set down in small part the words spoken by the late Shinran Shonin that remain deep in my mind, solely to disperse the doubts of fellow practicers.

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