AMIDA THE INFINITE
An Introduction to Shin Buddhism
Based on Shinran's Hymns on the Pure Land
By Zuio Hisao Inagaki
(First published in the Hongwanji Journal
"Daijo" in the 90's)
Each of the following articles is primarily
intended to be read independently, complete
in itself as an exegesis of some aspect of
Shin teaching, but contextually connected
with others so that they form an organic
whole.
Shinran, while faithfully following his predecessors,
the Seven Masters of India, China and Japan,
revealed the universal and transcendent principles
of reality and truth underlying their teachings.
This principle is 'the Other Power'. He found
that what really exists in the universe is
Amida, the Infinite, and his sphere of activity
- the Pure Land, and what is at work in the
ultimate sense is the Power which Amida embodies
- the Other Power. What, then, is 'I' and
what is 'mine'?
Shinran gives new dimensions of meaning to
life and helps us to find the course we need
to take. I hope that these articles will
guide everyone.
1. Amida, the Dharma Body
Since Amida attained Buddhahood
Ten kalpas have passed;
The Light of his Dharma-Body
Illumines the darkness of the world. (Jodo Wasan 1)
When Gautama became a Buddha known as Shakyamuni,
it was the power of the Dharma - not his
human power - that brought him Enlightenment.
At the moment of awakening to the Dharma,
he became one with it and, thereby, acquired
a Dharma-Body without losing his human body.
Then he dedicated the remaining years of
his life to explaining to his fellow-countrymen
what the Dharma was and how they could realize it.
In so doing he had recourse to spoken words
in the conventional way but, more often and
more importantly, he used a direct method
of spiritual communication - samadhi. We
Mahayanists believe in the transmission of
the Dharma through samadhi and seek to attain
emancipation through practices based on samadhi
According to the Larger Sutra, which Shakyamuni revealed through the Amida-Samadhi,
Amida was formerly a Bodhisattva named Dharmakara,
'the Dharma-Treasury'; he made forty-eight
Vows, performed acts of virtue and attained
Buddhahood ten kalpas ago. 'Kalpa', an incredibly
long period of time, is the word used to
describe events in the transcendent realm.
Upon attaining Buddhahood, Amida acquired
a Dharma-Body in the same way as Shakyamuni.
What distinguished him from Shakyamuni was
that Amida chose to stay in the transcendent
realm, while Shakyamuni chose to become a
Buddha in the world of experience where we
live.
The sphere over which Amida presides is called
the 'Land of Utmost Bliss' - Sukhavati in Sanskrit. It is, however, not separate
from his Dharma-Body. The Pure Land is itself
Amida's Body, for in the transcendent realm
there is no distinction between one's existence
and one's environment. What actually exists
in the Pure Land is boundless Light - the
Light of Wisdom and Compassion. It is significant
that in Shin terminology both Amida's Name
and the name of the Pure Land have 'Light'
as the essential part. Shinran declares:
'The Buddha (in Jodoshinshu) is the Buddha
of Inconceivable Light, and the Land is the
Land of Infinite Light.' (Kyogyoshinsho, Chapter on True Buddha and Land) The same
transcendent Light manifests itself as Amida's
majestic, illuminating body and also as the
glorious splendors of the Pure Land
fully described in the Three Pure Land Sutras.
Let us reflect on the nature of this world
of experience. We are taught that this is
the realm of Samsara where sentient beings
are driven by blind passions to grasp at
objects and commit various karmic transgressions
and, consequently, to repeat cycles of birth
and death without end. While repeating passion-ridden
acts, we accumulate evil karma, which supplies
energy to perpetuate the condition of birth-and-death.
Reflecting on himself and his fellow-beings,
Shinran deplores: 'From the beginningless past
until now all the multitude of beings have
been transmigrating in the sea of ignorance,
drowning in the rounds of existence, bound
to the cycle of suffering, and lacking in
pure faith.' (Kyogyoshinsho, Chapter on True Faith)
To us who cannot escape from this realm of
Samsara, the Pure Land offers a haven, for
that transcendent realm is filled with the
Light of Truth and there is no illusion and
ignorance to drive us to evil karma.
The Light of the Dharma-Body which fills
the Pure Land pervades everywhere in the
realm of Samsara. Vasubandhu, the Second
of the Seven Masters, succinctly calls Amida
'the Buddha of Unhindered Light Shining Throughout
the Ten Quarters.' Although we look up to
Amida and worship him as if he were residing
somewhere beyond our knowledge and perception,
from Amida's side there is no boundary that
separates us from him. His Light always shines
upon us wherever we are. Even though we are
not able to see it, we can feel it and rejoice
at being embraced by it at all times.
2. Light of Wisdom and Truth
The Light of Wisdom radiates boundlessly.
Of all living beings with limited capacities,
There is none untouched by the Light.
Take refuge in the Illuminating Truth. (Jodo Wasan 4)
Amida is the Buddha of Light. Light signifies
wisdom, as T'an-luan, the Third Master, says:
'The Buddha's Light is the manifested form
of wisdom.' Since Amida's Light is boundless
and immeasurable, he is also called 'the
Buddha of Immeasurable Light.'
In our world of experience everything is
finite. We are limited physically, mentally
and spiritually, and our surrounding conditions
are finite. However lofty the ideals or however
profound the philosophies we may conceive,
they are limited in scope and depth. Our
spiritual capacities are limited, too. Our
efforts to attain the highest Enlightenment
are bound to fail as long as we are relying
on our own limited resources. The perennial
problem for us is that we are reluctant to
admit that we are limited in every sense
of the term. It is, however, undeniable that
we have a strong aspiration for the infinite;
we seek to attain eternal life, limitless
pleasure and happiness, unrestricted movement,
and so forth. Does Pure Land Buddhism respond
to such desires?
The Pure Land is described in the sutras
as the Land of Utmost Bliss, where those
who have been born are free from suffering
and can enjoy various pleasures. Their life-span
is immeasurable and their physical glory
is exquisite and beyond description. As such,
the Pure Land appears to be little different
from any utopia we may imagine. Indeed, many
people are skeptical about the nature
of the Pure Land, thinking, for instance,
that the narrative of Amida Buddha is to
give us hope and encourage us to do good
deeds - even though he does not really exist.
The Three Pure Land Sutras and discourses
by the Seven Masters and Shinran teach us
that the Pure Land is an 'actually existing'
realm firmly grounded in True Suchness, that
our empirical existence is delusory and produced
by the ignorance which lies in the depth
of the mind, and that our desires and aspirations,
however noble, are inevitably 'polluted'
by ignorance and 'misguided' by 'inverted'
notions.
Amida's Light of Wisdom constantly shines
upon us, dispelling the darkness of ignorance
in our hearts and illuminating the path we
should follow.
A question may be asked: 'We cannot see Amida's Light. How can we
perceive it?'
The answer is: 'Through hearing the Name.'
The Light and the Name equally represent
the entire personality, power and virtue
of Amida Buddha. If the Light is considered
as the visible form of the Name, the Name
is the audible or voiced form of the Light.
These two work together to awaken us to Amida's
all-pervasive and all-saving activity. 'Hearing
the Name and receiving joyous faith' (Larger Sutra) is the only path open to us. 'Hearing'
leads to contemplation and understanding
of Amida's Wisdom and Compassion, and liberates
us, once and for all, from our limited views
of life and the world.
3. Light of Deliverance
The Light-Wheel of Deliverance shines boundlessly;
Those illumined by the Light, says the Buddha,
Are freed of 'existence' and 'non-existence'.
Let us take refuge in the Equal Enlightenment.
(Jodo Wasan 5)
The Buddha is usually described in physical
terms as having a glorious body with thirty-two
marks of excellence. This shows that he is
a superhuman being with transcendent powers.
We also read in the scriptures that the Buddha
is distinguished from other beings in that
he has eighteen special qualities. From the
Mahayana standpoint, the Buddha's essential
characteristics are described in various
terms. According to the Nirvana Sutra, the
Buddha has three virtues: Dharma-Body (dharmakaya), Transcendent Wisdom (prajna) and Deliverance (vimukti).
The Dharma-Body is the Buddha's essential
body, which is everlastingly and universally
present, immutable and resplendent with pure
light. Ontologically, the Dharma-Body is
the ultimate essence of all that exists.
It transcends all phenomena and, at the same
time, embraces them without leaving anything
or any being outside. The Dharma-Body is,
in other words, the totality of all existences,
indivisible and complete in itself.
The second virtue prajna is the wisdom of knowing ultimate reality.
Since ultimate reality is beyond the scope
of knowledge based on subject-object differentiations,
the true, intuitive wisdom in knowing ultimate
reality is an objectless wisdom or insight
penetrating to the root of existence in which
there is no subject-object confrontation.
"True wisdom," says T'an-luan,
"is no-knowing; because it is no-knowing,
it is omniscient." The first and second
virtues are inseparable. The Dharma-Body
is ultimate reality perceived intuitively
only by prajna, and anyone who attains prajna realizes
the Dharma-Body.
The third virtue describes the state of complete
freedom. It is the deliverance from all karmic
bondage and the resultant painful states
of existence in Samsara. It is the natural
consequence of the attainment of prajna.
The first three hymns of the Jodo Wasan are relevant to these three virtues of Amida
Buddha. After praising his Dharma-Body and
Transcendent Wisdom in the first and second
hymns, Shinran now glorifies Amida's virtue
of Deliverance. It is worthy of special note
that all the three virtues are presented
in the symbol of Light, which has the power
of destroying our illusions and awakening
us to reality.
The Light of Deliverance is first perceived
as revealing our deep-rooted attachment to
'existence'. We are unconsciously clinging
to our own selves as if they really existed.
From this attachment arise all sorts of wrong
notions concerning self and things in general,
which lead to deeper emotional involvement
in them and to various karmic offenses. Nihilistic
views, too, run counter to ultimate reality.
They are as fallacious as 'views of existence,'
because they are based on attachment to the
negative form of existence.
'Equality is the essential nature of existing
things,' says T'an-luan. By dissolving the
dichotomous view of existence and non-existence,
Amida's Light brings us to the realization
of ultimate reality and leads us to a truly
significant way of life.
4. Light of Non-obstruction
The all-pervasive Light is unhindered like
space,
Free of all obstructions.
There is no one untouched by the Light;
Take refuge in the Inconceivable One. (Jodo Wasan 6)
We have already seen that Amida's Light represents
his essential body of Dharma, transcendent
wisdom and perfect freedom from all karmic
bondage. While Amida, as a Sambhogakaya Buddha,
everlastingly enjoys the supreme bliss attending
the consummation of these three virtues,
he enables all living beings to partake of
the same bliss by embracing them in his Light.
This hymn praises the two qualities of the
Light - pervasiveness and lack of hindrance.
They are not two different qualities; because
the Light is not obstructed by anything,
it reaches everywhere. Vasubandhu the second
Master appropriately described Amida - as
the Buddha of Light having these qualities
- as "the Buddha of Unhindered Light
Shining Throughout the Ten Quarters."
In the Verses of Aspiration for Birth in the Pure
Land, Vasubandhu uses this title for Amida, whom
he perceived in the Samadhi of Visualizing
Amida, to profess his devotion to Amida and
glorify the Buddha's supreme virtue.
Shinran was particularly drawn to this title
of adoration and found in it a deep soteriological
meaning, so much so that he used it as a
sacred name side by side with the traditional
'Namu Amida Butsu'. In the Notes on the Inscriptions
on Sacred Scrolls, he explains that this
Buddha is the Light shining throughout the
ten quarters, unobstructed by the blind
passions and evil karma of living beings.
In our world of experience, there are all
kinds of hindrances. The very fact that we
have physical bodies means that we are constantly
faced with impenetrable walls of obstruction
when our desires prompt us to move towards
higher levels. Speaking from the Buddhist
viewpoint, real hindrances exist in us. Blind
passions, such as greed and anger, become
hindrances when we seek to attain true peace
of mind in the state of Nirvana. However
intelligent one may be, if the spiritual
obscurity (called 'ignorance' (avidya) with a special Buddhist connotation) persistently
keeps one's mind dark and turbid, this creates
a main hindrance to the attainment of Enlightenment.
Amida's Light is unhindered in the sense
that it reaches the core of our existence,
however obstinately our passions and ignorance
refuse to yield. Since the Light is the Power
originating from the Vow, it shines on all
beings and with irresistible power delivers
them from delusion and suffering.
The amazing thing is that, in our actual
experience, when Amida's Light reaches the
core of our existence, the core itself vanishes.
As it 'melts away,' in the Light of Compassion
and Wisdom, our entire existence is absorbed
in Amida. We rejoice at the union with the
Infinite and joyfully call his Name, Namu
Amida Butsu.
The activity of the Light is beyond human
comprehension. It awakens us to its boundless
and everlasting presence. We 'see' the Light
by the Light, just as we see the sun by sunlight.
Why should we not take refuge in the Inconceivable
One?
5. The Pure Light
The Pure Light is incomparable;
Once the Light illumines us,
All our karmic defilements are removed.
Take refuge in the Ultimate Haven. (Jodo Wasan 7)
Amida's Light is here described as 'pure'.
As for several other key words in the Shin
teaching, the adjective 'pure' has profound
significance. The Land we aspire to be born
in is popularly known as the Pure Land, and
Amida himself is often described as 'pure'.
In one of the oldest Chinese translations
of the Larger Sutra, his name appears as
the 'Immeasurably Pure Buddha', and one of
the names with which Nagarjuna, the First
Master, addressed Amida is the 'Pure Person'.
Not only are Amida and His Land pure, but
his Name also contains pure merit, which
is transferred to us through it and becomes
the potent karmic energy to take us to the
Pure Land. The state of mind that receives
the Name and trusts Amida's saving power
is likewise pure. Indeed the absolute faith
(shinjin) is called 'pure mind', 'pure aspiration',
and so on.
In the Discourse on the Pure Land, Vasubandhu distinguishes seventeen glorious
aspects of the Pure Land, of which the first
is purity. T'an-luan explains that purity
is the general aspect of this Land and that
the nature of purity is unalterable and cannot
be tainted by anything in the world. He further
distinguishes two kinds of merit, true and
untrue. 'Untrue Merit' is that which is acquired
by morally good deeds and brings about a
happy state of existence. It is not, however,
in agreement with the ultimate reality and
truth; hence it is described as 'inverted'
and 'false'. 'True merit' is produced from
a Bodhisattva's wisdom and pure karma and
is eventually manifested as a Buddha's glorious
body and a Buddha land. Such merit is perfectly
in agreement with ultimate reality and is
characterized by purity. It is not inverted
because it agrees with the two levels of
truth, relative and absolute; nor is it false,
because it is capable of leading sentient
beings to the realm of purity.
Elsewhere T'an-luan explains that the reason
why Amida's Land is pure is that it has arisen
from the pure karma of the Bodhisattva Dharmakara
who realized insight into the non-arising
of all things. In other words, he realized
the emptiness of all existences.
In the Mahayana usage of the term, 'pure'
has two implications: firstly, it is devoid
of evil passions and attachments and is free
of karmic defilements originating from ignorance,
and secondly, it is capable of purifying
those passions and the defiling elements
of other beings.
The former is the ontological meaning and
the latter is the soteriological. All this
indicates that the Pure Land is not simply
pure in its essential nature, but, more importantly,
it has the power to purify both sentient
and non-sentient existences.
When we encounter Amida's Pure Light, all
our karmic bonds and impurities are removed,
leaving in us pure and serene entrusting
hearts. Thus, with the darkness of ignorance
dissipated once and for all, we find ourselves
completely reborn as spiritually awakened
ones. Amida as the Pure Person possessed
of the boundless power of purifying beings
is assuredly our Ultimate Refuge to whom
we should dedicate our sincere devotion.
6. Who is Amida?
The Buddha's Light shines most brilliantly;
He is called the 'King of Flaming Light Buddha'.
He rends the darkness of the three evil realms.
Take refuge in the Great Arhat. (Jodo Wasan 8)
We speak as if Amida were really existent
and his Light is actually shining on us,
but... "Who is Amida?"
This is the perennial question for everybody.
It is asked by all who come to Shin Buddhism
for the first time, by scholars of religious
studies, those who practice other Buddhist
paths and even by devout followers of the
Pure Land Path.
The simplest questions are always the most
difficult to answer. Although we have ready-made
answers to this question within the framework
of traditional doctrine, we never cease asking
ourselves this question. Even after we have
found what appears to be the correct answer
which explains all about Amida in theoretical
and philosophical terms, we still ask this
question, until we are convinced that it
is Amida who is putting this question to
us so as to awaken us to his everlasting
existence and universal activity. The fact
is that this question further leads to another,
which is vitally concerned with our own existence,
"Who am I?"
The question "Who is Amida?" was put to Shakyamuni Buddha more
than two thousand years ago, and the answer
he gave formed the foundation of the Larger
Sutra. This sutra tells us, in terms of cause
and effect, how Amida as a Bodhisattva made
Vows and became a Buddha. A greater emphasis
is placed upon the description of Amida as
the Buddha of Infinite Light, Amitabha, than
upon Amida as the Buddha of Infinite Life,
Amitayus. He is given twelve epithets relating
to his Light (nineteen in the extant Sanskrit
text), and the glory of his Light is praised
in detail. The states:
"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." (Chapter 11)
The three evil realms are hell, the realm
of hungry spirits and that of animals. They
represent the lowest karmic tendencies latent
in our minds, which it is all but impossible
to cancel out with our limited meritorious
acts. Amida's Light shines through them and
changes the course of our karma in the direction
of Enlightenment.
Amida as such is the Great Arhat, the Holy
One who deserves our sincere devotion and
offerings.
7. Karmic defilements
Amida's Light of Awakening is the most brilliant
of all;
We call him the 'Buddha of Pure Light'.
Once his Light illumines us, we attain deliverance,
with all our karmic defilements removed.
(Jodo Wasan 9)
In Shin Buddhism, we are taught that Faith
(shinjin) has two aspects: awareness of one's karmic
evils and deep faith in Amida's saving power.
Shan-tao, the Fifth Master, in explaining
the second of the three aspects of faith
mentioned in the Contemplation Sutra, states:
"'Deep mind' is the mind of deep faith.
It has two aspects. Firstly, one deeply and
decidedly realizes that one is actually an
ordinary being full of karmic evils and bound
to cycles of birth and death, continually
sinking and transmigrating in Samsara from
innumerable kalpas ago without any hope of
deliverance. Secondly, one deeply and decidedly
realizes that the Forty-eight Vows of Amida
Buddha embrace sentient beings and enable
those who trust the Power of his Vow without
doubt and apprehension to be born unfailingly
in the Pure Land."
These reflections upon human nature and human
destiny offer the vital key to our understanding
of our own selves. Shan-tao gives us a true
picture of what we really are in the continual
current of karma. All of us have our own
historical existence as a continuum of karmic
cause and effect. The current of karma which
no one but ourselves has created carries
us on and on without an end and without hope
of salvation.
Shan-tao's explanation of the reality of
human existence and that of Amida's saving
power has been shared by other Pure Land
masters, and has served as the standard of
faith in Pure Land Buddhism. In Shinran,
however, any implication of self-power, which
may be suspected in the mental attitude of
'faith' or 'belief' on the side of the aspirant,
is completely negated. He does not teach
us to 'believe' or 'trust' in the ordinary
sense of these words, but urges us to give
up our faith and belief, which are inevitably
rooted in our self-centeredness and evil
passions, and even urges us to give up our
entire selves! By giving ourselves up to
Amida, we find ourselves in the Light of
his Wisdom and Compassion.
Amida's Light of Pure Wisdom is bound to
penetrate to the depths of our existence
and dissolve our tenacious karmic bonds.
With our impure karma cancelled by Amida's
Pure Karma, we enjoy participation in his
Pure Activity, expressing our gratitude by
the Nembutsu.
8. The Joy of the Dharma
Far-reaching is the Light of Compassion;
Wherever the Light reaches,
It gives one joy in the Dharma, so says the
Buddha.
Take refuge in the Great Consoler. (Jodo Wasan 8)
We all try to avoid pain and seek pleasure.
The civilization of mankind and the development
of the sciences would not have been achieved
without the 'pleasure principle'. The meaning
of pleasure, however, differs with each person;
for many people, gratification of the sensuous
desires comes first, but some derive greater
pleasure from aesthetic or intellectual pursuits
and accomplishments.
In other religions particular moral or ascetic
practices are usually required of followers
as the condition for salvation, which means
everlasting pleasure and happiness in the
future. But the Buddhist ideal of Nirvana
is different. Since, from the Buddhist perspective,
existence in Samsara is itself suffering,
the pleasure we enjoy in this life is, after
all, suffering in disguise. What then is
the true pleasure?
T'an-luan distinguishes three levels of pleasure.
The first is 'external pleasure', which is
the sensuous pleasure experienced through
one of the five sense-organs. The second
is 'inner pleasure', which is the pleasure
that accompanies meditation. The third is
'the pleasure of the Dharma', which is produced
from wisdom which arises from deep appreciation
of the Buddha's merit and virtue. T'an-luan
places the pleasure of meditation above sensuous
pleasure, and the Dharma-pleasure above
the pleasure of meditation. He explains that
the Dharma-pleasure is free from self-attachment,
self-centeredness and self-glorification
and that this pleasure accomplishes 'the
wonderful, blissful, supreme and truthful
mind,' a free gift from Amida, which causes
the aspirant to be born in the Pure Land.
We generally think and act according to the
pleasure principle, but since we are born
with basic ignorance (avidya) that hinders
realization of ultimate reality, we are vainly
chasing after visions of false pleasures
and happiness. True happiness must arise
from true wisdom, which in turn arises from
spiritual contact with the Buddha.
Although we are reluctant to approach the
Buddha, he, out of Great Compassion, approaches
us and enters into our minds. Amida's Light
has this power, awakening us to reality -
the reality of our existence - and giving
us true joy and happiness. Amida as such
is the Great Consoler of those who are lost
in the forest of miseries and suffering.
He removes our doubt and anxiety, and establishes
in our minds Faith that is pure, joyful and
resolute.
9. Knowledge and Wisdom
Amida dispels the darkness of ignorance;
Hence, we call him the 'Buddha of the Light
of Wisdom.'
All Buddhas and sages of the Three Vehicles
Together praise him. (Jodo Wasan 9)
Knowledge and wisdom have different meanings
in Buddhism as in ordinary usage. A knowledgeable
person is not always wise, and a person of
little knowledge can be quicker in understanding
Buddhism than one who has much learning and
a higher intelligence. Knowledge is useful
when directed by wisdom, but mere accumulation
of knowledge does more harm than good in
Shin Buddhism as it often does in secular
matters.
The whole range of the Buddhist endeavor can
be graded according to different stages of
the development of wisdom. Although wisdom
is, by and large, an innate quality, it can
be cultivated to a higher level of development
- until one becomes a Buddha. The Eightfold
Noble Path and the Six Paramitas are the
systems of practice designed for the cultivation
of wisdom leading to Buddhahood.
The first group of sages are called shravakas,
they practice according to the Buddha's teaching,
seeking to relinquish their hold on their
own selves and attain the wisdom of non-self.
The second, pratyekabuddhas, represent a
higher stage of wisdom, for they are able
to practice without a teacher. These two
groups of sages are called 'the two vehicles'
- 'vehicle' signifying 'teaching'. The third,
bodhisattvas, have already removed self-attachment;
having been awakened to the reality of 'universal
inter-relatedness', they feel boundless compassion
towards all living beings. Their wisdom,
even at the outset of their career as a 'bodhi-being',
is incomparably deep and subtle.
As compared with these sages, we, bombu,
have but little wisdom. Though we may be
intelligent and knowledgeable, we still have
deep-seated inverted views and ignorance,
and so our judgements and decisions never
bring us nearer to the Buddha's Wisdom.
All Buddhas have the same transcendent wisdom
surpassing that of shravakas, pratyekabuddhas
and bodhisattvas, but each Buddha has a different
method of approach to enlighten other beings
as indicated by his vows. Amida's Wisdom
being the most efficacious and thorough in
delivering us from the delusions and sufferings
of Samsara, other Buddhas praise it and exhort
us to take refuge in him.
Although totally lacking in wisdom to save
ourselves, we are led to partake of Amida's
supreme wisdom through being awakened by
his Light of Wisdom. The moment we see our
real selves - the stark reality of our being
full of blind passions and inverted views
- at that moment our basic ignorance is gone
forever. The Light of Wisdom brings us the
realization that Amida's Infinite Life embraces
our lives, however defiled.
10. Continuous Mindfulness
Amida's Light shines without ceasing.
Hence, he is called the 'Buddha of Unceasing
Light'.
By relying on the Power of his Light,
We attain birth with uninterrupted mindfulness.
(Jodo Wasan 10)
In the Buddhist practice for attaining Enlightenment,
mindfulness is one of the most important
factors. Without the correct mindfulness,
one cannot successfully follow the methods.
In the Eightfold Noble Path (i.e., right
views, right thoughts, right speech, right
acts, right living, right effort, right mindfulness
and right meditation), as well as in other
systems of practice, mindfulness is mentioned
as an indispensable factor of Enlightenment.
Mindfulness draws one's attention to focus
on a Buddha or a principle of reality, inducing
a state of deep concentration, through which
a higher level of spirituality can be achieved.
From the beginning of Buddhism in India,
mindfulness of the Buddha, Dharma and Sangha
has been particularly emphasized for
all Buddhists. One becomes a Buddhist by
taking refuge in these Three Treasures, and
then continually remembers them all through
life. Similarly, one becomes a Shin Buddhist
by taking refuge in Amida Buddha, in the
Dharma that he represents, and in the Bodhisattvas
and other sages who follow his Dharma and
help him with the rescue of suffering beings
like us.
Our taking refuge in Amida Buddha is accompanied
by an act of worship with palms together
and the calling of his Name, and, more importantly,
by continual mindfulness of him with sincere
hearts. These are an inseparable whole, constituting
the way of devotion in Shin Buddhism, through
which we can receive Amida's saving power
and be sure of attaining birth in the Pure
Land.
In his commentary on the Discourse on the Pure Land, T'an-luan, the Third Master, stresses the
importance of the mental state of devotion.
He distinguishes three aspects of faith:
sincere heart, singleness of heart, and continual
mindfulness. He further clarifies how these
three are related to each other; if one of
them is lacking, the other two cannot exist.
If one's devotion is sincere and single-hearted,
it is bound to continue without interruption.
Continual mindfulness of the Buddha, which
is not liable to be distracted by other thoughts
or defiled by blind passions, can only be
attained through the Buddha's Power. As Amida's
Power is manifested as his Light, those who
perceive the Light, whether directly through
visualization or through hearing of
it, feel Amida's irresistible saving Power
and spontaneously give themselves up to it
with whole-hearted devotion.
The sincere and unceasing mindfulness of
Amida is not a one-way act directed to him
from us, but is a two-way channel through
which Amida's heart and our hearts respond
to each other.
Amida's heart and my heart made into one
heart - Namu Amida Butsu
11. The Law of Salvation
The Light of Amida Buddha is boundless;
Hence, we call him the 'Buddha of Inconceivable
Light'.
Marvelling at our attainment of Pure Land
birth,
All Buddhas praise and glorify Amida's virtue.
(Jodo Wasan 11)
We Buddhists believe in the law of karma,
which we are taught lies behind our psycho-physical
existence and the external world, regulating
the relationships between our acts, both
mental and physical, and the resultant states,
which they produce. According to this law,
one reaps what one has sown; one is the result
of what one has done, and what one will be
is the result of what one does now.
The law of karma, however, is not so simple
as we think. Since each individual's course
of action intricately crosses and re-crosses
that of others, influencing them, it is difficult
to tell how much of one's present state of
existence is attributable to one's voluntary
acts in the past and how much of it, to the
'collective acts' of a group to which one
belongs. Here we find a point of contact
between the law of karma and the law of dependent
origination (pratityasamutpada). They work together, constituting the framework
of the Dharma to which we turn for refuge
and guidance.
In the endless cycle of wrongdoing and its
results, we are helplessly at the mercy of
the law of karma, undergoing untold misery
in Samsara. Most of us misunderstand the
law of karma as a theory of predestination,
because it seems that there is practically
nothing we can do to change its course. Ignorant
of this law, we foolishly repeat a vicious
circle of delusion, karma and suffering.
Shakyamuni is the first in history to discover
the law of karma in the true sense of the
term, with all its subtleties, depths and
boundless scope of operation. As with the
discovery of laws in the physical world,
knowledge of the law of karma leads to its
utilization for useful purposes. The law
of karma, which is ruthlessly binding on
ordinary, unenlightened persons, can be used
profitably for one's spiritual progress and
final attainment of Enlightenment.
When Amida was a Bodhisattva, he realized
the law of karma to its fullest extent, and
further contemplated it until he discovered
the only possible way of salvation for ignorant
and passion-ridden beings like us - salvation
through his Name. It was perfectly in accord
with the law of karma that he made his Vows,
followed the Bodhisattva Way, became a Buddha,
established his Pure Land, and began endless
acts of salvation for suffering beings. It
is also in complete harmony with this law
that he transfers his merit through the Name
and thereby enables us to attain birth in
the Pure Land - the sphere of nirvana, which
is truth, beauty and bliss. For this reason,
other Buddhas praise Amida's wonderful accomplishments
and glorify his virtue.
12. Amida, the Infinite
The majestic Light of Amida, which is above
all forms and concepts, is beyond description;
Hence, we call him the 'Buddha of Ineffable
Light'.
The Light of the one who became a Buddha
through the Vow of Infinite Light
Is praised by all the Buddhas. (Jodo Wasan 12)
The most important terms in Buddhism are
undoubtedly 'Buddha' and 'Dharma'. As Buddhism
developed over a long time, these terms have
acquired new dimensions of meaning. Thus
'Buddha' is interpreted in various ways in
different sects and schools, although, when
it is used in ordinary parlance, the term
refers to an historical Buddha, particularly
Shakyamuni the founder of Buddhism. In Zen,
'Buddha' is none other than the ultimate
reality, which transcends all verbal expressions
and concepts, and is only intuitively known
through intensive meditation. In the Mahayana
in general, three Buddha-bodies are distinguished:
(1) Dharma-body (dharmakaya), Buddha as ultimate reality; (2) Reward-body
(sambhogakaya), Buddha as the embodiment of perfect merit
and virtue; and (3) Transformed body (nirmanakaya), Buddha as incarnated in the form of a
man, god, etc., or as apparitional bodies.
According to the Larger Sutra, Amida became
a Buddha ten kalpas ago, and is possessed
of perfect merit from the Bodhisattva practices
that he had performed for an immeasurably
long time. Therefore, Amida is a Reward-body
Buddha, as Shan-tao confirmed. As such Amida
manifests a glorious, luminous body of cosmic
dimensions, which sends forth innumerable
rays of light to illumine and save suffering
beings in Samsara. He is also possessed of
supernal powers, capable of endowing us with
merit and power and of perceiving and responding
to our feelings and acts, all in accordance
with the Vows, which he made when he was
a Bodhisattva.
Notwithstanding the fact that Amida is a
Buddha having a distinct Person, he shares
the supreme essence with other Buddhas in
the Dharma-body. From the perspective of
the Dharma-body, all Buddhas are one and
the same, and identical with the ultimate
reality. It follows then that the terms used
in the Mahayana to describe the ultimate
state of things, such as 'Thusness', 'True
Thusness', 'Suchness', and 'Dharma-nature',
are synonyms of 'the Dharma-body Buddha'.
Shinran accepted the traditional interpretation
of Amida as a Sambhogakaya Buddha but, at
the same time, conceived of him as an undivided
totality of the three bodies, as he says
in the Kyogyoshinsho, Chapter on Enlightenment:
"Arising from Suchness, Amida Buddha
manifests the various Recompensed, Accommodated
and Transformed bodies."
The essential body of Amida is transcendent
and indefinable, but it naturally finds innumerable
expressions in accordance with the needs
of those to be saved and enlightened. Thus
the Nameless Amida came to assume a unique
name and form with special attributes. The
vital agent in this self-manifestation is
the Vow, especially the Twelfth Vow in which
Dharmakara proclaimed that he would become
a Buddha of Infinite Light. Hence, Shinran
says in the Notes on Essentials of Faith Alone:
'Amida appeared from Suchness in the form
of an Expedient Dharma-Body, called Dharmakara,
and made the inconceivable, great Vows, by
which he manifested himself as what Vasubandhu
called "the Buddha of Unhindered Light
Shining Throughout the Ten Quarters".'
It is significant that 'Amida' literally
means 'infinite'; his infinite Wisdom, Compassion
and Power extend to the farthest limits of
existence, embracing all beings. One who
awakens to Amida's everlasting presence and
his Light of Wisdom finds in him the Ultimate
Refuge where true peace resides.
13. Amida's Twelve Lights
Amida's Light surpasses the sun and moon;
Hence, he is called the 'Buddha of Light
Outshining the Sun and Moon'. Even Shakyamuni
was not able to praise him fully.
Take refuge in the Peerless One. (Jodo Wasan 13)
We have seen in the foregoing hymns various
aspects of the Light of Amida Buddha. The
first hymn is the general description of
Amida as a Dharma-body Buddha, whose presence
throughout the universe is recognized as
the essential basis of all beings. From the
second to the twelfth hymns the specific
qualities and functions of the Light are
praised. In concluding the above, this hymn
shows in general terms the supremacy of the
Light by comparing it with the sun and the
moon, which to us are the most brilliant
and important of all the heavenly bodies.
In the Three Pure Land Sutras we find Amida's
Light described in various ways. The Amida
Sutra, the shortest of all, simply states
that Amida's Light is immeasurable, illuminating
all the worlds of the ten quarters
without hindrance. The Contemplation Sutra presents Amida in full effulgence and describes
his physical dimensions in astronomical figures.
For example, it is stated in the ninth contemplation:
"Amida possesses eighty-four thousand
physical characteristics, each having eighty-four
thousand secondary marks of excellence. Each
secondary mark emits eighty-four thousand
rays of light; each light shines universally
upon the lands of the ten quarters,
embracing, and not forsaking, those who are
mindful of the Buddha." (17)
As compared with the Contemplation Sutra which presents Amida as the central object
to be visualized, the Larger Sutra is more detailed in explaining the essential
characteristics and functions of his Light,
based on which the twelve different names
are given to Amida. The twelve names are
the following: Infinite Light, Boundless
Light, Unhindered Light, Incomparable Light,
Light of the King of Flames, Pure Light,
Light of Joy, Light of Wisdom, Unceasing
Light, Inconceivable Light, Ineffable Light,
the Light Outshining the Sun and Moon. But
these are not all that describe Amida.
According to the Larger Sutra if sentient beings have heard of the majestic
virtue of Amida's Light and glorify it day
and night with uninterrupted sincerity of
heart, they will be able to attain birth
in his Land. Because his Light is incomparably
glorious and most effective in bringing living
beings to emancipation, Shakyamuni said that
he would not be able to explain its virtue
exhaustively, even if he continued speaking
for one kalpa.
How fortunate we are to have been led to
take refuge in Amida's Light of Wisdom and
Compassion through the guidance of Shinran
and other Pure Land masters! The Light gives
a new meaning to life by removing our delusions
and fallacies, guides us safely to the Other
Shore, and constantly supplies us with the
pure energy emanating from the Infinite Life
that is Amida.
Namu Amida Butsu
Return to Nembutsu-Index; Index.