The Shin Buddhist Classical Tradition A Reader in Pure Land Teaching
I. Foundational Sutras
A. In Praise of Sutras
1. The Larger Pure Land Sutra
-001- The Buddha said to Maitreya, “If there are people who hear the Name of that Buddha, rejoice so greatly as to dance, and remember him even once, then you should know that they have gained great benefit by receiving the unsurpassed virtue. For this reason, Maitreya, even if a great fire were to fill the universe of a thousand million worlds, you should pass through it to hear this sutra, to arouse joyful faith, to uphold and chant it, and to practice in accordance with its teachings. This is because there are many bodhisattvas who wish to hear this teaching but are still unable to do so. If there are sentient beings who have heard it, they will attain the Stage of Non-retrogression for realizing the highest Enlightenment. This is why you should single-heartedly accept in faith, uphold and chant this sutra, and practice in accordance with its teaching.”
The Buddha further said, “I have expounded this teaching for the sake of sentient beings and enabled you to see Amitayus and all in his land. Strive to do what you should. After I have passed into Nirvana, do not allow doubt to arise. In the future, the Buddhist scriptures and teachings will perish. But, out of pity and compassion, I will especially preserve this sutra and maintain it in the world for a hundred years more. Those beings who encounter it will attain deliverance in accord with their aspirations.”
The Buddha said to Maitreya, “It is difficult to encounter and behold Tathagata when he is in this world. Difficult of access, difficult to hear are the Buddhas’ teachings and scriptures. It is also difficult to hear the excellent teachings for bodhisattvas, the paramitas. Difficult too is it to meet a good teacher, to hear the Dharma and perform the practices. But most difficult of all difficulties is to hear this sutra, have faith in it with joy and hold fast to it. Nothing is more difficult than this. Thus have I formed my Dharma, thus have I expounded my Dharma, and thus have I taught my Dharma. You must receive it and practice it by the method prescribed.” (Hisao Inagaki, trans., The Three Pure Land Sutras [[[Wikipedia:Kyoto|Kyoto]]: Nagata Bunshodo, 1994], pp. 311-313)
2. The Shorter Pure Land Sutra
-002- “Sariputra, why do you think this teaching is called The Sutra of Protection by All Buddhas? Sariputra, all good men and women who hear the Name of Amida Buddha expounded by all the Buddhas and the name of this sutra are protected by all the Buddhas and dwell in the Stage of Nonretrogression for realizing the highest, perfect Enlightenment. This is why, Sariputra, you should accept my words and the teachings of all the Buddhas.”
“Sariputra, those who have already aspired, now aspire, or in the future will aspire to be born in the land of Amitayus Buddha all dwell in the Stage of Non-retrogression for realizing the highest, perfect Enlightenment. They have already been born, are now being born, or will be born in that land. Hence, Sariputra, good men and women of faith should aspire to birth there.” (Hisao Inagaki, trans., The Three Pure Land Sutras [[[Wikipedia:Kyoto|Kyoto]]: Nagata Bunshodo, 1994], p. 359)
3. The Contemplation Sutra
-003- Then Ananda rose from his seat, stepped forward, and said to the Buddha, “World-Honored One, what should we call this sutra and how should we receive and retain the essentials of its teaching?”
The Buddha answered, “Ananda, this sutra is called the Visualization of the Land of Utmost Bliss, of the Buddha Amitayus, and of the Bodhisattvas Avalokiteshvara and Mahasthamaprapta. It is also called the Purification and Elimination of Karmic Hindrances for Attaining Birth in the Presence of All the Buddhas. Hold fast to this sutra and do not forget it. Those who practice this samadhi will be able to see, during their lifetime, the Buddha Amitayus and the two Mahasattvas. If good men or women simply hear the Name of this Buddha or the names of those two bodhisattvas, the evil karma which they have committed during innumerable kalpas of samsara will be extinguished. And so, how much more merit will they acquire if they concentrate on them! You should know that all who are mindful of that Buddha are like white lotus-flowers among humankind; the Bodhisattvas Avalokiteshvara and Mahasthamaprapta become their good friends. They will sit in the place of Enlightenment and be born into the family of the Buddhas.” (Hisao Inagaki, trans., The Three Pure Land Sutras [[[Wikipedia:Kyoto|Kyoto]]: Nagata Bunshodo, 1994], pp. 349-350)
B. Praise of Sakyamuni in the Pure Land Sutras 1. The Larger Pure Land Sutra
-004- At that time all the senses of the World-Honored One radiated joy, his entire body appeared serene and glorious, and his august countenance looked most majestic. Having perceived the Buddha’s holy intention, the Venerable Ananda rose from his seat, bared his right shoulder, prostrated himself, and joining his palms in reverence, said to the Buddha, “World-Honored One, today all your senses are radiant with joy, your body is serene and glorious, and your august countenance is as majestic as a clear mirror whose brightness radiates outward and inward. The magnificence of your dignified appearance is unsurpassed and beyond measure. I have never seen you look so superb and majestic as today. With respect, Great Sage, this thought has occurred to me: ‘Today, the World-Honored One dwells in the rare and marvelous Dharma; today, the World-Hero dwells in the Buddha’s abode; today, the World-Eye concentrates on the performance of the leader’s duty; today, the World-Valiant One dwells in the supreme bodhi; today, the One Most Honored in Heaven realizes the Tathagata’s virtue. The Buddhas of the past, present, and future contemplate each other. How can this present Buddha not contemplate all other Buddhas?’ For what reason does his countenance look so majestic and brilliant?”
Then the World-Honored One said to Ananda, “Tell me, Ananda, whether some god urged you to put this question to the Buddha or whether you asked about his glorious countenance from your own wise observation.”
Ananda replied to the Buddha, “No god came to prompt me. I asked you about this matter of my own accord.” The Buddha said, “Well said, Ananda. I am very pleased with your question. You have shown profound wisdom and subtle insight in asking me this wise question out of compassion for sentient beings. As the Tathagata, I regard beings of the three worlds with boundless great compassion. The reason for my appearance in the world is to reveal teachings of the Way and save multitudes of beings by endowing them with true benefits.1 Even in countless millions of kalpas it is difficult to come upon and meet a Tathagata. It is as difficult as seeing an udumbara flower, which blooms very rarely. Your question is of great benefit and will enlighten all heavenly and human beings. Ananda, you should realize that the Tathagata’s perfectly enlightened wisdom is unfathomable, capable of leading innumerable beings to emancipation, and that his penetrating insight cannot be obstructed. With just one meal, he is able to live for a hundred thousand kotis of kalpas, or an incalculable and immeasurable length of time, or beyond. Even after that lapse of time, his senses will still be radiant with joy and show no signs of deterioration; his appearance will not change, and his august countenance will look just the same. The reason for this is that the Tathagata’s meditation and wisdom are perfect and boundless and that he has attained unrestricted power over all dharmas. Ananda, listen carefully. I shall now expound the Dharma.”
Ananda replied, “Yes, I will. With joy in my heart, I wish to hear the Dharma” (Hisao Inagaki, trans., The Three Pure Land Sutras [[[Wikipedia:Kyoto|Kyoto]]: Nagata Bunshodo, 1994], pp. 233-235)
2. The Shorter Pure Land Sutra
a. Praise of Sakyamuni’s Virtue by all the Buddhas
-005- “Sariputra, just as I now praise the inconceivable virtue of other Buddhas, they also praise my inconceivable virtue, saying, ‘Sakyamuni Buddha, you have accomplished an extremely difficult and unprecedented task. In this saha world, during the evil period of the five defilements—those of time, views, passions, sentient beings, and life-span—you have attained the highest, perfect Enlightenment and, for the sake of sentient beings, have delivered this teaching, which is the most difficult in the world to accept in faith.’
“Sariputra, you must realize that I have accomplished this difficult task during the period of the five defilements. That is to say, having attained the highest, perfect Enlightenment, I have, for the sake of all the world, delivered this teaching, which is so hard for them to accept. This is indeed an extremely difficult task.” (Hisao Inagaki, trans., The Three Pure Land Sutras [[[Wikipedia:Kyoto|Kyoto]]: Nagata Bunshodo, 1994], pp. 359-360)
C. Dharmakara Bodhisattva’s Enlightenment as Amida Buddha in The Larger Pure Land Sutra 1. Renunciation: Dharmakara Bodhisattva Renounces His Throne; Takes Refuge under Buddha Lokeshvararaja
-006- “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 Tathagata 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 with these verses:
1. The shining face of the Buddha is glorious;
Boundless is his magnificence.
Radiant splendor such as his
Is beyond all comparison.
The sun, the moon, and the mani-jewel,
Though shining with dazzling brightness,
Are completely dimmed and obscured
As if they were a pile of ink-sticks.
2. The countenance of the Tathagata
Is beyond compare in the whole world.
The great voice of the Enlightened One
Resounds throughout the ten regions.
His morality, learning, endeavor,
Absorption in meditation, wisdom
And magnificent virtues have no equal;
They are wonderful and unsurpassed.
3. He meditates deeply and directly
On the oceanic Dharma of all the Buddhas.
He knows its depth and breadth
And penetrates to its farthest end.
Are forever absent in the World-Honored One.
He is the lion, the most valiant of all men;
His glorious virtue is unlimited.
4. His meritorious achievements are vast;
His wisdom is deep and sublime.
His light, with awe-inspiring glory,
Shakes the universe of a thousand million worlds.
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.
5. 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.
6. Even though there are Buddhas,
A thousand million kotis in number,
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.
7. 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.
8. 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.
9. Those who come from the ten quarters
Shall find joy and serenity of heart;
When they reach my land,
They shall dwell in peace and happiness.
I beg you, the Buddha, 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.
10. The World-Honored Ones in the ten quarters
Have unimpeded wisdom;
I call upon those Honored Ones
To bear witness to my intention.
Even though I must remain
I will diligently practice,
Enduring all hardships with tireless vigor.”
(Hisao Inagaki, trans., The Three Pure Land Sutras [[[Wikipedia:Kyoto|Kyoto]]: Nagata Bunshodo, 1994], pp. 236-239)2
2. Dharmakara Bodhisattva Resolves to Become Buddha
-007- The Buddha said to Ananda, “Having spoken these verses, the Bhiksu Dharmakara said to the Buddha Lokesvararaja, ‘Respectfully, World-Honored One, I announce that I have awakened aspiration for the highest, perfect Enlightenment. I beseech you to explain the Dharma to me fully, so that I can perform practices for the establishment of a pure Buddha-land adorned with infinite excellent qualities. So please teach me how to attain Enlightenment quickly and to remove the roots of afflictions of birth-and-death for all.’ . . .
“At that time the Buddha Lokesvararaja recognized the Bhiksu Dharmakara’s noble and high aspirations, and taught him as follows: ‘If, for example, one keeps on bailing water out of a great ocean with a pint-measure, one will be able to reach the bottom after many kalpas and then obtain rare treasures. Likewise, if one sincerely, diligently, and unceasingly seeks the Way, one will be able to reach one’s destination. What vow is there which cannot be fulfilled?’
“Then the Buddha Lokesvararaja explained in detail the greater and lesser aspects of two hundred and ten kotis of Buddha-lands, together with the good and evil natures of heavenly and human beings living there. He revealed them all to the Bhiksu just as he had requested. Then the Bhiksu, having heard the Buddha’s exposition of the glorious pure land and also having seen all of them, resolved upon his supreme, unsurpassed vows. His mind being serene and his aspirations free of attachment, he was unexcelled throughout the world. For five full kalpas he contemplated the vows, and then chose the pure practices for the establishment of his Buddha-land. . . . The Buddha said to him, ‘You should proclaim this. Know that now is the right time. Encourage and delight the entire assembly. Hearing this, other bodhisattvas will practice this Dharma and so fulfill their innumerable great vows.’ The Bhiksu replied, ‘I beg you to grant me your attention. Now I will fully proclaim my vows.’” (Hisao Inagaki, trans., The Three Pure Land Sutras [[[Wikipedia:Kyoto|Kyoto]]: Nagata Bunshodo, 1994], pp. 240-241)
3. Dharmakara Bodhisattva’s Forty-Eight Vows
-008- (1) If, when I attain Buddhahood, there should be in my land a hell, a realm of hungry spirits, or a realm of animals, may I not attain perfect Enlightenment.
(2) If, when I attain Buddhahood, humans and devas in my land should after death fall again into the three evil realms, may I not attain perfect Enlightenment.
(3) If, when I attain Buddhahood, humans and devas in my land should not all be the color of pure gold, may I not attain perfect Enlightenment.
(4) If, when I attain Buddhahood, humans and devas in my land should not all be of one appearance, and should there be any difference in beauty, may I not attain perfect Enlightenment.
(5) If, when I attain Buddhahood, humans and devas in my land should not remember all their previous lives, not knowing even the events which occurred during the previous hundred thousand kotis of nayutas of kalpas, may I not attain perfect Enlightenment.
(6) If, when I attain Buddhahood, humans and devas in my land should not possess the divine eye of seeing even a hundred thousand kotis of nayutas of Buddha-lands, may I not attain perfect Enlightenment.
(7) If, when I attain Buddhahood, humans and devas in my land should not possess the divine ear of hearing the teachings of at least a hundred thousand kotis of nayutas of Buddhas and should not remember all of them, may I not attain perfect Enlightenment.
(8) If, when I attain Buddhahood, humans and devas in my land should not possess the faculty of knowing the thoughts of others, at least those of all sentient beings living in a hundred thousand kotis of nayutas of Buddha-lands, may I not attain perfect Enlightenment.
(9) If, when I attain Buddhahood, humans and devas in my land should not possess the supernatural power of travelling anywhere in one instant, even beyond a hundred thousand kotis of nayutas of Buddha-lands, may I not attain perfect Enlightenment.
(10) If, when I attain Buddhahood, humans and devas in my land should give rise to thoughts of self-attachment, may I not attain perfect Enlightenment.
(11) If, when I attain Buddhahood, humans and devas in my land should not dwell in the Definitely Assured State and unfailingly reach Nirvana, may I not attain perfect Enlightenment.
(12) 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.
(13) 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.
(14) If, when I attain Buddhahood, the number of the shravakas in my land could be known, even if all the beings and pratyeka-Buddhas living in this universe of a thousand million worlds should count them during a hundred thousand kalpas, may I not attain perfect Enlightenment.
(15) If, when I attain Buddhahood, humans and devas in my land should have limited life-spans, except when they wish to shorten them in accordance with their original vows, may I not attain perfect Enlightenment.
(16) If, when I attain Buddhahood, humans and devas in my land should even hear of any wrongdoing, may I not attain perfect Enlightenment.
(17) If, when I attain Buddhahood, innumerable Buddhas in the land of the ten quarters should not all praise and glorify my Name, may I not attain perfect Enlightenment.
(18) If, when I attain Buddhahood, sentient beings in the lands of the ten quarters who sincerely and joyfully entrust themselves to me, desire to be born in my land, and call my Name, even ten times, should not be born there, may I not attain perfect Enlightenment. Excluded, however, are those who commit the five gravest offences and abuse the right Dharma.
(19) If, when I attain Buddhahood, sentient beings in the lands of the ten quarters, who awaken aspiration for Enlightenment, do various meritorious deeds, and sincerely desire to be born in my land, should not, at their death, see me appear before them surrounded by a multitude of sages, may I not attain perfect Enlightenment.
(20) If, when I attain Buddhahood, sentient beings in the lands of the ten quarters who, having heard my Name, concentrate their thoughts on my land, plant roots of virtue, and sincerely transfer their merits towards my land with a desire to be born there, should not eventually fulfill their aspiration, may I not attain perfect Enlightenment.
(21) If, when I attain Buddhahood, humans and devas in my land should not all be endowed with the thirty-two physical characteristics of a Great Man, may I not attain perfect Enlightenment.
(22) If, when I attain Buddhahood, bodhisattvas in the Buddha-lands of other quarters who visit my land should not ultimately and unfailingly reach the stage of becoming a Buddha after one more life, may I not attain perfect Enlightenment. Excepted are those who wish to teach and guide sentient beings in accordance with their original vows. For they wear the armor of great vows, accumulate merits, deliver all beings from birth-and-death, visit Buddha-lands to perform the bodhisattva practices, make offerings to Buddhas, Tathagatas, throughout the ten quarters, enlighten uncountable sentient beings as numerous as the sands of the River Ganges, and establish them in the highest, perfect Enlightenment. Such bodhisattvas transcend the course of practice of the ordinary bodhisattvas, manifest the practices of all the bodhisattva stages, and cultivate the virtues of Samantabhadra.
(23) If, when I attain Buddhahood, bodhisattvas in my land, in order to make offerings to Buddhas through my transcendent power, should not be able to reach immeasurable and innumerable kotis of nayutas of Buddha-lands in as short a time as it takes to eat a meal, may I not attain perfect Enlightenment.
(24) If, when I attain Buddhahood, bodhisattvas in my land should not be able, as they wish, to perform meritorious acts of worshipping the Buddhas with the offerings of their choice, may I not attain perfect Enlightenment.
(25) If, when I attain Buddhahood, bodhisattvas in my land should not be able to expound the Dharma with the all-knowing wisdom, may I not attain perfect Enlightenment.
(26) If, when I attain Buddhahood, there should be any bodhisattva in my land not endowed with the body of the Vajra-god Narayana, may I not attain perfect Enlightenment.
(27) If, when I attain Buddhahood, sentient beings should be able, even with the divine eye, to distinguish by name and calculate by number all the myriads of manifestations provided for the humans and devas in my land, which are glorious and resplendent and have exquisite details beyond description, may I not attain perfect Enlightenment.
(28) If, when I attain Buddhahood, bodhisattvas in my land, even those with little store of merit, should not be able to see the bodhi-tree which has countless colors and is four million li in height, may I not attain perfect Enlightenment.
(29) If, when I attain Buddhahood, bodhisattvas in my land should not acquire eloquence and wisdom in upholding sutras and reciting and expounding them, may I not attain perfect Enlightenment.
(30) If, when I attain Buddhahood, the wisdom and eloquence of bodhisattvas in my land should be limited, may I not attain perfect Enlightenment.
(31) If, when I attain Buddhahood, my land should not be resplendent, revealing in its light all the immeasurable, innumerable, and inconceivable Buddha-lands, like images reflected in a clear mirror, may I not attain perfect Enlightenment.
(32) If, when I attain Buddhahood, all the myriads of manifestations in my land, from the ground to the sky, such as palaces, pavilions, ponds, streams, and trees, should not be composed of both countless treasures, which surpass in supreme excellence anything in the worlds of humans and devas, and of a hundred thousand kinds of aromatic wood, whose fragrance pervades all the worlds of the ten quarters, causing all bodhisattvas who sense it to perform Buddhist practices, then may I not attain perfect Enlightenment.
(33) If, when I attain Buddhahood, sentient beings in the immeasurable and inconceivable Buddha-lands of the ten quarters, who have been touched by my light, should not feel peace and happiness in their bodies and minds surpassing those of humans and devas, may I not attain perfect Enlightenment.
(34) If, when I attain Buddhahood, sentient beings in the immeasurable and inconceivable Buddha-lands of the ten quarters, who have heard my Name, should not gain the bodhisattva’s insight into the non-arising of all dharmas and should not acquire various profound dharanis, may I not attain perfect Enlightenment.
(35) If, when I attain Buddhahood, women in the immeasurable and inconceivable Buddha-lands of the ten quarters who, having heard my Name, rejoice in faith, awaken aspiration for Enlightenment, and wish to renounce womanhood, should after death be reborn again as women, may I not attain perfect Enlightenment.
(36) If, when I attain Buddhahood, bodhisattvas in the immeasurable and inconceivable Buddha-lands of the ten quarters, who have heard my Name, should not, after the end of their lives, always perform sacred practices until they reach Buddhahood, may I not attain perfect Enlightenment.
(37) If, when I attain Buddhahood, humans and devas in the immeasurable and inconceivable Buddha-lands of the ten quarters, who having heard my Name, prostrate themselves on the ground to revere and worship me, rejoice in faith, and perform bodhisattva practices, should not be respected by all devas and people of the world, may I not attain perfect Enlightenment.
(38) If, when I attain Buddhahood, humans and devas in my land should not obtain clothing, as soon as such a desire arises in their minds, and if the fine robes as prescribed and praised by the Buddhas should not be spontaneously provided for them to wear, and if these clothes should need sewing, bleaching, dyeing, or washing, may I not attain perfect Enlightenment.
(39) If, when I attain Buddhahood, humans and devas in my land should not enjoy happiness and pleasure comparable to that of a monk who has exhausted all the passions, may I not attain perfect Enlightenment.
(40) If, when I attain Buddhahood, the bodhisattvas in my land who wish to see the immeasurable glorious Buddha-lands of the ten quarters, should not be able to view all of them reflected in the jeweled trees, just as one sees one’s face reflected in a clear mirror, may I not attain perfect Enlightenment.
(41) If, when I attain Buddhahood, bodhisattvas in the lands of the other quarters who hear my Name should, at any time before becoming Buddhas, have impaired, inferior, or incomplete sense organs, may I not attain perfect Enlightenment.
(42) If, when I attain Buddhahood, bodhisattvas in the lands of the other quarters who hear my Name should not all attain the samadhi called “pure emancipation” and, while dwelling therein, without losing concentration, should not be able to make offerings in one instant to immeasurable and inconceivable Buddhas, World-Honored Ones, may I not attain perfect Enlightenment.
(43) If, when I attain Buddhahood, bodhisattvas in the lands of the other quarters who hear my Name should not be reborn into noble families after their death, may I not attain perfect Enlightenment.
(44) If, when I attain Buddhahood, bodhisattvas in the lands of the other quarters who hear my Name should not rejoice so greatly as to dance and perform the bodhisattva practices and should not acquire stores of merit, may I not attain perfect Enlightenment.
(45) If, when I attain Buddhahood, bodhisattvas in the lands of the other quarters who hear my Name should not all attain the samadhi called “universal equality” and, while dwelling therein, should not always be able to see all the immeasurable and inconceivable Tathagatas until those bodhisattvas, too, become Buddhas, may I not attain perfect Enlightenment.
(46) If, when I attain Buddhahood, bodhisattvas in my land should not be able to hear spontaneously whatever teachings they may wish, may I not attain perfect Enlightenment.
(47) If, when I attain Buddhahood, bodhisattvas in the lands of the other quarters who hear my Name should not instantly reach the Stage of Nonretrogression, may I not attain perfect Enlightenment.
(48) If, when I attain Buddhahood, bodhisattvas in the lands of the other quarters who hear my Name should not instantly gain the first, second, and third insights into the nature of dharmas and firmly abide in the truths realized by all the Buddhas, may I not attain perfect Enlightenment.” (Hisao Inagaki, trans., The Three Pure Land Sutras [[[Wikipedia:Kyoto|Kyoto]]: Nagata Bunshodo, 1994], pp. 241-249)
4. Summary of Amida’s Vows (Juseige-Verses on Weighty Vows and Sanseige-Verses on Three Vows) from The Larger Pure Land Sutra
-009- The Buddha said to Ananda, “The Bhiksu Dharmakara, having thus proclaimed those vows, spoke the following verses:
1. 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.
2. If I should not become a great benefactor
In lives to come for immeasurable kalpas
To save the poor and the afflicted everywhere,
May I not attain perfect Enlightenment.
3. 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.
4. 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 and humans.
5. 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.
6. 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.
7. 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.
8. 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.
9. 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.
10. Like your unhindered wisdom, O Buddha,
Mine shall reach everywhere, illuminating all;
May my supreme wisdom
Be like yours, Most Excellent Honored One.
11. If these vows are to be fulfilled,
Let this universe of a thousand million worlds shake in response
And let all the devas in heaven
Rain down rare and marvelous flowers.”
(Hisao Inagaki, trans., The Three Pure Land Sutras [[[Wikipedia:Kyoto|Kyoto]]: Nagata Bunshodo, 1994], pp. 249-251)
5. Fulfillment Text of Dharmakara Bodhisattva’s Eighteenth Vow
-010- The Buddha said to Ananda, “Sentient beings who are born in that Buddha-land all reside among those assured of Nirvana. The reason is that in that land there are neither beings who are destined to adverse conditions nor those whose destinies are uncertain.
“All Buddhas, Tathagatas, in the ten quarters, as numerous as the sands of the River Ganges, together praise the inconceivable, supernal virtue of Amitayus. All sentient beings who, having heard his Name, rejoice in faith, remember him even once, and sincerely transfer the merit of virtuous practices to that land, aspiring to be born there, will attain birth and dwell in the Stage of Non-retrogression. But excluded are those who have committed the five gravest offenses and abused the right Dharma.” (Hisao Inagaki, trans., The Three Pure Land Sutras [[[Wikipedia:Kyoto|Kyoto]]: Nagata Bunshodo, 1994], p. 268)
6. Dharmakara Practices the Bodhisattva Path
-011- The Buddha said to Ananda, “As soon as the Bhiksu 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 Bhiksu Dharmakara kept all those great vows which were sincere, unfailing, and unsurpassed in the whole world, and intensely aspired to attain Nirvana.
“Then, Ananda, after proclaiming and establishing those universal vows in the presence of the Buddha Lokesvararaja before the multitude of beings, . . . the Bhiksu Dharmakara was solely intent on producing a glorious and exquisite land. The Buddha-land which he sought to establish was vast in extent, unsurpassed and supremely wonderful, always present and subject neither to decay nor change.” (Hisao Inagaki, trans., The Three Pure Land Sutras [[[Wikipedia:Kyoto|Kyoto]]: Nagata Bunshodo, 1994], pp. 241-249)
a. Dharmakara Bodhisattva’s Pure Practice
-012- During inconceivable and innumerable kalpas, he [[[Bodhisattva Dharmakara]]] 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 Samadhi. His wisdom was unobstructed, and his mind free of falsehood and deceitfulness. With expression of tenderness in his face and kindness in his speech, he spoke to others in consonance with their inner thoughts. Courageous and diligent, strongwilled 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 them. (Hisao Inagaki, trans., The Three Pure Land Sutras [[[Wikipedia:Kyoto|Kyoto]]: Nagata Bunshodo, 1994], pp. 251-252)
7. Dharmakara Bodhisattva Attains Buddhahood
-013- 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,’ a hundred thousand kotis 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 have passed.” (Hisao Inagaki, trans., The Three Pure Land Sutras [[[Wikipedia:Kyoto|Kyoto]]: Nagata Bunshodo, 1994], p. 253)
8. The Pure Land Established by Dharmakara Bodhisattva/Amida Buddha
-014- He [[[Gautama Buddha]]] continued, “In that Buddha-land, the earth is composed of seven jewels—namely, gold, silver, beryl, coral, amber, agate, and ruby—which have spontaneously appeared. The land itself is so vast, spreading boundlessly to the farthest extent, that it is impossible to know its limit. All the rays of light from those jewels intermingle and create manifold reflections, producing a dazzling illumination. Those pure, superb, and exquisite adornments are unsurpassed in all the worlds of the ten quarters. They are the finest of all gems, and are like those of the Sixth Heaven. In that land, there are no mountains, such as Mount Sumeru and the Encircling Adamantine Mountains. Likewise, there are neither oceans nor seas, valleys nor gorges. But one can see those manifestations by the Buddha’s power if one so wishes. In that land there is no hell; neither are there realms of hungry spirits and animals nor other adverse conditions. Neither do the four seasons of spring, summer, autumn, and winter exist. It is always moderate and pleasant, never cold or hot.” (Hisao Inagaki, trans., The Three Pure Land Sutras [[[Wikipedia:Kyoto|Kyoto]]: Nagata Bunshodo, 1994], pp. 253-254)
9. Amida Buddha’s Light
-015- The Buddha said to Ananda, “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. . . .
“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.” (Hisao Inagaki, trans., The Three Pure Land Sutras [[[Wikipedia:Kyoto|Kyoto]]: Nagata Bunshodo, 1994], p. 255)
-016- The Buddha said to Ananda, “The life of Amitayus 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 pratyeka-Buddha. 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 could still not reach its limit.” (Hisao Inagaki, trans., The Three Pure Land Sutras [[[Wikipedia:Kyoto|Kyoto]]: Nagata Bunshodo, 1994], p. 256)
11. Praise of Amida Buddha: The Larger Pure Land Sutra
-017- The Buddha said to Ananda, “The majestic virtue of Amitayus is boundless. All the innumerable, uncountable, and inconceivable Buddhas, Tathagatas, in the worlds of the ten quarters praise him. Innumerable and uncountable bodhisattvas in the Buddha-lands of the eastern quarter, as numerous as the sands of the River Ganges, all without exception, visit Amitayus in order to worship and make offerings to him and to the assembly of bodhisattvas and shravakas. Having heard the teaching, they expound it to lead people into the path of the Buddha. As in the eastern quarter, so it is in the southern, western, and northern, as well as in the four intermediate quarters, above and below.” (Hisao Inagaki, trans., The Three Pure Land Sutras [[[Wikipedia:Kyoto|Kyoto]]: Nagata Bunshodo, 1994], p. 270)
12. True Disciple of the Buddha
-018- If you have heard the Dharma and do not forget it
But regard and revere it with joy,
You are my good friend. For this reason,
You should awaken aspiration for Enlightenment.
(Hisao Inagaki, trans., The Three Pure Land Sutras [[[Wikipedia:Kyoto|Kyoto]]: Nagata Bunshodo, 1994], p. 275; also quoted in CWS, Kyogyoshinsho, I, p. 117, #87)
13. Description of the Pure Land
a. The Larger Pure Land Sutra
-019- “Again, seven-jeweled trees completely fill that land. There are some made of gold, some of silver, and others made of beryl, crystal, coral, ruby, or agate. There are also trees made of two to seven kinds of jewels.
“There are gold trees with leaves, flowers, and fruits of silver; silver trees with leaves, flowers, and fruits of gold; beryl trees with leaves, flowers, and fruits of crystal; crystal trees with leaves, flowers, and fruits of beryl; coral trees with leaves, flowers, and fruits of ruby; ruby trees with leaves, flowers, and fruits of beryl; agate trees with leaves, flowers, and fruits made of various jewels. . . .
“Again, the bodhi-tree of the Buddha Amitayus is four million li in height and five thousand yojanas in circumference at its base. Its branches spread two hundred thousand li in each of the four directions. It is a natural cluster of all kinds of precious stones and is adorned with the kings of jewels, namely, moon-light mani gems and ocean-supporting-wheel gems. . . .
“Ananda, those born in that Buddha-land are endowed with such bodies of purity and provided with various exquisite sounds, supernatural powers, and virtues. The palaces in which they dwell, their clothing, food and drink, the wonderful flowers, and the various kinds of incense and adornments are like those naturally provided in the Sixth Heaven of the world of desire.
“At mealtimes, plates made of the seven jewels—namely, gold, silver, beryl, agate, ruby, coral, and amber, and also moon-bright pearl—spontaneously appear, filled with food and drink of a hundred tastes, according to one’s wishes. Although the food is offered, no one actually eats it. Once it has been seen and smelt, one naturally feels that it has been eaten, and so is satisfied; thus one feels relaxed in mind and body, free from attachment to the sense of taste. When the meal is over, everything disappears, but reappears at the next mealtime.
“That Buddha-land, like the realm of unconditioned Nirvana, is pure and serene, resplendent and blissful. The shravakas, bodhisattvas, heavenly beings and humans there have lofty and brilliant wisdom, and are masters of the supernatural powers. They are all of one form, without any differences, but are called ‘heavenly beings’ and ‘humans’ simply by analogy with the states of existence in other worlds. They are of noble and majestic countenance, unequaled in all the worlds, and their appearance is superb, unmatched by any being, heavenly or human. They are all endowed with bodies of naturalness, emptiness, and infinity.
“When the breeze wafts over the nets and the various jeweled trees, countless excellent sounds of the Dharma are heard, and ten thousand kinds of delicate fragrances of virtue are diffused. If one smells those fragrances, one’s impurities and passions spontaneously cease to arise. If touched by the breeze itself, one enjoys the same pleasure as a monk who has entered the samadhi of extinction.” (Hisao Inagaki, trans., The Three Pure Land Sutras [[[Wikipedia:Kyoto|Kyoto]]: Nagata Bunshodo, 1994], pp. 258-266)
b. The Shorter Pure Land Sutra
-020- The Buddha then said to the Elder Sariputra: “If you travel westward from here, passing a hundred thousand kotis of Buddha-lands, you come to the land called ‘Utmost Bliss,’ where there is a Buddha named ‘Amida.’ He is living there now, teaching the Dharma. Sariputra, why is that land called ‘Utmost Bliss’? The beings in that land suffer no pain but only enjoy pleasures of various kinds. For this reason, that land is called ‘Utmost Bliss.’ Again, Sariputra, in that Land of Utmost Bliss there are seven rows of balustrades, seven rows of decorative nets, and seven rows of trees. They are all made of four kinds of jewels and extend over the whole land, encompassing everything. For this reason, that land is called ‘Utmost Bliss.’ Again, Sariputra, in the Land of Utmost Bliss there are seven-jeweled ponds, filled with water of the eight excellent qualities. The beds of the ponds are covered solely with gold sand, and from the four sides of each pond rise stairs of gold, silver, beryl, and crystal. Above these stand pavilions adorned with gold, silver, beryl, crystal, sapphire, rosy pearls, and carnelian. In the ponds are lotuses as large as chariot-wheels—the blue ones radiating a blue light, the yellow a yellow light, the red a red light and the white ones a white light. They are marvelous and beautiful, fragrant and pure. Sariputra, the Land of Utmost Bliss is filled with such excellence and splendor. . . .
“Again, Sariputra, in that Buddha-land heavenly music is played continually. The ground is made of gold. Six times during the day and night mandarava flowers rain down from the sky. Every day, in the serenity of the early morning, the people of that land fill the hem of their robes with exquisite flowers and go to make offerings to a hundred thousand kotis of Buddhas dwelling in the worlds of other quarters. Then they return for their morning meal. After the meal they enjoy a stroll. Sariputra, the Land of Utmost Bliss is filled with such splendid adornments.
“. . . Again, Sariputra, in that land there are always many kinds of rare and beautiful birds of various colors, such as swans, peacocks, parrots, sharis, kalavinkas, and jivamjivakas. Six times during the day and night birds sing with melodious and delicate sounds, which proclaim such teachings as the five roots of goodness, the five powers, the seven practices leading to Enlightenment, and the eightfold noble path. On hearing them, the people of that land become mindful of the Buddha, the Dharma, and the Sangha. But, Sariputra, you should not assume that these birds are born as retribution of their evil karma. The reason is that none of the three evil realms exists in that Buddha-land. Sariputra, even the names of the three evil realms do not exist there; how much less the realms themselves? These birds are manifested by Amida Buddha so that their singing can proclaim and spread the Dharma. . . .
“. . . In that Buddha-land, Sariputra, when soft breezes waft through the rows of jeweled trees and jeweled nets, they produce subtle, wonderful sounds. It is as if a hundred thousand musical instruments were playing together. Everyone who hears the sounds spontaneously becomes mindful of the Buddha, the Dharma, and Sangha. Sariputra, that Buddha-land is filled with such splendid adornments.
“. . . For what reason, Sariputra, do you think that Buddha is called ‘Amida’? Sariputra, the Buddha’s light shines boundlessly and without hindrance over all the worlds of the ten quarters. It is for this reason that he is called ‘Amida’ (Amitabha). Again, Sariputra, the lives of the Buddha and the people of his land last for immeasurable, unlimited, and incalculable kalpas. It is for this reason that the Buddha is called ‘Amida’ (Amitayus). Sariputra, ten kalpas have passed since Amida Buddha attained Enlightenment. Moreover, Sariputra, he has an immeasurable and unlimited number of sravaka disciples, all of them arhats, whose number cannot be reckoned by any means. His assembly of bodhisattvas is similarly vast. Sariputra, that Buddha-land is filled with such excellence and splendor.” (Hisao Inagaki, trans., The Three Pure Land Sutras [[[Wikipedia:Kyoto|Kyoto]]: Nagata Bunshodo, 1994], pp. 353-356)
c. The Nirvana Sutra
-021- Good sons, because there is great pleasure it is called great Nirvana. Nirvana is without pleasure, and because it possesses the four aspects of pleasure, it is called great Nirvana. What are these four?
The first is eradication of all pleasures. If pleasures are not eradicated, it is called pain. If there is pain, it cannot be called great pleasure. Because one eradicates pleasure, there is no pain. Being without pain and without pleasure is great pleasure. The nature of Nirvana is absence of pain and absence of pleasure. Hence, it is called great pleasure. With this meaning it is called great Nirvana. (CWS, Kyogyoshinsho, I, p. 183, V:13)
a. The Larger Pure Land Sutra
-022- The Buddha said to Ananda, “Sentient beings who are born in that Buddha-land all reside among those assured of Nirvana. The reason is that in that land there are neither beings who are destined to adverse conditions nor those whose destinies are uncertain. . . .
The Buddha said to Ananda, “Devas and humans in the worlds of the ten quarters who sincerely aspire to be born in that land can be classified into three grades. The higher grade of aspirants are those who leave their homes and abandon worldly desires to become monks. Having awakened aspiration for Enlightenment, they single-mindedly remember Amitayus and perform meritorious practices, aspiring to be born in his land. When they are about to die, Amitayus, together with a host of sages, will appear before them. Then they will follow him and attain birth in his land. At once they will be born by transformation spontaneously from within seven-jeweled lotus-flowers. They will dwell in the stage of non-retrogression, attain steadfast wisdom, and be capable of freely exercising supernatural powers. For this reason, Ananda, sentient beings who wish to see Amitayus while in this world should awaken aspiration for the highest Enlightenment, do meritorious deeds, and aspire to be born in his land.”
. . . The Buddha said to Maitreya, “What you say is true. Those who adore and revere a Buddha attain great merit. Buddhas very rarely appear in the world. Having become a Buddha in this life, I have taught the Dharma, expounded teachings of the Way, cleared people’s doubts, eradicated the causes of lust and desire, and blocked the source of all evils. Visiting various places in the three worlds, I encounter no obstructions. The wisdom disclosed in the scriptures provides for all ways of life. It keeps essential principles together and clearly reveals the truth. I have explained the reality of the five realms, thereby freeing those who have not yet attained deliverance and distinguishing between the paths of samsara and Nirvana.
“Maitreya, you should know that you have, for innumerable kalpas, been perfecting bodhisattva practices to save sentient beings. Incalculable indeed is the number of beings who under your guidance have attained the Way and reached Nirvana. From time immemorial, you and all the devas and humans in the ten quarters and the four groups of followers have been floundering in the five realms of samsara, undergoing indescribable troubles and afflictions. Until you were born in this life, you, too, underwent endless cycles of birth-and-death. Now you have encountered a Buddha, listened to his expositions of the Dharma, and been able to learn about Amitayus. What pleasure and joy this is for you and for me to share.
“It is time for all to seek deliverance from the pains of birth, death, old age, and sickness. Outflows of depravity and defilement are everywhere, and there is nothing in which you can find true joy. You should resolutely do worthy deeds with decorum, strive to do more good, control and purify yourselves, wash off the mind’s defilements, be sincere in word and deed, and allow no contradiction between what you think and what you do. Seek your own emancipation and then turn to saving others; straightforwardly aspire to be born in the Pure Land and accumulate roots of virtue. However hard you may practice in this life, it can only be for a short while. In the life to come you will be born in the land of Amitayus and enjoy endless bliss there. Being forever in accord with the Way, you will no longer be subject to birth-and-death and be free of the afflictions caused by greed, anger, and stupidity. If you wish your life to be as long as a kalpa, a hundred kalpas, or ten million kalpas, it will be just as you please. You will dwell in effortless spontaneity and attain Nirvana. You should each diligently seek to realize your aspiration. Do not entertain any doubt or give up your endeavor, lest as a result of that fault you should be born into the seven-jeweled palace in the border region of the Pure Land and be subject to various disadvantages for five hundred years.” (Hisao Inagaki, trans., The Three Pure Land Sutras [[[Wikipedia:Kyoto|Kyoto]]: Nagata Bunshodo, 1994], pp. 268-269, 289-290)
b. The Shorter Pure Land Sutra
-023- “Again, Sariputra, all sentient beings born in the Land of Utmost Bliss dwell in the stage of non-retrogression. Many of them are in the stage of becoming a Buddha after one more life. Their number is so great that it is beyond reckoning; it can only be described as innumerable, unlimited, and incalculable
“Sariputra, those sentient beings who hear of that land should aspire to be born there. Why? Because they will be able to meet such sages of supreme virtue. Sariputra, one cannot attain birth in that land with few roots of goodness or a small stock of merit. Sariputra, if a good man or woman who hears of Amida Buddha holds fast to his Name even for one day, two days, three, four, five, six, or seven days with a concentrated and undistracted mind, then, at the hour of death, Amida Buddha will appear before them with a host of holy ones. Consequently, when their life comes to an end, the aspirants’ minds will not fall into confusion and so they will be born immediately in the Land of Utmost Bliss of Amida Buddha. Sariputra, perceiving these benefits, I say: All sentient beings who hear this teaching should aspire to birth in that land.” (Hisao Inagaki, trans., The Three Pure Land Sutras [[[Wikipedia:Kyoto|Kyoto]]: Nagata Bunshodo, 1994], p. 356)
c. The Contemplation Sutra
-024- Vaidehi then said to the Buddha (Sakyamuni), “O World-Honored One, these Buddha-lands are pure and free of defilement, and all of them are resplendent. But I wish to be born in the Land of Utmost Bliss of Amitayus. I beseech you, World-Honored One, to teach me how to contemplate that land and attain samadhi.” (Hisao Inagaki, trans., The Three Pure Land Sutras [[[Wikipedia:Kyoto|Kyoto]]: Nagata Bunshodo, 1994], p. 321)
d. The Contemplation Sutra—Levels of Birth
-025- The Buddha said to Ananda and Vaidehi, “Those born in the Western Land are of nine grades. Those who attain birth on the highest level of the highest grade are sentient beings who resolve to be born in that land, awaken the three kinds of faith, and so are born there. What are the three? They are, first, sincere faith; second, the deep faith; and third, the faith that seeks birth there by transferring one’s merit. Those who have these three kinds of faith will certainly be born there.
“There are three other kinds of sentient beings who also attain birth. Who are the three? They are, first, those who have a compassionate heart, abstain from killing, and observe the precepts; second, those who chant the Mahayana sutras of greater scope; and third, those who practice the six forms of mindfulness. They aspire to be born in that Buddha-land by transferring there the merit of practice. With the merit acquired from doing these acts for one to seven days, they attain birth. . . .
“After being born in that land, he sees the Buddha’s body complete with all its physical characteristics and also the bodies of the bodhisattvas equally complete with all their physical characteristics. Hearing the discourse on the wonderful Dharma sent forth by the light and the jeweled trees, he then reaches the insight into the non-arising of all dharmas. . . . Such a person is called one who attains birth on the highest level of the highest grade.” (Hisao Inagaki, trans., The Three Pure Land Sutras [[[Wikipedia:Kyoto|Kyoto]]: Nagata Bunshodo, 1994], pp. 339-341)
ii. Birth in the Lowest Grade
-026- The Buddha said to Ananda and Vaidehi, “Those who attain birth on the lowest level of the lowest grade are the sentient beings who commit such evils as the five gravest offenses, the ten evil acts, and all kinds of immorality. Owing to such evil karma, the fool like this will fall into evil realms and suffer endless agony for many kalpas. When he is about to die, he may meet a good teacher, who consoles him in various ways, teaching him the wonderful Dharma and urging him to be mindful of the Buddha; but he is too tormented by pain to do so. The good teacher then advises him, ‘If you cannot concentrate on the Buddha, then you should say instead, Homage to Amitayus Buddha.’ In this way, he sincerely and continuously says ‘Homage to Amitayus Buddha’ [na-mu-a-mi-da-butsu] ten times. Because he calls the Buddha’s Name, with each repetition, the evil karma which he has committed during eighty kotis of kalpas of samsara is extinguished. When he comes to die, he sees before him a golden lotus-flower like the disk of the sun, and in an instant he is born within a lotus-bud in the Land of Utmost Bliss. After twelve great kalpas the lotus-bud opens. When the flower opens, Avalokiteshvara and Mahasthamaprapta teach him with voices of great compassion the method of extinguishing evil karma through the realization of suchness of all dharmas. Hearing this, he rejoices and immediately awakens aspiration for Enlightenment. Such a person is called one who attains birth on the lowest level of the lowest grade. These three together are known as the contemplation of the lowest grade of aspirants and the sixteenth contemplation.” (Hisao Inagaki, trans., The Three Pure Land Sutras [[[Wikipedia:Kyoto|Kyoto]]: Nagata Bunshodo, 1994], pp. 348; see also -201-; -325-)
D. The Human Condition: The Larger Pure Land Sutra 1. The Human Condition: The Lowest Grade
-027- The Buddha said to Ananda, “The lower grade of aspirants are the devas and humans in the worlds of the ten quarters who sincerely desire to be born in that land. Although unable to do many meritorious deeds, they awaken aspiration for the highest Enlightenment and single-mindedly concentrate on Amitayus even ten times, desiring birth in his land. When they hear the profound Dharma, they joyfully accept it and do not entertain any doubt; and so, remembering the Buddha even once, they sincerely aspire to be born in that land. When they are about to die, they will see the Buddha in a dream. Those aspirants, too, will be born in the Pure Land. Their merit and wisdom will be next to those of the middle grade of aspirants.” (Hisao Inagaki, trans., The Three Pure Land Sutras [[[Wikipedia:Kyoto|Kyoto]]: Nagata Bunshodo, 1994], pp. 348)
-028- The Buddha said to the Bodhisattva Maitreya and to devas and humans, “The virtue and wisdom of shravakas and bodhisattvas in the land of Amitayus are indescribable. That land is sublime, blissful, serene, and pure. Why do you not diligently practice good, reflect on the naturalness of the Way, and realize that it is above all discriminations and is boundlessly pervasive? You should each make a great effort to attain it. Strive to escape from samsara and be born in the Land of Peace and Provision. Then, the causes of the five evil realms having been destroyed, they will naturally cease to be, and so you will progress unhindered in your pursuit of the Way. The Pure Land is easy to reach, but very few actually go there. It rejects nobody, but naturally and unfailingly attracts beings. Why do you not abandon worldly matters and strive to enter the Way? If you do, you will obtain an infinitely long life and one of limitless bliss.
“People of the world, being weak in virtue, engage in strife over matters which are not urgent. In the midst of abject wickedness and extreme afflictions they painstakingly toil for their living. Whether noble or corrupt, rich or poor, young or old, male or female, all people worry about wealth and property. In this there is no difference between the rich and the poor; both have their anxieties. Groaning in dejection and sorrow, they pile up thoughts of anguish or, driven by inner urges, they run wildly in all directions and they have no time for peace and rest.
“For example, if they own fields, they are concerned about them. If they have houses, they worry about them. They are also anxious about their six kinds of domestic animals, such as cows and horses, about their male and female servants, money, wealth, clothes, food, and furnishings. With deepening troubles they sigh repeatedly, and anxiety increasingly torments and terrifies them. Sudden misfortune may befall them: all their possessions may be destroyed by fire, swept away by floods, plundered by robbers, or seized by adversaries or creditors. Then gnawing grief afflicts them and incessantly troubles their hearts. Anger seizes their minds, keeps them in constant agitation, increasingly tightens its grip, hardens their hearts and never leaves them.
“When their lives end in such agonizing conditions, they must leave everybody and everything behind. Even nobles and men of wealth have these worries. With much anxiety and fear, they endure such tribulations. Breaking out in cold sweats or fevers, they suffer unremitting pain.
“The poor and the underprivileged are constantly destitute. If, for example, they have no fields, they are unhappy and want them. If they have no houses, they are unhappy and want them. If they have none of the six kinds of domestic animals, such as cows and horses, or if they have no male and female servants, or lack money, wealth, clothes, food, or furnishings, they are unhappy and want those as well. If they possess some of them, others may be lacking. If they have this, they do not have that, and so they wish to possess all. But, even if by some chance they come to possess everything, it will soon be destroyed or lost. Then, dejected and sorrowful, they strive to obtain such things again, but it may be impossible. Brooding over this is to no avail. Exhausted in mind and body, they become restless in all their doings, and anxieties follow on their heels. Such are the troubles they must endure. Breaking out in cold sweats or fevers, they suffer unremitting pain. Such conditions may result in the sudden end of their lives or an early death. Since they have not done any good in particular, nor followed the Way, nor acted virtuously, when they die, they will depart alone to an inferior world. Although they are destined to different states of existence, none of them understands the law of karma that sends them there.
“People of the world, parents and children, brothers and sisters, husbands and wives, and other family members and kinsmen, should respect and love each other, refraining from hatred and envy. They should share things with others, and not be greedy and miserly, always speak friendly words with a pleasing smile, and not hurt each other.
“If one disagrees with others and grows angry, however small one’s grudge and enmity may be in this life, these will increase in the life to come until they grow into a mass of hostility. For, if people are engaged in tormenting and harming each other in this life, such conflict may not immediately end in mutual destruction. But persistent bitterness and raging fury are impressed upon the mind, and thus naturally leave indelible marks on consciousness, so that those involved will be reborn about the same time to take revenge on each other.
“Further, in the midst of worldly desires and attachments one comes and goes alone, is born alone and dies alone. After death, one goes to a painful or to a pleasant state of existence. Each receives his karmic consequences and nobody else can take his place. In accordance with different acts of good and evil, people are destined to realms of bliss or suffering. Unalterably bound by their karma, they depart for those realms all alone. Having reached the other world, they cannot see each other. The law of good and evil naturally pursues them, and wherever they may be reborn, distance and darkness always separate them. Since their paths of karma are different, it is impossible to tell the time of their reunion, and so difficult to meet again. Can they ever see each other once more?
“Why do they not abandon all worldly involvements and strive, while they are strong and healthy, to pursue the good and diligently seek deliverance from samsara? If they do, they will be able to attain infinite life. Why do they not seek the Way? What is there in this world that should be longed for? What pleasure is there that ought to be sought after?
“Thus people of the world do not believe in pursuing good and receiving reward or in practicing the Way and attaining Enlightenment; neither do they believe in transmigration and retribution for evil acts or reward for good ones, such as obtaining merit by helping others. Believing that these do not exist, they totally reject such a view.
“Further, by so doing, they cling to their own views more tenaciously. Later generations learn from previous ones to act likewise. Fathers, perpetuating their wrong views, pass them on to their children. Since parents and grandparents from the beginning did not do good deeds, were ignorant of the Way, committed foolish acts, and were benighted, insensitive, and callous, their descendants are now unable to realize the truth of birth-and-death and the law of karma. There is no one to tell them about this. Nobody seeks to know the cause of fortune and misfortune, happiness and misery, although these states result from such acts.
“The reality of birth-and-death is such that the sorrow of parting is mutually felt by all generations. A father cries over the death of his children; children cry over the death of their father. Brothers, sisters, husbands, and wives mourn each other’s death. According to the basic law of impermanence, whether death will occur in order of seniority or in the reverse is unpredictable. All things must pass. Nothing stays forever. Few believe this, even if someone teaches and exhorts them. And so the stream of birth-and-death continues everlastingly.
“Because they are stupid and callous, such people do not accept the teachings of the Buddha; they lack forethought, and only wish to satisfy their own desires. They are deluded by their passionate attachments, unaware of the Way, misguided and trapped by anger and enmity, and intent on gaining wealth and gratifying their carnal desires like wolves. And so, unable to follow the Way, they are again subject to suffering in evil realms in an endless cycle of birth-and-death. How miserable and pitiable this is!
“In the same family, when one of the parents, children, brothers, sisters, husband, or wife dies, those surviving mourn over the loss, and their attachment to the deceased persists. Deep sorrow fills their hearts and, grief-stricken, they mournfully think of the departed. Days pass and years go by, but their distress goes on. Even if someone teaches them the Way, their minds are not awakened. Brooding over fond memories of the dead, they cannot rid themselves of attachment. Being ignorant, inert, and illusion-bound, they are unable to think deeply, to keep their self-composure, to practice the Way with diligence, and to dissociate themselves from worldly matters. As they wander here and there, they come to their end and die before entering on the Way. Then what can be done for them?
“Because they are spiritually defiled, deeply troubled, and confused, people indulge their passions. Hence, many are ignorant of the Way, and few realize it. Everyone is restlessly busy, having nothing upon which to rely. Whether moral or corrupt, of high or low rank, rich or poor, noble or base, all are preoccupied with their own work. They entertain venomous thoughts, creating a widespread and dismal atmosphere of malevolence. Subversive activities are planned, contrary to the universal law and the wishes of the people.
“Injustice and vice inevitably follow and are allowed to run their course unchecked until evil karma accumulates to the limit. Before they expect their lives to end, people meet sudden death and fall into evil realms, where they will suffer excruciating torments for many lives. They will not be able to escape for many thousands of kotis of kalpas. How indescribably painful! How pitiable that is!” (Hisao Inagaki, trans., The Three Pure Land Sutras [[[Wikipedia:Kyoto|Kyoto]]: Nagata Bunshodo, 1994], pp. 282-287)
-029- The Buddha said, “The first evil is this: devas, humans, and lesser beings, including even those that crawl, are bent on doing evil. There is no being that is not. The strong subdue the weak; all inflict serious injuries and kill each other, all devour their prey. Not knowing how to do good, they commit evil and do outrageous and unruly deeds. Later, they receive retribution; it is natural that they should be destined to evil realms. Demigods keep records of offenders’ acts and make sure that they are punished. That is why some are poor and destitute, corrupt, beggarly, lonely, deaf, dumb, blind, stupid, wicked, physically handicapped, deranged, or subnormal. But others are honorable, noble, wealthy, intelligent, or clever. This is the result of good and meritorious acts of benevolence and the performance of their duties to their parents in past lives.
“In this world prisons are set up by the law, and those who are unafraid of them and commit offenses are sent there for punishment. However desperately they may wish to escape, it is impossible to do so. Such is retribution in this world, but in the lives to come, punishment is longer and more severe for such evildoers. The suffering of transmigration through dark and dismal realms is comparable to the severest and most painful punishment ever enforced by law.
“Thus through natural working of karma, they undergo immeasurable sufferings in the three evil realms. In successive transmigrations they are reborn into different forms; their life-spans are sometimes long and sometimes short. Their transient selves, vital energy, and consciousness transmigrate through the natural working of karma. Although each individual is reborn alone, those bound by common karma come to be born together and take revenge upon each other. So this condition persists endlessly and, until the effect of their evil karma is exhausted, there is no possibility of avoiding their enemies. Floundering in samsara, they have no chance of escape or of attaining emancipation. The pain that they must undergo is indescribable. Since this law naturally obtains everywhere between heaven and earth, even if good or evil acts do not immediately bring about reward or retribution, they will certainly result sooner or later. This I call the first great evil, the first suffering, and the first burning. Those afflictions are such that they are comparable to a huge fire burning people alive. . . .”
The Buddha said to Maitreya, “I shall explain further. Such are the afflictions of the five evils in this world. The five sufferings and the five burnings continue to arise from them. People commit nothing but evil and fail to cultivate roots of virtue, and so it is natural that they all go to evil realms. Even in this life they suffer from incurable illnesses. Longing for death, they cannot die; craving for life, they cannot live. Thus they are an example to others of what retribution for evil acts is like. After death, driven by their karma, they fall into the three evil realms, where they suffer countless tortures and are themselves consigned to the flames.
“After a long time they are reborn again in this world, only to foment hatred against each other. At first hatred is slight but finally develops into a major evil. All this is because of their greedy attachment to wealth and sensuous pleasures and of their refusal to share with others. Further, wayward thoughts arise from the desires born of stupidity. Their bondage to evil passions will never be severed. In the pursuit of selfish gain, there is no chance for them to reflect on their evils and turn to good. When wealthy and prosperous, they are happy and do not learn to be modest and virtuous. Consequently, their pomp and power are short-lived; when these are exhausted, they must undergo further afflictions. Their sufferings are bound to increase in time to come.
“The law of karma operates like a net stretched everywhere; in its meshes, it inevitably catches all offenders. The net woven of large and small ropes covers the whole world, from top to bottom, and those caught in it feel utterly helpless and tremble in fear. This net has been in existence from of old. How painful and heart-rending!”
The Buddha said to Maitreya, “People of this world are as I have described. All the Buddhas pity them and with divine powers destroy their evils and lead them all to goodness. If you give up wrong views, hold fast to the scriptures and the precepts, and practice the Way without committing any fault, then you will finally be able to attain the path to emancipation and Nirvana.”
The Buddha continued, “You and other devas and humans of the present and people of future generations, having received the Buddha’s teachings, should reflect upon them and, while following them, should remain upright in thought and do virtuous deeds. Rulers should abide by morality, reign with beneficence and decree that everyone should maintain proper conduct, revere the sages, respect men of virtue, be benevolent and kind to others, and take care not to disregard the Buddha’s teachings and admonitions. All should seek emancipation, cut the roots of samsara and its various evils, and so aspire to escape from the paths of immeasurable sorrow, fear, and pain in the three evil realms.
“In this world, you should extensively plant roots of virtue, be benevolent, give generously, abstain from breaking the precepts, be patient and diligent, teach people with sincerity and wisdom, do virtuous deeds, and practice good. If you strictly observe the precepts of abstinence with upright thought and mindfulness even for a day and a night, the merit acquired will surpass that of practicing good in the land of Amitayus for a hundred years. The reason is that in that Buddha-land of effortless spontaneity all the inhabitants do good without committing even a hair’s breadth of evil. If in this world you do good for ten days and nights, the merit acquired will surpass that of practicing good in the Buddha-land of other quarters for a thousand years. The reason is that in the Buddha-land of other quarters many practice good and very few commit evil. They are lands where everything is naturally provided as a result of one’s merit and virtue, and so no evil is done. But in this world much evil is committed, and few are provided for naturally; people must work hard to get what they want. Since they intend to deceive each other, their minds are troubled, their bodies exhausted, and they drink bitterness and eat hardship. In this way, they are preoccupied with their toil nor have time for rest.
“Out of pity for you and other devas and humans, I have taken great pains in exhorting you to do good deeds. I have given you instructions appropriate to your capacities. You have, without fail, accepted my teachings and practiced them, and so have all entered on the Way as you wished. . . .”
The Buddha said to Maitreya, “You should each ponder on this well, teach and admonish each other, and be on guard against disobeying the Buddha’s instruction.”
The Bodhisattva Maitreya, with his palms together, said, “O Buddha, how sincere and earnest your admonition is! People of the world are just as you have described. O Tathagata, you take pity on and care for us without discrimination and seek to deliver us all from suffering. Having accepted the Buddha’s repeated exhortations, I will be careful not to disobey them.” (Hisao Inagaki, trans., The Three Pure Land Sutras [[[Wikipedia:Kyoto|Kyoto]]: Nagata Bunshodo, 1994), pp. 291-293, 301-305)
-030- Wherever the Buddha comes to stay, there is no state, town, or village which is not blessed by his virtues. The whole country reposes in peace and harmony. The sun and the moon shine with pure brilliance; wind rises and rain falls at the right time. There is no calamity or epidemic, and so the country becomes wealthy, and its people enjoy peace. Soldiers and weapons become useless; and people esteem virtue, practice benevolence, and diligently cultivate courteous modesty.
The Buddha continued, “My concern for you, devas and humans, is greater than the care of parents for their children. I have become a Buddha in this world, destroyed the five evils, removed the five sufferings, and extinguished the five burnings. I have countered evil with good, eradicated the suffering of birth-and-death, and enabled people to acquire the five virtues and attain the peace of unconditioned Nirvana. But after I have departed from this world, my teaching will gradually decline and people will fall prey to flattery and deceit and commit various evils, resulting in the recurrence of the five sufferings and the five burnings. As time goes on, their sufferings will intensify. As it is impossible to describe this in detail, I have given you only a brief outline.” (Hisao Inagaki, trans., The Three Pure Land Sutras [[[Wikipedia:Kyoto|Kyoto]]: Nagata Bunshodo, 1994), pp. 304-305)
5. Encountering the Buddha-Dharma
-031- The Buddha said to Maitreya, “If there are people who hear the Name of that Buddha, rejoice so greatly as to dance, and remember him even once, then you should know that they have gained great benefit by receiving the unsurpassed virtue. . . . If there are sentient beings who have heard it, they will attain the stage of non-retrogression for realizing the highest Enlightenment. This is why you should single-heartedly accept in faith, uphold and chant this sutra, and practice in accordance with its teaching.”. . .
The Buddha said to Maitreya, “It is difficult to encounter and behold Tathagata when he is in this world. Difficult of access, difficult to hear are the Buddhas’ teachings and scriptures. It is also difficult to hear the excellent teachings for bodhisattvas, the paramitas. Difficult too is it to meet a good teacher, to hear the Dharma and perform the practices. But most difficult of all difficulties is to hear this sutra, have faith in it with joy, and hold fast to it. Nothing is more difficult than this. Thus have I formed my Dharma, thus have I expounded my Dharma, and thus have I taught my Dharma. You must receive it and practice it by the method prescribed.” (Hisao Inagaki, trans., The Three Pure Land Sutras [[[Wikipedia:Kyoto|Kyoto]]: Nagata Bunshodo, 1994], pp. 311-313)
E. Drama of the Human Condition: The Contemplation Sutra 1. Prince Ajatasatru’s Evil
-032- At that time, in the great city of Rajagriha, there was a prince named Ajatasatru. Instigated by his wicked friend, Devadatta, he seized his father, King Bimbisara, confined him in a room with seven-fold walls, and forbade all the court officials to visit the king.
Vaidehi, the king’s consort, was devoted to him. After having bathed and cleansed herself, she spread over her body ghee and honey mixed to a paste with wheat flour, filled her ornaments with grape juice and secretly offered this food and drink to the king. He ate the flour paste and drank the juice and then asked for water. Having rinsed his mouth, he joined his palms in reverence and, facing the Vulture Peak, worshipped the World-Honored One from afar, said, “Mahamaudgalyayana is my close friend. I beseech you to have pity on me and send him here to give me the eight precepts.”
Then Mahamaudgalyayana flew as swift as a hawk to the king. Day after day he came like this to give him the eight precepts. The World-Honored One also sent the Venerable Purna likewise to the palace to expound the Dharma to the king. Three weeks passed in this way. Because he had eaten the flour-paste and heard the Dharma, he appeared peaceful and then Ajatasatru asked the guard, “Is my father still alive?” The guard replied, “Great king, his consort spreads flour paste over her body and fills her ornaments with grape juice and offers these to the king. The monks Mahamaudgalyayana and Purna come here through the air to expound the Dharma to him. It is impossible to stop them.”
Hearing this, Ajatasatru became furious with his mother and said, “Because you are an accomplice to that enemy, mother, you too are an enemy. Those monks are evil, for with their delusive magic they have kept this wicked king alive for many days.” So saying, he drew his sharp sword, intending to kill her.
At that time the king had a minister named Candraprabha who was intelligent and wise. Together with Jivaka he made obeisances to the king and said, “Great King, according to a certain Vedic scripture, since the beginning of this cosmic period, there have been eighteen thousand wicked kings who have killed their fathers out of their desire to usurp the throne, but we have never heard of anyone who has committed the outrage of killing his mother. Your Majesty, if you commit such an outrage, you will bring disgrace upon the ksatriya class. As your ministers, we cannot bear to hear what people will say. As this would be the act of an outcaste, we could no longer remain here.”
Having spoken these words, the two ministers grasped their swords and stepped back. Agitated and frightened, Ajatasatru said to Jivaka, “Are you not on my side?” Jivaka replied, “Your Majesty, please restrain yourself and do not kill your mother.”
Hearing this, the king repented and begged their forgiveness. Having thrown away his sword, he stopped short of killing his mother and, instead, ordered the court officials to lock her in an inner chamber and not to allow her to leave. (Hisao Inagaki, trans., The Three Pure Land Sutras [[[Wikipedia:Kyoto|Kyoto]]: Nagata Bunshodo, 1994], pp. 317-319)
2. Spiritual Emancipation in The Contemplation Sutra
a. Queen Vaidehi: Visualization and Meditation
-033- Vaidehi, thus confined, grew emaciated with grief and despair. Facing the Vulture Peak, she worshipped the Buddha from afar and said, “O Tathagata, World-Honored One, you used to send Ananda to comfort me. . . .”
When she had said these words, tears of sorrow streamed down her cheeks like rain. Then she bowed towards the Buddha in the distance. Even before she raised her head, the World-Honored One, who was then staying on the Vulture Peak, knew Vaidehi’s thoughts and immediately ordered Mahamaudgalyayana and Ananda to go to her through the air; he himself disappeared from the mountain and reappeared in the inner chamber of the royal palace. . . . After worshipping him, Vaidehi raised her head and saw Shakyamuni Buddha, the World-Honored One. He was the color of purple gold and was seated upon a lotus-flower of a hundred jewels. . . . When she saw the World-Honored One, Vaidehi tore off her ornaments and prostrated herself on the ground. Weeping bitterly, she said to the Buddha, “O World-Honored One, what bad karma did I commit in former lives that I have borne such an evil son? I wonder, World-Honored One, what karmic relations could have made you a relative of Devadatta?” (Hisao Inagaki, trans., The Three Pure Land Sutras [[[Wikipedia:Kyoto|Kyoto]]: Nagata Bunshodo, 1994], pp. 319-320)
b. Queen Vaidehi’s Aspiration for the Pure Land
-034- “I beseech you, World-Honored One, to reveal to me a land of no sorrow and no affliction where I can be reborn. I do not wish to live in this defiled and evil world of Jambudvipa where there are hells, realms of hungry spirits, animals and many vile beings. I wish that in the future I shall not hear evil words or see wicked people. World-Honored One, I now kneel down to repent and beg you to take pity on me. I entreat you, O Sun-like Buddha, to teach me how to visualize a land of pure karmic perfection.”
Then the World-Honored One sent forth from between his eyebrows a flood of light, which was the color of gold and illuminated the innumerable worlds in the ten quarters. Returning to the Buddha, the light settled on his head and transformed itself into a golden platform resembling Mount Sumeru. On the platform appeared the pure and resplendent lands of all the Buddhas in the ten quarters. Some of these lands were made of seven jewels, some solely of lotus-flowers; some resembled the palace in the Heaven of Free Enjoyment of Manifestation by Others, while some were like a crystal mirror in which all the lands in the ten quarters were reflected. Innumerable Buddha-lands like these, glorious and beautiful, were displayed to her.
Vaidehi then said to the Buddha, “O World-Honored One, these Buddha-lands are pure and free of defilement, and all of them are resplendent. But I wish to be born in the Land of Utmost Bliss of Amitayus. I beseech you, World-Honored One, to teach me how to contemplate that land and attain samadhi.”
. . . The World-Honored One smiled, and from his mouth came five-colored rays of light, each shining on King Bimbisara’s head. Although the old king was confined, with his unhindered mind’s eye he saw the World-Honored One in the distance. He knelt down in homage to the Buddha and effortlessly made spiritual progress until he reached the Stage of a Non-returner. (Hisao Inagaki, trans., The Three Pure Land Sutras [[[Wikipedia:Kyoto|Kyoto]]: Nagata Bunshodo, 1994], pp. 320-321)
3. The Contemplation Sutra and the Path to the Pure Land
-035- Then the World-Honored One said to Vaidehi, “Do you know that Amitayus is not far away? Fix your thoughts upon and contemplate that Buddha-land, then you will accomplish the pure acts. . . . Whoever wishes to be born there should practice three acts of merit: first, caring for one’s parents, attending to one’s teachers and elders, compassionately refraining from killing, and doing the ten good deeds; second, taking the three refuges, keeping the various precepts and refraining from breaking the rules of conduct; and third, awakening aspiration for Enlightenment, believing deeply in the law of causality, chanting the Mahayana sutras and encouraging people to follow their teachings. These three are called the pure karma.”
The Buddha further said to Vaidehi, “Do you know that these three acts are the pure karma practiced by all the Buddhas of the past, present, and future as the right cause of Enlightenment?” (Hisao Inagaki, trans., The Three Pure Land Sutras [[[Wikipedia:Kyoto|Kyoto]]: Nagata Bunshodo, 1994], pp. 321-322)
a. Visualizing the Pure Land
-036- “It is very good, Vaidehi, that you have willingly asked me about this. Ananda, you must receive and keep the Buddha’s words and widely proclaim them to the multitude of beings. I, the Tathagata, shall now teach you, Vaidehi, and all sentient beings of the future how to visualize the Western Land of Utmost Bliss. By the power of the Buddha all will be able to see the Pure Land as clearly as if they were looking at their own reflections in a bright mirror. Seeing the utmost beauty and bliss of that land, they will rejoice and immediately attain the insight into the non-arising of all dharmas.”
The Buddha said to Vaidehi, “You are an unenlightened, and so your spiritual powers are weak and obscured. Since you have not yet attained the divine eye, you cannot see that which is distant. But the Buddhas, Tathagatas, have special ways to enable you to see afar.”
Vaidehi said to the Buddha, “World-Honored One, through the Buddha’s power, even I have now been able to see that land. But after the Buddha’s passing, sentient beings will become defiled and evil, and be oppressed by the five kinds of suffering. How then will those beings be able to see the Land of Utmost Bliss of Amitayus?” (Hisao Inagaki, trans., The Three Pure Land Sutras [[[Wikipedia:Kyoto|Kyoto]]: Nagata Bunshodo, 1994), pp. 322-323)
b. The Thirteen Contemplations
-037- The Buddha said to Vaidehi, “You and other sentient beings should concentrate and, with one-pointed attention, turn your thoughts westward. How do you contemplate? All sentient beings except those born blind—that is, all those with the faculty of sight—should look at the setting sun. Sit in the proper posture, facing west. Clearly gaze at the sun, with mind firmly fixed on it; concentrate your sight and do not let it wander from the setting sun, which is like a drum suspended above the horizon. Having done so, you should then be able to visualize it clearly, whether your eyes are open or closed. This is the visualizing of the sun and is known as the first contemplation. To practice in this way is called the correct contemplation, and to practice otherwise is incorrect.” (Hisao Inagaki, trans., The Three Pure Land Sutras [[[Wikipedia:Kyoto|Kyoto]]: Nagata Bunshodo, 1994], p. 323)
-038- The Buddha said to Ananda and Vaidehi, “Listen carefully, listen carefully and ponder deeply. I will expound for you the method of removing suffering. Bear my words in mind and explain them to the multitude of beings.”
When these words were spoken, Amitayus appeared in the air above, attended on his left and right by the two Mahasattvas, Avalokitesvara and Mahasthamaprapta. So brilliant was their radiance that it was impossible to see them in detail. They could not be compared even with a hundred thousand nuggets of gold from the Jambu River.
After she had this vision of Amitayus, Vaidehi knelt down in worship at Sakyamuni’s feet and said to him, “World-Honored One, through your power I have been able to see Amitayus and the two Bodhisattvas, but how can sentient beings of the future see them?”
The Buddha said to Vaidehi, “Those who wish to see that Buddha should form an image of a lotus-flower on the seven-jeweled ground. They visualize each petal of this flower as having the colors of a hundred jewels and eighty-four thousand veins like a celestial painting, with eighty-four thousand rays of light issuing forth from each vein. They should visualize all of these clearly and distinctly. Its smaller petals are two hundred and fifty yojanas in both length and breadth. This lotus-flower has eighty-four thousand large petals. Between the petals there are a hundred kotis of king-mani-gems as illuminating adornments. Each mani-gem emits a thousand rays of light which, like canopies of the seven jewels, cover the entire earth.
“The dais is made of Sakra-abhilagna-mani-gems and is decorated with eighty thousand diamonds, kimsuka-gems, brahma-mani-gems and also with exquisite pearl-nets. On the dais four columns with jeweled banners spontaneously arise, each appearing to be as large as a thousand million kotis of Mount Sumerus. On the columns rests a jeweled canopy similar to that in the palace of the Yama Heaven. They are also adorned with five hundred kotis of excellent gems, each emitting eighty-four thousand rays shining in eighty-four thousand different tints of golden color. Each golden light suffuses this jeweled land and transforms itself everywhere into various forms, such as diamond platforms, nets of pearls and nebulous clusters of flowers. In all the ten directions it transforms itself into anything according to one’s wishes, and performs the activities of the Buddha. This is the visualizing of the lotus-throne, and is known as the seventh contemplation.”
The Buddha further said to Ananda, “This majestic lotus-flower was originally produced by the power of the Bhiksu Dharmakara’s Vow. Those who wish to see the Buddha Amitayus should first practice this contemplation of the flower-throne. In doing so, do not contemplate in a disorderly way. Visualize the objects one by one—each petal, each gem, each ray of light, each dais, and each column. See all of these as clearly and distinctly as if you were looking at your own image in a mirror. When this contemplation is accomplished, the evil karma which you have committed during five hundred kotis of kalpas of samsara will be extinguished, and you will certainly be born in the Land of Utmost Bliss. To practice in this way is called the correct contemplation, and to practice otherwise is incorrect. . . .”
The Buddha said to Ananda and Vaidehi, “After you have contemplated thus, next visualize yourself as born in the Western Land of Utmost Bliss sitting cross-legged upon a lotus-flower. Visualize this lotus-flower as closed; as it opens, five hundred rays of colored light illuminate your body; then your eyes are open and you see Buddhas and bodhisattvas filling the sky and hear the sounds of the water, birds, and trees, and the voices of the Buddhas all expounding the wonderful Dharma in accord with the twelve divisions of the scriptures. . . .
“Innumerable transformed bodies of Amitayus, together with those of Avalokitesvara and Mahasthamaprapta, will always accompany those who contemplate thus. To practice in this way is called the correct contemplation, and to practice otherwise is incorrect.” (Hisao Inagaki, trans., The Three Pure Land Sutras [[[Wikipedia:Kyoto|Kyoto]]: Nagata Bunshodo, 1994], pp. 328-338)
d. Response to Buddha’s Teaching
-039- As the Buddha delivered these words, Vaidehi and her five hundred female attendants listened to his teaching. Having envisioned the boundless features of the Land of Utmost Bliss, the Buddha (Amitayus) and the two bodhisattvas, Vaidehi rejoiced in her heart. Wonder-struck at this revelation, she attained great awakening with clarity of mind and reached the insight into the non-arising of all dharmas. Her five hundred female attendants awakened aspiration for the highest, perfect Enlightenment and desired to be born in that land. The World-Honored One gave all of them assurances that they would be born there and that they would then attain the samadhi of being in the presence of all the Buddhas. Innumerable devas also awakened aspiration for the highest Enlightenment. (Hisao Inagaki, trans., The Three Pure Land Sutras [[[Wikipedia:Kyoto|Kyoto]]: Nagata Bunshodo, 1994], p. 349)
e. Benefits of Response to Buddha’s Teaching
-040- When practicers say Amida’s Name, worship and think on the Buddha, and aspire to be born in the Buddha’s land, the Buddha immediately sends innumerable manifestation-bodies of Buddhas, of Bodhisattva Avalokitesvara, and of Bodhisattva Mahasthamaprapta to protect them. Together with the twenty-five bodhisattvas mentioned before, they surround the practicers a hundredfold and a thousandfold and never part from them, whether they are walking, standing, sitting, or lying, at all times and in all places, whether it is day or night. (The Contemplation Sutra, quoted in CWS, I, p. 35)
F. Miscellaneous Sutra Sources 1. The Nirvana Sutra
—On Buddha and Buddha Nature 1
-041- True reality is the single way, pure and undefiled; there is no other. The true and real is Tathagata; Tathagata is the true and real. The true and real is boundless space; boundless space is the true and real. The true and real is Buddha-nature; Buddha-nature is the true and real. (CWS, Kyogyoshinsho, I, p. 97, III:26)
—On Buddha and Buddha Nature 2
-042- Further, emancipation is called nothingness. Nothingness is none other than emancipation; emancipation none other than Tathagata; Tathagata none other than nothingness. It is the activity of non-acting. . . . True emancipation is non-arising and non-perishing; hence, emancipation is Tathagata. Tathagata is also thus—non-arising, non-perishing, un-aging, un-dying, indestructible, and incorruptible; it is not a created existence. Because it has this significance, it is said Tathagata enters great Nirvana. (CWS, Kyogyoshinsho, I, pp. 180-181, V:8)
—On Buddha and Buddha Nature 3
-043- Good sons, all created things are impermanent. Boundless space is the uncreated; hence it is eternal. Buddha-nature is the uncreated; hence it is eternal. Boundless space is Buddha-nature, Buddha-nature is Tathagata, Tathagata is the uncreated, the uncreated is the eternal, the eternal is dharma, dharma is sangha, sangha is the uncreated, the uncreated is the eternal. (CWS, Kyogyoshinsho, I, pp. 181-182, V:11)
—On Buddha and Buddha Nature 4
-044- The Buddha-tathagatas do not give rise to blind passions; hence, they are termed Nirvana. The wisdom they possess is unhindered in penetrating things; hence, they are termed Tathagatas. Tathagatas are not foolish beings, sravakas, pratyekabuddhas, or bodhisattvas; hence, they are termed Buddha-nature. Tathagatas are, in body and mind and in wisdom, unhindered in pervading and fulfilling the immeasurable, boundless, innumerable lands; hence, they are termed boundless space. The Tathagatas are eternal and never changing; hence they are termed true reality. Because of this, the Tathagatas do not actually enter ultimate Nirvana; they are termed “bodhisattva.” (CWS, Kyogyoshinsho, I, p. 184, V:15)
—On Buddha and Buddha Nature 5
-045- The dharma-body is eternity, bliss, self, and purity. It is forever free of all birth, aging, sickness, and death, of not-white and not-black, not-long and not-short, not-this and not-that, not learning and not non-learning; hence, whether the Buddha appears in the world or does not appear in the world, he is constantly unmoving and without change. Good sons, my disciples, having heard this teaching, will say, if they have not grasped my intent, “The Tathagata has definitely taught that the Buddha-body is an uncreated dharma.” (CWS, Kyogyoshinsho, I, pp. 188-189, V:19)
—On Buddha and Buddha Nature 6
-046- Good sons, I always proclaim that all sentient beings have Buddha-nature. This is termed the teaching in accord with my own intent. All sentient beings are non-ceasing and non-perishing, and thus attain highest perfect Enlightenment. This is termed the teaching in accord with my own intent. Although all sentient beings have Buddha-nature, because it is covered over by blind passions, they cannot see it. Such is what I teach, and such is what you teach. This is termed the teaching in accord with my own intent and with the intent of the listeners. (CWS, Kyogyoshinsho, I, p. 189, V:20)
—Ajatasatru’s Transformation
-047- At that time, King Ajatasatru said to Jivaka, “O Jivaka, I have now, even before dying, already attained the heavenly body. Casting off short life, I have gained unending life; abandoning the impermanent body, I have gained the eternal body. I bring sentient beings to the awakening of the mind aspiring for supreme, perfect Enlightenment. . . .”
Upon uttering these words, that disciple of the Buddhas, with many kinds of jeweled banners . . . and with a verse expressed his veneration:
The true words are extraordinarily subtle and excellent.
They are skilful in expression and content;
They are a store of profound secrets.
For the sake of the multitudes,
He explains extensively with many words;
For the sake of the multitudes, he teaches in summary.
Possessing such words,
He perfectly heals sentient beings.
If there are sentient beings
Who are able to hear these words,
Whether they entrust themselves or not,
They know with certainty that these are the Buddha’s teaching.
The Buddhas always possess gentle words,
But for the multitudes they teach in rough words.
Rough words or gentle,
All have their basis in the highest truth.
For this reason, I now
Take refuge in the World-honored one.
The words of the Tathagata are of one taste;
They are like the waters of the broad ocean.
It is called the highest truth.
For this reason, there are no meaningless words;
What the Tathagata now teaches—
The various innumerable teachings—
Men and women, old and young, hear
And all alike are made to attain the highest truth.
Without cause, without effect;
With no arising, no perishing;
This is termed great Nirvana.
Those who hear break all their bonds.
The Tathagata, for the sake of every being,
Always acts as one’s loving father and mother.
Know that all sentient beings
Are the Tathagata’s children.
The World-honored one of great compassion
Performed austere practices for the sake of sentient beings,
Like a person possessed by demons,
Rushing wildly, full of activity.
I have now been able to encounter the Buddha.
May the merit accruing from this—
The good I have acquired through the three modes of action—
Be directed toward attainment of supreme Enlightenment.
I now pay homage
To the Buddha, Dharma, and Sangha;
With the merit from this,
May the three treasures ever be present in the world.
I now acquire
The various merits;
With them, may I defeat
The four maras that torment sentient beings.
Having met with evil friends,
I committed evils whose recompense spanned past, present, and future.
Now, before the Buddha, I repent;
May I henceforth never perform evil again.
May all sentient beings alike
Awaken the mind aspiring for Enlightenment,
And with a whole heart think constantly
On the Buddhas throughout the ten quarters.
And may all sentient beings
Break free forever from blind passions,
And in seeing Buddha-nature clearly,
Then the World-honored one praised King Ajatasatru, “Excellent, excellent! Know that if a person awakens the mind aspiring for Enlightenment, he adorns the Buddhas and their great assemblies. . . .” (CWS, Kyogyoshinsho, pp. 138-140, III:116)
—True Teacher 1
-048- As stated in this sutra, the cause of all pure practices is the true teacher. Although the causes of all pure practices are innumerable, if the true teacher is mentioned, they are all already exhaustively included. As I have taught, all evil acts arise from wrong views. Although the causes of all evil acts are innumerable, if wrong views are mentioned, they are all already included exhaustively. Further, I say: the cause of highest perfect Enlightenment is shinjin. Although the causes of Enlightenment are innumerable, if shinjin is mentioned, they are all already included exhaustively. (CWS, Kyogyoshinsho, I, pp. 234-235, VI:58)
—True Teacher 2
-049- The Buddha said, “Good sons, the foremost, genuine, true teachers are bodhisattvas and Buddhas.”
“World-honored one, why is this so?”
[The Buddha answered,] “Because of their three well-controlling powers. What are these three? The first is extremely gentle words. The second is extremely stern rebuke. The third is both gentle words and stern rebuke. Because of these, bodhisattvas and Buddhas are genuine true teachers.
“Further, good sons, the Buddhas and bodhisattvas are great physicians; hence they are called ‘true teachers.’ Why? Because they know sicknesses and the medicines to cure them, and they give the medicine appropriate to the disease. It is like an excellent physician being skillful in eight kinds of healing. First, he observes the symptoms of the illness. There are three types: those of wind, fever, and water. To the patient of a wind disease, ghee is given. To the patient of fever disease, crystallized honey is given. To the patient of water disease, ginger infusion is given. Through knowing the root of the sickness, he is able to give medicine and cure it. Hence, he is called a good physician.
“The Buddhas and bodhisattvas are like this. They know all the sicknesses of foolish beings, which fall into three types: greed, anger, and folly. In the case of the sickness of greed, they make the person observe a skeleton. In the case of the sickness of anger, they make the person observe the features of compassion. In the case of the sickness of folly, they make the person observe the features of twelvefold causation. Because of this, the Buddhas and bodhisattvas are called true teachers.
“Good sons, a ferryman who safely transports his passengers is known as a good ferryman. So it is with the Buddhas and bodhisattvas. They bring all sentient beings across the great ocean of birth-and-death. Because of this, they are called true teachers.” (CWS, Kyogyoshinsho, I, pp. 236-237, VI:60)
-050- If one has taken refuge in the Buddha, one must not further take refuge in various gods. (CWS, Kyogyoshinsho, I, p. 255, VI:82)
—Human Condition: Impermanence
-051- There is the state of impermanence. In the Nirvana Sutra we read as follows: “The life of man does not stop even for a moment. It flows on more swiftly than a mountain stream. Though we may remain for today, tomorrow is uncertain. . . .” (A.K. Reischauer, “Genshin’s Ojo Yoshu: Collected Essays on Birth into Paradise,” The Transactions of the Asiatic Society of Japan [December 1930], Second Series, Vol. VII, p. 55 [pp. 16-97])
—Birth in the Pure Land and Society
-052- According to the Nirvana Sutra, the entire set of good deeds provides the causes for rebirth in the pure land. . . . The second cause is the cultivation of generosity, which calls for one to widen roads, dig wells, plant orchards, provide medical care and medicine for the sick, build monks’ quarters, make offerings to those who observe the precepts and preach the Dharma, cast images, build stupas or make various kinds of offerings. Such people [who cultivate this generosity] will gain rebirth. (quoted in Kenneth K. Tanaka, The Dawn of Chinese Pure Land Buddhist Doctrine [[[Albany]]: SUNY Press, 1990], p. 176)
2. The Garland Sutra
—Buddha Nature-Ultimate Teaching
-053- Good people, the term “ultimate” has two meanings; first, the ultimate is the process of consummation; second, the ultimate that has been consummated. The first is the ultimate in the realm of the mundane, the second is the ultimate in the realm of the supra-mundane. The ultimate that has been consummated is the One Vehicle that all sentient beings will realize. The One Vehicle is called Buddha-nature. For this reason, I teach that all sentient beings have Buddha-nature. All sentient beings, without exception, possess the One Vehicle. Because it is covered over by their ignorance, they are unable to see it. (CWS, Kyogyoshinsho, II, p. 61, VI:87)
—Buddhas and Bodhisattvas 1
-054- The bodies of all the Buddhas
Are solely the one dharma-body.
Their minds are one, their wisdoms are one;
So are their powers and fearlessnesses.
(CWS, Kyogyoshinsho, II, p. 62, VI:89)
—Buddhas and Bodhisattvas 2
-055- The ocean of the Tathagata’s wisdom
Is deep, vast, and without limit or bottom.
It cannot be fathomed by those of the two vehicles;
Only Buddhas alone can fully comprehend it.
(CWS, Kyogyoshinsho, I, p. 63, II:92)
—True Entrusting 1
-056- The person who hears this dharma, rejoices
In shinjin, and is free of doubt
Swiftly attains the supreme Enlightenment;
Such a person is equal to the Tathagatas. . . .
The Tathagata dispels forever
The doubts of all sentient beings,
And all the aspirations of their hearts
He brings to complete fulfillment.
(CWS, Kyogyoshinsho, I, p. 100, III:34-35)
—True Entrusting 2
-057- Shinjin is the source of Enlightenment, the mother of virtues;
It nurtures all forms of goodness.
It cuts away the net of doubt and breaks free from the currents of desire;
It unfolds the supreme Enlightenment of Nirvana.
Shinjin harbors no defiled thoughts, it is pure,
Eradicating all arrogance; it is the root of reverence
And the foremost treasure of the dharma-store.
It is the hand of purity, holding all practices within itself.
Shinjin gives freely and ungrudgingly;
Shinjin rejoices and enters the Buddha-dharma;
Shinjin makes wisdom and virtues increase;
Shinjin unfailingly reaches the stage of Tathagata.
Shinjin purifies the faculties, makes them clear and sharp;
Its power is firm and steadfast, nothing can destroy it.
Shinjin sunders forever the root of blind passions;
Shinjin leads one to seek the virtues of Buddha alone.
Shinjin knows no attachment to objects;
It separates one from the adversities, so that one attains the realm free of them.
Shinjin transcends the domain of maras
And manifests the path of unexcelled emancipation.
Shinjin keeps the seeds of virtues from destruction;
Shinjin nurtures the tree of Enlightenment.
Shinjin makes supreme wisdom grow.
Shinjin makes all the Buddhas manifest.
For this reason, the process of Enlightenment is taught in stages of practice;
Shinjin is foremost, and is extremely difficult to realize. . . .
If one constantly entrusts to and reveres the Buddhas,
That in itself is to perform great offerings.
When one performs great offerings,
One entrusts to the inconceivable working of the Buddhas.
If one constantly entrusts to and reveres the precious dharma,
One never tires of listening to the Buddha’s teaching.
If one never tires of listening to the Buddha’s teaching,
One entrusts to the inconceivable working of the dharma.
If one constantly entrusts to and reveres the undefiled Sangha,
One attains the point where shinjin never retrogresses.
If one attains the point where shinjin never retrogresses,
One’s power of shinjin is immovable.
If one’s power of shinjin is immovable,
One’s faculties are purified and become clear and sharp.
If one’s faculties are purified and become clear and sharp,
One is able to approach true teachers.
If one becomes able to approach true teachers,
One devotes oneself to practicing the vast, supreme good.
If one practices the vast, supreme good,
One acquires the immense causal power [that leads to Buddhahood].
If one acquires the immense causal power,
One attains the peerless, decisive understanding.
If one attains the peerless, decisive understanding,
One is protected by all the Buddhas.
If one is protected by all the Buddhas,
One is able to awaken the mind aspiring for Enlightenment.
If one awakens the mind that aspires for Enlightenment,
One diligently practices the virtues of the Buddhas.
If one diligently practices the virtues of the Buddhas,
One is born into the home of the Tathagatas.
If one is born into the home of the Tathagatas,
One performs good and practices skillful means.
If one performs good and practices skillful means,
One attains the pure mind of shinjin.
If one attains the pure mind of shinjin,
One realizes the unsurpassed supreme mind.
If one realizes the unsurpassed supreme mind,
One constantly practices the paramitas.
If one constantly practices the paramitas,
One fulfills all the practices of the Mahayana.
If one fulfills all the Mahayana practices,
One makes offerings to the Buddhas in accord with the dharma.
If one makes offerings to the Buddhas in accord with the dharma,
The mind of thinking on the Buddhas is immovable.
If the mind of thinking on the Buddhas becomes immovable,
One constantly sees the countless Buddhas.
If one constantly sees the countless Buddhas,
One sees that the body of Tathagata is eternal.
If one sees that the body of Tathagata is eternal,
One realizes that the dharma is everlasting and imperishable.
If one realizes that the dharma is everlasting and imperishable,
One attains unhindered powers of speech.
If one attains unhindered powers of speech,
One can expound the boundless teachings.
If one expounds the boundless teachings,
One saves sentient beings by loving and caring for them.
If one saves sentient beings by loving and caring for them,
One attains the steadfast mind of great compassion.
If one attains the steadfast mind of great compassion,
One rejoices in the most profound dharma.
If one rejoices in the most profound dharma,
One is free from the faults of the created world.
If one is free from the faults of the created world,
One rids oneself of arrogance and self-indulgence.
If one rids oneself of arrogance and self-indulgence,
One benefits all sentient beings as well as oneself.
If one benefits all sentient beings as well as oneself,
One dwells in the realm of birth-and-death without fatigue or revulsion.
(CWS, Kyogyoshinsho, I, pp. 100-103, III:36)
—The True Teacher 1
-058- When you reflect on the true teachers,
You find they are like the father and mother who gave us birth.
They are like a nursing mother who nourished us with her milk.
They cause the elements of Enlightenment to grow.
They are like a physician who cures our illnesses,
Like a deva raining down sweet dew,
Like the sun showing us the right path,
Like the moon turning its pure orb.
(CWS, Kyogyoshinsho, I, p. 237, VI:61)
—The True Teacher 2
-059- The Tathagata, out of great compassion,
Appears in this world,
And for the sake of sentient beings universally,
Turns the wheel of supreme dharma.
It is for sentient beings that the Tathagata
Strove with great effort for countless kalpas;
How could all the worlds repay
The Great Teacher’s benevolence?
(CWS, Kyogyoshinsho, I, pp. 237-238, VI:62)
3. The Samadhi of All Buddhas’ Presence Sutra
-060- Those among laywomen who hear of this samadhi and seek to learn it: . . . Take refuge in the Buddha yourself, take refuge in the dharma, take refuge in the sangha. Do not serve other teachings, do not worship devas, do not enshrine spirits, do not heed days considered lucky. (CWS, Kyogyoshinsho, I, p. 255, VI:83)
—True Entrusting 3
-061- If sentient beings take refuge in the Buddha,
Those people will be fearless in the face of a hundred billion maras.
All the more free of fear are those who have aspired to cross the current of birth-and-death
And reach the shore of uncreated Nirvana.
If there are beings who offer a piece of incense
And scatter a blossom before the three treasures of Buddha, Dharma, and Sangha,
They will give rise to a mind resolute and fearless,
Which cannot be defeated even by all the maras. . . .
Our immeasurable evil from the past
Is all extinguished without any residue;
Now that we have taken refuge in the Buddha sincerely and wholeheartedly,
It is certain that we will attain the fruit of supreme Enlightenment.
(CWS, Kyogyoshinsho, I, p. 258, VI:86)
5. The Vows of Medicine Master Buddha Sutra
-062- Those who believe the deluded teachings of evil maras, non-Buddhists, or sorcerers foretelling calamity or fortune may be stricken by fear; their minds will become unsound. Engaging in divination, they will foretell misfortune and will come to kill various sentient beings. They may make prayers to gods or invoke spirits to beg for good fortune and wish for long life, but in the end these will not be obtained. Being foolish and ignorant, they will believe in false teachings and fall into inverted views and, finally bringing an untimely death on themselves, will enter hell with no prospect of emergence. . . . Undergoing misfortune, they will suffer from poison, prayers to evil gods, curses, and the spirits that emerge from corpses. (CWS, Kyogyoshinsho, I, p. 274, VI:101)
6. The Bodhisattva Precepts Sutra
-063- The rule of the person who renounces worldly life is not to pay homage to the king, not to pay homage to one’s parents, not to serve the six kinds of blood-relatives, and not to worship spirits. (CWS, Kyogyoshinsho, I, p. 274, VI:102)
Footnotes 1 The concept of the reason for the appearance of the Buddha Sakyamuni in the world is an important principle in Mahayana Buddhism, based on the Lotus Sutra. It was emphasized by Shinran in the Kyogyoshinsho to demonstrate that Pure Land teaching represents the truth of Buddhism.
2 The verses in praise of Lokeshvararaja are known as Song in Praise of Buddha (Sambutsuge). This poem is chanted in worship services in Shin temples.
