Difference between revisions of "The Universal Buddha of Light"
m (1 revision: Robo replace 16sept) |
|||
| Line 1: | Line 1: | ||
[[File:Img5.jpg|thumb|250px|]] | [[File:Img5.jpg|thumb|250px|]] | ||
| − | [[Amida]] [[Buddha]] is the [[heart]] of Shin [[Buddhist]] [[faith]] and practice. First revealed by the [[historical Buddha]] over 2,600 years ago, the name [[Amida]] is {{Wiki|Japanese}} which is derived from [[Amitabha]] or [[Amitayus]] of the ancient [[Sanskrit]] [[language]], which means ‘[[Immeasurable]] [[Life]] and [[Light]]’ or [[Oneness]]. The [[word]] [[Amida]] is a [[personification]] or [[symbol]] for the [[transcendent]] [[reality]] and {{Wiki|mystery}}, which is | + | [[Amida]] [[Buddha]] is the [[heart]] of [[Shin]] [[Buddhist]] [[faith]] and practice. First revealed by the [[historical Buddha]] over 2,600 years ago, the [[name]] [[Amida]] is {{Wiki|Japanese}} which is derived from [[Amitabha]] or [[Amitayus]] of the {{Wiki|ancient}} [[Sanskrit]] [[language]], which means ‘[[Immeasurable]] [[Life]] and [[Light]]’ or [[Oneness]]. The [[word]] [[Amida]] is a [[personification]] or [[symbol]] for the [[transcendent]] [[reality]] and {{Wiki|mystery}}, which is “{{Wiki|unborn}}, uncreated and [[formless]]” which is also known as [[dharmakaya]], [[nirvana]], [[shunyata]] ([[emptiness]]). |
| − | As mentioned above, [[Amida]] [[Buddha]] is a [[personification]] expressing that which is incomprehensible. This inconceivable [[transcendent]] [[realm]] is called [[Dharmakaya]], which is [[Sanskrit]] meaning ‘the [[body]] of [[truth]].’ This [[word]] points to the [[non-conceptual]] [[ultimate]] [[dimension]] and the [[true nature]] of things including ourselves. [[Amida]] [[Buddha]] in turned is the [[sambhogakaya]] or the [[compassionate]] expression of this [[formless]] [[transcendent]] [[realm]]. She gives us a concrete image that helps us to understand that which is beyond understanding. [[Amida]] is also {{Wiki|synonymous}} with the terms One [[Life]], the [[Great Compassion]] and [[Buddha Nature]]. As stated above, [[Amida]] is a [[personification]] or [[symbol]] of [[ultimate reality]] and must be understood that [[ultimate reality]] is beyond the [[word]] and [[idea]] of [[Amida]], who is the [[vehicle]] that allows us to [[experience]] the incomprehensible [[reality]] of our [[true nature]]. | + | As mentioned above, [[Amida]] [[Buddha]] is a [[personification]] expressing that which is incomprehensible. This inconceivable [[transcendent]] [[realm]] is called [[Dharmakaya]], which is [[Sanskrit]] meaning ‘the [[body]] of [[truth]].’ This [[word]] points to the [[non-conceptual]] [[ultimate]] [[dimension]] and the [[true nature]] of things including ourselves. [[Amida]] [[Buddha]] in turned is the [[sambhogakaya]] or the [[compassionate]] expression of this [[formless]] [[transcendent]] [[realm]]. She gives {{Wiki|us}} a concrete {{Wiki|image}} that helps {{Wiki|us}} to understand that which is [[beyond]] [[understanding]]. [[Amida]] is also {{Wiki|synonymous}} with the terms One [[Life]], the [[Great Compassion]] and [[Buddha Nature]]. As stated above, [[Amida]] is a [[personification]] or [[symbol]] of [[ultimate reality]] and must be understood that [[ultimate reality]] is [[beyond]] the [[word]] and [[idea]] of [[Amida]], who is the [[vehicle]] that allows {{Wiki|us}} to [[experience]] the incomprehensible [[reality]] of our [[true nature]]. |
| − | As the comprehensible [[symbol]] of [[universal truth]] ([[dharma]]), [[Amida]] points to the nameless caring force or [[truth]] that surrounds and permeates us, ceaselessly working to awaken us to reality-as-it-is, which is [[Nirvana]]. She is considered the Great Parent [[offering]] unconditional [[love]] and [[universal]] [[compassion]] that assures [[spiritual]] [[liberation]] for all. Through this living [[power]] of [[love]] and [[compassion]], no one is left behind to [[suffer]] endless cycles of [[births]] and [[deaths]] and there is certainly no such thing as a final judgment, end times or [[eternal]] [[hell]]. On the contrary, because of [[Amida]] [[Buddha's]] unconditional [[love]] and [[compassion]], all [[beings]] are liberated just as they are. | + | As the comprehensible [[symbol]] of [[universal truth]] ([[dharma]]), [[Amida]] points to the nameless caring force or [[truth]] that surrounds and permeates {{Wiki|us}}, ceaselessly working to [[awaken]] {{Wiki|us}} to reality-as-it-is, which is [[Nirvana]]. She is considered the Great Parent [[offering]] unconditional [[love]] and [[universal]] [[compassion]] that assures [[spiritual]] [[liberation]] for all. Through this living [[power]] of [[love]] and [[compassion]], no one is left behind to [[suffer]] [[endless]] cycles of [[births]] and [[deaths]] and there is certainly no such thing as a final judgment, end times or [[eternal]] [[hell]]. On the contrary, because of [[Amida]] [[Buddha's]] unconditional [[love]] and [[compassion]], all [[beings]] are {{Wiki|liberated}} just as they are. |
| − | [[Buddha]] is a term meaning a few things: firstly, it is any [[life]] [[form]] that has [[awakened]] to boundlessness; secondly, it is the deepest nature of all things, which is undifferentiated and [[selfless]]; and thirdly, it is our inner potential, [[reality]] and [[destiny]] to [[live]] a [[life]] of [[pure]] [[compassion]] and [[wisdom]]. | + | [[Buddha]] is a term meaning a few things: firstly, it is any [[life]] [[form]] that has [[awakened]] to boundlessness; secondly, it is the deepest {{Wiki|nature}} of all things, which is undifferentiated and [[selfless]]; and thirdly, it is our inner potential, [[reality]] and [[destiny]] to [[live]] a [[life]] of [[pure]] [[compassion]] and [[wisdom]]. |
[[Amida]]: Different [[Vision]] of [[God]] | [[Amida]]: Different [[Vision]] of [[God]] | ||
[[File:Japan.jpg|thumb|250px|]] | [[File:Japan.jpg|thumb|250px|]] | ||
| − | Shin [[Buddhism’s]] [[view]] on [[ultimate reality]] or [[God]] may be considered panentheistic. The term panentheism means “all within [[God]] (theos)” which means everything including ourselves is within [[God]], but [[God]] is more than all of the components. This is exactly the [[Buddhist]] [[view]] but there is a big problem with this [[word]]; [[Buddhists]] don’t believe in a personal [[God]]. Instead we suggest a couple of new terms, as first coined by G.R. Lewis, that better describe our [[view]] of [[ultimate reality]]: panendharmism (all within [[dharma]]) or panenbuddhism (all within [[Buddha]]). | + | [[Shin]] [[Buddhism’s]] [[view]] on [[ultimate reality]] or [[God]] may be considered panentheistic. The term panentheism means “all within [[God]] (theos)” which means everything including ourselves is within [[God]], but [[God]] is more than all of the components. This is exactly the [[Buddhist]] [[view]] but there is a big problem with this [[word]]; [[Buddhists]] don’t believe in a personal [[God]]. Instead we suggest a couple of new terms, as first coined by G.R. Lewis, that better describe our [[view]] of [[ultimate reality]]: panendharmism (all within [[dharma]]) or panenbuddhism (all within [[Buddha]]). |
So what is panenbuddhism? Simply put, all things are within and part of [[ultimate reality]], known as [[dharmakaya]], which is an interpenetrating and [[boundless]] unfolding web of [[pure consciousness]] ([[pure]] [[awareness]]), personified as [[Amida]]. However, [[Amida]] is more than the sum of all of its components. | So what is panenbuddhism? Simply put, all things are within and part of [[ultimate reality]], known as [[dharmakaya]], which is an interpenetrating and [[boundless]] unfolding web of [[pure consciousness]] ([[pure]] [[awareness]]), personified as [[Amida]]. However, [[Amida]] is more than the sum of all of its components. | ||
| − | Everything in [[life]] is co-manifesting and intimately interpenetrating with everything else and has its [[ultimate reality]] in everything. That is to say, this dynamic [[reality]] is in constant flux and [[nothing]] has a stable [[eternal]] nature. There is no {{Wiki|individual}} [[self]] or [[absolute]] identity but all things are temporary [[phenomena]] and are full of the totality, the [[Oneness]] of [[reality]], personified as [[Amida]] [[Buddha]]. In [[Buddhism]], this [[reality]] is known as [[shunyata]] or [[emptiness]]. | + | Everything in [[life]] is co-manifesting and intimately interpenetrating with everything else and has its [[ultimate reality]] in everything. That is to say, this dynamic [[reality]] is in [[constant]] flux and [[nothing]] has a {{Wiki|stable}} [[eternal]] {{Wiki|nature}}. There is no {{Wiki|individual}} [[self]] or [[absolute]] [[identity]] but all things are temporary [[phenomena]] and are full of the {{Wiki|totality}}, the [[Oneness]] of [[reality]], personified as [[Amida]] [[Buddha]]. In [[Buddhism]], this [[reality]] is known as [[shunyata]] or [[emptiness]]. |
| − | However, as stated above, [[Amida]], as the [[personification]] of the [[dharmakaya]], is more than the sum of all things. [[Reality]] is akin to a hologram that has been broken into countless pieces. Each broken bit contains the entire holographic image, and everything intimately reflects the [[light]] and [[life]] and everything else. Nevertheless, each bit cannot exactly claim to be the summation of all the broken pieces. What is important to realize is that everything, including what we consider vile and dark, is part of the endless web of [[existence]] and [[nothing]] and nobody is excluded. This is important in our understanding of the Shin [[Buddhist]] [[view]] of [[universal]] salvation. Please refer to the [[Amida]] as the One [[Life]] web page for a complete explanation. | + | However, as stated above, [[Amida]], as the [[personification]] of the [[dharmakaya]], is more than the sum of all things. [[Reality]] is akin to a hologram that has been broken into countless pieces. Each broken bit contains the entire holographic {{Wiki|image}}, and everything intimately reflects the [[light]] and [[life]] and everything else. Nevertheless, each bit cannot exactly claim to be the summation of all the broken pieces. What is important to realize is that everything, including what we consider vile and dark, is part of the [[endless]] web of [[existence]] and [[nothing]] and nobody is excluded. This is important in our [[understanding]] of the [[Shin]] [[Buddhist]] [[view]] of [[universal]] {{Wiki|salvation}}. Please refer to the [[Amida]] as the One [[Life]] web page for a complete explanation. |
[[File:Img 0516.jpg|thumb|250px|]] | [[File:Img 0516.jpg|thumb|250px|]] | ||
The [[Reality]] of [[Myth]] | The [[Reality]] of [[Myth]] | ||
| − | All [[religions]] offer a [[sacred]] or [[mythical]] story so that [[ordinary people]] can understand that which is incomprehensible. For example, there are stories of virgin [[births]], crucifixions, visits by angels, ascensions through [[heavens]] and resurrections. Some may dismiss [[myth]] as false or just nice little stories but in [[reality]], [[myth]] serves as the medium by which our inner deep subconscious [[mind]] interacts with our outer [[conscious]] [[mind]] and [[world]]. [[Myths]] [[manifest]] themselves in a dreamlike [[manner]], coming from our [[wisdom]] [[bodies]], the [[human]] [[body]], whose source is the ground of our {{Wiki|biological}} [[being]], the source of [[life]]. | + | All [[religions]] offer a [[sacred]] or [[mythical]] story so that [[ordinary people]] can understand that which is incomprehensible. For example, there are stories of virgin [[births]], crucifixions, visits by {{Wiki|angels}}, ascensions through [[heavens]] and resurrections. Some may dismiss [[myth]] as false or just nice little stories but in [[reality]], [[myth]] serves as the {{Wiki|medium}} by which our inner deep subconscious [[mind]] interacts with our outer [[conscious]] [[mind]] and [[world]]. [[Myths]] [[manifest]] themselves in a dreamlike [[manner]], coming from our [[wisdom]] [[bodies]], the [[human]] [[body]], whose source is the ground of our {{Wiki|biological}} [[being]], the source of [[life]]. |
| − | One major [[difference]] between Western and Middle Eastern [[religions]] and Shin [[Buddhism]] is that we ([[Buddhists]]) freely [[acknowledge]] that our [[sacred]] story is a {{Wiki|metaphor}} and not historical fact. To see it as true {{Wiki|history}} would be to miss the point and be a grave error. As the [[Buddha]] said, “it is the finger that points to the {{Wiki|moon}},” The finger is not the {{Wiki|moon}} but indicates the [[direction]] of the {{Wiki|moon}}. So many [[people]] get confused [[thinking]] that the finger is the {{Wiki|moon}} ([[truth]]). | + | One major [[difference]] between {{Wiki|Western}} and Middle Eastern [[religions]] and [[Shin]] [[Buddhism]] is that we ([[Buddhists]]) freely [[acknowledge]] that our [[sacred]] story is a {{Wiki|metaphor}} and not historical fact. To see it as true {{Wiki|history}} would be to miss the point and be a grave error. As the [[Buddha]] said, “it is the finger that points to the {{Wiki|moon}},” The finger is not the {{Wiki|moon}} but indicates the [[direction]] of the {{Wiki|moon}}. So many [[people]] get confused [[thinking]] that the finger is the {{Wiki|moon}} ([[truth]]). |
[[File:Halo.jpg|thumb|250px|]] | [[File:Halo.jpg|thumb|250px|]] | ||
The [[Sacred]] Story of [[Buddhism]] | The [[Sacred]] Story of [[Buddhism]] | ||
| − | The [[Sacred]] Story of Shin [[Buddhism]] is a saga of great [[love]], [[compassion]], sacrifice and triumph. It is derived from the Larger [[Sutra]] of [[Immeasurable]] [[Life]], which uses [[mythical]] [[language]] and {{Wiki|metaphor}} ([[symbols]]) to convey the unexplainable nature of [[nirvana]], the [[universal]] [[enlightened]] [[reality]] and its [[primordial]] [[activity]], which is beyond {{Wiki|conceptual}} [[thought]]. That is to say, the [[Sacred]] Story is not to be read as literal [[truth]] but as a {{Wiki|metaphor}} that points to the ceaseless [[activity]] of [[universal]] [[compassion]] and the foundation of [[reality]] itself, which is ultimately our [[true nature]]. In many [[religions]], [[symbols]] tend to be concretized into facts; [[God]] becomes a fact or [[religious]] [[scriptures]] are seen as the literal [[truth]]. However, according to [[Buddhism]], these are just [[symbols]] to direct the [[mind]] and [[heart]] to [[shunyata]] ([[emptiness]]) which is beyond [[form]], beyond [[thought]] and beyond comprehensibility. | + | The [[Sacred]] Story of [[Shin]] [[Buddhism]] is a saga of great [[love]], [[compassion]], {{Wiki|sacrifice}} and {{Wiki|triumph}}. It is derived from the Larger [[Sutra]] of [[Immeasurable]] [[Life]], which uses [[mythical]] [[language]] and {{Wiki|metaphor}} ([[symbols]]) to convey the unexplainable {{Wiki|nature}} of [[nirvana]], the [[universal]] [[enlightened]] [[reality]] and its [[primordial]] [[activity]], which is [[beyond]] {{Wiki|conceptual}} [[thought]]. That is to say, the [[Sacred]] Story is not to be read as literal [[truth]] but as a {{Wiki|metaphor}} that points to the ceaseless [[activity]] of [[universal]] [[compassion]] and the foundation of [[reality]] itself, which is ultimately our [[true nature]]. In many [[religions]], [[symbols]] tend to be concretized into facts; [[God]] becomes a fact or [[religious]] [[scriptures]] are seen as the literal [[truth]]. However, according to [[Buddhism]], these are just [[symbols]] to direct the [[mind]] and [[heart]] to [[shunyata]] ([[emptiness]]) which is [[beyond]] [[form]], [[beyond]] [[thought]] and [[beyond]] comprehensibility. |
| − | In The Larger [[Sutra]] of [[Immeasurable]] [[Life]], the main Shin [[Buddhist scripture]], the [[historical Buddha]] tells [[Ananda]], one of his chief disciples, the legendary story that took place in timeless [[time]]. In this [[sacred]] story, there was a {{Wiki|prince}} called [[Dharmakara]], which means Storehouse of the [[Dharma]], who like the true historical {{Wiki|Prince}} [[Siddhartha Gautama]] or [[Shakyamuni]], renounced his royal position, and became a [[bhikshu]], a renunciant [[spiritual]] seeker. His [[reason]] for pursuing the [[religious]] [[life]] was motivated by his [[great compassion]] and deep [[love]] for all [[suffering]] [[beings]] throughout the [[universe]] and [[time]]. Due to his [[pure]] [[love]] and [[compassion]], [[Dharmakara]] declared 48 [[religious]] [[vows]], called collectively as the Primal [[Vow]], in [[order]] to create a [[Pure Land]] that would liberate each and every [[suffering]] [[being]] throughout [[time]] and [[space]]. | + | In The Larger [[Sutra]] of [[Immeasurable]] [[Life]], the main [[Shin]] [[Buddhist scripture]], the [[historical Buddha]] tells [[Ananda]], one of his chief [[disciples]], the legendary story that took place in timeless [[time]]. In this [[sacred]] story, there was a {{Wiki|prince}} called [[Dharmakara]], which means Storehouse of the [[Dharma]], who like the true historical {{Wiki|Prince}} [[Siddhartha Gautama]] or [[Shakyamuni]], renounced his {{Wiki|royal}} position, and became a [[bhikshu]], a renunciant [[spiritual]] seeker. His [[reason]] for pursuing the [[religious]] [[life]] was motivated by his [[great compassion]] and deep [[love]] for all [[suffering]] [[beings]] throughout the [[universe]] and [[time]]. Due to his [[pure]] [[love]] and [[compassion]], [[Dharmakara]] declared 48 [[religious]] [[vows]], called collectively as the Primal [[Vow]], in [[order]] to create a [[Pure Land]] that would liberate each and every [[suffering]] [[being]] throughout [[time]] and [[space]]. |
| − | A [[Pure Land]], or [[Sukhavati]] in [[Sanskrit]], is the [[transcendent]] [[realm]] totally free of [[greed]], [[anger]] and [[delusion]], which is open to all without exception. In Shin [[Buddhism]], the [[Pure Land]] is identical with [[Nirvana]], the [[abode]] of [[peace]] and [[infinite]] [[life]], which is not a specific place but is the [[ultimate]] [[dimension]] of [[eternal]] [[oneness]] ([[non-duality]]), [[being]] everywhere, within everyone, and yet is nowhere. | + | A [[Pure Land]], or [[Sukhavati]] in [[Sanskrit]], is the [[transcendent]] [[realm]] totally free of [[greed]], [[anger]] and [[delusion]], which is open to all without exception. In [[Shin]] [[Buddhism]], the [[Pure Land]] is identical with [[Nirvana]], the [[abode]] of [[peace]] and [[infinite]] [[life]], which is not a specific place but is the [[ultimate]] [[dimension]] of [[eternal]] [[oneness]] ([[non-duality]]), [[being]] everywhere, within everyone, and yet is nowhere. |
Over a period of billions of years, he underwent numerous practices and alas he [[spiritually]] evolved to realize the [[awakening]] and [[liberation]] of both himself and all [[sentient beings]] within [[boundless]] {{Wiki|space and time}}. By accomplishing his Primal [[Vow]], the [[Pure Land]] became a [[reality]] and thus he became [[Amida]], the [[Buddha]] of [[Immeasurable]] [[Life]] and [[Light]]. | Over a period of billions of years, he underwent numerous practices and alas he [[spiritually]] evolved to realize the [[awakening]] and [[liberation]] of both himself and all [[sentient beings]] within [[boundless]] {{Wiki|space and time}}. By accomplishing his Primal [[Vow]], the [[Pure Land]] became a [[reality]] and thus he became [[Amida]], the [[Buddha]] of [[Immeasurable]] [[Life]] and [[Light]]. | ||
| − | Hence, [[Amida]] [[manifest]] herself in all quarters of the [[universe]] as the [[nembutsu]]- Namu-Amida-Butsu and through her Name, she nurtures all [[living beings]] and ceaselessly works to [[awakened]] them to reclaim their [[spiritual]] inheritance of [[enlightenment]] and be [[spiritually]] [[reborn]] in the [[Pure Land]] in the here and now. | + | Hence, [[Amida]] [[manifest]] herself in all quarters of the [[universe]] as the [[nembutsu]]- Namu-Amida-Butsu and through her [[Name]], she nurtures all [[living beings]] and ceaselessly works to [[awakened]] them to reclaim their [[spiritual]] inheritance of [[enlightenment]] and be [[spiritually]] [[reborn]] in the [[Pure Land]] in the here and now. |
At first, the [[Sacred]] Story may seem a little bizarre but once you begin to read the [[dharma]], reflect on it, [[live]] the [[nembutsu]] and [[manifest]] [[shinjin]], as the [[experience]] of [[awakening]], more and more of the metaphors will be understood and appreciated and truly lived. Only then, will you will come to realize that this [[Sacred]] Story is actually the story of your own [[spiritual]] journey. How can this be? Please refer to the [[Nembutsu]] and [[Amida]]: the One [[Life]] web pages for the answer. | At first, the [[Sacred]] Story may seem a little bizarre but once you begin to read the [[dharma]], reflect on it, [[live]] the [[nembutsu]] and [[manifest]] [[shinjin]], as the [[experience]] of [[awakening]], more and more of the metaphors will be understood and appreciated and truly lived. Only then, will you will come to realize that this [[Sacred]] Story is actually the story of your own [[spiritual]] journey. How can this be? Please refer to the [[Nembutsu]] and [[Amida]]: the One [[Life]] web pages for the answer. | ||
Latest revision as of 20:02, 20 September 2013
Amida Buddha is the heart of Shin Buddhist faith and practice. First revealed by the historical Buddha over 2,600 years ago, the name Amida is Japanese which is derived from Amitabha or Amitayus of the ancient Sanskrit language, which means ‘Immeasurable Life and Light’ or Oneness. The word Amida is a personification or symbol for the transcendent reality and mystery, which is “unborn, uncreated and formless” which is also known as dharmakaya, nirvana, shunyata (emptiness).
As mentioned above, Amida Buddha is a personification expressing that which is incomprehensible. This inconceivable transcendent realm is called Dharmakaya, which is Sanskrit meaning ‘the body of truth.’ This word points to the non-conceptual ultimate dimension and the true nature of things including ourselves. Amida Buddha in turned is the sambhogakaya or the compassionate expression of this formless transcendent realm. She gives us a concrete image that helps us to understand that which is beyond understanding. Amida is also synonymous with the terms One Life, the Great Compassion and Buddha Nature. As stated above, Amida is a personification or symbol of ultimate reality and must be understood that ultimate reality is beyond the word and idea of Amida, who is the vehicle that allows us to experience the incomprehensible reality of our true nature.
As the comprehensible symbol of universal truth (dharma), Amida points to the nameless caring force or truth that surrounds and permeates us, ceaselessly working to awaken us to reality-as-it-is, which is Nirvana. She is considered the Great Parent offering unconditional love and universal compassion that assures spiritual liberation for all. Through this living power of love and compassion, no one is left behind to suffer endless cycles of births and deaths and there is certainly no such thing as a final judgment, end times or eternal hell. On the contrary, because of Amida Buddha's unconditional love and compassion, all beings are liberated just as they are.
Buddha is a term meaning a few things: firstly, it is any life form that has awakened to boundlessness; secondly, it is the deepest nature of all things, which is undifferentiated and selfless; and thirdly, it is our inner potential, reality and destiny to live a life of pure compassion and wisdom.
Amida: Different Vision of God
Shin Buddhism’s view on ultimate reality or God may be considered panentheistic. The term panentheism means “all within God (theos)” which means everything including ourselves is within God, but God is more than all of the components. This is exactly the Buddhist view but there is a big problem with this word; Buddhists don’t believe in a personal God. Instead we suggest a couple of new terms, as first coined by G.R. Lewis, that better describe our view of ultimate reality: panendharmism (all within dharma) or panenbuddhism (all within Buddha).
So what is panenbuddhism? Simply put, all things are within and part of ultimate reality, known as dharmakaya, which is an interpenetrating and boundless unfolding web of pure consciousness (pure awareness), personified as Amida. However, Amida is more than the sum of all of its components.
Everything in life is co-manifesting and intimately interpenetrating with everything else and has its ultimate reality in everything. That is to say, this dynamic reality is in constant flux and nothing has a stable eternal nature. There is no individual self or absolute identity but all things are temporary phenomena and are full of the totality, the Oneness of reality, personified as Amida Buddha. In Buddhism, this reality is known as shunyata or emptiness.
However, as stated above, Amida, as the personification of the dharmakaya, is more than the sum of all things. Reality is akin to a hologram that has been broken into countless pieces. Each broken bit contains the entire holographic image, and everything intimately reflects the light and life and everything else. Nevertheless, each bit cannot exactly claim to be the summation of all the broken pieces. What is important to realize is that everything, including what we consider vile and dark, is part of the endless web of existence and nothing and nobody is excluded. This is important in our understanding of the Shin Buddhist view of universal salvation. Please refer to the Amida as the One Life web page for a complete explanation.
All religions offer a sacred or mythical story so that ordinary people can understand that which is incomprehensible. For example, there are stories of virgin births, crucifixions, visits by angels, ascensions through heavens and resurrections. Some may dismiss myth as false or just nice little stories but in reality, myth serves as the medium by which our inner deep subconscious mind interacts with our outer conscious mind and world. Myths manifest themselves in a dreamlike manner, coming from our wisdom bodies, the human body, whose source is the ground of our biological being, the source of life.
One major difference between Western and Middle Eastern religions and Shin Buddhism is that we (Buddhists) freely acknowledge that our sacred story is a metaphor and not historical fact. To see it as true history would be to miss the point and be a grave error. As the Buddha said, “it is the finger that points to the moon,” The finger is not the moon but indicates the direction of the moon. So many people get confused thinking that the finger is the moon (truth).
The Sacred Story of Shin Buddhism is a saga of great love, compassion, sacrifice and triumph. It is derived from the Larger Sutra of Immeasurable Life, which uses mythical language and metaphor (symbols) to convey the unexplainable nature of nirvana, the universal enlightened reality and its primordial activity, which is beyond conceptual thought. That is to say, the Sacred Story is not to be read as literal truth but as a metaphor that points to the ceaseless activity of universal compassion and the foundation of reality itself, which is ultimately our true nature. In many religions, symbols tend to be concretized into facts; God becomes a fact or religious scriptures are seen as the literal truth. However, according to Buddhism, these are just symbols to direct the mind and heart to shunyata (emptiness) which is beyond form, beyond thought and beyond comprehensibility.
In The Larger Sutra of Immeasurable Life, the main Shin Buddhist scripture, the historical Buddha tells Ananda, one of his chief disciples, the legendary story that took place in timeless time. In this sacred story, there was a prince called Dharmakara, which means Storehouse of the Dharma, who like the true historical Prince Siddhartha Gautama or Shakyamuni, renounced his royal position, and became a bhikshu, a renunciant spiritual seeker. His reason for pursuing the religious life was motivated by his great compassion and deep love for all suffering beings throughout the universe and time. Due to his pure love and compassion, Dharmakara declared 48 religious vows, called collectively as the Primal Vow, in order to create a Pure Land that would liberate each and every suffering being throughout time and space.
A Pure Land, or Sukhavati in Sanskrit, is the transcendent realm totally free of greed, anger and delusion, which is open to all without exception. In Shin Buddhism, the Pure Land is identical with Nirvana, the abode of peace and infinite life, which is not a specific place but is the ultimate dimension of eternal oneness (non-duality), being everywhere, within everyone, and yet is nowhere.
Over a period of billions of years, he underwent numerous practices and alas he spiritually evolved to realize the awakening and liberation of both himself and all sentient beings within boundless space and time. By accomplishing his Primal Vow, the Pure Land became a reality and thus he became Amida, the Buddha of Immeasurable Life and Light.
Hence, Amida manifest herself in all quarters of the universe as the nembutsu- Namu-Amida-Butsu and through her Name, she nurtures all living beings and ceaselessly works to awakened them to reclaim their spiritual inheritance of enlightenment and be spiritually reborn in the Pure Land in the here and now.
At first, the Sacred Story may seem a little bizarre but once you begin to read the dharma, reflect on it, live the nembutsu and manifest shinjin, as the experience of awakening, more and more of the metaphors will be understood and appreciated and truly lived. Only then, will you will come to realize that this Sacred Story is actually the story of your own spiritual journey. How can this be? Please refer to the Nembutsu and Amida: the One Life web pages for the answer.
