T2646 Kyōgyōshinshō On Teaching, Practice, Faith, and Enlightenment

The Abhidharma-koΩa mentions the five acts that bring about uninterrupted pain as equivalents to those above. A verse reads: Violating one's mother or a nun of the stage of no more learning [equivalent to the o›ense of killing one's mother], 167

616a

Chapter IV: Revealing the True Enlightenment

Kyøgyøshinshø

Killing a bodhisattva who abides in meditation [equivalent to the o›ense of killing one's father], Killing a sage of the stage of learning or no more learning [equivalent to the o›ense of killing an arhat], Destroying the cause of harmony of the sangha [equivalent to the o›ense of destroying the sangha], Destroying stupas [equivalent to causing blood to flow from the body of the Buddha].

The second tradition is the five grave o›enses of the Mahayana, as stated in the Sutra Expounded by Mahåsatyanirgrantha (Mahå satya-nirgrantha- nirdeΩa*): 1) Destroying pagodas, burning sutra repositories, or stealing properties of the Three Treasures; 2) slandering the teaching of the three vehicles by saying that it is not the sacred teaching of the Buddha, obstructing and depreciating it, or hiding it; 3) beating and rebuking those who have renounced the world (i.e., monks and nuns), whether they observe the precepts, have received no precepts, or have broken them; enumerating their transgressions, confining them, sending them back to secular life, forcing them to do menial work, enforcing tax duties on them, or putting them to death; 4) killing one's father, killing one's mother, causing blood to flow from the body of a Buddha, destroying the harmony of the sangha, or killing an arhat; 5) rejecting the law of causation and constantly performing the ten transgressions throughout life. It is stated in the sutra:126

1) Killing a pratyekabuddha with evil intent—this is the o›ense of killing; 2) violating an arhat nun—this is an immoral act; 3) stealing or destroying o›erings made to the Three Treasures—this is an act of stealing; 4) destroying the harmony of the sangha with perverted views—this is an act of speaking false words.

168

Chapter IV

Revealing the True Enlightenment

[Presentation of the True Enlightenment]

If I am to reveal, with respect, the true enlightenment, it is the supreme state of perfect accomplishment realized by Other-Power, that is, the ultimate fruition of unsurpassed nirvana. It originates from the vow of unfailing attainment of nirvana, which is also called the vow of realization of great nirvana. When we, ordinary people filled with evil passions, the multitudes defiled by karmic evil and subject to birth and death, attain the faith and practice transferred by Amida for our going forth, we will immediately join the Mahayana group of the rightly established stage. Because we dwell in the rightly established stage, we unfailingly reach nirvana. Unfailing attainment of nirvana is [attainment of] eternal bliss. Eternal bliss is the ultimate state of tranquility and extinction. Tranquility and extinction is the supreme nirvana. Supreme nirvana is the Dharma body of nonaction. The Dharma body of non-action is true reality. True reality is Dharma-nature. Dharma-nature is true suchness. True suchness is Oneness. We note that Amida Tathågata comes from thusness and manifests various forms of recompensed, accommodated, and transformed bodies.

The passage of the vow of unfailing attainment of nirvana in the Larger Sutra reads:

If, when I attain Buddhahood, humans and devas in my land should not dwell in the definitely assured stage and unfailingly reach nirvana, may I not attain perfect enlightenment. 169

616b

Kyøgyøshinshø

It is stated in the Teaching Assembly of the Tathågata of Infinite Life:

If, when I become Buddha, the sentient beings in my land should not decidedly attain the stage equal to perfect enlightenment and realize great nirvana, may I not attain bodhi. The passage of the fulfillment of this vow in the [Larger] Sutra reads:

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. It is also stated in the same sutra:

That Buddha land, like the realm of unconditioned nirvana, is pure and serene, resplendent and blissful. The Ωråvakas, 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 di›erences, but are called "heavenly beings" and "humans" simply by analogy with 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.

It is also stated:127

Sentient beings of that land and those to be born there will fully realize supreme bodhi and reach the nirvanic state. For what reason? Because those who are in the wrongly established stage and those who are not in the definitely established stage are unable to understand that the cause [of birth] has been established [by the Buddha].

170

Chapter IV

The [Commentary on Vasubandhu's] Discourse on the Pure Land states:

Accomplishment of the glorious merit of the wonderful Name is described in the verse as:

The sacred Name enlightens people far and wide; It is subtle and wonderful and is heard everywhere in the ten directions.

Why is this inconceivable? A sutra says that those who only hear of the purity and blissfulness of that land and wholeheartedly desire to be born there and those who have attained birth all enter the rightly established stage. This shows that the name of the land performs the work of the Buddha. How can we conceive of this?

Accomplishment of the glorious merit of the Lord Buddha is described in the verse as:

[The Pure Land] is firmly upheld by Amida, The Enlightened One, the Dharma King.

Why is this inconceivable? Amida, the Enlightened One, is inconceivable. The Pure Land of Peace and Bliss is firmly upheld (j¥ji) by the merit power of Amida, the Enlightened One, and so how can we conceive of this? "J¥" means not to change or perish; "ji" means to keep something from dispersing or being lost. It is like applying antidotal treatment to seeds. The seeds thus processed will not be destroyed by water or fire. When favorable conditions arise, the seeds will sprout. How is this possible? It is due to the power of the antidotal treatment. Once a human being is born in the Pure Land of Peace and Bliss, if he afterward desires to be reborn in the three worlds to teach and guide sentient beings, he is able to terminate his life in the Pure Land and be reborn therein according to his wishes. Although 171

616c

Kyøgyøshinshø

he is reborn in the "water" and "fire" of various states of the three worlds, the seed of supreme bodhi is never subject to decay. How is this possible? It is due to the power of Amida, the Enlightened One, which firmly supports and maintains [the Pure Land and the beings born there]. Accomplishment of the glorious merit of kinsmen is described in the verse as:

The hosts of sages in the likeness of pure flowers surrounding the Tathågata

Are born there, transformed from within the flower of enlightenment.

Why is this inconceivable? In the realms of various births, whether from a womb, from an egg, from moisture, or by metamorphosis (i.e., the four modes of birth), one's kinsmen are many and there are tens of thousands of varieties of pleasure and pain resulting from the inhabitants' di›erent acts [in the past]. In the Land of Peace and Bliss there is no one who is not born transformed from within the pure flower of Amida Tathågata's enlightenment. [They are so born] by one and the same path of the Nembutsu, and not by other paths. Within the four seas, all [Nembutsu practitioners], even those living in the remotest places, are their kinfolk. Hence, their kinfolk are innumerable. How can we conceive of this? It is also stated in the same work, fascicle two: Those who wish to be born in the Pure Land are originally divided into nine classes, but [after they have been born there] there are no di›erences, just as the waters of the Tzu River and the Sheng River become of one taste [upon entering the sea]. How can we conceive of this?

It is also stated in the same work:

Accomplishment of the glorious merit of purity is described in the verse as:

172

Chapter IV

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

Why is this inconceivable? When ordinary human beings full of evil passions attain birth in the Pure Land, the karmic bonds of the three worlds will no longer a›ect them. Even without severing evil passions they will attain the state of nirvana. How can we conceive of this?

It is stated in the Collection of Passages on the Land of Peace and Bliss:

The supernatural powers of the two Buddhas (Amida and ¸åkyamuni) are equal. Be that as it may, ¸åkyamuni Tathågata does not speak of his own capacities but especially reveals Amida's distinguished capacities, out of his desire to make all sentient beings equally take refuge in Amida. For this reason, in many sutras ¸åkyamuni praises Amida and urges beings to take refuge in him. We ought to be aware of the Buddha's intent. Master T'an-luan's true intention was to turn to [the Western Land] for refuge, so he composed hymns of praise in the spirit of the Larger Sutra: The Ωråvakas and bodhisattvas in the Land of Peace and Bliss

As well as humans and gods, too, all thoroughly attain wisdom;

Their bodily appearance and adornments are the same. Di›erent names are applied to them simply in accordance with customs in other worlds. Their countenances are noble and beautiful and beyond compare;

Their delicate and subtle bodies are unlike those of humans and gods.

They are of the substance of emptiness and boundlessness. 173

617a

Kyøgyøshinshø

For this reason, I prostrate myself and worship the One Possessed of the Power of Equality. We read in the commentary of the Master of Kuang-ming Temple:128

The Universal Vow is presented in the Larger Sutra. All good and evil ordinary beings will not attain birth without recourse to the karmic power of Amida Buddha's great vow as the supreme aid. Furthermore, the Buddha's hidden intent is vast and profound, and so his teachings are di‡cult to understand. Even those in the three stages of wisdom and the ten stages cannot fathom it; how can we, petty fools outside the [ten stages of] understanding, know its significance? As I reverently contemplate matters, ¸åkyamuni, on this shore, urges us to go to the [Western Land], while Amida from that land comes to welcome us. In the midst of the calling voice from there and the voice of exhortation from here, how could we refuse to go westward? We should sincerely devote ourselves to this teaching until the end of our life and, after abandoning our defiled bodies, realize the eternal bliss of Dharma-nature.

He also says:129

The capital of tranquility and non-action in the West Is ultimately free and blissful, above existence and nonexistence.

With a heart imbued with great compassion, one freely plays in the Dharma realm;

Transforming oneself into various forms, one benefits beings equally and without discrimination. Exercising supernatural powers, one expounds the Dharma;

One manifests glorious physical characteristics and marks, and then enters nirvana without remainder. 174

Chapter IV

Apparitional adornments are produced according to one's wishes;

The multitudes who see them have all their karmic evil removed.

I also praise in hymns:

Let us return home!

We should not stay in our native land of devils. Since innumerable kalpas ago, we have been transmigrating In the six realms, taking up our abodes everywhere. Nowhere have we seen any pleasure;

We only hear the voices of samsaric pain. After the end of this life,

Let us enter the capital of nirvana.

[Conclusion to the Aspect of Going Forth] When I contemplate the teaching, practice, faith, and enlightenment of the Pure Land Way, I realize that they are the benefit endowed through the Tathågata's great compassion. Whether cause or e›ect, there is nothing that has not been accomplished through the merit transference by the Tathågata's pure vow-mind. Because the cause is pure, the e›ect is also pure. This we should know. [The Aspect of Returning]

Second is the aspect of returning of merit transference. This is the benefit we receive for the activity in the stage of benefiting and teaching others. It originates from the vow of unfailing attainment of the rank next to Buddha. It is also called the vow of attainment of Buddhahood after one lifetime. It can also be called the vow of merit transference for our return to this world. Since this vow appears in the Commentary on Vasubandhu's Discourse on the Pure Land, I will not quote it here. Refer to the Commentary. It is stated in the Discourse on the Pure Land: 175

617b

Kyøgyøshinshø

The fifth gate in the phase of "going out" is to observe with great compassion all su›ering beings, manifest accommodated and transformed bodies, and enter the garden of birth and death and the forest of evil passions, where [bodhisattvas] play about, exercising supernatural powers; they thus dwell in the stage of teaching others through merit transference by their Primal Vow-Power. This is called the fifth gate in the phase of "going out.

"

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

The "returning aspect" is that after having been born in his land one acquires the fruit of the cessation and contemplation practices and attains the power of employing expedient means, whereby one reenters the dense forest of birth and death and leads all sentient beings onto the Buddhist path. Whether "going" or "returning,

" one seeks to deliver sentient beings

from the sea of birth and death. For this reason, [Vasubandhu] says,

"perfect the great compassion by putting merit transference above anything else. "

It is also stated in the same work:

[Vasubandhu] says,

"When bodhisattvas who have not yet

attained the pure mind see the Buddha, they will finally be able to realize the Dharma body of equality and will eventually be equal to bodhisattvas of pure mind and those of the upper stages in the realization of tranquility and equality. "

'The Dharma body of equality" is said of a bodhisattva of the eighth stage or above, who has a body manifested from the Dharma-nature.

"Tranquility and equality" is the principle of tranquility and equality realized by such a Dharma-body bodhisattva. Because he realizes the principle of tranquility and equality, he is called [a bodhisattva of] the "Dharma body of equality"; 176

Chapter IV

because this principle is realized by a bodhisattva of Dharma body of equality, it is called "the principle of tranquility and equality.

"

Such a bodhisattva attains the samådhi called "produced from the fruit.

" With the supernatural power of this samådhi, he can, while remaining in one place, instantaneously and simultaneously manifest himself in any or every land throughout the ten directions. He can then make o›erings in many ways to all Buddhas and their assemblies of sages. He can also manifest himself in various forms anywhere in innumerable worlds where there are no Buddhas, no Buddhist teachings, or no assemblies of Buddhist practitioners, and teach and save all the sentient beings there. Although he always performs such Buddhist activities, he has, from the beginning, no thought of going and coming, of making o›erings, or of saving beings. For this reason, the body [of such a bodhisattva] is called "the Dharma body of equality,

" and the Dharma he

has realized is called "the principle of tranquility and equality. "

"Bodhisattvas who have not yet attained the pure mind" are bodhisattvas in the first to the seventh stages. They can also manifest their bodies in a hundred worlds where no Buddhas live, or a thousand, ten thousand, a ko†i, or a billion ko†is of worlds where they perform the Buddha's work. But in order to do so, they must make conscious e›orts to enter that samådhi. Without making e›ort they cannot enter it. Because they still require conscious e›ort, they are called "those who have not yet attained the pure mind. " If those

bodhisattvas desire to be born in the Pure Land of Peace and Bliss, they can see Amida Buddha there. Having seen the Buddha, they eventually attain the same bodies and the same realization as bodhisattvas in the higher stages. It is exactly for this reason that such bodhisattvas as Någårjuna and Vasubandhu aspired for birth in Amida's land. 177

Kyøgyøshinshø

617c

Question: In the Sutra on the Ten Stages (DaΩabh¥mikas¥tra) we read that bodhisattvas rise through stages as they accumulate immeasurable merit by practicing for many kalpas. How could it be that when one sees Amida Buddha one will eventually attain the same body and the same realization as bodhisattvas of the higher stages? Answer: [The Discourse] says "eventually…equal" and not "instantly…equal.

" Simply because one eventually attains

the same [body, and so on], [the Discourse] says "equal. "

Question: If one does not instantly become equal [to a bodhisattva in a higher stage], why is it not said [in the Discourse] that when a bodhisattva reaches the first stage he will gradually rise through the stages until he spontaneously becomes equal to a Buddha? Why is it said that he will be equal to a bodhisattva in a higher stage?

Answer: When a bodhisattva has attained great tranquility in the seventh stage, he no longer envisions Buddhas to whom he should strive to become equal, nor does he see sentient beings whom he should save. Thus he is tempted to abandon the Buddhist Way and enter the [Hinayana] realization of true reality. At that time, if Buddhas of the ten directions do not admonish him with their divine power, he will pass into extinction and be like a Hinayana [sage]. If, however, a bodhisattva goes to the Land of Peace and Bliss and sees Amida Buddha there, he will not have this problem. For this reason, one should say "eventually…equal [to a bodhisattva in a higher stage].

"

Further, in the Larger Sutra, one of Amida Tathågata's Primal Vows reads: If, when I attain Buddhahood, bodhisattvas in the Buddha lands of the other directions who visit my land should not ultimately and unfailingly reach the stage of becoming a 178

Chapter IV

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 will wear the armor of great vows, accumulate merit, deliver all beings from birth and death, visit Buddha lands to perform the bodhisattva practices, make o›erings to Buddha Tathågatas throughout the ten directions, enlighten countless sentient beings as numerous as the sands of the Ganges River, and establish them in highest, perfect enlightenment. Such bodhisattvas transcend the course of practice of ordinary bodhisattvas, manifest the practices of all the bodhisattva stages, and cultivate the virtues of Samantabhadra. Reading this sutra, one may assume that bodhisattvas in that land do not rise from one stage to the next. The tenstage system appears to be a method of guidance provided by ¸åkyamuni Tathågata for the inhabitants of Jambudv∆pa. Why should other pure lands necessarily be the same? Among the five inconceivables, the Buddha-Dharma is the most inconceivable.

If you assume that bodhisattvas must necessarily rise from one stage to the next and that there is no way of transcending stages, you are not yet completely familiar with the teaching. I will show you by the analogy of a tree called "Very Strong.

" This tree grows underground for a hundred years. It then grows above ground one thousand feet in height each day, and keeps growing at the same rate. If one calculates the height the tree will reach after a hundred years, how can such a tree be compared with tall pine trees? Pine trees grow no more than an inch a day. How can one believe in such a tree? One will argue: "When one hears that ¸åkyamuni Tathågata enlightened [¸åriputra] to arhatship at one session or that he made people realize the insight into the non-arising of all dharmas in the brief time before breakfast, he will think 179

Kyøgyøshinshø

618a

that these are words of expedient means to guide people to Buddhism and are not the literal truth.

" So, hearing the present discussion, a person will not believe it. Extraordinary words do not reach the ears of ordinary people. So we must expect such a question as "How is this possible?" [Vasubandhu] says,

"I have briefly explained the eight

aspects [of the Buddha's activity], demonstrating that the Tathågata's glorious merits for his own benefit and that of others have been accomplished in due order. You should realize the implication of this. "

What is this order? The seventeen aspects mentioned before were about accomplishment of the glorious merit of the [Pure] Land. Having seen the land's aspects, we should know the lord of the land. Therefore, we contemplate the Buddha's merit. How is he adorned and where does he sit? This question leads us first to visualize the seat. Having seen that, we envision the lord who sits there. Next, we contemplate the Buddha's glorious body. Having seen that, we contemplate his voice and name. Hence, we next concentrate on the Buddha's glorious speech. Having realized how widespread his Name is, we should consider how he acquired that Name. And so we next contemplate the Buddha's glorious mind. Having realized that he has attained accomplishment of the three kinds of karma, we should distinguish who deserves to be taught by this great master of humans and gods. Therefore, we should next contemplate the merits of the congregation. Having seen that the congregation has immeasurable merits, we should know who is the head [of that congregation]. Hence, we contemplate the head, who is the Buddha [Amida]. Since we may perhaps consider him simply as the most senior member, we should next contemplate his lordship. Having visualized his lordship, we should realize his superior virtue; so we next contemplate the glorious merit of his unfailing sustenance. In this way, the eight aspects are presented in due order.

180

Chapter IV

Concerning "contemplation of the bodhisattvas, " [Vasubandhu] says,

"What is the contemplation of accomplishment of the glorious merits of the bodhisattvas? It is to contemplate the bodhisattvas, in whom we find accomplishment of the merits in performing the four right practices. You should realize the implication of this.

"

True suchness is the very substance of all existence. Since [the bodhisattvas of the Pure Land] perform practices while realizing that their essence is suchness, their practices are, in fact, non-practice. To perform practices while aware that they are non-practice is called "practice in accord with the Dharma.

" Although their essence is one, this is divided into four according to the distinct meanings that are implied. For this reason, the four practices are all described as "right. "

[Vasubandhu] says,

"What are the four? First, while

dwelling motionless in a Buddha land, [bodhisattvas] display various transformed bodies throughout the ten directions, manifest performance of practices in accord with the Dharma, and engage constantly in the Buddha's work. The verse says: The Land of Peace and Bliss is pure and serene; [The Buddha] always turns the undefiled wheel [of the Dharma].

Transformed Buddhas and bodhisattvas [illuminate the whole world] like the sun,

[While remaining motionless] like Mount Sumeru. For they seek to enable sentient beings to bloom like lotuses in a muddy pool.

Bodhisattvas in and above the eighth stage always dwell in samådhi. Without leaving their abodes, by the power of samådhi they can reach all the worlds of the ten directions, where they make o›erings to the Buddhas and teach sentient beings.

"The undefiled wheel [of the Dharma]" is part of the virtue of Buddhahood, which is free of the defilements of evil passions and their residues. The Buddha always turns the 181

Kyøgyøshinshø

618b

wheel of the Dharma for the sake of bodhisattvas, and various great bodhisattvas also turn the same wheel of the Dharma, without resting even for a short while, in order to awaken and guide all living beings; hence, "always turns.

"

The Dharma body is like the sun, whose rays of light, in the form of accommodated and transformed bodies, pervade all the worlds in the ten directions. "Like the sun" is not really

an adequate description. Since it is brilliant and motionless, it is also described as "like Mount Sumeru. " Regarding "lotuses

in a muddy pool,

" it is said in the [Vimalak∆rtinirdeΩa]-s¥tra: "Lotuses do not grow on high land; they grow in low and muddy pools.

" This metaphor shows that ordinary beings, while submerged in the mud of evil passions, are still able to produce the flower of enlightenment through the guidance of bodhisattvas. Indeed, [bodhisattvas in the Pure Land] endeavor to inherit and exalt the Three Treasures and always ensure their continuance in the world. [Vasubandhu] says,

"Second, at any time they choose, their accommodated and transformed bodies emit great light and reach all worlds in the ten directions simultaneously and in a flash of thought in order to teach and guide sentient beings; for they seek to remove the su›ering of all sentient beings by various expedient means, practices, and acts. The verse says: The pure, glorious light [of the bodhisattvas], In a flash of thought and simultaneously, Illuminates each and every Buddha's assembly And gives benefit to multitudes of beings. "

When it is said above,

"while dwelling motionless, they can reach [all the worlds in the ten directions], " this could mean

that there is a lapse of time between their actions. For this reason, it is said here that all their actions take place in a flash of thought and simultaneously, without any time intervening. [Vasubandhu] says,

"Third, having reached all the worlds without exception, they illuminate each and every Buddha's 182

Chapter IV

assembly. On such a vast and immense scale, they make o›erings to the Buddha Tathågatas, pay homage to them, and praise their virtues. The verse says: They shower heavenly musical instruments, flowers, robes,

Fine incense, and so forth, with which they worship the Buddhas;

They praise and extol the merits of the Buddhas Without discriminative thoughts.

"

"Without exception" shows that they reach all the worlds and the great assemblies of all the Buddhas, without leaving any world or any Buddha's assembly unvisited. Seng-chao says: The Dharma body has no form of its own and yet manifests various forms, corresponding to [the conditions and capacities of sentient beings]. The sound of the ultimate truth has no words and yet extensively unfolds scriptures of profound teachings. The unfathomable expediency has no planning and yet works in agreement with things. This is, indeed, the implication here. [Vasubandhu] says,

"Fourth, they visit places in all the

worlds in the ten directions where the Three Treasures do not exist. Establishing and glorifying the oceanlike merit of the treasures of the Buddha, Dharma, and Sangha, they display and explain the correct practices to all. The verse says: If there is any world in the universe

Without the treasure of merit of the Buddha-Dharma, I resolve to be born there

And to preach the Dharma as does a Buddha. "

The first three passages speak of [the bodhisattvas'] visits to all [the worlds] but these are all lands where Buddhas dwell. Without this [fourth] passage, one might suppose that for the Dharma body there are places where the Dharma does 183

Kyøgyøshinshø

not reach and that the supreme good [of the bodhisattvas] contains parts that are not good. Here ends the chapter on the objects of contemplation.

The following is the fourth chapter of the "Commentary" section, called "The Pure [Manifestation] Entering into the Vow-Mind.

" It is as follows.

[Vasubandhu] says: "I have explained above the contemplation of accomplishment of the glorious merits of the Buddha land, the Buddha, and the bodhisattvas. These three kinds of accomplishment are adorned with the vow-mind. One should realize the implications of this.

"

"One should realize the implications of this" means that one should realize that the three kinds of glorious accomplishment are, in their origin, [Dharmåkara's] adornment with the pure vow-mind through the Forty-eight Vows, and so on. Since the cause is pure, the result is equally pure. They are not what has come into existence without any cause or by some other cause.

[Vasubandhu] says: "Presented in brief, they enter into the one Dharma principle.

"

The seventeen aspects of the adornments of the [Pure] Land, the eight aspects of the adornments of the Tathågata, and the four aspects of the adornments of bodhisattvas are the extensive manifestation.

"Entering into the one Dharma

principle" is the all-inclusive principle. Why is it shown that the extensive manifestation and the all-inclusive principle enter into each other? The reason is that Buddhas and bodhisattvas have two Dharma bodies: the Dharma body of Dharma-nature, and the Dharma body of expediency. From the Dharma body of Dharma-nature originates the Dharma body of expediency; through the Dharma bodies of expediency the Dharma body of Dharma-nature is revealed. These two Dharma bodies are di›erent but inseparable; they are one but not the same. For this reason, the extensive manifestation and the all-inclusive principleenter 184

Chapter IV

into each other. Those two are comprised in the Dharma [body]. If bodhisattvas did not realize interpenetration of the two ways of presentation, they would not be able to benefit both themselves and others.

[Vasubandhu] says,

"The one Dharma principle is the

purity principle; the purity principle is the Dharma body of non-action that is to be realized through true wisdom. "

These three phrases enter into each other, the previous one leading to the next. For what reason is [the ultimate principle] called "the [one] Dharma [principle]"? Because it is the purity [principle]. For what reason is it called "the purity [principle]"? Because it is the Dharma body of non-action realized by true wisdom.

"True wisdom" is the wisdom of realizing true reality. Because true reality is without forms, true wisdom is unknowing.

"The Dharma body of non-action" is the body of Dharma-nature. Because Dharma-nature is nirvanic, the Dharma body is formless. Because it is formless, there is no form that it cannot manifest. Therefore, [the body] adorned with the marks of excellence is itself the Dharma body. Because it is unknowing, there is nothing it does not know. For this reason, the wisdom of knowing all forms of existence is true wisdom. The reason why "wisdom" is described as "true" is in order to show that it is neither free of mental e›ort nor none›ort. The reason why "Dharma body" is described as "nonaction" is in order to show that the Dharma body is neither possessed of form nor without form. When a negation is negated, how can a double negation be a [simple] a‡rmation? Indeed, absence of negation is called a‡rmation. If an a‡rmation exists by itself without opposition, it is no longer an a‡rmation. [The ultimate principle] is neither an a‡rmation nor a negation; it is beyond description even by a hundred negations. Hence,

"purity.

" Purity refers to the Dharma body

of non-action that is to be realized with true wisdom. [Vasubandhu] says,

"Purity is distinguished into two

kinds. One should realize this.

"

185

618c

Kyøgyøshinshø

Concerning these [three] principles, each leading up to the next, by penetrating the [one] Dharma [principle], one enters into the purity [principle]; by penetrating the purity [principle], one enters into the Dharma body. Now, two kinds of purity are to be distinguished. And so, it is said, "One should

realize this.

"

[Vasubandhu] says,

"What are the two kinds? First,

purity of the land as the receptacle; and second, purity of its inhabitants. Purity of the land refers to the accomplishment of the seventeen kinds of adornment of that Buddha land; these are called the purity of the land. Purity of the inhabitants refers to the eight kinds of adornment of the Buddha and the four kinds of adornment of bodhisattvas; these are called the purity of the inhabitants. Thus the one Dharma principle contains these two kinds of purity. One should realize the implication of this.

"

The inhabitants have come into being as the primary reward for their individual karma, while the land is the derivative reward which is enjoyed and shared by those who have common karma. The primary reward and the derivative one are not the same. And so, it is said,

"One should realize the

implication of this.

"

It is to be noted that all things are [transformations of] mind; nothing exists outside of mind. The inhabitants and the land are neither di›erent nor the same. Since they are not the same, they are distinguishable according to their di›erent characteristics. Also, since they are not di›erent, they are both pure.

"Land as the receptacle" is that which is to be used. The Pure Land is the realm which is used by its pure inhabitants. Hence, it is called a "receptacle.

" If a dirty container is used

for clean food, the food becomes contaminated because of the dirty container. If a clean container is used for dirty food, the container becomes contaminated because of the dirty food. Both must necessarily be clean before they can be described 186

Chapter IV

as clean. For this reason, the word "purity" necessarily covers these two kinds.

Question: When you say that the purity of the inhabitants means that of the Buddha and the bodhisattvas, are the human and heavenly beings [born in the Pure Land] excluded? Answer:No, they can also be described as "pure, " although they

are not yet really pure. For example, sages who have renounced the world are called "bhik≈us" (monks) because they have "killed" the enemy of evil passions. Ordinary people who have renounced the world, whether they observe the precepts or not, are also called "bhik≈us.

" It is like a crown prince; at birth he is possessed of the thirty-two physical marks of excellence and is one to whom the seven treasures will belong. Even though he is not yet able to rule as a wheel-turning monarch, he is called "wheel-turning monarch" because he will surely become one. So it is with those human and heavenly beings. Since they all join those who are rightly established in the Mahayana path, they will surely acquire the pure Dharma body. Because they are sure to attain it, they can be described as "pure. "

Concerning "converting beings by skillful means, " [Vasubandhu] says,

"bodhisattvas thus practice cessation concerning the all-inclusive principle and contemplation on the extensive manifestation, and so attain the pliant mind. "

"The pliant mind" is the nondual mind attained by performing the harmonious practice of tranquilization concerning the all-inclusive principle and of contemplation on the extensive manifestation, just as an object is perfectly reflected in water when the water is both clear and calm. [Vasubandhu] says,

"They truly realize both the extensive

manifestations and the all-inclusive principle. "

"To realize truly" means "to know in accord with true reality.

" Neither the twenty-nine aspects of the extensive manifestations nor the all-inclusive principle is in disagreement with true reality. 187

619a

Kyøgyøshinshø

[Vasubandhu] says,

"Thus they accomplish merit transference by skillful means. "

"Thus" means that both the extensive manifestation mentioned earlier and the all-inclusive principle mentioned later are in accord with true reality. When they realize true reality, they see the perverse and false nature of the sentient beings in the three worlds. When they see the perverse and false nature of sentient beings, true compassion arises. When they realize the true Dharma body, true devotion arises. Compassion, devotion, and skillful means are explained below. [Vasubandhu] says,

"What is the bodhisattvas' merit

transference by skillful means? The bodhisattvas' merit transference by skillful means is that they turn over all the merits and roots of good accumulated by performing the five kinds of practice, such as worship, to all sentient beings to remove their su›ering, for they do not seek to enjoy the pleasures for their own sustenance but wish to embrace all sentient beings and help them attain birth in that Buddha Land of Peace and Bliss together with themselves. This is called 'the bodhisattvas' accomplishment of merit transference by skillful '"

means.

In the Sutra on the Buddha of Infinite Life preached at Råja g®ha, I find in the section on the three grades of aspirants that although their practices di›er according to their superior or inferior qualities, they all, without fail, awaken aspiration for highest bodhi (bodhicitta). This aspiration is the resolve to become a Buddha. The aspiration to become a Buddha is the resolve to save all sentient beings. The aspiration to save sentient beings is the resolve to embrace sentient beings and lead them to attain birth in a Buddha land. It follows that those who wish to be born in the Pure Land of Peace and Bliss should awaken aspiration for highest bodhi. If there is anyone who does not awaken aspiration for highest bodhi but, having heard of the endless pleasures to be enjoyed in that land, desires to be born there simply because of such pleasures, he 188

Chapter IV

will not attain birth [there]. And so, it is said, "they do not

seek to enjoy the pleasures for their own sustenance" but "to remove the su›ering of all sentient beings. "

"The pleasures for their own sustenance" means that the Pure Land of Peace and Bliss has been produced and maintained by Amida Tathågata's Primal Vow-Power, and so there is no end to the pleasures to be enjoyed. The meaning of "merit transference" is that one transfers the merits one has accumulated to all sentient beings so that they, too, will follow the Buddhist path. "Skillful means" is the bodhisattvas' desire to burn with the fire of their own wisdom the grasses and trees of the evil passions of all sentient beings. They resolve, "While there

remains even one sentient being who has not yet attained Buddha hood, I will not become a Buddha. " Even though all

sentient beings have not yet become Buddhas, bodhisattvas do attain Buddhahood. This is like trying to burn grasses and trees with a wooden firebrand. Before all the grasses and trees are consumed by fire, the firebrand itself will burn out. In the same way, the bodhisattva attains enlightenment before other sentient beings do, even though he places their liberation above his own. Hence, this is called "skillful means. "

"Means" here implies that the bodhisattva resolves to embrace all sentient beings and lead them to birth in that Buddha Land of Peace and Bliss. That Buddha land is the path to ultimate realization of Buddhahood, the unsurpassed means of guidance.

Concerning "eliminating hindrances to bodhi, " [Vasubandhu] says,

"Having mastered the method of accomplishing merit transferenceπ, bodhisattvas can now eliminate the three hindrances to bodhi. What are the three? First, by entering the gate of wisdom (chi-e), they do not seek their own pleasure, and thus they eliminate any thought of self-attachment. "

"Chi" means to know how to advance [toward bodhi] and keep oneself from any relapse into [the Hinayana stages]; " e"

189

619b

Kyøgyøshinshø

619c

means to realize emptiness and egolessness. Because of chi, they do not seek their own pleasure; and because of e, they eliminate any thought of self-attachment. [Vasubandhu] says,

"Second, by entering the gate of compassion (ji-hi), they remove the su›ering of all sentient beings and eliminate disinclination to give them peace. "

"Ji" means to remove su›ering; "hi" means to give pleasure. Through ji, they remove the su›erings of all sentient beings; through hi, they eliminate disinclination to bring peace to them.

[Vasubandhu] says,

"Third, by entering the gate of expedient means (hø-ben), they attain compassion for all sentient beings and thus eliminate any thought of seeking veneration and respect from others.

"

"Hø" means righteous; "ben" means to disregard oneself. Through righteousness, they attain compassion for all sentient beings; by disregarding themselves, they eliminate any thought of seeking veneration and respect from others. [Vasubandhu] says, "These are called elimination of the three kinds of hindrances to bodhi.

"

Concerning "coming into accord with bodhi, " [Vasubandhu] says,

"Having thus eliminated the three kinds of hindrances to bodhi, bodhisattvas can now completely attain the three minds that are in accord with bodhi. What are these? First, the undefiled pure mind: [they attain this mind] because they do not seek their own pleasure. "

Bodhi is the state of undefiled purity. If bodhisattvas sought pleasures for their own sake they would run counter to bodhi. For this reason, the undefiled pure mind accords with bodhi.

[Vasubandhu] says,

"Second, the peaceful pure mind:

[bodhisattvas attain this mind] because they seek to remove the su›ering of all sentient beings. "

Bodhi is the state of purity in which all sentient beings are led to dwell in peace. If bodhisattvas did not endeavor to 190

Chapter IV

remove the su›ering of all sentient beings they would run counter to bodhi. For this reason, [the mind] to remove the su›ering of all sentient beings accords with bodhi. [Vasubandhu] says,

"Third, the blissful pure mind: [bodhisattvas attain this mind] because they enable all sentient beings to reach great bodhi,and [for this purpose] they receive sentient beings and lead them to attain birth in that [Pure] Land. "

Bodhi is the state of ultimate, eternal bliss. If bodhisattvas did not seek to lead all sentient beings to ultimate, eternal bliss they would run counter to bodhi. How can beings attain ultimate, eternal bliss? It is through the gate of the Mahayana. The gate of the Mahayana is the Buddha Land of Peace and Bliss. For this reason, [Vasubandhu] says, "receive sentient beings and lead them to attain birth in that [Pure] Land,

" and also "these are called 'completely attaining the three minds that are in accord with bodhi. ' One should realize

the implication of this.

"

Concerning "correspondence between [key] terms, " [Vasubandhu] says,

"The three gates mentioned above—wisdom,

compassion, and skillful means—contain prajñå; prajñå contains skillful means. One should realize the implication of this. "

"Prajñå" is the insight of penetrating to suchness (e); "skillful means" is the wisdom of knowing provisional means (chi). If one reaches suchness, one's mental acts become tranquil; if one becomes conversant with provisional means, one knows all about sentient beings. The wisdom of knowing all about sentient beings arises in response to their needs and yet it is unknowing. Insight into nirvanic tranquility is unknowing and yet it sees through beings. Thus prajñå and skillful means work cooperatively; while interacting, they are tranquil. Because of the working of wisdom, one does not lose tranquility while active; because of the power of skillful means, one does not cease to be active while absorbed in tranquility. And so, [it is said] "wisdom, compassion, and skillful means contain prajñå; prajñå contains skillful means. "

191

Kyøgyøshinshø

620a

"The implication" is that wisdom and skillful means are the parents of a bodhisattva. Unless he depends on wisdom and skillful means, the duties of the bodhisattva are not fulfilled. The reason is that if the bodhisattva seeks to perform his duties for the sake of sentient beings without having wisdom, he will fall into erroneous views. If he contemplates the Dharma-nature without having recourse to skillful means, he will merely attain [Hinayana] true reality. Hence, it is said,

"One should realize the implication of this. "

[Vasubandhu] says,

"The three eliminations mentioned

above—elimination of any thought of self-attachment, elimination of disinclination to give peace to sentient beings, and elimination of any thought of seeking veneration and respect from others—are the ways of removing hindrances to bodhi. One should realize the implication of this. "

All existing things create hindrances to each other, like wind disturbing calm, earth obstructing [the movement of] water, water extinguishing fire, the five transgressions and the ten evil [acts] preventing rebirth as a human or heavenly being, and the four erroneous views hindering the attainment of the Ωråvaka's goal. If these three kinds of thought are not eliminated they will prevent the realization of bodhi. "The implication" is that if one wishes to be free of hindrances [to bodhi], one should eliminate those three kinds of hindrances.

[Vasubandhu] says,

"The three minds mentioned above—

undefiled pure mind, peaceful pure mind, and blissful pure mind—are combined to form 'the supreme, blissful, unsurpassed, and true mind. ' One should realize the implication

of this.

"

Concerning "blissful,

" three kinds of bliss or pleasure are

distinguished: 1) external pleasure, or pleasure arising from the five sense perceptions; 2) internal pleasure, or pleasure arising from consciousness absorbed in the first, second, and third meditations [in the world of form]; and 3) the pleasure 192

Chapter IV

of Dharma music, or bliss arising from wisdom; it arises from love of the Buddha's merit.

When the three states of mind—the mind free of any thought of self-attachment, the mind free of disinclination to give peace to sentient beings, and the mind free of any thought of seeking veneration and respect from others—grow pure and strong, they are together called "the supreme, blissful, unsurpassed, and true mind.

" The word "supreme" means

excellent, for this bliss arises from contact with the Buddha. The word "unsurpassed" means transcending pleasures in the three worlds. The word "true" means not false and not deluded. Concerning "fulfillment of the vow and the acts, " [Vasubandhu] says,

"In this way the bodhisattvas' mind of wisdom, mind of expediency, mind of nonhindrance, and unsurpassed and true mind bring about birth in the Buddha's Pure Land. One should realize the implication of this. "

"One should realize the implication of this" means that one should know that with those four kinds of pure virtue one can be born in the Buddha's Pure Land, and not under other conditions.

[Vasubandhu] says,

"This is called 'accomplishing the acts of the bodhisattvas and mahåsattvas as they desire through the five Dharma gates.

' The acts of body, speech, mind; wisdom; and skillful means as mentioned above are the Dharma gates that conform to the way of birth in the Pure Land. "

"As they desire" means that with those five kinds of merit power one can be born in the Buddha's Pure Land, where one attains complete freedom in action. "The act of body" refers

to worship; "the act of speech,

" to praise; "the act of mind,

"

to aspiration; "the act of wisdom, " to contemplation; and "the

act of wisdom of skillful means,

" to merit transference. What

is meant here is that when those five acts are united they constitute the Dharma gates that conform to the way of birth in the Pure Land and so enable one to attain complete freedom of action.

193

Kyøgyøshinshø

620b

Concerning "accomplishment of the beneficial acts, "

[Vasubandhu] says,

"Again, there are five gates, which in order produce five kinds of merit. One should realize the implication of this. What are the five gates? They are: 1) the gate of approaching, 2) the gate of the great assembly, 3) the gate of the residence, 4) the gate of the chamber, and 5) the gate of the playing ground.

"

Those five gates show the way of "going in" and "going out.

" First, in the phase of "going in, " reaching the Pure

Land is the aspect of "approaching, " for when one enters the

rightly established stage of the Mahayana, one approaches highest, perfect enlightenment. When one has reached the Pure Land, one enters the Tathågata's "great assembly. "

Having joined the assembly, one reaches the "residence" through the practice of calming one's mind. Having entered the residence, one proceeds to the "chamber" through contemplation practice. Having accomplished these practices, one reaches the stage of teaching others. The stage of teaching others is the stage of the bodhisattvas' playing for their enjoyment; for this reason, the phase of "going out" is called "the gate of the playing ground. "

[Vasubandhu] says,

"Of those five gates, the first four produce merit in the phase of 'going in' and the fifth produces merit in the phase of 'going out. '"

What is the merit in the phases of "going in" and "going out"? It is stated in the Discourse: The first gate in the phase of "going in" is to worship Amida Buddha in order to be born in his land; by this one attains birth in the Land of Peace and Bliss, and so it is called the first gate in the phase of "going in. "

To worship the Buddha with an aspiration to be born in the Buddha land is the feature of the first merit. [Vasubandhu] says,

"The second gate in the phase of 'going in' is to praise Amida Buddha, while reciting his Name 194

Chapter IV

in compliance with its meaning and practicing in compliance with his light of wisdom; by this, one joins the great assembly. This is called the second gate in the phase of 'going in. '"

To praise in compliance with the meaning of the Tathågata's Name is the feature of the second merit. [Vasubandhu] says,

"The third gate in the phase of 'going

in' is to aspire singlemindedly and wholeheartedly to be born there and to perform the practice of the samådhi of cessation and tranquility; by this one can reach the Land of the Lotus Treas ury. This is called the third gate in the phase of 'going in.

'"

To aspire singlemindedly to be born in that land by performing the practice [of the samådhi of] cessation of thought is the feature of the third merit.

[Vasubandhu] says,

"The fourth gate in the phase of

'going in' is to contemplate wholeheartedly those glorious adornments and so practice contemplation; by this one can reach that land, where one will enjoy various flavors of the Dharma. This is called the fourth gate of 'going in. '"

"Various flavors of the Dharma" means that by practicing concentration one enjoys innumerable flavors of the Buddhist path related to the glorious adornments [of the Pure Land], such as the flavor of contemplating the purity of the Buddha land, the flavor of the Mahayana that embraces sentient beings, the flavor of everlasting sustenance [of those born in the Pure Land], and the flavor of the [bodhisattvas'] practices and vows to establish Buddha lands in response to the needs of sentient beings. Hence,

"various.

" This is the feature of

the fourth merit.

[Vasubandhu] says,

"The fifth gate in the phase of 'going

out' is to observe with great compassion all su›ering beings, manifest accommodated and transformed bodies, and enter the garden of birth and death and the forest of evil passions, where [bodhisattvas] play about, exercising supernatural powers; they thus dwell in the stage of teaching others 195

620c

Kyøgyøshinshø

through merit transference by [Amida's] Primal Vow-Power. This is called the fifth gate in the phase of 'going out. '"

"To manifest accommodated and transformed bodies" describes the manifestation mentioned in the "Chapter on the Universal Gate" in the Lotus Sutra.

"To play" has two

meanings: "freedom of action,

" for bodhisattvas save sentient

beings as easily as a lion hunts a deer, or as if one is playing; and "saving without seeing the saved,

" for when bodhisattvas

observe sentient beings they see them as ultimately nonexistent; even though they save innumerable beings, they realize that not even one has really entered nirvana. The way they save sentient beings is like playing.

"The Primal Vow-Power"

shows that great bodhisattvas with their Dharma bodies always dwell in samådhi and yet manifest various bodies, employ various supernatural powers, and proclaim various teachings through [Amida's] Primal Vow-Power; it is like an asura's harp that spontaneously produces music even though no one is playing it. This is called the feature of the fifth merit in the stage of teaching others.

[Concluding Remarks Praising the

Two Aspects of Merit Transference]

Hereupon, from the Great Sage's words of truth, I truly realize that it is through the merit transference by the Vow-Power that we attain the great nirvana. The beneficial acts in the phase of returning express the true intent of Other-Power. Accordingly, the author of the Discourse, Vasubandhu, proclaims the vast and unimpeded One Mind, thereby universally guiding the multitudes of this Sahå world which is defiled by evil passions. Master T'an-luan clarifies the going and returning aspects of merit transference that arise from great compassion, and also carefully expounds the profound meaning of "other's benefit" and "benefiting others. " We should

respectfully uphold this teaching and, above all, accept it in faith. End of Chapter IV: Revealing the True Enlightenment 196

Chapter V

Revealing the True Buddha

and Land

[Presentation of the True Buddha and Land]

When I reverently contemplate the true Buddha and land, I find that the Buddha is the Tathågata of Inconceivable Light and his land is the Land of Immeasurable Light. They are called the True Recompensed Buddha and Land because they have been rewarded for the vows of great compassion. Amida already made the vows, that is, the vows of light and life.

The Larger Sutra states:

If, when I attain Buddhahood, my light should be limited, illuminating even a hundred thousand ko†is of nayutas of Buddha lands, may I not attain perfect enlightenment. Again it is stated in the same sutra:

If, when I attain Buddhahood, my lifespan should be limited, even to the extent of a hundred thousand ko†is of nayutas of kalpas, may I not attain perfect enlightenment. The passage of fulfillment of these vows reads:130 The Buddha said to Ånanda,

"The majestic light of [the

Buddha of Infinite Life] is the most exalted. No other Buddha's light can match his.… For this reason, the Buddha of Infinite Life is called by the following names: the Buddha of Infinite Light, the Buddha of Boundless Light, the Buddha of Unhindered Light, the Buddha of Incomparable Light, the Buddha of the Light of the King of Flame, the Buddha of Pure Light, 197

Kyøgyøshinshø

621a

the Buddha of the Light of Joy, the Buddha of the Light of Wisdom, the Buddha of Unceasing Light, the Buddha of Inconceivable Light, the Buddha of Ine›able Light, and the Buddha of the Light Outshining the Sun and the Moon. "If sentient beings encounter his light, their three defilements are removed; they feel tenderness, joy, and pleasure; and good thoughts arise. If sentient beings in the three realms of su›ering see his light they will all be relieved and freed from a›liction. At the end of their lives, they all reach liberation. "The light of [the Buddha of Infinite Life] shines brilliantly, illuminating all the Buddha lands of the ten directions. There is no place where it is not perceived. I am not the only one who now praises his light. All the Buddhas, Ωråvakas, pra tye ka buddhas, and bodhisattvas praise and glorify it in the same way. If sentient beings, having heard of the majestic virtue of his light, glorify it continually, day and night, with sincerity of heart, they will be able to attain birth in his land as they wish. Then the multitudes of bodhisattvas and Ωråvakas will praise their excellent virtue. Later, when they attain Buddhahood, all the Buddhas and bodhisattvas in the ten directions will praise their light, just as I now praise the light of [the Buddha of Infinite Life].

"

The Buddha continued,

"The majestic glory of the light

of [the Buddha of Infinite Life] could not be exhaustively described even if I praised it continually, day and night, for one kalpa.

"

The Buddha said to Ånanda,

"The lifespan of [the Buddha

of Infinite Life] is so long that it is impossible for anyone to calculate it. To give an illustration, let us suppose that all the innumerable sentient beings in the worlds of the ten directions were reborn in human form and that every one became a Ωråvaka or pratyekabuddha. Even if they assembled in one place, concentrated their thoughts, and exercised the power of their wisdom to the utmost to reckon the length of the 198

Chapter V

Buddha's lifespan by the number of kalpas, even after a thousand million kalpas they could still not reach its limit. "

It is stated in the Teaching Assembly of the Tathågata of Infinite Life:

Ånanda, for this reason, the Buddha of Infinite Life has the following di›erent names: Immeasurable Light, Boundless Light, Light Free of Attachment, Unhindered Light, King of the Brilliance of Light, Majestic Light, Pleasant Light, Light of Joy, Light Which Deserves to be Seen, Inconceivable Light, Incomparable Light, Ine›able Light, Light Outshining the Sun, Light Outshining the Moon, and Light Outshining the Sun and Moon. His light is pure and immense and gives pleasure and happiness to the bodies and minds of sentient beings. It also gives joy and delight to gods, dragons, yak≈as, asuras, and others in all the other Buddha lands. It is stated in the Sutra on the Immeasurably Pure and Equal Enlightenment:

Going beyond samsara swiftly,

You should reach the Land of Peace and Bliss; Having attained the Land of Immeasurable Light, You will make o›erings to innumerable Buddhas. It is stated in the Sutra on the Way of Salvation of Humans by Amida, the Perfectly Enlightened One, That Transcends All Buddhas, translated by Chih-ch'ien:

The Buddha said,

"Amida's light is most august and peerless. No other Buddha's light can compare with it. Of all the countless Buddhas of the eight directions, zenith, and nadir, there are some who emit light from their heads that extends seventy feet; some others who emit light that extends a li.… There are still some others who emit light from their heads that shines over two million Buddha lands.

"

The Buddha continued,

"Such is the extent reached by

199

Kyøgyøshinshø

621b

the light from the heads of countless Buddhas of the eight directions, zenith, and nadir. The light from the head of Amida Buddha shines over ten million Buddha lands. The reason why there are such di›erences in the distance covered by the light of these Buddhas is that when they were seeking the Way as bodhisattvas in their previous lives, their merits, which they vowed to attain, were naturally di›erent in scale. On attaining Buddhahood, they acquired what they had vowed. This accounts for the di›erence in the extent of these Buddhas' lights. The majesty of the Buddhas, however, is certainly the same. Their vows, based on their free will, and their acts are not predetermined. The extent of Amida's light is the greatest. The other Buddhas lights do not match his. "

The Buddha praised the supreme quality of Amida Buddha's light, saying,

"Amida Buddha's light is of the finest

quality; it is the most excellent of all that is good; it is pleasing beyond compare; it is superb and unparalleled. Amida Buddha's light is pure, serene, and unblemished, and lacks nothing. Amida Buddha's light is incomparably excellent, shining a thousand million ko†is times more brilliantly than the sun and moon. It is the brightest of all the Buddhas' lights. It is the most excellent of all lights, the strongest of all lights, and the finest of all lights. It is the king of all Buddhas, the most august of all lights, and the most brilliant of all lights. Since it illuminates all the dark and murky places in countless worlds, they are always radiant. Of all humans, and even the insects that hop and the worms that crawl, there is none that does not see Amida's light. Of all beings that see it, there is none that does not rejoice with the mind of compassion. Of all beings who are possessed of greed, anger, and delusion, there is none who, upon seeing Amida's light, does not come to perform good acts. If those su›ering in the realms of hell, animals, hungry ghosts, or asuras see Amida's light, there is none that does not gain respite and, though not delivered at once, attain liberation from sorrow and pain after death. 200

Chapter V

Amida Buddha makes his light and name heard throughout the boundless, limitless, and countless Buddha lands in the eight directions, zenith, and nadir, so there is none among gods and humans who does not hear or perceive them. Of those who hear or perceive them, there is none who does not attain liberation.

"

The Buddha said,

"I am not the only one who praises the

light of Amida Buddha. Countless Buddhas, pratyekabuddhas, bodhisattvas, and arhats of the eight directions, zenith, and nadir all praise Amida as I do.

"

The Buddha further said,

"If there are people, good men

and good women, who, having heard Amida Buddha's voice, praise his light and always extoll his glorious features sincerely, morning and evening without interruption, they will attain birth in the [Pure] Land of Amida Buddha as they wish. "

It is stated in the Sutra on AmoghapåΩa's Divine Manifestation and Mantra (AmoghapåΩakalpa-råja):

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

The Nirvana Sutra states:131

Again, liberation is called emptiness; emptiness is liberation. Liberation is Tathågata; Tathågata is emptiness; it is the activity of non-action.… True liberation is non-arising and non-perishing. For this reason, liberation is indeed Tathågata. So is Tathågata—non-arising and non-perishing, neither aging nor dying, neither subject to destruction nor decay. It is not a conditioned dharma. For this reason, it is said: the Tathågata enters great nirvana.…

201

621c

Kyøgyøshinshø

Further, liberation is called unsurpassed supremacy.… Unsurpassed supremacy is true liberation; true liberation is Tathågata.… When one has realized highest, perfect enlightenment, one becomes free of attachment and doubt. Being free of attachment and doubt is true liberation; true liberation is Tathågata.… Tathågata is nirvana; nirvana is the inexhaustible; the inexhaustible is Buddha-nature; Buddha-nature is certainty; certainty is highest, perfect enlightenment. Bodhisattva KåΩyapa said to the Buddha,

"World-honored

One, if nirvana, Buddha-nature, certainty, and Tathågata are terms that have the same meaning, why do you teach the Three Refuges?"

The Buddha replied to KåΩyapa,

"Son of good family, all

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

"

It is also stated:132

Light is called undecaying; what is undecaying is called Tathågata. Again, light is called wisdom. It is also stated:133

202

Chapter V

Sons of good families, all conditioned things are impermanent. Space is unconditioned, and so it is eternal. Buddha-nature is unconditioned, and so it is eternal. Space is Buddha-nature; Buddha-nature is Tathågata; Tathågata is un con ditioned; the unconditioned is eternal. The eternal is Dharma; Dharma is Sangha; Sangha is unconditioned; the unconditioned is eternal.…

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

Sons of good families, so it is with the Buddha. The Buddha sets forth the twelve-divisioned scriptures; from the twelve-divisioned scriptures arise the sutras; from the sutras arise the Extensive sutras (Vaipulya sutras); from the Extensive sutras arise the Perfection of Wisdom sutras (Prajñå påramitå sutras); from the Perfection of Wisdom sutras arises the Great Nirvana Sutra, just as ma√∂a is obtained last of all. Buddha-nature is compared to ma√∂a; Buddha-nature is Tathågata.

Sons of good families, for this reason, it is taught that the merit possessed by the Tathågata is immeasurable, boundless, and uncountable. It is also stated:134

Sons of good families, the path is divided into two kinds, eternal and temporary. The characteristics of bodhisattvas are of two kinds, eternal and temporary. So is nirvana. Non-Buddhist paths are described as temporary, whereas the Buddhist path is described as eternal. The bodhi that Ωråvakas and pratyekabuddhas attain is described as temporary, whereas the bodhi that bodhisattvas and Buddhas attain is described as eternal. 203

622a

Kyøgyøshinshø

622b

The liberation of the non-Buddhist paths is described as temporary, whereas Buddhist liberation is described as eternal. Sons of good families, the path, bodhi, and nirvana are all described as eternal. All sentient beings, however, are unable to see them because they are constantly covered by immeasurable evil passions and so they lack the eye of wisdom. Hence, desirous of seeing them, sentient beings observe the precepts (Ω∆la), practice meditation (samådhi), and cultivate wisdom (prajñå). Through these practices, they can see the path, bodhi, and nirvana. This is called bodhisattvas' attainment of the path, bodhi,and nirvana. The nature and characteristics of the path are indeed non-arising and non-perishing. Hence, they cannot be grasped.… Although the path is formless one can see it and conceive of it as actually possessing e‡cacy.… Further, the mind of a sentient being is not a material thing, neither long nor short, neither rough nor fine, neither bound nor liberated, nor is it visible. However, as a dharma, it is an existing thing. It is also stated:135

Sons of good families, because nirvana possesses great pleasure, it is called great nirvana. Nirvana is the state of non-pleasure. Because it possesses four kinds of pleasure, it is called great nirvana. What are the four? The first is destruction of all pleasures. Non-destruction of pleasures is called pain. If pain exists, nirvana is not called great pleasure. Since pleasure is destroyed, pain ceases to exist. Nonexistence of pleasure and pain is called great pleasure. The nature of nirvana is nonexistence of pleasure and pain. Hence, nirvana is called great pleasure. For this reason, it is called great nirvana. Next, sons of good families, there are two kinds of pleasure: the pleasure of ordinary people and that of Buddhas. The pleasure of ordinary people is temporary and subject to decay, and so it is non-pleasure. The Buddhas' pleasure is eternal pleasure; since it is not subject to change, it is called great pleasure.

204

Chapter V

Next, sons of good families, there are three kinds of sensation: painful sensation, pleasant sensation, and sensation of neither pain nor pleasure. Neither pain nor pleasure is also classified as pain. Nirvana, too, is neither pain nor pleasure, but is called great pleasure. Since it is great pleasure, nirvana is called great nirvana.

Second, because nirvana is great tranquility, it is called great pleasure. The nature of nirvana is great tranquility, because it is free of all that disturbs and torments the mind and body. Because nirvana is great tranquility, it is called great nirvana.

Third, because nirvana is omniscient, it is called great pleasure. That which is not omniscient is not called great pleasure. All Buddha Tathågatas are omniscient, and so they are said to be [possessed of] great pleasure. Because it is great pleasure, it is called great nirvana.

Fourth, because [in nirvana] the indestructible body is attained, it is called great pleasure. If the body is subject to decay, it is not described as possessing pleasure. The Tathågata's body is diamondlike and undecaying. Because it is not a body of evil passions or impermanence, it is called great pleasure. Because it is great pleasure, it is called great nirvana. It is also stated:136

Because nirvana is inexplicable and inconceivable, it can be called mahåparinirvå√a. Because it is genuinely pure, it is called great nirvana. In what way is it genuinely pure? There are four kinds of purity. What are they? First, the twentyfive states of existence are described as impure. Since they are forever destroyed, it can be called pure. That which is pure is nirvana. Nirvana such as this can be called an existence, but nirvana is not really an existence. In accordance with worldly practice, Buddha Tathågatas teach that nirvana is an existence, just as people of the world call someone who is not one's father "father,

" call someone who is not one'smother

205

Kyøgyøshinshø

622c

"mother,

" or call those who are not one's parents "parents. "

So it is with nirvana; in accordance with worldly practice, it is taught that Buddhas are existent and are great nirvana. Second, because of karmic purity. The karmas of all ordinary people are impure, and so they are not nirvana. The karmas of Buddha Tathågatas are pure, and so they are called great purity. Because it is great purity, it is called great nirvana.

Third, because of the purity of the body. If the body is impermanent, it is described as impure. Since the Tathågata's body is eternal, it is called great purity. Because it is great purity, it is called great nirvana.

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

It is also stated:137

Sons of good families, Buddha Tathågatas do not give rise to evil passions. This state is called nirvana. The wisdom they possess is unimpeded in penetrating dharmas; so they are called Tathågatas. Tathågatas are not ordinary beings, Ωråvakas, pratyekabuddhas, or bodhisattvas; so they are called Buddha-nature. The Tathågata's body, mind, and wisdom pervade, without hindrance, the immeasurable, boundless, and uncountable lands; so it is called space. Since Tathågatas are eternal and are not subject to change, they are called true reality. Thus Tathågatas do not remain in the ultimate nirvanic state; such beings as those are called bodhisattvas. It is also stated:138

Bodhisattva KåΩyapa said,

"World-honored One, Buddhanature is eternal, like space. Why does the Tathågata explain 206

Chapter V

that it belongs to the future? Tathågata, when you say that icchantikas do not possess any [roots of] good, does this mean that they do not have any thought of love toward their fellow disciples, their teachers, parents, relatives, wives, or children? If they have such a thought, is this not good?" The Buddha replied,

"Very good, son of a good family, it

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

"

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

207

Kyøgyøshinshø

623a

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

"

It is also stated:139

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

KåΩyapa Bodhisattva said to the Buddha,

"World-honored

One, the Tathågata must have known, with his power of knowing people's capacities, that Sunak≈atra would destroy his roots of good. Why did you allow him to leave home to join the sangha?"

The Buddha replied,

"Sons of good families, a long time

ago, when I became a mendicant, my [half-]brother Nanda, my cousins Ånanda and Devadatta, and my son Råhula all 208

Chapter V

followed me, renounced the world, and practiced the Way. If I had not allowed Sunak≈atra to leave home he would have succeeded to the throne. If so, he would have employed his power as he pleased and destroyed the Buddha-Dharma. For this reason, I allowed him to leave home and engage in the practice of the Way. Sons of good families, if Sunak≈atra had not become a mendicant he would have destroyed his roots of good. In that case, he would have been bereft of benefit for immeasurable lives. Now, after joining the sangha, he destroyed his roots of good but still he observed the precepts and paid homage to and revered elders, seniors, and virtuous people. He also practiced the first through the fourth meditations. These are good causes. Such good causes produce good things. When good things are produced, he would engage in the practice of the Way. When he practiced the Way, he would realize highest, perfect enlightenment. For this reason, I allowed Sunak≈atra to leave home and join the sangha. Sons of good families, if I had not allowed Bhik≈u Sunak≈atra to renounce the world and receive the precepts, I would not have deserved to be called the Tathågata possessed of the ten powers.… Sons of good families, the Tathågata knows well the superior, average, and inferior capacities of sentient beings. Therefore, the Buddha is called one who possesses the power of knowing people's capacities.

"

Bodhisattva KåΩyapa said to the Buddha,

"World-honored

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

[The Buddha replied,] "The Tathågata, the World-honored 209

Kyøgyøshinshø 623b

One, explains one thing in two ways in response to the conditions of the place, to the times, to others' use of words, to the needs of the people, and to their various capacities; namely, he uses innumerable names for one thing, he uses innumerable names that have one and the same meaning, and he uses innumerable names for innumerable meanings. "What is 'using innumerable names for one thing'? 'Nirvana' may be presented as an example. It is called 'nirvana, '

also 'non-arising, ' 'non-emerging, ' 'non-action, ' 'unconditioned, '

'taking refuge, ' 'cave shelter, ' 'liberation, ' 'light,

' 'torch,

' 'the

other shore, ' 'fearlessness, ' 'non-retrogression, ' 'place of peaceful rest, ' 'tranquility, ' 'formlessness, ' 'nonduality, ' 'single practice, ' 'coolness, ' 'no darkness, ' 'nonhindrance, ' 'no dispute, '

'nondefilement, ' 'vastness, ' 'nectar,

' and also 'auspiciousness. '

This is an example of 'using innumerable names for one thing. '

"What is 'using innumerable names that have one and the same meaning'? ¸akra may be presented as an example.… "What is "using innumerable names for innumerable meanings'? 'Buddha' and 'Tathågata' are examples of this. 'Tathå gata' is a di›erent name with di›erent meaning, so is 'arhat,

' also '

samyaksaµbuddha, ' 'helmsman, ' 'leader,

'

'enlightened one, ' 'possessed of wisdom and practice, ' 'great

king of lions, ' 'mendicant, ' 'brahman,

' 'tranquil one, ' 'donor,

'

'gone to the other shore, ' 'great physician king, ' 'great elephant king, ' 'great dragon king, ' 'giver of the eye, ' 'possessed of great power, ' 'great fearlessness, ' 'mass of jewels, ' 'caravan

leader,

' 'one who has attained liberation, ' 'great man, ' 'teacher

of gods and humans, ' 'great pu√∂ar∆ka, ' 'solitary and peerless one,

' 'great field of merit, ' 'great wisdom sea, ' 'no characteristics, ' and also 'one possessed of eight wisdoms. ' These are

all di›erent names with di›erent meanings. Sons of good families, this is 'using innumerable names for innumerable meanings.

'

"Further, there are cases in which the Tathågata uses innumerable names with one meaning. An example of this is 210

Chapter V

'aggregates.

' It is called 'aggregates, ' also 'perversion, ' '[Four

Noble] Truths,

' 'four bases of mindfulness, ' 'four kinds of nourishment, ' 'four bases of consciousness, ' 'existence,

' 'path,

' 'time,

'

'sentient beings, ' 'world,

' 'highest truth, ' 'three practices, '

namely, body, precepts, and mind, also 'causality, ' 'evil passions, '

'liberation,

' 'twelve causations, ' also 'Ωråvakas, pratyekabuddhas, and Buddhas, ' also 'hell, hungry ghosts, animals, humans, and gods, ' also 'past, present, and future. ' These are

examples of 'using innumerable names with one meaning. '

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

It is also stated:140 KåΩyapa said,

"World-honored One, the highest truth is also called 'path,

' also 'bodhi,

' and also 'nirvana' "

.…

It is also stated:141 Sons of good families, I have stated in this sutra that the Tathågata's body is distinguished into two: one is the physical body and the other is the Dharma body. The physical body is the accommodated or transformed body manifested by skillful means. This body is subject to birth, old age, sickness, and death, and can be described as long or short, black or white, this or that; and also it may or may not require learning. If my disciples hear this but fail to understand my intention, they will say,

"The Tathågata has decisively stated that the Buddha body is a conditioned dharma. "

The Dharma body is eternal, blissful, almighty, and pure. It is forever free of birth, old age, sickness, and death, and is neither white nor black, neither long nor short, neither this nor that, and neither requiring learning nor not requiring it. 211

623c

Kyøgyøshinshø

624a

Whether or not the Buddha appears in the world, he is constantly unmoving and undergoes no change. Sons of good families, if my disciples hear this but fail to understand my intention, they will say,

"The Tathågata has decisively stated

that the Buddha body is an unconditioned dharma. "

It is also stated:142

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

.…

Sons of good families, when I said that bodhisattvas in the tenth stage see a little of Buddha-nature, this is the teaching that is in accord with others' intention. Why did I say "see a little"? Bodhisattvas in the tenth stage have attained such samådhis as the "heroic advance" (Ω¥raçgama) and also the three thousand Dharma gates; hence, [they are] clearly aware of the fact that they will attain highest, perfect bodhi, but [they] do not see that all sentient beings will definitely attain highest, perfect bodhi. For this reason, I say that bodhisattvas in the tenth stage see a little of Buddha-nature. Sons of good families, I always declare that all sentient beings have Buddha-nature; this is the teaching that is in accord with my own intention. That all sentient beings are unceasing and unperishing and that they eventually attain highest, perfect bodhi—this is the teaching that is in accord with my own intention. Although they all have Buddhanature they cannot see it because it is covered over by evil passions—this is my teaching and also yours; this is called the teaching that is in accord with my and others' intention. Sons of good families, the Tathågata sometimes expounds innumerable teachings in order to present one teaching. It is also stated:143

212

Chapter V

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

Sons of good families, those who see it with the eyes are Buddha Tathågatas. Bodhisattvas in the tenth stage see Buddha-nature with the eyes and also see it through hearing. All sentient beings up to bodhisattvas in the ninth stage see Buddha-nature through hearing. Even when bodhisattvas hear that all sentient beings have Buddha-nature, if they cannot believe this, we do not say that they see it through hearing.… Bodhisattva Mahåsattva Lion's Roar said,

"World-honored

One, all sentient beings are incapable of knowing the Tathågata's mind. How can they observe and know it?" "Sons of good families, all sentient beings are indeed incapable of knowing the Tathågata's mind. If they want to observe and know it, there are two ways: one is seeing with the eyes and the other is seeing through hearing. If they see the Tathågata's bodily acts and know that this is the Tathågata, it can be said that they see him with the eyes. If they see the Tathågata's verbal acts and know that this is the Tathågata, it can be said that they see him through hearing. If they see the Tathågata's countenance, which is unequaled among all sentient beings, and know that this is the Tathågata, it can be said that they see him with the eyes. If they hear his subtle and supreme voice, which is unequaled among the voices of all sentient beings, and know that this is the Tathågata, it can be 213

624b

Kyøgyøshinshø

said that they see him through hearing. If they see the transcendent power displayed by the Tathågata, they may wonder whether it is for the sake of sentient beings or for his own benefit; then they realize that it is for the sake of sentient beings and not for his own benefit and that this is what the Tathågata is. To realize thus is seeing him with the eyes. If they see the Tathågata observing sentient beings with the wisdom of knowing others' thoughts, they may wonder whether it is for the sake of his own benefit or for the sake of sentient beings; then they realize that it is for the benefit of sentient beings and not for his own benefit and that this is what the Tathågata is. To realize thus is seeing him through hearing. "

The Discourse on the Pure Land says:

O World-honored One, with singleness of mind, I Take refuge in the Tathågata of Unhindered Light Shining throughout the ten directions,

And aspire to be born in the Land of Peace and Bliss. When I contemplate the nature of that land, I find that it surpasses all states of existence in the three worlds.

It is ultimately like space,

Vast and without bounds.

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

Accomplishment of the glorious merit of purity is described in the verse as:

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

Why is this inconceivable? When ordinary men full of evil passions attain birth in the Pure Land, the karmic bonds 214

Chapter V

of the three worlds will not a›ect them any more. Even without severing evil passions, they will attain the state of nirvana. How can we conceive of this?

It is also stated in the same work:

Out of the great compassion of the right path And from the root of supramundane good has it arisen. These two lines show what is called "accomplishment of the glorious merit of essential nature.… "

"Nature" means "base.

" This means to say, the Pure Land

complies with Dharma-nature and is not in conflict with the Dharma base. It originates in the same way as explained in the Garland Sutra, in the "Chapter on the Origination of the Tathågata from the Dharma-nature Just as Treasure is Produced from Ma√i, the King of Gems. "

Another meaning is that repeated practice becomes the essential nature. That is to say, Bodhisattva Dharmåkara repeatedly performed the practices of perfection (påramitås), thereby producing [the supreme nature of the Pure Land]. Again,

"essential nature" refers to the sages' family. Formerly, in the presence of LokeΩvararåja Buddha, Bodhisattva Dharmåkara attained insight into the non-arising of all dharmas. This stage is called the sages' family. While dwelling there, he made the Forty-eight Great Vows, whereby he was able to establish his land called the "Pure Land of Peace and Bliss.

" This means that this land is the result of that cause. Here the cause is explained in the result; hence, [Vasubandhu] calls it "essential nature.

"

Further,

"essential nature" has the meaning of "being so of necessity" and "inalterable.

" [The essential nature of the

Pure Land is] like the nature of the ocean, which has one taste; upon flowing into it, all river water "necessarily" acquires that one taste, and the taste of the ocean is "not altered" by that of the river water. It is also like the nature 215

Kyøgyøshinshø

of the body which is impure; when things beautiful to look at, sweet-smelling, and of wholesome taste are taken into it, they all become defiled. Those born in the Pure Land of Peace and Bliss are free of the impurity of body and mind; they will ultimately attain the Dharma body of purity, equality, and non-action. This is because the Land of Peace and Bliss is perfected with the nature of purity. Out of the great compassion of the right path And from the root of the supramundane good

has it arisen.

["The right path"] means the great path of universal equality. The reason why the great path of universal equality is called "the right path" is that universal equality is the essence of all dharmas. Since all dharmas are equal [in essence], the bodhi-mind [which Dharmåkara awakened upon realizing the essence of dharmas] is universally equal. Since the bodhi-mind is universally equal, the path [to enlightenment that he followed] is universally equal. Since the path is universally equal, the great compassion [that attended it] is also universally equal. Great compassion is indeed the right cause of the Buddhist path. Hence, it is said: "[Out of] the great compassion of the right path.

"

There are three kinds of objects for which [three kinds of] compassion are aroused: first, that which takes sentient beings as its object is called small compassion; second, that which takes dharmas as its object is called medium compassion; and third, that which takes emptiness as its object is called great compassion. Great compassion is the supramundane good. Since the Pure Land of Peace and Bliss has been produced by this great compassion, it is regarded as the origin of the Pure Land. Hence, it is said: "And from the root of the supramundane good has it arisen.

"

It is also stated in the same work:

216

Chapter V

Question: When we read Bodhisattva Dharmåkara's vows and Bodhisattva Någårjuna's [verses of] praise, we find that they mention the existence of many Ωråvakas as if it were something marvelous. Why is this so?

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

It is also stated in the same work:

By "inconceivable power" is meant that the power of the seventeen kinds of glorious merit of the Buddha land is beyond comprehension. According to various sutras, there are five inconceivables: first, the number of sentient beings [which neither increases nor decreases]; second, karma-power; third, the dragons' power [to cause rain to fall]; fourth, meditation power [to produce miracles, and so on]; and fifth, the power of the Buddha-Dharma. Regarding the inconceivability of the Buddha land, there are two powers: first, karma-power, namely, [the power] produced by Bodhisattva Dharmåkara's supramundane goodness and the karma-power of his great vow; and second, the power of Amida, the Enlightened King of the Dharma, that maintains [the Pure Land]. 217

624c

Kyøgyøshinshø

It is also stated in the same work:

Concerning "manifestation of the perfection of self-benefit and benefiting of others,

" [Vasubandhu says in the Discourse]:

I have briefly explained the seventeen kinds of glorious merits of Amida Buddha's land, which manifest the Tathågata's perfection of both the great merit power for his own benefit and the merit for benefiting others. "Briefly" implies that the merits of the land are of innumerable kinds and not limited to seventeen. It is said that Mount Sumeru is contained in a mustard seed and one pore of the skin holds the great ocean. Is this because of the miraculous power of the mountain or the ocean, or because of the power of the mustard seed or the pore? It is simply because the miraculous power of the [bodhisattva] is capable of it. It is also stated in the same work:

What is the accomplishment of the glorious merit of the unfailing sustenance? It is said in the verse: When I observe the Buddha's Primal Vow-Power, I find that those who meet with it do not pass it in vain.

They are enabled to gain quickly

The great sea of the treasure of merit. The accomplishment of the merit of the unfailing sustenance describes Amida Tathågata's Primal Vow-Power.… "Unfailing

sustenance" results from the original Forty-eight Vows of Bodhisattva Dharmåkara and is maintained by the transcendent power that Amida Tathågata can freely use now. His vows gave rise to the power; the power fulfills the vows. The vows have not been vain; the power is not empty. The power and vows work in complete harmony and are not in the least discordant with each other; hence, it is said "accomplishment. "

218

Chapter V

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

Namu amida butsu

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

"

Since Amida attained Buddhahood, ten kalpas have passed;

His lifespan is indeed beyond measure. The halo of his Dharma body pervades the Dharma realm, Shining on the blind and ignorant of the world; hence, I prostrate myself and worship him. His light of wisdom cannot be measured; Therefore, the Buddha is also called "Infinite Light. "

All those with limited dimensions are benefited by the light that dawns in their minds; Hence, I pay homage to the True Illumination. His halo of liberation is without bounds; For this reason, he is also called "Boundless Light. "

Those touched by the light are freed of ideas of "being" and "non-being.

"

Hence, I bow in worship to the Equally Enlightened One. His light-cluster is unhindered like space. For this reason, the Buddha is also called "Unhindered Light.

"

All those with hindrances receive the light's benefit. Hence, I prostrate myself and worship the Inconceivable One.

His light of purity is incomparable. For this reason, the Buddha is also called "Incomparable Light.

"

219

625a

Kyøgyøshinshø

Those who encounter his light are rid of their karmic bonds. Hence, I bow in worship to the Ultimate Refuge. The Buddha's light shines forth most brilliantly. For this reason, the Buddha is also called the "King of Blazing Light.

"

The darkness of the three lowest realms is dissipated by the light.

Hence, I prostrate myself and worship the Great Arhat. His light of enlightenment is brilliant and its color is superb. For this reason, the Buddha is also called "Light of Purity. "

Once shone upon by the light, we are freed of our karmic defilements,

And all attain liberation. Hence, I prostrate myself and worship him.

Sending forth the light of compassion far and wide, he bestows happiness.

For this reason, the Buddha is also called "Light of Joy. "

Wherever the light reaches, it enables us to attain joy of the Dharma.

Hence, I bow and prostrate myself to worship the Provider of Great Consolation.

The Buddha's light destroys the darkness of ignorance. For this reason, the Buddha is also called "Light of Wisdom.

"

All Buddhas and sages of the three vehicles Together praise and extoll him. Hence, I bow in worship to him.

His light shines everywhere at all times. For this reason, the Buddha is also called "Unceasing Light.

"

By accepting in faith the power of his light, with continuous mindfulness,

220

Chapter V

We all attain birth. Hence, I prostrate myself and worship him.

His light cannot be fathomed, except by Buddhas. For this reason, the Buddha is also called "Inconceivable Light.

"

Buddhas of the ten directions praise our birth And extoll Amida's virtue. Hence, I bow in worship to him. His majestic light is above all distinctive features and so cannot be described in words.

For this reason, the Buddha is also called "Ine›able Light. Amida became a Buddha through the vow of light; his light illumines blazingly.

It is praised by all Buddhas. Hence, I prostrate myself and worship him.

His light shines brilliantly, surpassing the sun and moon. For this reason, the Buddha is also called "Light Outshining the Sun and Moon.

"

Even ¸åkyamuni Buddha could not praise him exhaustively.

Hence, I bow and worship the Unequaled One.… Our master, Någårjuna Mahåsattva, Appeared at the beginning of the Age of the Semblance Dharma and corrected degenerate teachings. He closed wrong paths and opened the right way. He is the eye for all beings in this Jambudv∆pa continent. Reverently accepting the words of the Honored One, he reached the stage of joy;

He took refuge in Amida and attained birth in the Land of Peace and Bliss.

From the beginningless past, I have wandered about in the three worlds,

"

221

Kyøgyøshinshø

625b

Subject to transmigration caused by false and deluded thoughts.

The karma I commit every moment, every instant, Binds me to the six realms and keeps me in the three painful states of existence.

May Amida protect me with the light of compassion, And ensure that I do not lose my bodhi-mind. I praise the Name of the Buddha's wisdom and virtue. May all beings of the ten directions who are closely related to Amida hear this teaching

And may all who aspire for birth in the Land of Peace and Bliss

Realize their desire without hindrance. I will transfer all my merits, whether great or small, To all beings, so that all may be born there together. I entrust myself to the Inconceivable Light, Singleheartedly take refuge in him, bow and worship him. Those with infinite wisdom of the three times throughout the ten directions,

Having equally practiced in accord with Oneness, have become "perfectly enlightened.

"

Their two kinds of wisdom are fully perfected and their enlightenment is the same.

Their salvific activity, which is in keeping with the conditions of beings, is truly immense. My taking refuge in Amida's Pure Land Is taking refuge in all Buddha lands. I praise one Buddha singleheartedly. May my praise extend to the Unhindered Ones throughout the ten directions.

To each one of the immeasurable Buddhas of the ten directions,

222

Chapter V

I sincerely prostrate myself and pay homage. The Master of Kuang-ming Temple says:144 Question: Is Amida's Pure Land a Recompensed Land or a Transformed Land?

Answer: It is a Recompensed Land, not a Transformed Land. How do you know this? The Mahayana Sutra on the Equal Nature (Mahåyåna-samasvabhåva-s¥tra*) says: The Western Land of Peace and Bliss and Amida Buddha are a Recompensed Land and a Recompensed Buddha. It is also stated in the Sutra on the Buddha of Infinite Life: When Bhik≈u Dharmåkara was performing the bodhisattva practices under LokeΩvararåja Buddha, he made the Forty-eight Vows. In each vow, he promised to the following e›ect:

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

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

" From this testimonial passage

we know that Amida is a recompensed body. It is to be noted that "recompensed body" and "accommodated body" are synonyms, like "eye" and "visual organ. " In

the earlier translation [of the Summary of the Great Vehicle (Mahåyåna-saµgraha)] "recompensed" was rendered "accom-223

Kyøgyøshinshø

625c

modated,

" but in the later translation "accommodated" was rendered "recompensed.

" Basically,

"recompensed" means

that the causal practice is not futile but necessarily brings about its result in the future. The result corresponds to the cause. Hence, we say "recompensed.

" Again, the myriad practices performed during three uncountable kalpas necessarily bring bodhi. Now, enlightenment has already been realized; this is the accommodated body. Concerning the Buddhas of the past and present, three bodies are distinguished. There is no other body apart from them. Even though the eight major events [of a Buddha's life] have infinite variations and the Buddhas' names are as numerous as grains of sand and dust motes, viewed from the perspective of their essential nature all [manifestations of the Buddhas] are contained in transformed bodies. Amida is actually a recompensed body. Question: Speaking of "recompensed body,

" it is eternally

abiding, neither arising nor perishing. For what reason is it stated in the Sutra on the Prediction of AvalokiteΩvara's Buddhahood (AvalokiteΩvara-bodhisattva-vyåkara√a-s¥tra*) that there is a time when Amida Buddha enters nirvana? How do you interpret this?

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

"What do you think: if an

illusory man creates an illusory man, is the latter of real substance or not, is it empty or not?"

Subh¥ti replied,

"World-honored One, it is not.

"

224

Chapter V

The Buddha said to Subh¥ti,

"Form is illusion; sensation, conception, volition, and consciousness are illusion. All things up to all-knowing wisdom are illusion. "

Subh¥ti said to the Buddha,

"World-honored One,

are worldly dharmas illusion? Are supramundane dharmas also illusion? The four bases of mindfulness, the four correct strivings, the four bases of supernatural knowledge, the five faculties, the five powers, the seven factors of enlightenment, the Noble Eightfold Path, and the three gates of liberation; the Buddha's ten powers, the four fearlessnesses, the four unhindered wisdoms, the eighteen special qualities; the results of various practices, and those in the stage of sagacity and the sages, namely, stream-winners (srota-åpanna), once-returners (sak®dågå min), non-returners (anågåmin), arhats, pratyekabuddhas, bodhisattvas, mahåsattvas, and Buddhas, World-honored Ones—are they all illusion?" The Buddha replied to Subh¥ti,

"All dharmas are

illusion. Among these dharmas there are illusory dharmas for Ωråvakas, those for pratyekabuddhas, those for bodhisattvas, those for Buddhas; also there are illusory dharmas based on evil passions, and those based on karmic causation. For this reason, Subh¥ti, all dharmas are illusion. "

Subh¥ti said to the Buddha,

"World-honored One, in

various stages of the destruction of evil passions, such as the fruit of the stream-winner, the fruit of the oncereturner, the fruit of the non-returner, the fruit of the arhat, and the path of the pratyekabuddha, practitioners destroy the residue of evil passions. Are these all illusion?" The Buddha said to Subh¥ti,

"All dharmas that have

the aspect of arising and perishing are illusion. "

Subh¥ti said,

"World-honored One, what dharma is

not illusion?"

225

Kyøgyøshinshø

626a

The Buddha said,

"The dharma that neither arises

nor perishes is not illusion.

"

Subh¥ti said,

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

"Nirvana which is free of falsity is

the dharma that is not illusion.

"

"World-honored One, you the Buddha have taught that all dharmas are equal and that they have not been created by Ωråvakas, pratyekabuddhas, bodhisattvas, mahå sattvas, or by Buddhas. Whether a Buddha appears in the world or not, the essential nature of all dharmas is always emptiness. Emptiness of their essential nature is nirvana. Why is this dharma, nirvana, not illusion?" The Buddha said to Subh¥ti,

"So it is. All dharmas

are equal; they have not been created by Ωråvakas, and so on. Emptiness of their essential nature is nirvana. If bodhisattvas who have a newly awakened aspiration for bodhi hear that all dharmas are ultimately empty in their essential nature and that even nirvana is illusion, their hearts will become agitated and fear-ridden. For the sake of those initiate bodhisattvas, I deliberately make a distinction, saying that all dharmas that arise and perish are illusion and those that neither arise nor perish are not illusion.

"

From this scripture we clearly know that Amida is defin itely a recompensed body. This does not preclude Amida from entering nirvana in the future. The wise should realize this. Question: If, as you say, the Buddha and his land are a recompensed body and land, they are too high and subtle for lesser sages. How could ordinary people with defilements and hindrances enter there?

Answer: Considering sentient beings' defilements and hindrances, they cannot possibly hope to attain birth there. But 226

Chapter V

when they entrust themselves to the Buddha's Vow, it becomes the strong cause enabling those of the five vehicles equally to enter Amida's land.

He also says:145

The passage [in the Contemplation Sutra] beginning with "I wish to be born in [the Pure Land of Amida]" shows that Queen [Vaideh∆] especially chose the land where she desired to be born. This refers to Amida's land. Each of the Fortyeight Vows gave rise to the supreme cause; through the cause the excellent practice was performed; through the practice the excellent result was attained; through the result the excellent recompense was accomplished; through the recompense the Land of Peace and Bliss was manifested; through the Land of Bliss the compassionate salvific activity was revealed; through the compassionate salvific activity the gate of wisdom was opened. The compassionate mind is inexhaustible; so is wisdom. Through the joint practice of compassion and wisdom, the nectar of the Dharma has been made available everywhere. Thus the nourishment of the Dharma benefits multitudes of beings universally. Many other sutras encourage us to follow this sutra. Many sages join their hearts in urging us to take this path. For this reason, the Tathågata secretly led the queen to choose birth in Amida's land. He also says:146

The capital of tranquility and non-action in the Western Land

Is ultimately free and peaceful, transcending existence and nonexistence.

With the mind imbued with great compassion, one plays in the Dharma realm.

Manifesting bodies of incarnation, one benefits beings equally without discrimination.

227

Kyøgyøshinshø

Let us return home! We should not stay In this realm of devils. Since innumerable kalpas ago We have been transmigrating In all the states of the six realms. Nowhere has there been any pleasure; We only hear the voices of samsaric pain. At the end of this life,

Let us enter the capital of nirvana! It is also stated:147

The Land of Utmost Bliss is the nirvana realm of non-action;

I fear those who perform sundry practices following given conditions are perhaps unable to be born there. Hence, the Tathågata ¸åkyamuni selected the essential teaching,

And taught us to be mindful of Amida singleheartedly. It is also stated:148

Following the Buddha, one e›ortlessly returns to naturalness;

Naturalness is Amida's land. Free of defilements and non-arising, it is originally the realm of truth.

Whether going or returning, advancing or stopping, one always follows the Buddha; One realizes there the body of Dharma-nature of non-action.

It is also stated:149

Amida's excellent fruit of enlightenment is called supreme nirvana.

Master Kyeong-heung says:150 228

Chapter V

"Buddha of Infinite Light" —because the light is beyond calculation. "Buddha of Boundless Light" —because there is nothing it does not shine upon. "Buddha of Unhindered Light" —

because it is not hindered by anyone or anything. "Buddha of

Incomparable Light"

—because bodhisattvas' [lights] cannot be compared with it.

"Buddha of the Light of the King of Flame"

—because the light is unrestricted in its activity and nothing surpasses it.

"Buddha of Pure Light"

—because it has

arisen from the roots of good free of greed and also because it removes the defilements of greed from the minds of sentient beings; the light is pure because it is free of the defilements of greed.

"Buddha of the Light of Joy" —because it has arisen

from the roots of good free of anger and also because it removes fierce anger from the minds of sentient beings. "Buddha of

the Light of Wisdom"

—because it has arisen from the roots of goodness free of ignorance and also because it removes sentient beings' mental activities related to ignorance. "Buddha

of Unceasing Light"

—because the Buddha's constant light always illumines and benefits beings. "Buddha of Inconceivable Light"

—because sages of the two vehicles cannot fathom it. "Buddha of Ine›able Light" —because those of other vehicles [than that of the Buddha vehicle] are unable to evaluate it. "Buddha of the Light Outshining the Sun and the Moon" —

because the sun cannot shine universally but Amida's light illumines this Sahå world pervasively. That all beings receive the light's brilliance on their bodies is due to the vow of making the bodies and minds of sentient beings soft and gentle (the Thirty-third Vow).

[Concluding Remarks]

We clearly know from the Tathågata's teaching of truth and the masters' commentaries that the Pure Land of Peace and Provision is the True Land of Recompense. Sentient beings with delusion and defilements cannot see Buddha-nature here, because it is covered 229

626b

Kyøgyøshinshø

over by evil passions. The [Nirvana] Sutra151 says, "I say that bodhisattvas of the tenth stage see a little of Buddha-nature. " Hence,

we know that when we reach the Buddha Land of Peace and Bliss, Buddha-nature will certainly be revealed to us—through the merit transference by the Primal Vow-Power. It is also stated in the [Nirvana] Sutra:152 "Sentient beings will, in the future, attain and glorify bodies of purity and be able to see Buddha-nature. "

It is stated in theDiscourse on the Awakening of Faith [in the Mahayana] (Mahåyåna-Ωraddhotpåda-Ωåstra*):153 To realize that even though there is an exposition there is no one who expounds it, and that [even though there is thinking] there is no one who thinks—this is called "being in accord with reality.

" To become free of thought

is to enter [samådhi].

[Fei-hsi's explanation:] "To enter" means to enter the samådhi of true suchness. It is to be noted that the state of no-thought is that of wonderful enlightenment. It is to realize how the first arising of mind takes place. To realize the first arising of mind is no-thought; even bodhisattvas in the tenth stage cannot know it. Since people of today have not yet reached the ten stages of understanding, why should they not rely on AΩvagho≈a Mahå sattva? He says,

"From speech one enters

no-speech; from thought one enters no-thought. "

[True and Provisional Recompense]

When I contemplate "recompense,

" I find that the accomplished

land has resulted as the recompense for the Tathågata's oceanlike vow. Hence,

"recompensed.

" Concerning the oceanlike vow, there is true and provisional. For this reason, concerning the Buddha land, too, there is true and provisional. By the right cause, the selected Primal Vow, the true Buddha land has been established.

Concerning the true Buddha, the Larger Sutra says, "the

230

Chapter V

Buddha of Boundless Light, the Buddha of Unhindered Light"; also,

154 "The king of all Buddhas, the most august of all lights. "

The Discourse on the Pure Land says,

"Homage to the Tathågata

of Unhindered Light Shining throughout the Ten Directions. "

Concerning the true land, the Larger Sutra155 says "the Land of Infinite Light"; also it says156 "the Land of Wisdoms. " The Discourse on the Pure Land describes it as "ultimately like space, vast and without bounds.

"

Concerning birth in the Pure Land, the Larger Sutrasays, "They

are all endowed with bodies of naturalness, emptiness, and infinity. "

The Discourse on the Pure Land states,

"The hosts of sages in the

likeness of pure flowers surrounding the Tathågata are born there, transformed from within the flower of enlightenment. " Also the

Com mentary on Vasubandhu's Discourse on the Pure Land says, "[They are so born] by one and the same path of the Nembutsu, and not by other paths.

" Also it is said,

157 "Inconceivable birth.

"

Provisional Buddhas and lands are discussed below. Both the true and provisional [Buddhas and lands] have been recompensed for the oceanlike vow of great compassion. Hence, we know that they are Recompensed Buddhas and Lands. Since there are thousands of di›erent karmic causes for birth in the provisional Buddha lands, there are thousands of di›erent Buddha lands. They are called provisional Transformed Buddhas and Lands. Those who are ignorant of the distinction between true and provisional [Buddhas and lands] fail to acknowledge the great benevolence of the Tathågata. Accordingly, I have disclosed the true Buddha and true land. These are the very objective that the true essence of the Pure Land Way seeks to clarify. Respectfully revere and accept in faith the right teaching of ¸åkyamuni, the master who preached the sutras, and the writers of the discourses and the expositions by the Pure Land masters. You should particularly uphold them. You should be well aware of this.

End of Chapter V: Revealing the True Buddha and Land 231

626c