Chapter 22.
The Ultimate End of Faith (Part 3)
The Pure Land tradition is chiefly known as a popular
teaching designed to offer hope to the suffering masses for a blessed
hereafter in a land of peace and bliss established by the Buddha Amida.
The major, popular practice employed to be reborn in that land is the
recitation of the name of Amida. As a consequence of its history, Pure
Land Buddhism is usually regarded as an otherworldly faith and an
inferior path for those who are unable to engage in the traditionally
rigorous, monastic disciplines. It has been regarded as an upaya to
console ordinary people and is part of the teaching of all Mahayana
Buddhist schools. According to the general theory, birth into the Pure
Land provides the optimum environment for the fulfillment of Buddhist
disciplines and the attainment of enlightenment.
In Japan during the Heian era the teaching was
particularly esteemed by the nobility who built many halls and temples
in honor of Amida in order to assure their rebirth into the Pure Land.
Through Genshin's "Ojoyoshu" (Treatise on the Essentials of Rebirth [in
the Pure Land]), as well as other forms of Pure Land literature, the
efforts of popular preachers and itinerant Nembutsu monks, and later in
the Kamakura period, Honen's teaching of the Sole Practice of Nembutsu,
the belief penetrated deeply into Japanese society. The Hell Scrolls in
art, depicting vividly the tortures of hell, and such works as the Tale
of the Heike brought the message directly to the people.
In the context of world religions, Pure Land teaching
is a response to the constant human concern about the nature of the
afterlife. Religious faith attempts to console people facing unbearable
tragedy and sorrow. It also attempts to fortify the individual against
the frustrations of life's hopes and efforts. Consequently, elaborate
systems of afterlife have developed in the world's great religions to
respond to these serious questions. The moral character of Pure Land
teaching, based in the principle of karma, also gives expression to the
human demand for justice. Through the principles of interdependence and
transfer of merit, the teaching offered a practical means whereby people
could assist their loved ones in progressing to higher levels of
rebirth. The symbols of the Pure Land and the contrasting hells which
appear in Buddhist tradition express an understanding of the entire
religious process of spiritual development, and give expression for
human hopes and aspirations for fulfillment and perfection, as well as
moral retribution.
While we have stressed the social and this-worldly
orientation of Shinran's thought in order to highlight its contemporary
relevance, a comprehensive religious faith must embrace concerns of both
this life, and the afterlife. The most serious personal problem for
individuals as they progress through life is the issue of death, their
own or those whom they love dearly.
In his work among the masses, Shinran made use of Pure
Land symbolism to console and encourage his followers. Therefore, it is
essential to consider the Buddhist cosmology and Pure Land symbolism
from which he drew.
Buddhist Cosmology
The early Buddhist cosmology is geared to stages of
spiritual development and the principle of karma. Consequently, there is
a gradated universe which combines material and spiritual elements
arranged in a hierarchy of increasing spirituality and attainment. The
Buddhist universe essentially has three levels or planes -- the levels of
Desire, Form, and Formless. Beyond these three is Nirvana.
Within the
realm of Desire there is a three-story world involving five paths of
rebirth. These range from the lowest-hell to animal, preta (hungry
ghosts), humans, and gods. Later Asura, angry spirits or rebel gods,
were added, making six. Beyond the realm of Desire is the World of Form
which contains heavens correlated to four stages of dhyana (meditation
trances) in the Brahma worlds. Altogether there are 17 stages. Finally,
there is the Formless dimension which has four levels. Beyond all these
dimensions and levels there is Nirvana which transcends all distinctions
and gradations. Altogether there is an infinity of universes reaching
the inconceivable totality termed the great thousandfold world or three
thousandfold world (1000 X 1000 X 1000 = 1 billion). Every aspect of
this cosmology is governed by karma and the level of discipline until
one reaches final liberation.
Mahayana Cosmology
While the historical development is not entirely
clear, the Mahayana tradition has added to the general cosmology the
concept of Buddha land. Every Buddha has his land or realm as the
fruition or fulfillment of his practice. This is represented in his body
of fruition or body of reward. The establishment of the concept of Pure
Land does not conflict with earlier cosmological concepts but perhaps
completes or caps the system.
The Mahayana teachers accepted Early Buddhism as
elementary. They also transformed the ideal goal from simply attaining
Nirvana to Buddhahood. As a consequence of this alteration there had to
be changes in the symbol system leading to the proliferation of
Buddhalands and expansion of the Cosmos. While each Buddha had his own
Pure Land, the Pure Land of Amida eventually became the most prominent
and chief path to achieve Buddhahood for the peoples of East Asia.
Thus, the various Mahayana texts, which narrate the
status of the Pure Land and those who enter there, indicate that the
Pure Land is beyond the three worlds -- or levels -- taught by
Hinayanists. [1]
Some texts state that there are no hells or hungry ghosts, nor the three
worlds in the Pure Land. [2] It is a sphere superior to all worlds.
Among the various Pure Lands, individual texts assert
the superiority of one land or another. Thus in the Older Kegon text Ch.
29, we are told that one kalpa in Sakyamuni's land is as one day in
Amida's land. But a kalpa in Amida's land is one day in the land of
Kongobutsu. The series ends with the land of Kenshu Buddha who abides in
the Shorengesekai which is filled with many great Bodhisattvas such as
Fugen (Samantabhadra) Bodhisattva.
Pure Land Teaching
Pure Land teaching as a movement, within the context
of Mahayana Buddhist development, presented aspiring bodhisattvas as
well as ordinary persons with the goal and prospect of achieving birth
in the Pure Land established by Amida Buddha's Vows which are recounted
in the "Larger Pure Land Sutra." An important factor indicated in this
Sutra is the state of non-retrogression which assures final
enlightenment to the aspirant. Vows 11 and 47 proclaim the state of
non-retrogression and enlightenment. In earlier Buddhist understanding
one could regress, depending on the condition of one's karma. It may be
that the exponents of Mahayana were attempting to offer a stronger sense
of security by establishing a point where the nature of the person or
the environment did away with any possibility of backsliding.
We should point out that Buddhist scholars classified
Pure Lands according to whether the land is the result of the fruit of
Buddhahood or whether it was manifested for the sake of others -- as an
upaya. [3] As we earlier indicated in the discussion of Amida Buddha, the
status of Amida Buddha was variously regarded and it was the same for
the Buddhaland. [4]
The founder of the T'ien t'ai (Tendai) school in China,
Chih I, distinguished four types of lands. Amida's land was an upaya in
which the delusion of upaya is cut off but the delusion of fundamental
truth remains (that is, traces of dualistic views remain). It is the
world of followers of the Common Teachings (the doctrines common to all
Buddhists) in the classification of teachings according to T'ien t'ai.
Amida's land is the abode where Sages and Common persons reside, as well
as the land for Bodhisattvas who have not yet entered the first stage in
the Bodhisattva path of 10 stages in the progress to buddhahood and
enlightenment. In this system Amida's Pure Land is a preliminary level.
Shinran, along with Zendo, an earlier Pure Land teacher in China,
however, held that Amida's Pure Land is the highest level of attainment
and reality.
Another issue which we encounter with the concept of
the Pure Land is whether it has objective existence or only exists in
the mind. Is it out there or only in the mind? In general, ordinary Pure
Land followers tend to regard it as more of an objective existence where
they can meet their deceased loved ones and ancestors in contrast to the
subjective approach which views it as only existing in one's own mind.
The objective tendency derives from the statement of
the Sutra that the Pure Land is in the West "beyond ten billion
Buddha lands..." The subjective approach is based on the principle
that if the mind is pure, the land is Pure. The "Vimalakirti Sutra"
states, "If Bodhisattvas desire to attain the Pure Land, they must
surely purify their own minds. According to the Purity of their mind, is
the Buddhaland therefore pure." [5] The "Kegon Sutra" declares: If
people desire to seek and know the Buddhas of the three worlds, they
must surely contemplate in this way. The mind makes (produces) all the
Tathagata." [6] In this perspective as one becomes enlightened, one's
very body is Buddha, and this world as it is the land of Bliss. It
regards the teaching of Pure Land as apart from and beyond the ordinary
person as an upaya. It generally is the position of T'ien t'ai, Chan
(Zen) and Shingon traditions and represents the Self-striving (jiriki)
perspective.
There are a variety of issues relative to the
character of Buddhist cosmology which are pertinent to the way Shinran
deals with these facets of teaching. Shinran, in the Faith volume,
rejects the Pure Land as simply a subjective reality. However, he does
not reject the principle of Universal Buddha nature as we have seen.
Rather, endowed trust as the True Mind of Amida is the realization of
Buddha nature.
There is consequently the problem of reconciling the
popular, traditional view of the objective existence of Amida and the
Pure Land as "over there" with the understanding of Amida as
the all-embracing Eternal Buddha reality which is immanent within our
world. In this context the concept of two types of Law Body which we
have discussed earlier may assist.
Shinran asserts in the Jinenhonisho
that Amida is a medium, means, source that enables us to know the
formless, colorless Dharmakaya. Like the Name (Myogo), belief in Amida
and the Pure Land, though specific and seemingly limited symbols, direct
the mind to contemplate the deeper reality from which the form of Amida
and the Pure Land have emerged as the dynamic symbols that activate
faith. Reality is objective to us to the extent that our minds do not
create reality. We exist in reality. In that sense Amida and the Pure
Land, as symbols of the highest reality, are not merely constructions of
our mind, though they have arisen in the course of Buddhist history as a
focal point of Buddhist aspiration and contemplation. In the course of
the spiritual evolution of Buddhism, they have become vehicles to convey
that reality to us.
Though Shinran enunciates a highly spiritual
conception of human destiny, he still speaks of rebirth into the Pure
Land implying survival after death and the objective existence of the
land. He clearly denies that the Pure Land is merely in one's own mind.
On a personal note Shinran writes in "Mattosho" letter #12:
"My life has now reached its fullness of years. It is
certain that I will go to birth in the Buddha Land before you, so
without fail I will await you there." [7]
In reference to the death of a disciple Kakushin-bo,
the disciple Ren'i wrote with Shinran's approval:
"Whether one is left behind or goes before, it is
surely a sorrowful thing to be parted by death. But the one who first
attains nirvana vows without fail to save those who were close to him
first and leads those with whom he has been karmically bound, his
relatives, and his friends. It should be so, and since I have entered
the same path of the teaching as Kakushin, I feel strongly reassured.
Since it is said that being parent and child is a bond from a precious
life, you too must feel reassured. It is impossible to express how
moving and impressive it all was, so I will stop here. How can I speak
of it anymore? I hope to say much more later.
"I read this letter to the Shonin in order to see if
there were any errors; he told me that there was nothing to be added,
and that it was fine. He was especially moved and wept when I came to
the part about Kakushin, for he is deeply grieved by his death. [8]
Concerning the meaning of the term Pure Land, or
Sukhavati as it is given in the Sutras, we should note that it generally
means a land of happiness, pleasure, bliss. In the Chinese sutras two
terms have been used most prominently and in various combinations. The
"Larger Pure Land Sutra" uses the term Anraku, the land of peace and
harmony. It is the land of peace-tranquility and bliss. The "Smaller Pure
Land Sutra" (Amidakyo) uses the term Gokuraku, which means extreme,
highest bliss or pleasure.
In his writings Shinran shows a distinct preference
for Anraku in various combinations. In the "Kyogyoshinsho," he quotes
texts using this term some 46 times, and three times in his own statements.
In his writings apart from the "Kyogyoshinsho," there are 64 references
with Anraku, nine quotes and 55 statements of Shinran. In the "Kyogyoshinsho,"
Gokuraku appears in nine quotes and in one statement of Shinran. In his
various other writings it is used 21 times, with 10 from quotes. Rennyo
in later times showed a greater preference for Gokuraku.
We may suggest that Shinran preferred Anraku because
it was the term highlighted by the Sutra on which he based his teaching.
Also, because he held a more abstract idea of the Pure Land, he may have
avoided the more widely used and popular term Gokuraku. The Smaller
Sutra "Amidakyo" gives a highly detailed picture of the Pure Land.
Among texts which have been influential in developing
Pure Land thought are the "Treatise on the Pure Land" by Vasubandhu which
is the earliest commentary on the "Larger Pure Land Sutra." It is a short
text discussing the 29 "accomplishments, adornments"
or actualizations of the Pure Land organized around the Buddhaland (17),
the Buddha (8) and the Bodhisattvas residing there (4).
The Second part of the text deals with practices which
bring rebirth. His initial poem from which he then elaborates the
qualities of the Pure Land has played a great part in the development of
Pure Land teaching and in the thought of Shinran. He offers a summary of
the vision of the spiritual meaning of Amida and the Pure Land.
Another significant text which was in the background
of Shinran's thought is the "Ojoyoshu" by Genshin. This work became a
preacher's handbook giving the information on damnation and salvation
and the way to achieve salvation. Based on his descriptions compiled
from Sutras, pictorial representations have been made and used in ways
similar to modern evangelists. The descriptions of sufferings are
graphic, as are also the portrayals of the bliss of paradise.
Shinran's View of Human Fulfillment
I. Introduction
As with other Pure Land teachings, Shinran bases his
view within the tradition, but also modifies the interpretation in
consonance with his own experience and effort to present Pure Land faith
as the supreme teaching of Buddhism.
In approaching his understanding we must focus on the
final three volumes of the "Kyogyoshinsho: Realization, True Buddha Land
and Transformed Buddha Land." It is significant that Shinran does not
just depict the beauties, glories and pleasures of the Pure Land as they
are given in the Smaller Sutra. His is not a popular view. Prof.
Mikogami Eryu [9] in his study of the "Kyogyoshinsho" indicates that Shinran
does not offer an idolatrous, sentimental, or sensuous Pure Land even in
the form of the Transformed Land, which is the land based on human
aspiration and cultivation or self-striving.
Shinran bases his thought completely on his awareness
of absolute Other Power. For him, the symbols manifest the highest level
of spiritual existence imaginable or conceivable for the yet
unenlightened ordinary person.
II. Realization
The section on Realization takes up the issue
directly. The fulfillment of human existence rests in the perfection of
the 13th and 22nd Vows.
The 13th Vow pledges that those born into the Pure
Land will "abide in the company of those who have attained the
right definite assurance and ultimately realize Nirvana." [10] There
are two features of this Vow which are central: 1) the entry into the
company of the truly assured and 2) the attainment of Nirvana.
In Shinran's interpretation, as we have already seen,
the entry into the company of the truly assured is a status that is
simultaneous with the reception of endowed trust (shinjin). In contrast
to the Vow which presents this status as a future attainment concurrent
with birth in the Pure Land, Shinran sees it as an experience of this
life before birth in the Pure Land.
The basis for this alteration in the meaning of the
Vow in the Larger Sutra is a statement in the Vow perfection text of the
Nyoraie (Tathagata's Assembly) which is a variant Pure Land Sutra. [11]
This passage speaks of the people of that country, the Pure Land; and
those that will be born there. They all definitely attain enlightenment.
None are wrongly settled or unsettled. Implicitly they are truly assured
or settled. In the "Notes on Once-calling and Many-calling," Shinran
quotes the Larger Sutra:
"The Sentient beings who will be born in that land all
dwell among the truly settled, for in that Buddha land there is not one
of those falsely settled or not settled." [12]
According to Shinran, based on these texts, the status
of being truly assured is a matter of this life.
The inevitability of Nirvana is stated by the Vow and
follows immediately on birth into the Pure Land. Thus the Pure Land is
itself a symbol for Nirvana. It is not a stage of practice leading to
Nirvana. "That Buddha-land is pure and tranquil, wondrous and
delightful. It is not apart from the enlightenment of uncreated
nirvana." [13]
Quoting extensively from Donran's commentary to
Vasubandhu's Pure Land Treatise, Shinran expresses the universality and
community of those in the Pure Land, as well as the basis of the
soteriological process in the compassionate activity of Amida's pure Vow
Mind to benefit all beings. Because of the Buddha's unconditional
compassion, even foolish common people such as ourselves all attain
Nirvana without severing blind passion. [14]
Establishing that birth in the Pure Land is Nirvana,
Shinran moves to the second aspect of rebirth which is the principle of
the bodhisattva's return to this world to work for the salvation of
others. It is the fulfillment of the 22nd Vow. The Vow speaks of
bodhisattvas being assured of 1) ultimate Buddhahood in one more birth,
2) helping all beings freely, 30 surpassing ordinary bodhisattvas.
Though the Vow portrays the activities of the bodhisattva and implies
the stages of the bodhisattva path, Donran and hence Shinran, rejects
such gradations. [15] These are provisional devices given by Sakyamuni.
As interpreted by Donran, we see the ideal of
compassion lying behind this teaching. [16] The concept of the
bodhisattva's return indicates that the goal of religious faith is not
self-serving salvation. Donran declares:
"Suppose there is a person who, without awakening the
mind aspiring for supreme enlightenment, simply hears that bliss is
enjoyed in that land without interruption and desires to be born there
for the sake of the bliss; such a person will not be able to attain
birth..." [17]
Selfish and faithless interest in such birth does not
ensure salvation. Rennyo also pointed out that:
"...those who
desire to be born in the land of Highest Happiness because they hear
that one can have pleasure there do not become Buddhas. Those who trust
in Amida become Buddhas." [18]
Birth in the Pure Land is Birth of
Nonbirth (Musho-no-sho).
III. True Buddha Land
The volume of the True Buddha Land does not have the
focus on human fulfillment so much as establishing that it is the True
Recompense Land of the Buddha. As such it is the land of highest
realization because it is the fulfillment of the 12th and 13th Vows --
the Vows of Infinite Light and Eternal Life.
In various passages Shinran emphasizes the aspect of
Light. One Sutra states:
"The light of Amita Buddha shines greatest and
those of all Buddhas cannot come to be the equal...The light of Amita
Buddha is pure, faultless, and undefiled." [19]
Quoting the "Nirvana Sutra," the Buddha is described as
"Birthlessness, and extinction, and egolessness, a deathlessness, a
non-breaking, and a non-spoiling. He is not one made. So we say the
Tathagata enters the Great Nirvana." [20] The Tathagata is non-created
and eternal. [21]
In its paradoxical way the Great Nirvana is non-sorrow
and non-joy. Yet it is Great Joy. [22] It is also absolutely Pure. The
Dharmakaya (the Body of Final Truth) is characterized as permanence,
joy, self, and purity. On the background of the ultimate nature of
Amida, Shinran discusses the Pure Land of Amida as a Recompense land
among the various Bodies of a Buddha, resulting from the fulfillment of
his Vows. While The "Sutra of Contemplation" speaks of Amida coming with a
host of transformed Buddhas to meet devotees at their death, the
Recompense body, exemplified by Amida, is eternal and can manifest
various forms for the benefit of beings at any time.
Shinran concludes that the Buddha in the Sutras and
later teachers present the Pure Land as a True Land of Recompense. There
we manifest our Buddha nature through the power of the Vows. The "Nirvana
Sutra" states: "The beings will be perfectly adorned, in the life to
come, with the pure body and thus see the Buddha nature." [23] Also
the Larger Sutra states: "All are endowed with the bodies of the
World of Uncreate and Birthlessness. Their corporeal existences pass to
infinitude and eternity." Final human fulfillment is realized in a
transcendent sphere which is inconceivable in itself, but for reasons of
human sentiment and individual levels of spiritual understanding, it may
be expressed in concrete mythic language and images.
IV. Transformed Land
Finally, in contrast to the True Buddha Land, there is
a Transformed Buddha and Buddha Land. The last section of the "Kyogyoshinsho" presents a criticism of other religious perspectives of
Shinran's time. They are all based on self-striving and are egoistic in
nature. Rather than condemning such people to hell, Shinran indicates
that they attain birth in one or another region or suburb of the Pure
Land and will ultimately attain enlightenment when they gain true faith.
For those people who do not have true faith, the
principle of karma operates and brings them to the level of birth
corresponding to the degree of their karmic bondage. There are three
categories of teachings that bring one to a transformed land. The first
is the teaching represented by the "Sutra of Contemplation" (symbolized by
the 19th Vow) that includes mixed practices (the wide variety of
spiritual disciplines in Buddhism combined with Pure Land practices),
the meditative and moral practices. These forms of religiosity bring
birth in the Borderland, Embryo Palace, and Land of Indolence. [24]
The second is the self-striving Pure Land Nembutsu of
the 20th Vow. This approach brings Inconceivable Birth (Nanji ojo) in
the Castle of Doubt and Embryo Palace. The third is the practice of
non-Buddhist teachings such as Confucianism and Taoism and the religious
beliefs associated with them. All alternatives apart from the faith
based on the 18th Vow lead to rebirth in an outer region.
According to the "Nyoraie Sutra," good deeds may keep
people from faith in Amida's Vow. The self-righteousness and
self-centeredness that may attend our good deeds, accompanied by our
spiritual pride, keep us from truly believing in Amida's Compassion. The
Sutra states: "Because of the good deeds they have done, they
cannot obtain faith. Though they may be born in this country, they sit
in the lotus and cannot come out. Those beings sit in the embryo of the
flower. This is as if they are in the garden and palace." [25]
We discussed the relations of these teachings under
the topic of classification of doctrines and will not go into them here.
We should note that Shinran, viewing all teachings as some form of
expedient means of the Buddha for guiding people to enlightenment, does
not condemn people to hell. Because of the nature of the Vow, despite
one's tortuous karmic evolution, enlightenment will finally be attained.
Shinran offered a hopeful and compassionate teaching, embracing the most
evil person. However, from the human side, lack of faith and true
understanding delays attainment and causes one to pass through various
stages of suffering.
Karma functions in this context as a self-judgment.
That is, we are born into a world which conforms to the level of
spiritual insight we cultivate. Shinran does not speculate on the
negative destinies. On the Compassionate side he states that
"...the compassionate heart of the Bravest of the World extends
even to criminals of the highest degreee, blasphemers of the Right
Dharma, indeed, to those who are utterly devoid of any stock of
merit." [26] Later he writes also, "If one should miss this
opportunity through being beclouded by a veil of doubt, one may have to
wait in vain for another numberless kalpas." [27]
It is rare, according to Shinran, to meet the Dharma
and attain true faith. On balance, Shinran's teaching is an expression
of great compassion and hope for all mankind. Though the Buddha's
compassion embraces us, our passion-ridden eyes cannot see. It is the
mystery of life and destiny that we can awaken to that truth. It is this
wonder and mystery that inspired Shinran as he saw it working in his
life and strove to clarify and share it with others with all its
paradoxes.
V. Conclusion
We have tried to present in a brief way the general
outline of Shinran's understanding of the nature of human fulfillment.
He relied on and made use of the traditional concepts that evolved in
Buddhist thought. He also had to respond to the question about what
happened to the person after death and how final enlightenment would be
achieved. In our modern situation people will have many questions about
these views. However, Buddhism is not a literalist, dogmatic tradition.
We have to penetrate the spirit of the concepts and the intention of
Shinran's teachings, namely to inspire and bring hope to the people of
this age.
Taken symbolically, there is important spiritual
meaning to be gained from the cosmology and view of religious life
outlined by Shinran. He clearly indicates that true religious faith is
not an egocentric sentimentality, but is the basis for meaning and
sharing with others. It implies a spiritual community. He also indicates
that religious symbols, though they have negative features such as hells
and realms of suffering or retribution, emphasize hope and compassion.
The negative symbols have developed in religious history along with
heightened moral consciousness and sometimes reflect a desire for
revenge in the midst of conflict. It is to Shinran's merit that, despite
the difficulties and opposition he experienced, he did not invoke these
symbols to condemn or castigate his opponents.
Multiple Choice Questions
1. In the context of world religions, Pure Land
teachings:
a) respond to the human concern about the nature of
the afterlife
b) does not address the issue of the afterlife at all c) denies the concept of
rebirth
2. In early Buddhist cosmology, there is a gradated
universe that essentially has three levels or planes, outside of which
there is Nirvana. Every aspect of this cosmology is governed by:
a) humans, animals, and gods b) Amida Buddha c) karma and one's level of
discipline
3. An outstanding feature of Mahayana cosmology was
the development of the concept of:
a) Brahma worlds b) Buddhalands c) Nirvana
4. The idea of the state of non-retrogression, as
proclaimed in the Larger Pure Land Sutra, may have offered aspiring
bodhisattvas as well as ordinary persons a stronger sense of security
because it:
a) did away with the various stages of the
Bodhisattva path
b) eliminated the entire Buddhist cosmology c) eliminated the possibility of backsliding during the course of
one's spiritual development
5. Which of the following statements best describes
Shinran's understanding of the Pure Land?
a) Shinran denies the objective existence of the Pure
Land
b) Shinran believes that the Pure Land exists only in one's mind
c) Shinran affirms both the objective and subjective realities of the
Pure Land
6. According to Shinran, the Pure Land is:
a) itself a symbol for Nirvana b) superior to Nirvana
c) a stage of practice leading to Nirvana 7. Establishing that birth in the Pure Land is
Nirvana, Shinran moves to the second aspect of rebirth which is the:
a) enjoyment of the bliss of the Pure Land b) the attainment of the pleasures of
Nirvana c) the principles of the bodhisattva's return to the world to work for
the salvation of others 8. As a True Land of Recompense, the Pure Land is a
place where we:
a) practice spiritual disciplines b) we manifest our Buddha nature through the power of the
Vows c) we meet our ancestors
9. In contrast to the True Buddha Land, there is a
Transformed Land where people who do not have true faith:
a) are condemned to hell b) attain birth in an outer region of the Pure
Land c) must study the teachings 10. Shinran's
teaching is an expression of great
compassion and hope for all humankind because it:
a) embraces even the most evil person b) does not use traditional concepts of the
afterlife c) applies only to persons who have attained true faith
Thought Questions
1. How did Shinran respond to the human concern over
the nature of the afterlife by using the symbols of the Pure Land?
2. What is your understanding of the reality of the
Pure Land? Does it have an objective existence or does it exist only in
the mind? Is it a land that one enters after one dies or is it immanent
within our world? Discuss the problem of reconciling these two views.
3. What is the difference in meaning between the terms
anraku and gokuraku? Which one did Shinran seem to prefer? Why?
4. What was it about Shinran's use of religious
symbols that portrayed his great compassion?
Bibliography
Andrews, Allan A: "The Teachings Essential for Rebirth"
(A Study of Genshin's Ojoyoshu) Hua, Tripitaka
Master: "A General Explanation of the
Buddha Speaks of Amitabha Sutra" Matsubayashi,
Hoshu: "The Sukhavati Vyuha Sutra" (Amidakyo) Matsunaga, Daigan and
Alicia: "The Buddhist Concept of Hell"
Notes
[1.] Daichidoron, p. 93 in Mochizuki Bukkyo Daijiten
III,
p. 2701
[2.] Yugashinjiron
[3.] Mochizuki, Bukkyo Daijiten p. 2702
[4.] See Mochizuki, Gokuraku II, pp. 1159-60 [5.]
Shinshu Daijiten, I, p. 577 [6.] lbid [7.]
Shin Buddhist Translation Series I, "Letters of Shinran: A Translation of
Mattosho," p.41 [8.] lbid, pp. 49-50
[9.] Kyogyoshinsho Gaikan
[10.] Suzuki, "Kyogyoshinsho," p. 176 [11.] Shinshushogyozensho I,
203 [12.] Shin Buddhism Translation Series,
"Notes On Once-calling
and Many-calling," p. 34 [13.] Shin Buddhism Translation Series,
"Kyogyoshinsho" III,
chapter on Realization, p. 357 [14.] lbid., p.
360 [15.] Suzuki, p. 184 [16.] Suzuki, pp.
192-93 [17.] Shin Buddhism Translation Series,
"Kyogyoshinsho" III, Chapter on Realization, p. 381 [18.] K. Yamamoto, Kikigaki,
p. 122 [19.] K. Yamamoto, "Kyogyoshinsho,"
p. 204 [20.] lbid., p. 206 [21.] lbid.,
p. 207 [22.] lbid., p. 209 [23.] lbid.,
p. 232 [24.] lbid., p. 258
[25.] lbid., p. 24L.
[26.] Suzuki, "Kyogyoshinsho," p. 3 [27.]
lbid., p. 4 |
