Revised on the 3rd, November 2017
Mahayana Buddhism is so designated because of the aspects of “non-duality” and “suchness”; to be exact, “the Primal Vow,” “the Name,” “the Buddha,” and “the Pure Land.”
From the stance of the Buddha, it is saved by the reliance on this single virtue (power) of the Tathagata; therefore, it is said to be natural (spontaneous) and is called, “the naturalness of the Vow-power.”
Mahayana Buddhism is so designated because of the aspects of “non-duality” and “suchness”; to be exact, “the Primal Vow,” “the Name,” “the Buddha,” and “the Pure Land.”
There is no Mahayana without the Primal Vow.
If not for the Primal Vow, bonbu could not be saved, and the Pure Land would remain unaccomplished.
Resolving the matter of birth-and-death would be hopeless
without the Primal Vow.
“Relying on the Primal Vow-power of the Tathagata that
saves all sentient beings” is the Primal Vow of Amida Tathagata. Amida Buddha
proclaims, “I save you by the Primal Vow!” In no other way (other than the
Primal Vow) could you be saved.
“No matter what you will fall (into hell),” yet “because of the Primal Vow
you are made to be born in the Pure Land.” If not for the Primal Vow, birth in
the Pure Land could not be realized.
The Dharma (ki) (that saves) is not other than the person
(ho) (to be saved). Similarly, the person is not other than the Dharma.
“Relying on the Primal Vow and gain salvation”—that is, dharma is not other
than the person. Shinjin is inherent.
The Primal Vow-power transforms the poisons of our evil
passions into the pure mind of the Tathagata. Once reflected in the mind-mirror
of the Tathagata, the Tathagata will never forsake you, making you attain the
realization of the “nonduality of Buddha and sentient beings.” This is the
inconceivability of the Buddha-wisdom.
From the stance of the Buddha, the inconceivability of
the Buddha-wisdom is natural—that’s the naturalness of the Buddha-wisdom.
The Tathagata is born into the world for the sake of my
emancipation. If it was not because of my nature that is assuredly doomed to
hell, Amida Buddha would not have needed to exist.
Having nothing, I am called to return to the home of the
Compassionate Father.
I am totally unworthy to be called home; however, the
call reaches me.
I have no reason to be saved; however, He comes to my
rescue. Such is the Tathagata－that’s
the inconceivable Buddha-wisdom.
No meaning is true meaning!
Other-power, the naturalness of the Buddha, the causes
and effects of the Buddha—which refers to the vows He made and his practices,
the six-character Name, the Pure Land, etc.—all amount to the causes and
effects of the salvation of me alone.
The Dharma (Namo Amida Butsu) is inconceivable; rely on
this power, bonbu go to the Pure Land.
From the stance of the Buddha, it is saved by the reliance on this single virtue (power) of the Tathagata; therefore, it is said to be natural (spontaneous) and is called, “the naturalness of the Vow-power.”
Zuiken Sensei
No comments:
Post a Comment