Summary and Interpretation of the Amitabha Sutra, Section 1-3

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1 Summary and Interpretation of the Amitabha Sutra, Section 1-3 By Timo Schmitz, Philosopher In Pure Land Buddhism, people believe that somewhere in an undisclosed location far away from us, there are pure lands to whom we can rescue ourselves after death to go there and practice enlightenment with many other enlightened beings. However, to get there, we have to practice Buddhism hard in this life, so that we qualify the conditions for being rescued. Amidists who beli3eve in Amitabha and his pure land Sukhavati, which is located in the west, have three important sutras which give an account on how to get to the pure land. All the three sutras probably go back to one root text as they in generally all deal with the same matter. The Amitayus Sutra, known as The Buddha speaks of Infinite Life Sutra ( 佛說觀無量壽佛經 ) in China tells the frame work, why there was need to give hope for such a land. In the 4 th century BCE there was a king in India called Ajatashatru who ruled in the Haryanka dynasty in Magadha. Before he became a king, he murdered his father King Bimbisara and put his mother Vaidehi into prison. Vaidehi seeks refuge by the Buddha in hope to get rid of her suffering. One day, the Buddha appeared to her and offered her to be reborn in a pure land, where she would have better condition on getting enlightened. Then the Buddha explains her how to get to Amitabha s Pure Land Sukhavati. Another sutra is the Longer Sukhavativyuha Sutra, also known as Sutra of Infinite Life ( 無量壽經 ). In this sutra, the Buddha gives an account on the biography of Amitabha and his vow to save all sentient-beings. The sutra was probably compiled in the Kushan Empire in India in the first century CE. A shorter version of this is the Shorter Sukhavativyuha Sutra simply known as Amitabha Sutra ( 阿彌陀經 ) or The Buddha speaks of Amitabha Sutra ( 佛說阿彌陀經 ). It was probably compiled shortly after the Infinite Life Sutra. Following, I want to give a small overview of the Amitabha Sutra, which is not too easy to understand, since it needs all the background knowledge given in the other two sutras, as it is already assumed to be common to the reader of the small version. In the Taisho Tripitaka, it can be found in T12b, Text 366 and therefore is counted to the Parinirvana texts. The translation cited here is from Hisao Inagaki and Harold Stewart as offered by the society for the Promotion of Buddhism. Thus have I heard. At one time the Buddha was staying in the Jeta Grove monastery of Anāthapiṇḍada s Garden at Śrāvastī, together with a large assembly of twelve hundred and fifty monks who were all great arhats well known to the people. Among them were great disciples such as the

2 elders Śāriputra, Mahāmaudgalyāyana, Mahākāśyapa, Mahākātyāyana, Mahākauṣṭhila, Revata, Śuddhipanthaka, Nanda, Ānanda, Rāhula, Gavāṃpati, Piṇḍola-Bhāradvāja, Kālodayin, Mahākapphiṇa, Vakkula, and Aniruddha. He was also accompanied by many bodhisattva mahāsattvas, such as Dharma Prince Mañjuśrī, Bodhisattva Ajita, Bodhisattva Sweet-smelling Elephant, and Bodhisattva Constant Endeavor, and by innumerable devas, including Śakra, lord of the gods, and many others. (346c) The sutra begins with the six convocations ( 六成就 ) of a sutra. Every authentic sutra begins with six formal information which are given to shown the authenticity. The first one is the establishment of faith ( 信成就 ) which is done with the sentence thus have I heard which shows that someone heard a sermon of the Buddha and the person is giving testimony of what he has heard that the Buddha said. The second is the indication of a listener ( 聞成就 ) which is done by I. It is confirmed that someone listened to it. The third is the establishment of time, here given by the sentence at one time ( 時成就 ). The fourth is the information on who was the speaker ( 主成就 ), which is the Buddha here. The fifth is the location ( 處成就 ) which is Jeta Grove in Shravasti. The sixth is the assembly of listeners ( 眾成就 ), which are 1250 monks in this text. As all the six convocations are fulfilled, we can talk of an authentic sutra here. The Ciji Jinjinhui ( 慈濟基金會 ) sums it up as follows, annotation in the brackets are done by me: 信成就 [establishment of faith] 如是 [thus] 聞成就 [establishment of listener] 我聞 [I heard], 代表能持的人聽聞佛法時成就 [establishment of time] 一時 [one time], 代表聞持和合的時機主成就 [establishment of master] 佛 [Buddha], 佛 是能說法的大覺者, 代表主成就處成就 [establishment of location] 住王舍城耆闍崛山中, 表示佛在這裡講 法華經 眾成就 [establishment of an assembly] 與大比丘眾, 指大比丘及所有聽法的對象 這些緣缺一不可, 否則凡事都無法成就 Not in every sutra there is a mentioning of the names of the people who attended. In the diamond sutra for instance, there is just the information that 1250 monks listened, but not a single name of them is mentioned. Here indeed, many famous people of Buddhism are mentioned, such as Ananda, who was the Buddha s cousin and his favorite disciple. It is said that he was very smart and hardworking on establishing the teaching and listened to all speeches of the Buddha. Revata was a famous monk who is known for the parable of impermanence (see Schmitz, Timo: Revata and the Ghost Story A symbol for the question of who we are! (14 August 2016), in: Collected Online Articles in English Language , Berlin: epubli, 2017), Suddhipanthaka who is also mentioned in a parable, but also Sariputra who was one of the highest disciples of the Buddha. So if so many high-ranked listeners 2

3 are in the assembly, it means that the Buddha had to tell something very important. But not only famous students of high rank were there, but also many bodhisattva-mahasattvas. What is a bodhisattva-mahasattva? To understand this, one must be aware of the Three Ways of Practice towards enlightenment. The first way is to become a sravaka. It is someone who listened or read the Buddha s teachings oneself and lives according to them. There are four stages of sravakas: the srotaapanna, the anagamin, the sakrdagamin, and the arhat (cp. Ven. Guan Cheng, Lecture 7). The first stage srota-apanna is known as stream-enterer, has realized anatta, established faith in the Buddha (vicikiccha) and his Dharma and avoids all kind of blind religious-following (sīlabbata-paramaso). An anagamin and a sakrdagamin is a partially enlightened person who in addition is free from desire and anger (kama-raga), as well as ill-will (byapada). An arhat however is a perfectioned person who has attained nirvana. He has given up ignorance, desires of material world, desires of the immaterial world as well as conceit and egoism. The second way are the pratyekas who lived before the Buddha and tried to get rid of suffering. Those who succeeded realized the twelve dependent links of origination (paticca-samutpada). The twelve dependent originations can be depicted in the wheel of life. The Wheel of life as introduced by Ven. Rerukane Chandawimala Thero (CC-BY-SA 4.0.) Uploaded by Kalakannija on 23 September 2014 The third way is to become a bodhisattva. A bodhisattva is a practitioner who vowed to attain complete enlightenment and practices the six paramitas. In addition, there are ten spiritual realms of a 3

4 bodhisattva. A mahasattva (lit.: great being) is not just any bodhisattva, but a great bodhisattva. (Ven. Guan Cheng, Lecture 7) Therefore we can learn from the introduction phrase into the sutra that not just all the prominent listeners were in the assembly, but many sravakas and bodhisattvas, even the very great bodhisattvas, such as Manjusri (who symbolizes wisdom) and Ajita (the future Buddha identified as Maitreya). So the Buddha had something very important to say that so many prominent people arrived. But here the text does not stop in mentioning prominence, but even goes further by mentioning Sakra who is the king of the gods and resides in Trayastrimsas Heaven. So not only human-beings came to listen, but even the king of the gods from heaven came to find out about enlightenment. At this point, one also has to be aware that this mentioning of names is allegorical. It is very questionable whether that assembly ever took place, but the compiler of this sutra wanted to show to his readers hey, what I tell you now is of that much importance, even the devas are interested in it. Or in other words: what you are told now, is a treasure of the dharma. So the introduction builds a frame which requires the highest attention of the reader who is also shown to be worthy to be informed about something that otherwise only the very prominent ones are worthy for. The Buddha then said to Elder Śariputra: If you travel westward from here, passing a hundred thousand koṭis of buddha lands, you will come to the land called Utmost Bliss, where there is a buddha named Amitāyus. He is living there now, teaching the Dharma. Śāriputra, why is that land called Utmost Bliss? The beings in that land suffer no pain but only enjoy pleasures of various kinds. For this reason, that land is called Utmost Bliss. Again, Śāriputra, in the Land of Utmost Bliss there are seven rows of balustrades, seven rows of decorative nets, and seven rows of trees. They are all made of four kinds of jewels and extend over the whole land, encompassing everything. For this reason, that land is called Utmost Bliss. Again, Śāriputra, in the Land of Utmost Bliss there are seven jeweled ponds filled with water possessing the eight excellent qualities. The beds of the ponds are covered solely with gold sand, and from the four sides of each bed rise stairs of gold, silver, beryl, and crystal. Above these stand pavilions adorned with gold, silver, beryl, crystal, sapphire, rosy pearls, and cornelian. In the ponds are lotuses as large as chariot wheels the blue ones radiating a blue light, the yellow a yellow light, the red a red light, and the white a white light. They are marvelous and beautiful, fragrant and pure. Śāriputra, the Land of Utmost Bliss is filled with such splendid adornments. (346c 347a) In the beginning, the Buddha asks a row of questions to his wisest disciple, and answers to them before he can answer, probably because he has no idea how to answer himself. Buddha informs Sariputra that there is a pure land faraway from Shravasti where Amitabha supports people restlessly and teaches the dharma. The land is without suffering as there are only people who want to learn the dharma, the place is peaceful indeed and has the best condition to practice since there are no 4

5 disturbances. As Ven. Hsuan Hua points out In Amitabha Buddha s land, living beings are born by transformation from lotus flowers. Their birth is pure, not one of desire and emotions, and so their bodies are pure and are not the result of sexual desire and the lustful thoughts of men and women. This is why they endure none of the sufferings, but enjoy every bliss. (2002: 128) All in all there are no distractions, but only harmony. The beauty of the pure land however has a deeper meaning. It is not a paradise just to relax and do nothing, in contrary, everything is set according to the dharma. As Ven. Hsuan Hua explains The railings represent the precepts, the netting represents concentration, and the trees represent wisdom (2003: 129). However, why is the number seven used? The number seven stands here for the seven classes: (1) the four applications of mindfulness, (2) the four right efforts, (3) the four bases of supernatural power, (4) the five spiritual faculties, (5) the five strengths, (6) the seven limbs of enlightenment, and (7) the Noble Eight-fold path. The four applications of mindfulness (satipatthana) are: (1) Mindfulness of the body (2) Mindfulness of feelings (3) Mindfulness of mental states (4) Mindfulness of mental qualities These four applications are the basis to achieve mindfulness. Knowing them is very important and an important precept to attain enlightenment. The four right efforts are: (1) Effort for preventing of unskillful states to arise (2) Effort for the abandoning of the already arisen unskillful states (3) Effort for the arising of skillful states (4) Effort for the sustaining and increasing of arisen skillful states As Thanissaro Bhikkhu explains it: These four aspects of effort are also termed guarding, abandoning, developing, and maintaining [ 50]. All four play a necessary role in bringing the mind to Awakening, although in some cases they are simply four sides to a single process. The abandoning of unskillful mental qualities can frequently be accomplished simply by focusing on the development of skillful ones, such as mindfulness. The same principle can also act in reverse: in the skillful eradication of unskillful qualities, the skillfulness of the eradication is in and of itself the development of mindful discernment. As we will see when we deal with the seven factors of Awakening [II/G], the act of nourishing a factor of Awakening can in some cases simultaneously starve a hindrance, while the conscious starving of a hindrance can foster a factor of Awakening. Ultimately, though, right exertion requires more than simply abstaining from what is unskillful, for it must apply the basic factors of skillfulness-mindfulness 5

6 and discernment-to gain an understanding of how even skillfulness can be transcended [ 61] (1996: 119). The four bases of supernatural power are: will, energy, consciousness, and examination. They are basic foundations, as one must have the intention to attain enlightenment, activate one s citta (energy), gain consciousness and virtue. Especially, the last term, goes back to vimamsa, which according to the 巴漢詞典 means 阴 思量, 观察, 实验, 调查 ( consideration,examination,test, investigation) ( Vīmaṁsā, retrieved on 17 March 2018). The five strengths are conviction, persistence, mindfulness, concentration, and wisdom. For an explanation of the five strengths, see Thanissaro Bhikkhu, 1996: 171 f. The seven limbs of enlightenment are as such: (1) mindfulness (sati) (2) investigation (dhamma vicaya) (3) energy (viriya) (4) joy (piti) (5) tranquility (passadhi) (6) concentration (samadhi) (7) equanimity (upekkha) It is no coincidence that these seven powers show parallels to the six paramitas in Mahayana and ten paramis in Theravada, which are important on the way of becoming a bodhisattva as shown above. In the pure land, one finds the qualities of the whole Buddhist path: the Noble Eightfold Path, the Paramitas, the five strengths, mindfulness, the preliminaries such as intention and energy, and all the skills of realizing how phenomena arise. All in all, 37 categories can be found if all the seven classes are summed up. It s a paradise for an enlightenment seeker. But these seven categories exist not only once, but thrice. One time for the precepts (sila), one time for concentration, and one time for wisdom. The precepts prohibit evil and support good deeds, concentration (Samadhi) is a sinking inside into true natures. And wisdom (prajna) makes us realize the true intentions and efforts. So all the three categories of the Noble eightfold Path prajna, sila, Samadhi can be found together with 37 helping tools each. Everything is interdependent and one cannot understand the one thing without the other. So whatever awareness one lacks, one is able to find it there. Not just the land is wonderful, but also the water. It contains eight qualities, which Hsuan Hua identifies as: 1. Tepid. It is warm and yet it is cool. In other words, once you get in the pool, if you want it a little warmer, it becomes so. [ ] 2. Pure. No matter how many times you wash with this water, it doesn t 6

7 get dirty. [ ] 3. Sweet. You don t have to drink it. Just wash with it, and you will know that it is very, very sweet. [ ]Soft. The water is not hard. It is very light and soft. 5. Moistening. When dirty people wash with it, they become clean. This water will wash any filth right off your body and leave you bright and clean. 6. Harmonising. If you wash with his water, your heart and mind will be at peace, without the slightest trace of bad temper. [ ] 7. Banishes hunger and thirst. This is most important. After bathing in the waters of eight meritorious virtues, when it s time to eat, you are not hungry and when it is time to drink, you are not thirsty. [ ] 8. Nourishes all roots. It gives sustenance to all your sense organs. (2003: 137 f.). The problem that a monk phases when he wants to meditate for a long time, he still needs food and sleep and a lot of other daily routines, but in the pure land, nothing of this is necessary. Nothing disturbs oneself from getting enlightened. The rest of passage undermines it. It is a very large land which has enough space for everyone and no one lacks of anything. A hint for this is the mentioning that the lotuses are as big as chariots. This indicates that everything must be much bigger than in our world. The mentioning of different gems has a special meaning as well, as they symbolize the treasures of Buddhism. Again, Śāriputra, in that buddha land heavenly music is played continually. The ground is made of gold. Six times during the day and night māndārava flowers rain down from the sky. Every day, in the serenity of early morning, the people of that land fill the hems of their robes with exquisite flowers and go to make offerings to a hundred thousand koṭis of buddhas dwelling in the worlds of all the other directions. Then they return to the Pure Land for their morning meal. After the meal they enjoy a stroll. Śāriputra, the Land of Utmost Bliss is filled with such splendid adornments. Again, Śāriputra, in that land there are always many kinds of rare and beautiful birds of various colors, such as white geese, peacocks, parrots, śāris, kalaviṅkas, and jīvaṃjīvakas. Six times during the day and night birds sing with melodious and delicate sounds, which proclaim such teachings as the five roots of good, the five powers, the seven practices leading to enlightenment, and the Noble Eightfold Path. On hearing them, all the people of that land become mindful of the Buddha, Dharma, and Sangha. But, Śāriputra, you should not assume that these birds are born as retribution for evil karma. The reason is that none of the three evil realms exists in that Buddha land. Śāriputra, even the names of the three evil realms do not exist there; how much less the realms themselves! These birds are manifested by Amitāyus so that their singing can proclaim and spread the Dharma. In that buddha land, Śāriputra, when soft breezes waft through the rows of jeweled trees and jeweled nets they produce subtle, wonderful sounds. It is as if a hundred thousand musical instruments were playing together. Everyone who hears the sounds spontaneously becomes mindful of the Buddha, Dharma, and Sangha. Śāriputra, that buddha land is filled with such splendid adornments. (347a) 7

8 Even to this point of the sutra, one might already have several questions that are important to ask: (a) The Buddha did not teach blind following, however, to be rescued in the pure land, one must have faith in Amitabha. Isn t that a contradiction? (b) Why does the pure land show so much wealth? Isn t Buddhism a religion of generosity? (c) Why is it so bad that men and women have desires for each other? Why shall the people in the land not be interested in the others as we are as human-beings? At first, it should be mentioned that many descriptions in this sutra are allegorical. All the gems that are mentioned are symbols. Contemporary readers understood the connections and it was a sign of spiritual enrichment. The pure land is so wealthy, because the Dharma is of great wealth. Since the pure land is not built on raw materials, but on the dharma, every single lotus, every single gem, every single bird, represents the Dharma. By reading this sutra, one reminds oneself of the practice if one knows what the symbols stand for. However, it is true that Amitabha gives a certain hope which reminds of Salvationist religions. The parallels to a paradise, a certain place where one can continue to rest after life is obvious. The last point however is very important. According to the Buddha, relationships are a greed since people get hurt and hurt each other and therefore early Buddhists had certain aversions to sexuality as something progressive. I think that this is a mistake of Early Buddhism, since sexuality does not need to be convicted to attachment or greed. However, if not controlled mindfully, it can produce anger, hate and jealousy. However, whether we believe in Amitabha or no, we can learn a lot from this section. We are reminded of the high value of prajna, sila, and samadhi that we shall practice everyday in meditation and postmeditation. We are reminded to give up the three poisons and keep practicing of not letting them reconquer us again. We shall be aware when we become greedy and angry, and react with wisdom. We can deal with these emotions in meditation (dhyana). We are reminded of the paramitas, and that just because we know what mindfulness is and because we know how phenomena arise, it does not change anything for us, if we do not do a step and practice. We have to have the will to attain enlightenment, train our consciousness, get awareness, practice mindfulness, virtue, and tranquility. The first three sections show us that the whole dharma is built on these simple principles, but only by practicing these principles we can understand the dharma. It is a whole construct. Even the wisest of the wisest have to understand this construct in depth to have a use after life. For others, this pure land is not allegorical but true. It helps to give a little place to grasp in a times where everything is uncertain. So even if everything is changing any second, the pure land is something certain that one can rely on, according to Amidists. The visualization of Amitabha, praying and chanting to him shall help people to follow Amitabha s path, and show worthiness of being rescued by him. At the same time, by realizing his way, one shall also move forward in practicing the Dharma, using Amitabha as a motivation. Such 8

9 as some people say God, gave me the chance, for Amidists, Amitabha opens doors to make people come closer to enlightenment and make them get over suffering. The proclamation that so many people listened to the speech shall emphasize how useful that way is and how many people relied on it, even the gods. Further sources: : The Buddha Speaks of Amitabha Sutra, with commentaries of the Venerable Master Hsuan Hua, English translation by the Buddhist Text Translation Society, Burlingname (CA): Buddhist Text Translation Society/ Dharma Realm Buddhist University/ Dharma Realm Buddhist Association, 2002 慈濟基金會 : 靜思妙蓮華序品 (5) 六成就, 讀書會 / 線上讀書會 / 靜思妙蓮華序品 /item/5302- 靜思妙蓮華序品 (5) 六成就, retrieved on 16 March 2018 Schmitz, Timo: Collected Online Articles in English Language , Berlin: epubli, 2017 Thanissaro Bhikkhu: The Wings to Awakening an Anthology from the Pali Canon, 1996, retrieved on 17 March 2018 Ven. Guan Cheng: The Buddha speaks of Amitabha Sutra, International Buddhist Temple, Lecture 7, retrieved on 17 March 2018 Timo Schmitz. Published on 17 March