What is Buddhism? Applications 4-2 - The State of Enlightenment is the State of Light - The state likened to light itself, called Tathāgata
As explained in the Basics Part 8, "If one can attain a state of mind that is a perfect middle way, without setting oneself as a viewpoint and not lingering on any one point, then perhaps one can reach a state beyond all relative perspectives, just like light itself, where there is no time or space.
The world of Buddha's
enlightenment described in the Buddhist scriptures is a world that transcends
even form and concept, much like the world seen from the perspective of light,
which transcends time and space.
If the Buddha's state of
enlightenment is like light itself, without time or space, then just as light
from 10,000 years ago can reach anywhere instantly from the view point of light
, the Buddha's enlightenment can also reach anywhere instantly from its view
point, meaning it is always present at anywhere at any time for those in the
relative world.
Just as light can reach
anywhere instantly beyond time and space, the Buddha's world of enlightenment,
which transcends the relative world, also can be felt at anywhere at anytime
In this way, the state
reached by those who become Buddhas or Tathāgata through the true bodhisattva
practice, like Bodhisattva Dharmakara, indeed seems to be a state likened to
light itself.
Interestingly, Amitābha
Buddha, in the ancient Indian language, means "One who possesses infinite
light" or "One who possesses infinite life," illuminating the
darkness of ignorance, and signifies a Buddha who is not bound by the constraints
of space and time.
Moreover, the term
"Vairocana," which appears in the Avatamsaka Sutra, means "to
illuminate all-pervasively." Therefore, both Vairocana and Mahavairocana
have the same origin in the word Vairocana.
This word
"Vairocana" also appears in The Sutra Expounded by the Buddha on
Practice of the Way through Contemplation of the Bodhisattva All-embracing
Goodness, which is said to be the concluding sutra of the Lotus Sutra,
describing Shakyamuni Buddha as "Vairocana."
Although, one should be
careful about the nuances in each scripture, they all derive from the
fundamental meaning of "illuminating the darkness of ignorance."
Thus, both Amitābha Buddha
and Vairocana Buddha share the characteristic of "illuminating
all-pervasively," and indeed, one can say that Tathāgata are beings
likened to light itself.
How one approaches Tathāgata,
beings akin to light, may determine differences in faith attitudes.
Now, let's take an overview of what types of religious attitudes have developed in Mahayana Buddhism.
Approaches
based on Pure Land scriptures
Furthermore, as the ultimate
form of such faith, in 13th century Japan, a faith attitude called
"complete entrust to the power of Amitābha Buddha's mercy" by
Shinran, emerged, wherein one thoroughly acknowledges one's powerlessness and
wholeheartedly entrusts oneself to the will of the transcendent savior,
ultimately striving to attain a state of mind where the illusion of
"self" is forgotten. I think this was the ultimate form that Pure
Land scriptures originally intended.
It has been said
traditionally that the path of completely surrendering oneself to Amitābha's
mercy, as Shinran teaches, is an easy way for anyone to do it, yet, as a matter
of fact, it may not be so easy in practice to truly abandon one's ego and
surrender one's entire self to Amitābha Buddha.
Approaches based on the Lotus Sutra
In the Lotus Sutra, the
attitude of faith toward its Eternally Enlightened Buddha seems to be that of a
master and a disciple. According to the Lotus Sutra, one can receive teachings
from the Eternally Enlightened Buddha, who is united with the realm of
enlightenment, through the Lotus Sutra at any time, as long as one has a strong
aspiration. One can carry out the bodhisattva practice with other sentient
beings, receiving wisdom and insight from the Eternally Enlightened Buddha from
the realm of enlightenment.
In that sense, the method of
walking the Bodhisattva path while receiving teachings from the Buddha, through
the Lotus Sutra may be a very time-consuming path that can only be followed
step by step, but, for those who truly wish to perform the Bodhisattva
practice, it may be an easier path to follow.
Approaches based on the scriptures of Tantric Buddhism
In the Mahavairocana Sutra
compiled around the 7th century in Tantric Buddhism, it is said that the goal
is to become one with Mahavairocana. However, as Tantric Buddhism is also known
as esoteric Buddhism, many practices are allowed only to those who have
specially trained in them, and it is considered to be a very hard practice for
the average person.
Approaches in Zen Buddhism
Apart from sutra-based sects
and forms of practice, Zen Buddhism, introduced by Bodhidharma from India to
China, has developed independently in China and Japan. It is now well known
worldwide as a representative form of Buddhist practice.
In Zen Buddhism, one is
expected to attain enlightenment similar to the Buddha through continuous
meditation, just as the Buddha attained enlightenment through meditation.
However, the fact that no one
other than Shakyamuni Buddha has ever truly become a Buddha in history suggests
that it is not easy to become a Buddha even if one continues to meditate in the
same way as the Buddha.
Since the Buddha, countless
numbers of practitioners must have continued to meditate in the same way as the
Buddha, but none of them has become a Buddha. What could be the reason?
After all, as tradition says,
to become a Buddha, it may be essential not only to meditate but also to
accumulate altruistic actions as a bodhisattva. I will examine this point in
more detail in a later chapter.
Thus, it is natural that
different faith attitudes are derived from the age of the formation of
scriptures and their purposes.
#Vairocana #Mahavairocana #Shinran #TantricBuddhism
#EternallyEnlightenedBuddha #ZenBuddhism
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