Extract :
The Teaching of Amida
Amida Buddha is the focus of the Pure Land teaching. He is depicted as being so many feet tall and endowed with all the admirable physical qualities of a great being. He emits light beams from his body, illuminating all the worlds —not just one world but the entire universe— so many worlds that it defies our human calculation of measurement. Every ray of light that comes out of his body, the pores of his skin, is a Buddha, amounting to countless Buddhas. These descriptions are extravagant, beyond human imagination.
This view, of course, is the product of human imagination, so I cannot say it is beyond it. But the ancient Indian minds are richly endowed with the ability to create fantastic imagery. Indians are the only people so extraordinarily gifted in that faculty. When you read the sutras and listen to the old ways of explaining Pure Land teaching, you are staggered at the disparity between the Indian interpretation and the modern way of thinking about such things. I am not going to go into the embroidered doctrines, so my explanation may seem somewhat prosaic and devoid of the glamour and rich imagery of the traditional Indian view.
Although Amida will be brought down to earth, the teaching is not to be treated from the intellectual standpoint or on the relative, earthly plane of thought, for it is altogether beyond human intellection. At the same time, however, Amida and Pure Land are revealed on this earth, but not as taught by orthodox teachers. The Pure Land is not many millions of millions of miles away to the West. According to my understanding, Pure Land is right here, and those who have eyes can see it around them. And Amida is not presiding over an ethereal paradise; his Pure Land is this defiled earth itself. It is now apparent that my Pure Land interpretation will go directly against the traditional or conventional view. But I have my own explanation, and perhaps my interpretation will lead you to agree with my views.
A friend in Brazil recently wrote to me, requesting that I write out the essential teachings of the Pure Land school in English, because it is difficult to translate Japanese into Portuguese. He wanted me also to present the doctrine in such a manner that it would emphasize its similarity to Christian theology, to show that Amida and Pure Land doctrine are at least superficially close to Christianity, yet retain their characteristic Buddhist features. So I sent him my explanation. Whether he agreed with it or not, I do not know. At any rate, I kept a copy for my own use, and I shall share parts of it with you.
First, I wrote that we believe in Amida Butsu, Amida Buddha, as savior of all beings. “Savior” is not a word that is normally used among Buddhists, and when it is used it is complying with Christian religious terminology. Amida Buddha is infinite light and eternal life. All beings are born in sin and burdened with sin. Of course, the idea of sin must be interpreted in the Buddhist sense of karmic evil.
Second, we believe in Amida Buddha as our Oyasama, or Oya-san, as it is sometimes called. It is the term used to express love and compassion. Oya means parent, but not either parent, rather both mother and father; not separate personalities, but both fatherly and motherly qualities united in one personality. The honorific san is the familiar form of sama. The latter, Oya-sama, is the standard form. In Christianity, God is addressed as the Father—”Our Father who art in Heaven”—but Oyasama is not in Heaven, nor is Oya-sama Father. It is incorrect to say “he” or “she,” for no gender distinction is found. I don’t like to say “it,” so I don’t know what to say. Oya-sama is a unique word, deeply endearing and at the same time rich with religious significance and warmth.
Third, we believe that salvation—”salvation” is not a good term here, but I am trying to comply with my friend’s request—consists in saying the name of Amida in sincerity and devotion. Saying or pronouncing the name of Amida may not be considered important, but a name has certain magical powers, and when a name is uttered the object bearing the name appears before one. In The Arabian Nights, when the devil’s name is pronounced, the devil appears. And among some people of earlier times the name of a god or supreme being is held sacred, revealed only to those initiates who have participated in certain rituals. The initiate is led by the elder of the religion into a dense forest, where there is no danger of being overheard by anyone. Then the elder tells God’s name to the initiate. By knowing the name, the initiate is now fully qualified as a leader.
A name is highly significant in religious life. Amida’s name is pronounced in sincerity and with devotion. The saying is NAMU-AMIDA-BUTSU. Amida-butsu is Amida Buddha. Namu expresses the taking of refuge. Thus, “I take refuge in Amida Buddha.” It is a simple formula. There is nothing mysterious about it, and you may wonder how such a name, or such a phrase, could have such a wonderful power for all beings. But love and compassion are experienced when NAMU-AMIDA-BUTSU is pronounced with singleness of heart. |
