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June
2003 Feature Articles Full
Newsletter
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Dighanikaya, "Be an island to yourselves; be a refuge to yourselves; betake yourselves to no external refuge!" After Buddha's death, his disciples were encouraged to follow the Dharma, because it represented Truth as manifested by their teacher himself. Shakyamuni upheld that, "He who sees the Dharma sees me." However, through the cultivation of intellectual and spiritual discipline, the purpose of the Buddha Way was still to grasp the Dharma through one's own efforts. It was "to be directly perceived, beyond limits of time, to be personally experienced, altogether persuasive, and to be cognized by the wise, each by himself." How, then, could this religion of enlightenment and emancipation be turned into that of faith and salvation? Early Buddhist literature reveals that Shakyamuni Buddha was a marvelously inspiring personality. The rational and logical religious system that developed around him, owes its structure to the centrally supporting force of his grand character and his teachings. However, even when religious truths are systematically presented and logically maintained, we are often reluctant to accept them. We may be intellectually convinced of their validity, but yet, aware at the same time, of numerous life circumstances in which we feel undecided as to their being final truths. The followers of the Buddha were filled with expressions of excessive grief and adoration upon his passing into Nirvana. Perhaps, the most significant events in the Buddha's life, even more so than the dissemination of teachings during his lifetime, were his Enlightenment and Great Final Passing (Mahapari-nirvana). Even the universal truth of transitory life could not restrain the disciplesÂ’ sorrow at the loss of their master's "superhuman" personality.Nevertheless, despite their great loss and grief, they did not resign themselves to abandoning reason about the significance of the Buddha's life on earth and his departure from it. This reasoning, joined with their sincere emotion, eventually developed into faith in Shakyamuni as the Eternal Buddha, who manifested himself temporarily in order to enlighten and deliver from bondage, all who sought to reside in his abode of purity and happiness. As Shugaku Yamabe indicates,
Buddha advised his disciples to think of him and his virtues as if they saw his body before their eyes. By so doing, they would be enabled to accumulate merit and attain Nirvana, that is, be saved from transmigrating in the evil paths of existence and be born in the realm of Buddhas. The Jataka Tales have contributed to the notion that every Buddha was a Bodhisattva in their former life. Due to the cumulative effect of the Virtues of Perfection (paramita), or merits which were vigorously practiced while in this stage of spiritual discipline, the Bodhisattva could finally realize the attainment of Supreme Enlightenment.As Bodhisattva Dharmakara, Amida also underwent this same process of discipline and performed innumerable deeds of selfless giving, meditation, and supreme wisdom. But, he also made what is known as "Original Vows" (purva-pranidhana), which are not literally traceable to the early sutras. According to the theory of karma, without the accumulation of previous moral merit, we cannot hope for the attainment of anything highly spiritual in our present existence. With the notion of Amida's Vows in which he makes his realization of Buddhahood conditional on their fulfillment, we have the infusion of a new element transcending the Law of Causality.It is this idea of Original Vows that distinguishes Amida from Shakyamuni and other Buddhas. When Shakyamuni attained Enlightenment, he realized that this exalted state of consciousness was far beyond the reach of understanding of common people. Consequently, he realized as well, that it should be futile for him to attempt to instruct his fellow beings in this higher ideal of life. Yet, despite this spiritual insight, he was impelled to do so. Why? Having been emancipated through his Enlightenment, Shakyamuni possessed superior qualities in boundless measure. It was this awakening and assertion of Great Compassion (mahakaruna) within Buddha, which impelled him to teach others; and it is this force, too, which operates as the formulation of Amida's Vows. The Supreme Perfect Enlightenment of Shakyamuni was not merely an intellectual experience. It incorporated the discovery of the Law of Causality, and the realm of deepest religious consciousness wherein lie the longings of our hearts. To consider the Enlightenment of the Buddha as merely an intellectual insight into the thusness of things would make him a passive spectator. Rather, it reveals a dynamic principle through which the actions of Buddha are directed. In this everyday world, we are constantly unable to realize our own wishes. Although we may entertain various desires, they soon vanish without fruition. As long as these desires are not supported by a power whereby they may become actualities, they will remain empty and selfish. It is through the intercession of Amida's Vows that we receive this necessary support for liberation. With the attainment of Amida's Enlightenment, the entire universe is released from ignorance and suffering. To be concluded next month |
