Another Buddha on Bodhi Day
When considering Buddhism, we tend to envision its practice. For many, this would be sitting meditation on a cushion, facing a blank white wall for long periods of time. In his new book Pure Land: History, Tradition, and Practice, Charles B. Jones explains another Buddhist approach known as “The Story.” This is the foundation of Pure Land Buddhism.
He begins the book with this premise.
“A story forms the heart and foundation of Pure Land Buddhism. Elements of the story are scattered across several texts […] Nevertheless […] the narrative about to unfold is “The Story” for all practitioners of Pure Land.” (Page 3)
This story is a transcendent one. It is beyond time, occurring a very, very long time ago. Our hero is a powerful king who shall remain nameless because the name is not important. The figure could be anyone.
“Many eons ago, a Buddha named Lokeśvararāja appeared in the world. An unnamed king heard of this and developed an aspiration to attain enlightenment under his tutelage and for the sake of all beings. Renouncing his kingdom, he became a monk-bodhisattva named Dharmākara and joined Lokeśvararāja’s assembly.” (Page 3)
What is important is that he renounces his secular life to pursue a spiritual path alongside his teacher. His Dharma name becomes Dharmākara, and he proceeds along his journey with the intention to become Amida Buddha.
“As Dharmākara outlined his religious aims to his master, he laid particular emphasis upon the various qualities of the “buddha-land” that he intended to establish upon his enlightenment. ... Dharmākara … Finally, ten eons ago, he achieved perfect awakening and became the buddha known as [Amida] Buddha. The fact that he attained his goal means that his vows came to fruition.” (Page 4)
His transformation to Amida Buddha provides a narrative of the Pure Land Way. His name becomes a beacon to everyone, encouraging others to join him, saying his name Namoamidabutsu as they too proceed along the path. The sound and meaning of this story pervade our lives as well. We find teachers and teachings all around us throughout our very lives.
“The tradition that we will be exploring … bases itself squarely upon “The Story” that describes how [Dharmākara] conceived and executed his buddha-land. It understands that the fulfillment of the vows he undertook at the outset of his long and arduous journey to Buddhahood laid open a way for ordinary, non-elite Buddhists to escape samsara and secure their true awakening.” (Page 19)
This story is also meant to become our story. First, we study it. Then we identify with it. Finally we are able to embody it.
We can find Dharmākara’s words within our Service Book, in the Sanbutsuge. When we chant the Sanbutsuge, we are actually repeating Dharmākara’s words. We are speaking in the third-person as the student Dharmākara praising his teacher Lokeśvararāja.
Your radiant countenance is majestic,
And your dignity is boundless.
Radiant splendor such as yours
Has no equal.
Even the blazing light of
The sun, moon, and mani-jewels
Is completely hidden and obscured,
And looks like a mass of black ink-sticks.
The countenance of the Buddha
Is unequaled in the world;
The great voice of the Perfectly Enlightened One
Resounds throughout the ten quarters. (Page 34)
It then shifts to the first-person, as Dharmākara announces his own intentions.
I vow to become a Buddha,
Equal to you, the most honored King of the Dharma,
And to bring sentient beings from birth-and-death
To the final attainment of emancipation.
My practice of giving, self-discipline,
Observance of precepts, forbearance, diligence,
And also, meditation and wisdom
Shall be unsurpassed.
I resolve that, when I become a Buddha,
I will fulfill this vow in every possible way,
And to all beings who live in fear
I will give great peace. (Page 35)
In time, this voice becomes our voice as well. We chant our own personal intentions and eventually become the hero of our own spiritual journey. “The Story” becomes our story. This is the Pure Land journey.
Namoamidabutsu.
In gassho,
Rev. Jon Turner
