SALVATION FOR ONESELF AND OTHERS:

THE WISH TO SAVE ALL BEINGS" IN THE PRESENT

Hoyu ISHIDA

Otfprint

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THE PURE LAND

772b

l . V S ,I ,D

997

THE JOURNAL OF THE INTERNATIONAL ASSOCIATION OF SHIN BUDDHIST STUDIES

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which is avakencd or cnlightcncd" and ``that which bccomcs

a

vakcned or cnlightcncd." Thc rn er is cnlightcnmcnt itsclt

which is Dharll a; the 10ttcr, thc rcccptaclc or vesscl that rcal

A' as izcs Dharma withill, i.c, thc Buddha as a bcing. BLI vakcned or cnlightcncd" or cnlightcnmcnt it that which is a has ncithcr color sclf is arr22- fy2, thc dharma body that nor rn : thus, the ll ind cannot grasp it nor vords dcscribe
it,"3 aS Shinran says in NO cs on `Esscr2 als oF Faith Aforlc.' 2-ktty,or a pcrson 3u df22 as thc rcccptaclc or vcsscl is llirm
vho has rcalizcd arrlla k /a within oncsclf incd_body, onc likc Sttkyamuni thc Buddha. Thcrc is anOthcr connotation of as sOmcthing in betvccn thc t vO,''4 aS ha, thc Buddha blI Edward Conzc putit. Hcrc thc Buddha is s2 btt ga k /2 0ra nllfllled_body, such as Ainida Tathagata in Shin Buddhisln.

Shinran says in Nolcs on`Ess

``Fron

lrfa

or F2

Afor2c':

vas mani stcd brm, callcd dharn a this oncncss

kaya as compassion.

Taking this tornl, thc Buddha pro clairncd his namc as Bhiksu Dharrnikara and cstablishcd
ows that surpass conccptual undcr_ thc fOrty cight grcat
vs arc thc priinalro v ofim standing. Arnong thcsc r mcasurablc light and thc univcrsal VO v of immcasurablc

lifb, and to thc brn mani)sting thcsc t Vo VOWs Bodhi

sattva Vasubandhu gavc thc titlc, `Tathagata of unhindcrcd light illing thc tcn quartcrs.' This Tathagata has 11 llcd

VhiCh arc thc causc of his Buddhahood, and thc VO vs,

thus is callcd `Tathagata of thc nllf11led body.' This is nonc othcr than An ida Tathagata."5
vhat becoll ing a Buddha mcans in This Papcr exan incs

tcrms of thc variOus Buddhist undcrstanding of salvatiOn."

can o cn sin ply mcan di rhilc thc English tcrn salvation vinc delivcrancc oln discasc and matcria1 1 is(ortunc,"6vithin
Buddhisll salvatiOn mcans bccon ing cnlightcned or libcratcd

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vho becomc a vakcned by listcning to thc teachings of ones Vho bCCon c vhilc prat/ckabLIddfla arc Oncs thc Buddha,
a

vakcncd by thcmsclves or by realizing the principlc of pra

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arising).WC Can comparc

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straight A's through attcnding classcs rcgularly, al vaysvork ing hard,and gctting pcrict scorcs on cxalllinations. Prarycka blI JA2 are the studcnts vho gct straight A's vithout attcnding classcs. Thcy do not havc to bc prcsent in class:they arc smart

: rl:

cnough to gct pcrict scorCS On thc cxan inations. Both of

thcsc typcs of cnlightcncd beings, srayaka and pratyckabudL2,

are sclibcncnting iom thc pcrspcctivc of Mahayana Bud

r thcir O vn sakc. dhism, bccausc thcy attain cnlightenmcnt Onc cannot say thcrc is anything wrong with thcsc t vo typcs,

but thcrc is anOthcr kind of cnlightcncd bcing. ThOse sccking Buddhahood as b cff2isatry,, `Buddha to bc'

Or``futurc Buddha,''are thc oncs vho strive hard,not only to rcalizc their o vn cnlightcnmcnt, but to attain cnlightcnnlent
r othcrs. Thc bodhisattva ideal in Mahayana Buddhism, in vho vould corrcsPond tO Studcnts thc mctaphor uscd abovc,

attcnd cVcry class rcgularly r thc purposc of hclping other studcnts to gct Straight A's, lcading thclll to Buddhahood in thc end. In contrast vith thc practicc of scll bcncating Sccn in
hisartya rcirs to L2, thc idcal of b sravaka and pratyckabu

hclping othcrs attain Buddhahood, thus is catcgorizcd as

bcncnting_ thcrs''(rI"in JapanCSC)

(2)SALVAT10N AS A COMMUNAL VALUE

Rcalizing pra /aSar12 IP da mcans that nothing standS by itself in an ultiinate scnsc. Each thing,'' vithout cxccption, is
interrclatcd vith and intcrdcPcndcnt upon cvcrything clsc.

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Nirvana is callcd cxtinction of passions, thc uncreatcd,

peaccnll happincss, ctcrnal bliss, truc rcality, dharmakaya, dharma naturc, suchncss, oncness, and Buddha naturc

Buddha naturc is nonc othcr than Tathagata. This Tatha gata pcrvadcs thc countlcss worlds; it ills thc hcarts and
ll

inds of thc occan of all bcings. Thus, plants, trccs, and

land all attain Buddhahood.

Sincc it is vith this hcart and lllind of all scnticnt bcings that thcy cntrust thcn sclvcs to the Vov ofthc dharmakaya

this shin ill iS nOnc othcr than Buddha naturc. This Buddha naturc ls dharn a naturc. Dharma naturc iS thc dharmakaya.''10
as compassion,

Thus according tO Shinran, sFli in iS Tathagata or cnlightcn

ment itscltt drlarr222-k /2 0r thC dharma

body.

Tathagata has two mCanings.01lc is "trlJ_g, 2( thuS

trl

gonc'' Oncvho has gonc thus'')or l1/ k in Japancsc;and thc

Othcr,

_5ga"( thuS COmc"Or onc who has comc thus")

gart2 mcalls onc who has gonc to Ta

Or r2/0 f in JapanCSC

Nirvana. According to thc Buddhist doctrinc, oncc onc has

gonc into Nirvana with onc's klc a or b ll12 (CVil passion or dc lcments)bloWn Out,Onc will l ot rcturn to this wOrld of
vhcrc karrna plays an irnportant rOlc in dctcrlllining sattsJra,

onc's course. Nirvana is thc inal stagc or goa1 0f Cnlightcn

mcnt,bcing outsidc thc rcalin of k 2rnta. Thc bOdhisattva idcal

Of Mahayana Buddhism, hO vcvCr, aSsumcs that thc cnlight cncd onc must COmc back trom Nirvana to this n undanc wOrld of su cring(s, lSIra)in Ordcr to hclp othcrs attain r thus con c." Rcalizillg gara Nirvana Tathagata as tarfl vc undcrstand that thc Tathagata n ust prali /asan2LI`pttCla,
Vhat thc Tathagata lci bchilld is still part cornc back bccausc vholc. Evcrything is intcrrclatcd and il tcrdcpcndcnt. Of thc Thus satis ing Oncsclf must includc thc commonality and

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thing is rmless(r12us m ttcn);the third intcrprctation holds

that thc Purc Land cxists any vhcrc and cvcry vhcrc,right hcrc,

and thosc whO havc cyes can scc it around thcm(us muhcn)12 Early Buddhism, on thc othcr hand, claiins that Nirvana is Out thcrc and can bc obtaincd only by ncgating this inundanc

vorld. Yct in Mahayana Buddhism, Nirvana is to or sccular

rith rcalization or a varc bc rcalized in thisvorld of sattsar2. df22), OnC Cntcrs Nirvana in nCSS(WhiCh mcans bcconling a b

"(b01ln soku boda ), birth satts'ra. Kfctt arc thcn b

and dcath

is thcn Nirvana"(s i SOk llCLa11).Of COursc,

fli kfc arc thcn bodFli'' docs not litcrally mcan klc a arc b

and birth and dcath is then Nirvana'' docs nOt litcrally mean
birth and dcath

a arc nOt bocrLi and birth and is Nirvana. Kl

dcath is not Nirvana. Yct bO Lf is sustaincd by kFc a and Nir

vana is sustaincd by birth and dcath. Klc a and bocfLf arc ex

trcmc oppositcs according to our conccptual undcrstanding,

but thcy arc cloSely intcrrclatcd in thc sensc that thcy sharc thc hf (lc a is not thc samc as b samc ground ot the unity of all.

but onc cannot cxlSt VlthOut thc othcr. Thc samc can be sald Of thc intcrrelationship bct vccn Nirvana and birth and_dcath.
Onc nlust attain sclia varcncss or scl rcalization whilc living in this vorld. Thus onc transccnds this vorldvhilc bcing in
rck thc world immancnt transccndencc(n,
c

fl c

).

1Vithout onc's bonn Or dctt bcing cut oF Onc is savcd by Amida Buddhajust as
Shinran claiins that onc attains shII Onc is, that is, hilc bound by bo 12 . Shinran, rcirring to

bu(601iSh beings),sayS in hilnsclf and Pcoplc in gcncral as b Norcs ol1 012CC Carilg ar2 Marly 21lillg:
c

A Foolish beingi as cxPrcsSCd in thc parablc of the t vo vc arc ttl1 0f ignorancc and blind rivcrs ofvatcr and arc, passion. Our desircs arc countlcss, and angcr,

vrath,jcal

ousy, and cnvy arc oVcrwhcllning, arising withOut pausc;

232

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vc arc living vherc vithin thc rcalin mcnt is to bc sought p /2 (skillf 1 0r compassionatc Although the tcaching of

mcans)claimS that birth in thc Pure Land( )iS tO COmc at

onc's dcath, birth or

bcyond and

has also to bc scttled hCre and no v, vithin this rcalin of sattsara This is attaincd at

thc timc when shftth is cXPCriCnccd as cqual of pcrict enlight sL gaka), or aS Onc d vclls in thc stagc ot the truly cnmcnt( scttlcd(shO 0 110 kU f rl JJSu)Or as Onc dwclls in thc stagc
Of non rctrogrcssiOn(

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(4)SALVATION AS A SECULAR/PRESENT VALUE

In addition to saivatiOn as an individual value,as colllinunal valuc, and as a transccndcnt valuc,salvation can also bc undcr
:ltl :sI

lcin : :11:W pttlt,P :

rathcr it attcmpts to solVC thc problcm of birth and dcath to

hclP carry all bCings acroSS thc grcat occan of birth and dcath.
Thus, scckil g bcncnts in thc Prcscnt iS Sccondary. But should

vc silnPly say that bcncnts in thc prcsent are not important at

all, and that vc shOuld not bc conccrned about thcm, bccausc vc valuc only bccolll ing cnlightcncd or a vakcncd to Buddha

hOod r

Our o vn sakc?

Thc central issuc is thc qucstion of vhat attaining Buddha

irvana, libcration, cmancipation hood, cntcril g into

om
c

2(Suttring), and iCCdOm om bondagc mcan.Wh

onc must arst scck thc path by aspiring to Buddhahood,

vc

kno v that inany pcoplc in sattsfra do not have a chancc to cn

countcr Buddha Dharma bccausc thcy lcad livcs without any

rcligious bclicf Tflc rfarcc Trcasurcs rcads: ``Hard is it to bc born into human lifc. No v vC are living
it. Dif cult is it to hcar thc Tcaching of thc Blcsscd(Dnc.

234

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matcrial, rcligious or ll

undanc it should(must)bC provided,

vish to save all bcings'' can thus havc t Thc if possiblc.

vo

irnplications:6rst, to hclp othcrs attain cnlightcnmcnt in a rcli ky nh s gious scnsc(in Shin Buddhism,it is callcd isL l onCSClf and to guidc othcrs to rcalizc sf or to rcalizc shi
n

Irl''), and SecOnd,to hclp othcrs in a secular Or inundanc way,

Ackno vlcdging that therc arc many difncult situations occur

ring in this world of sattslr2, wc thcn must strivc to s01VC nOt Only thc problcm of birth and dcath, but actual sccular prOb hilc onc is nOt ablc to copc With thc problcms lcms as vcll. 1

vholc world alonc, onc must try to do Of thc

vhatcver onc

can lor present,ilnpending social problems in onc's capacity.

rc arc ablc to nnd a vcry silnilar messagc in Conftlcian

philosophy. According to Tf2c 4nalccFS Of COnicius:

Mastcr said,At ccn l sct my hcart upon lcarning. At thirty l had plantcd my ct flrm upon thc ground. At
forty, I no longcr suttcrcd iom Pcrplcxities.At fl
y, I
kncv vhat vcrc thc biddings of Hcavcn. At sixty,I hcard therl with docilc car. At sevcnty, I could t)1lo v the dic tates of iny o vn hcart; r vhat l dcsircd no longcr ovcr

Thc

stcppcd thc boundarics of right.''18

``At lorty, I no longcr su cred from pcrplcxitics" or ``bcing icc from thc vacillation"( waku in JapanCSC)pOSSibly corre
sponds to thc stagc ofthe truly scttlcd, callcd non

rctrogrcssion

in Shin Buddhism. Yasushi lnouc(1907-91), a prolllincnt nOv

clist in modern Japan, interprcts thc

biddings of Hcavcn" or

thc will of hcavcn"(lcmmcr in JapanCSC)in this way:

``Conicius camc to rcalizc the will of hcaven at fliy. To vill of hcavcn is to hear thc voicc of hcaven rcalizc thc saying you arc doing ine in vhat you are vishing to do. COnftlcius thcn said hc vas ablc to bc cngagcd in a vork

u OS

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rT li I: attc
and all bcingsll

ntta

ls: isatttlc

rti' llil 1 ittT[ 1 : llla

NOTES
l D T Suzuki, ``Shiky5-kcikcn to shitc no zcn''[Zcn aS Rcligious ExPcriCnccl in

Zol lowa nanf ka[y` ar Zcn Pl Suzuki Daisctsu zcn scnshi 8[Zcn C 1lCCtion of
llSha, 1975),P33 [ ly transiation] Daisctsu Suzuki 81(TokyO:Shul 2 Sir M Morlicr Williams,A Sansk Eng Ish Drc onary(OX rd,1974)dcnncs akcncd, awakc: cxPandcd, bloMzn;co n Buddha''in thc Past PaSSiVC PartiCiplc as a risc;lcarnt, kno vn, undcrstood''and in thc masculinc gcn scious, intclligcnt, clcVCr,
dcr as a wisc or lcarncd man,sagc, thcn rcfcrs to it as"(with Buddhists)a ll11ly Cn

1 I:v iffI I ra : 1 l
Of obtainillg it ,''P733
or Faf

n.ESScn aFs 3 Shinran,N tcs

nct A

Shin Buddhist Translation Scrics

Itlf : &Row,1959),PP 3

Fir s:]:
38
ofF ,

i Lcvdwm

scW York Harp

5 Shinran,Norcs of2`Esscn ars

Scribncr's Sons, 1970), P552

Afonc',P43

f Comparalvc RcligJon(Ncw York:Charlcs 6 S G F Bralldon,cd A Dicl nary 7 Shinran, Tannti :A PImcr tr Dcnllis Hirota(Kyoto: Ryukoku U:livcrsity
Transiation Cclltcr,1982),P43

8 Jbrd, P22
Ncgation"in Asran Cu lurc,
PP 69-74 1l ExPcriCncc of ShinJin: SalVation in Scl 9 Hoyu lshida, ``Shinran's Rcligious Asian Pacinc Cultural Ccl tcr Vol ' VIII, No 2, 1990,

h Af 12c',P42 Ia sof F2 2 'ISS 10 Shinrall, Vorcs

rbrd, P45-6

g [

rtts :

s lhTl

l fr:

l :

Buddhism, No 7, Dcccnnbcr 1990, PP 26-41

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tcrms of thc natural

vorld

Yct onc should considcr and

vc vork on thc problcms

facc today,thc problcms of cnvironmcntal dcstruction duc to human cgoism

Notel This Papcrvas originally Prcscntcd at thc IASBS Europcan District Confcrcncc at Vicnna Univcrsity in 1994

240