Difference between revisions of "The Primal Vow"
m (Text replacement - "first stage" to "first stage") |
|||
(2 intermediate revisions by 2 users not shown) | |||
Line 1: | Line 1: | ||
[[File:Ures-art.jpg|thumb|250px|]] | [[File:Ures-art.jpg|thumb|250px|]] | ||
<poem> | <poem> | ||
− | This wasan is the second [[time]] that we encounter a reference to the [[Primal Vow]] ([[hongan]], Sk. [[purva-pranidhana]]. It is 'primal' because it is fundamental to [[Amida Buddha's]] raison d'être; because it is inherent in the 'scheme of things'; because it is the enunciation of [[wisdom]] and [[compassion]]; because it is the first [[bodhisattva vow]] ever made; because it is the 'model' [[vow]]; because it arose as a coeval response to the [[root]] [[causes of suffering]] and bondange to [[samsara]]. | + | This wasan is the second [[time]] that we encounter a reference to the [[Primal Vow]] ([[hongan]], Sk. [[purva-pranidhana]]. It is 'primal' because it is fundamental to [[Amida Buddha's]] raison d'être; because it is [[inherent]] in the 'scheme of things'; because it is the enunciation of [[wisdom]] and [[compassion]]; because it is the first [[bodhisattva vow]] ever made; because it is the 'model' [[vow]]; because it arose as a coeval response to the [[root]] [[causes of suffering]] and bondange to [[samsara]]. |
[[File:94027.jpg|thumb|250px|]] | [[File:94027.jpg|thumb|250px|]] | ||
− | The [[Primal Vow]] is the natural response to the [[causes of suffering]]; it drove [[Shakyamuni Buddha]] to seek [[enlightenment]]; it moved the {{Wiki|gods}} to plead with him to teach what he had found by returning to [[suffering]] [[humanity]]; it is the power and motive that [[caused]] him to rise up from the [[enjoyment]] of his [[enlightenment]] and return to the {{Wiki|world}} of anguish [[for the sake of all beings]]; it is the [[reason]] why we seek {{Wiki|religion}}; it is the impulse and longing that we {{Wiki|experience}} when, after striving for [[immeasurable]] æons, we come at last to seek [[birth]] in the [[Pure Land]]. | + | The [[Primal Vow]] is the natural response to the [[causes of suffering]]; it drove [[Shakyamuni Buddha]] to seek [[enlightenment]]; it moved the {{Wiki|gods}} to plead with him to teach what he had found by returning to [[suffering]] [[humanity]]; it is the power and {{Wiki|motive}} that [[caused]] him to rise up from the [[enjoyment]] of his [[enlightenment]] and return to the {{Wiki|world}} of anguish [[for the sake of all beings]]; it is the [[reason]] why we seek {{Wiki|religion}}; it is the impulse and longing that we {{Wiki|experience}} when, after striving for [[immeasurable]] æons, we come at last to seek [[birth]] in the [[Pure Land]]. |
The [[Primal Vow]] emerges in our [[consciousness]] as the [[Name]] - [[Namu-amida-butsu]]; it furnishes the entrusting in the [[Name]] that presages our [[Wikipedia:Absolute (philosophy)|ultimate]] [[enlightenment]]. | The [[Primal Vow]] emerges in our [[consciousness]] as the [[Name]] - [[Namu-amida-butsu]]; it furnishes the entrusting in the [[Name]] that presages our [[Wikipedia:Absolute (philosophy)|ultimate]] [[enlightenment]]. | ||
− | The {{Wiki|universe}} is {{Wiki|infinite}}. It has no beginning and no end; it has {{Wiki|infinite}} dimensions. It has no creator; when the [[wheel]] of [[karma]] is set in motion, so may its antidote arise. There is [[nothing]] but [[cause-and-effect]] (Sk. [[pratitya-samutpada]]). It is a {{Wiki|natural law}} of being and [[consciousness]]. | + | The {{Wiki|universe}} is {{Wiki|infinite}}. It has no beginning and no end; it has {{Wiki|infinite}} {{Wiki|dimensions}}. It has no creator; when the [[wheel]] of [[karma]] is set in {{Wiki|motion}}, so may its antidote arise. There is [[nothing]] but [[cause-and-effect]] (Sk. [[pratitya-samutpada]]). It is a {{Wiki|natural law}} of being and [[consciousness]]. |
The specific disclosure of the [[Primal Vow]] was made by [[Shakyamuni Buddha]] in the [[Sutra]] of the [[Buddha of Immeasurable Life]] (Larger [[Sutra]]). Here, there are [[forty-eight vows]] of [[Amida Buddha]]h detail the [[Primal Vow]] in all its fullness, but the eighteenth [[Vow]] is considered to encapsulate the quintessence of these [[Vows]]. In [[order]] to demonstrate the precise import of the [[Primal Vow]], [[Shinran Shonin]] identified five of the forty-eight [[Vows]] as [[essential]]. | The specific disclosure of the [[Primal Vow]] was made by [[Shakyamuni Buddha]] in the [[Sutra]] of the [[Buddha of Immeasurable Life]] (Larger [[Sutra]]). Here, there are [[forty-eight vows]] of [[Amida Buddha]]h detail the [[Primal Vow]] in all its fullness, but the eighteenth [[Vow]] is considered to encapsulate the quintessence of these [[Vows]]. In [[order]] to demonstrate the precise import of the [[Primal Vow]], [[Shinran Shonin]] identified five of the forty-eight [[Vows]] as [[essential]]. | ||
Line 15: | Line 15: | ||
[[Vow]] 13: If, when I attain [[Buddhahood]], my [[life]] should be finite, limited even to a hundred thousand [[kotis]] of [[nayutas]] of [[kalpas]], may I not attain the [[perfect enlightenment]]. | [[Vow]] 13: If, when I attain [[Buddhahood]], my [[life]] should be finite, limited even to a hundred thousand [[kotis]] of [[nayutas]] of [[kalpas]], may I not attain the [[perfect enlightenment]]. | ||
[[Vow]] 17: If when I attain [[Buddhahood]], the countless [[Buddhas]] throughout the [[worlds]] in the ten quarters should not all glorify and praise my [[name]], may I not attain the [[perfect enlightenment]]. | [[Vow]] 17: If when I attain [[Buddhahood]], the countless [[Buddhas]] throughout the [[worlds]] in the ten quarters should not all glorify and praise my [[name]], may I not attain the [[perfect enlightenment]]. | ||
− | [[Vow]] 18: If, when I attain [[Buddhahood]], the {{Wiki|sentient beings}} of the ten quarters who, with sincere and entrusting [[heart]], aspire to be born in my land and say my [[name]] even ten times, should not be born there, may I not attain the [[perfect enlightenment]]. Excluded are those who commit the five grave offences and who slander the right Dharma.)1 | + | [[Vow]] 18: If, when I attain [[Buddhahood]], the {{Wiki|sentient beings}} of the ten quarters who, with sincere and entrusting [[heart]], aspire to be born in my land and say my [[name]] even ten times, should not be born there, may I not attain the [[perfect enlightenment]]. Excluded are those who commit the five grave offences and who [[slander]] the right Dharma.)1 |
− | [[Bodhisattva vows]] are made by all who aspire to become [[buddhas]]. The process is The [[Dasabhumika-vibhasa]] of [[Nagarjuna]] outlines the process. There are ten formal [[vows]] and [[bodhisattvas]] may add their own special [[vows]]. On doing so they [[awaken]] [[bodhicitta]], the [[enlightening]] {{Wiki|mind}}, leave the state of an [[ordinary person]] ([[bombu]]) and enter the first stage, the 'stage of [[joy]]'. On departing this [[life]] they commence an {{Wiki|existence}} that transcends [[samsara]]. Their [[awakening]] arises from a {{Wiki|realisation}} of the 'equality of all [[dharmas]]' - {{Wiki|emptiness}} - an [[absolute]] and {{Wiki|universal}} [[compassion]]. | + | [[Bodhisattva vows]] are made by all who aspire to become [[buddhas]]. The process is The [[Dasabhumika-vibhasa]] of [[Nagarjuna]] outlines the process. There are ten formal [[vows]] and [[bodhisattvas]] may add their own special [[vows]]. On doing so they [[awaken]] [[bodhicitta]], the [[enlightening]] {{Wiki|mind}}, leave the state of an [[ordinary person]] ([[bombu]]) and enter the first stage, the 'stage of [[joy]]'. On departing this [[life]] they commence an {{Wiki|existence}} that {{Wiki|transcends}} [[samsara]]. Their [[awakening]] arises from a {{Wiki|realisation}} of the 'equality of all [[dharmas]]' - {{Wiki|emptiness}} - an [[absolute]] and {{Wiki|universal}} [[compassion]]. |
Such a [[selfless]] [[awakening]] for us ordinary [[beings]] is unfathomable and its power is [[unlimited]]. Before it we can only stand in awe, abandon all our [[conceit]], and entrust ourselves to its embrace. | Such a [[selfless]] [[awakening]] for us ordinary [[beings]] is unfathomable and its power is [[unlimited]]. Before it we can only stand in awe, abandon all our [[conceit]], and entrust ourselves to its embrace. |
Latest revision as of 07:38, 9 February 2016
This wasan is the second time that we encounter a reference to the Primal Vow (hongan, Sk. purva-pranidhana. It is 'primal' because it is fundamental to Amida Buddha's raison d'être; because it is inherent in the 'scheme of things'; because it is the enunciation of wisdom and compassion; because it is the first bodhisattva vow ever made; because it is the 'model' vow; because it arose as a coeval response to the root causes of suffering and bondange to samsara.
The Primal Vow is the natural response to the causes of suffering; it drove Shakyamuni Buddha to seek enlightenment; it moved the gods to plead with him to teach what he had found by returning to suffering humanity; it is the power and motive that caused him to rise up from the enjoyment of his enlightenment and return to the world of anguish for the sake of all beings; it is the reason why we seek religion; it is the impulse and longing that we experience when, after striving for immeasurable æons, we come at last to seek birth in the Pure Land.
The Primal Vow emerges in our consciousness as the Name - Namu-amida-butsu; it furnishes the entrusting in the Name that presages our ultimate enlightenment.
The universe is infinite. It has no beginning and no end; it has infinite dimensions. It has no creator; when the wheel of karma is set in motion, so may its antidote arise. There is nothing but cause-and-effect (Sk. pratitya-samutpada). It is a natural law of being and consciousness.
The specific disclosure of the Primal Vow was made by Shakyamuni Buddha in the Sutra of the Buddha of Immeasurable Life (Larger Sutra). Here, there are forty-eight vows of Amida Buddhah detail the Primal Vow in all its fullness, but the eighteenth Vow is considered to encapsulate the quintessence of these Vows. In order to demonstrate the precise import of the Primal Vow, Shinran Shonin identified five of the forty-eight Vows as essential.
Vow 11: If, when I attain Buddhahood, the humans and devas in my land should not dwell in the stage of the truly settled and necessarily attain nirvana, may I not attain the perfect enlightenment.
Vow 12: If, when I attain Buddhahood, my light should be finite, not illuminating even a hundred thousand kotis of nayutas of Buddha-lands, may I not attain the perfect enlightenment.
Vow 13: If, when I attain Buddhahood, my life should be finite, limited even to a hundred thousand kotis of nayutas of kalpas, may I not attain the perfect enlightenment.
Vow 17: If when I attain Buddhahood, the countless Buddhas throughout the worlds in the ten quarters should not all glorify and praise my name, may I not attain the perfect enlightenment.
Vow 18: If, when I attain Buddhahood, the sentient beings of the ten quarters who, with sincere and entrusting heart, aspire to be born in my land and say my name even ten times, should not be born there, may I not attain the perfect enlightenment. Excluded are those who commit the five grave offences and who slander the right Dharma.)1
Bodhisattva vows are made by all who aspire to become buddhas. The process is The Dasabhumika-vibhasa of Nagarjuna outlines the process. There are ten formal vows and bodhisattvas may add their own special vows. On doing so they awaken bodhicitta, the enlightening mind, leave the state of an ordinary person (bombu) and enter the first stage, the 'stage of joy'. On departing this life they commence an existence that transcends samsara. Their awakening arises from a realisation of the 'equality of all dharmas' - emptiness - an absolute and universal compassion.
Such a selfless awakening for us ordinary beings is unfathomable and its power is unlimited. Before it we can only stand in awe, abandon all our conceit, and entrust ourselves to its embrace.
Namu-amida-butsu