What is Buddhism? Applications 4-2 - The State of Enlightenment is the State of Light - The state likened to light itself, called Tathāgata

     As explained in the Basics Part 8, "If one can attain a state of mind that is a perfect middle way, without setting oneself as a viewpoint and not lingering on any one point, then perhaps one can reach a state beyond all relative perspectives, just like light itself, where there is no time or space.

The world of Buddha's enlightenment described in the Buddhist scriptures is a world that transcends even form and concept, much like the world seen from the perspective of light, which transcends time and space.

If the Buddha's state of enlightenment is like light itself, without time or space, then just as light from 10,000 years ago can reach anywhere instantly from the view point of light , the Buddha's enlightenment can also reach anywhere instantly from its view point, meaning it is always present at anywhere at any time for those in the relative world.

Just as light can reach anywhere instantly beyond time and space, the Buddha's world of enlightenment, which transcends the relative world, also can be felt at anywhere at anytime

In this way, the state reached by those who become Buddhas or Tathāgata through the true bodhisattva practice, like Bodhisattva Dharmakara, indeed seems to be a state likened to light itself.

Interestingly, Amitābha Buddha, in the ancient Indian language, means "One who possesses infinite light" or "One who possesses infinite life," illuminating the darkness of ignorance, and signifies a Buddha who is not bound by the constraints of space and time.

Moreover, the term "Vairocana," which appears in the Avatamsaka Sutra, means "to illuminate all-pervasively." Therefore, both Vairocana and Mahavairocana have the same origin in the word Vairocana.

This word "Vairocana" also appears in The Sutra Expounded by the Buddha on Practice of the Way through Contemplation of the Bodhisattva All-embracing Goodness, which is said to be the concluding sutra of the Lotus Sutra, describing Shakyamuni Buddha as "Vairocana."

Although, one should be careful about the nuances in each scripture, they all derive from the fundamental meaning of "illuminating the darkness of ignorance."

Thus, both Amitābha Buddha and Vairocana Buddha share the characteristic of "illuminating all-pervasively," and indeed, one can say that Tathāgata are beings likened to light itself.

How one approaches Tathāgata, beings akin to light, may determine differences in faith attitudes.

Now, let's take an overview of what types of religious attitudes have developed in Mahayana Buddhism.

Approaches based on Pure Land scriptures

   In Pure Land scriptures, people are encouraged to believe in the vow of Amitābha Buddha and continue to contemplate him and his pure-land.

Furthermore, as the ultimate form of such faith, in 13th century Japan, a faith attitude called "complete entrust to the power of Amitābha Buddha's mercy" by Shinran, emerged, wherein one thoroughly acknowledges one's powerlessness and wholeheartedly entrusts oneself to the will of the transcendent savior, ultimately striving to attain a state of mind where the illusion of "self" is forgotten. I think this was the ultimate form that Pure Land scriptures originally intended.

It has been said traditionally that the path of completely surrendering oneself to Amitābha's mercy, as Shinran teaches, is an easy way for anyone to do it, yet, as a matter of fact, it may not be so easy in practice to truly abandon one's ego and surrender one's entire self to Amitābha Buddha.

Approaches based on the Lotus Sutra

In the Lotus Sutra, the attitude of faith toward its Eternally Enlightened Buddha seems to be that of a master and a disciple. According to the Lotus Sutra, one can receive teachings from the Eternally Enlightened Buddha, who is united with the realm of enlightenment, through the Lotus Sutra at any time, as long as one has a strong aspiration. One can carry out the bodhisattva practice with other sentient beings, receiving wisdom and insight from the Eternally Enlightened Buddha from the realm of enlightenment.

In that sense, the method of walking the Bodhisattva path while receiving teachings from the Buddha, through the Lotus Sutra may be a very time-consuming path that can only be followed step by step, but, for those who truly wish to perform the Bodhisattva practice, it may be an easier path to follow.

Approaches based on the scriptures of Tantric Buddhism

In the Mahavairocana Sutra compiled around the 7th century in Tantric Buddhism, it is said that the goal is to become one with Mahavairocana. However, as Tantric Buddhism is also known as esoteric Buddhism, many practices are allowed only to those who have specially trained in them, and it is considered to be a very hard practice for the average person.

Approaches in Zen Buddhism

Apart from sutra-based sects and forms of practice, Zen Buddhism, introduced by Bodhidharma from India to China, has developed independently in China and Japan. It is now well known worldwide as a representative form of Buddhist practice.

In Zen Buddhism, one is expected to attain enlightenment similar to the Buddha through continuous meditation, just as the Buddha attained enlightenment through meditation.

However, the fact that no one other than Shakyamuni Buddha has ever truly become a Buddha in history suggests that it is not easy to become a Buddha even if one continues to meditate in the same way as the Buddha.

Since the Buddha, countless numbers of practitioners must have continued to meditate in the same way as the Buddha, but none of them has become a Buddha. What could be the reason?

After all, as tradition says, to become a Buddha, it may be essential not only to meditate but also to accumulate altruistic actions as a bodhisattva. I will examine this point in more detail in a later chapter.

Thus, it is natural that different faith attitudes are derived from the age of the formation of scriptures and their purposes.

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