Major Expositions

KGSS II:81-83

[Other Power]

81 Other Power is none other than the power of the Tathagata's Primal Vow.

82 The [Commentary on the] Treatise on the Pure Land states:

Power of the Primal Vow: the great bodhisattva, having realized the dharma-body, always dwells in samadhi and thus manifests various bodies, various transcendent powers, and various ways of teaching the dharma. All of this arises from the power of the Primal Vow. It may be likened to an asura's harp, which, though no one strokes it, spontaneously gives forth music. This is the fifth aspect of virtue, namely, the state of teaching and guiding.

Know that the bodhisattva, having entered the first four gates, has fulfilled the practice of self-benefit: fulfilled means that self-benefiting has been completed. Know means we should know that, by fulfilling self-benefit, he performs the benefiting of others; it is not that he benefits others without being capable of self-benefit.

Know that the bodhisattva, having emerged into the fifth gate, has fulfilled the practice of directing virtue and benefiting others: fulfilled means to reach the fruition, the stage of teaching and converting, through the directing of virtues, which acts as the cause. Whether with regard to the cause or to the fruition, there is nothing whatever that does not work to benefit others. Know means we should know that, by fulfilling the benefiting of others, he performs self-benefit; it is not that he performs self-benefit without being capable of benefiting others.

For by having thus performed the practices of the five gates and accomplished both self-benefit and benefiting others, the bodhisattva has swiftly realized anuttara-samyak-sambodhi. The dharma that a Buddha realizes is called anuttara-samyak-sambodhi. He is called Buddha because he has realized this bodhi. He swiftly realized anuttara-samyak-sambodhi means that he quickly attained Buddhahood. An means "un-," uttara means "excelled," samyak means "right," sam means "all-pervading," and bodhi is translated "way." Taken together, the term is translated "unexcelled, right, all-pervading way." "Unexcelled" means that this way thoroughly penetrates true reality and reaches the ultimate nature of things; nothing surpasses it. Why? Because it is perfect. "Right" refers to enlightened wisdom. Because it knows things just as they are, it is called "right wisdom." Because dharma-nature is formless, enlightened wisdom is no-knowing. "All-pervading" has two meanings: first, the enlightened mind knows all things everywhere; second, the dharma-body universally fills the dharma-realm. Neither the body nor the mind ever fails to be present everywhere. "Way" refers to "unhindered way." The [Garland] Sutra states, "Those unhindered throughout the ten quarters have gone beyond birth-and-death upon the one way." "One way" is the one unhindered enlightenment. "Unhindered" means to know that birth-and-death is itself nirvana. Such dharma-gates as this one teaching entrance into non-duality reveal the unhinderedness of enlightenment.

Question: What is the reason for saying, The bodhisattva has swiftly realized anuttara-samyak-sambodhi?

Answer: The Treatise states it is because he has performed the practices of the five gates and accomplished both self-benefit and benefiting others. Further, when we seek the basis for this [swift realization], truly Amida Tathagata is to be considered the decisive cause. "Other's benefiting" (ta-ri) and "benefiting others" (ri-ta) are two ways of saying the same thing. If we speak from the standpoint of the Buddha, the term "benefiting others" should be used. If we speak from the standpoint of sentient beings, the term "Other's benefiting" should be used. Here, it is the Buddha's power that is being discussed; hence, the term "benefiting others" applies. One must grasp the significance of this. Generally stated, it is because birth in the Pure Land, and the practices performed by the bodhisattvas, human beings, and devas there as well, are all brought to fulfillment by the Primal Vow of Amida Tathagata. If one asks why this should be so, the reason is that were it not for the Buddha's power, the Forty-eight Vows would have been made in vain. Here, let us verify this by taking up the three relevant Vows.

The Buddha vowed:

If, when I attain Buddhahood, the sentient beings of the ten quarters, with sincere mind entrusting themselves, aspiring to be born in my land, and saying my Name perhaps even ten times, should not be born there, may I not attain the supreme enlightenment. Excluded are those who commit the five grave offenses and those who slander the right dharma.

Through the power of the Buddha's Vow, one says the Name ten times an accordingly attains birth in the Pure Land. Because one attains birth, one escapes from transmigration in the three realms. Because one is released from transmigration, it is said one "swiftly" realizes enlightenment. This is the first proof.

The Buddha vowed:

If, when I attain Buddhahood, the human beings and devas in my land do not dwell among the settled and necessarily attain nirvana, may I not attain the supreme enlightenment.

Through the power of the Buddha's Vow, one comes to dwell among the truly settled. Because one dwells among the truly settled, one attains nirvana without fail. One is released from all the adversities of wandering in birth-and-death, and for this reason, it is said one "swiftly" realizes enlightenment. This is the second proof.

The Buddha vowed:

When I attain Buddhahood, the bodhisattvas of other Buddha-lands who come and are born in my land will ultimately and unfailingly attain [the rank of] "succession to Buddhahood after one lifetime" - except for those who, in accordance with their own original vows, freely guide others to enlightenment, don the armor of universal vows for the sake of sentient beings, accumulate roots of virtue, emancipate all beings, travel to Buddha-lands to perform bodhisattva practices, make offerings to all the Buddhas and Tathagatas throughout the ten quarters, awaken sentient beings countless as the sands of the Ganges, and bring them to abide firmly in the unexcelled, right, true way. Such bodhisattvas surpass ordinary ones, manifest the practices of all the bodhisattva stages, and discipline themselves in the virtue of Samantabhadra. Should it not be so, may I not attain the supreme enlightenment.

Through the power of the Buddha's Vow one surpasses ordinary bodhisattvas, manifests the practices of all the bodhisattva stages, and disciplines oneself in the virtue of Samantabhadra. Because one surpasses ordinary bodhisattvas and manifests the practices of all the stages, it is said that one "swiftly" realizes enlightenment. This is the third proof.

Inferring from these proofs, we see that Other Power is to be taken as the decisive cause. How could it be otherwise?

Further, the following illustration will point out the characteristics of self-power and of Other Power. Out of fear of falling into the three evil courses, people undertake the observance of the precepts. Because of their observance of the precepts, they are able to perform meditation. Because they perform meditation, they acquire transcendent powers. Because they have transcendent powers, they are able to wander freely throughout the four continents - such is termed "self-power."

Again, a person of inferior powers astride a donkey cannot rise up off the ground, but when following an outing of a cakravartin king, is able to ride in the air and wander freely throughout the four continents with no obstruction - such is termed "Other Power." How foolish are scholars of these latter times! Hear the teaching that you should ride upon Other Power and awaken shinjin. Do not confine yourself to your own powers.

83 Master Yüan-chao states:

In breaking through delusion and realizing true reality in this world, one employs self-power; hence, [self-power practices] are taught in various Mahayana and Hinayana sutras. In going to the other world to listen to the dharma and realize enlightenment, one must rely on Other Power; hence, birth in the Pure Land is taught. Although these two ways differ, they are both means [provided by Sakyamuni] for leading one to realization of one's mind.