In Mahayana Buddhism we have the principle of the Trikaya Nature of Buddha. Tri-kaya means literally: three bodies; or you could say: three manifestations of Buddha.

I’d like to try to explain in this teaching a little because it is very central to the practice of Amida Shu; and I’m going to try and explain it in terms of an act of contemplation.

We’ve recently been talking about the influence of the object of the mind. Having a good object of mind gives one a good mind; and in Buddhism the best object is the Buddha.

So, initially, we turn our mind to the Buddha, we think of the historical Buddha, Shakyamuni Buddha, who lived in India, 2500 years ago, who had great compassion, great wisdom, who helped many people, who established the Buddhist way. When we think of Shakyamuni Buddha in this way, we receive an inspiration, a great example.
Thinking of Shakyamuni Buddha fills our mind, fills our heart with good thoughts of kindness, of compassion, of sympathy and joy – essentially of love. So, the foundation of Shakyamuni Buddha, what in a sense lies beyond Shakyamuni Buddha, is love.

Now we are talking about Amida. Love, that is boundless, measureless, that is available everywhere, this is Amida Buddha. This is the Spirit of all the Buddhas. When I contemplate Amida, I am filled with this spirit. Now, its not so much a concrete example, particular acts in particular places with particular people, but rather a deep sentiment that touches the heart – love, compassion, joy, equanimity. Amida is all-accepting. So, it doesn’t matter who the other is. It doesn’t matter what the situation is. It doesn’t matter the time in history, the conditions: Amida is there. Love, boundless love; and I am again filled with this good object.  

But there is always a beyond. What is beyond Amida? What is beyond boundless love? Beyond boundless love is emptiness, shūnyatā, the emptiness that is praised in all the Buddhist texts; and this is because love is, in this very important sense, empty. Love is for nothing. Love is not a calculation. Love is not a contrivance. Love is great emptiness.

So, if I contemplate beyond Amida, I am like a mirror that is reflecting emptiness. I am filled with emptiness; and when I am empty in this way, I am available for whatever. I am for a brief moment even as Amida is.

And what is there beyond this? Beyond this is what we call returning to the world with bliss-bestowing hands. And this brings us back to Shakyamuni Buddha. This brings us back to the concrete, active life of the spirit in this world of conditions.

So, this contemplation is circular. From the Nirmanakaya, Buddha manifest in this world, we enter into Amida Buddha, the Sambhogakaya, the spirit of love. From the spirit of love, we enter into emptiness - Dharmakaya - and emptiness enters into us; and from that emptiness, we return to the world with the bliss-bestowing hands of the Buddha, saving all sentient beings.

Namo Amida Bu
Thank you very much

Dharmavidya
David

 

REFERENCES

The Trikaya consists of
- Dharmakaya: the highest truth, shunyata
- Sambhogakaya: the spirit: represented by Amida Buddha and all celestial Buddhas
- Nirmanakaya: the manifestation in form: represented by Shakyamuni Buddha and all spiritual ancestors

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