This will be my last post on the subject of the Medicine Buddha and Amida, but I wanted to point out a great explanation of the two Buddhas by the Ven. Chinese master Yin-Shun. I’ve been reading his book “The Way to Buddhahood” off and on for a few weeks, and I have to admit Yin-Shun has really done his homework. The book was not written for Western Audiences, but rather for his fellow Chinese students, so his interpretation of things can seem kind of orthodox, but at the same time, he explains things well, and balances tradition with getting to the heart of the teachings. It’s no wonder he’s highly respected among Chinese Buddhists.

On that note, I wanted to quote from his book because Chinese Buddhism is kind of under-represented in Western Buddhist circles,* so here’s his take on how Amida Buddha and the Medicine Buddha relate:

“The doctrine of Amitabha [Amida] Buddha’s Most Blissful Pure Land rejects the reality of this present world. Because Lady Vaidehi [in the Contemplation Sutra] experienced suffering of this world deeply, she did not want to be reborn in this world, sot he Buddha told her about the Most Blissful Pure Land…This is a teaching that rejects the human world and emphasizes rebirth after death.

“There are other kinds of people for whom a different way is more suitable. Those people who are presently in this world and who have healthy bodies and harmonious familis, live in wealthy and powerful countries, and enjoy world peace are not inclined to reject such things…and in order to enable them to direct themselves toward bodhi [enlightenment], Shakyamuni Buddha also proclaimed the Medicine Buddha’s Pure Land.

“The Medicine Buddha’s Pure Land is in the east, which symbolizes growth, whereas Amitabha’s Pure Land is in the west, which symbolizes retirement. To liberate the dead, Chinese Buddhists chant the name of Amitabha Buddha; to disperse calamity and prolong life they chant the name of the Medicine Buddha.

Note that the Jodo Shinshu and Jodo Shu approach to Amida Buddha is somewhat different. Both Honen and Shinran felt that Amida Buddha was not really a Bodhisattva-turned-Buddha. They interpreted the story of Amida Buddha in a more figurative sense, treating Amida Buddha not as a literal figure, but as the Dharmakaya itself. So, in that regard, Amida Buddha would encompass both the rebirth after death as well as the life we live now.

In any case, it’s really fascinating to me to see two interpretations of the same Pure Land texts. Both are venerable monks, not beginners, but through their experiences and interpretations, they arrived at slightly different conclusions. Both Ven. Yin-Shun and Honen/Shinran taught the Pure Land teachings with the same basic intent though: to help those followers who were not in a position to take up monastic practices to directly attain Enlightement, so that no one would be left behind.

Namuamidabu

* - I’ve noticed that Chinese Buddhism is often overshadowed by Japanese Buddhism, which is ironic since Japan owes all of its Buddhist teachings to centuries of Chinese monastic tradition, literature and evolution of teachings. I think this happened because certain Japanese Buddhists like D.T. Suzuki and Shunryu Suzuki did such a great job teaching Buddhism in the West, that people just naturally looked to them and their cultural background for guidance. In any case, although I follow Jodo Shinshu, a Japanese school of Buddhism, I hope that Chinese Buddhism becomes better understood over time in the West because the similarities and contrast both help flesh out East Asian Buddhism.