Amitabha Buddha’s Exaltation of Buddha

Remember that time our Buddha spoke of Amitabha’s awakening?

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A long time ago, in a galaxy far, far away, Amitabha was known as Dharmakara. At that time he practiced under the guidance of his teacher, the Tathagata Lokesvararaga.

Here, at the very beginning of an exceptionally beautiful sutra, we find Dharmakara praising the Buddha (from THE LARGER SUKHÂVATÎ-VYÛHA. Translated into English from Sanskrit MSS by F. MAX MÜLLER):

“O thou of immeasurable light, whose knowledge is endless and incomparable; not any other light can shine here (where thou art)! The rays of the moon of Siva and of the jewel of the sun, were not bright here in the whole world.

“The form also is infinite in the best of beings; thus also the voice of Buddha is of infinite sound; his virtue likewise, with meditation, knowledge, strength; like unto thee there is no one in this world.

“The Law (dharma) is deep, wide, and subtle; the best of Buddhas is incomprehensible, like the ocean; therefore there is no further exaltation of the teacher; having left all he is gone to the other shore.

These exaltations are of immeasurable value. Why? Because they help us to correct our aim toward Buddha. With incorrect aim, the fool misses the mark (hamartia: “sin”). With accurate aim, the small axe brings down the large tree.

Let’s look deeper.

“O thou of immeasurable light, whose knowledge is endless and incomparable; not any other light can shine here (where thou art)! The rays of the moon of Siva and of the jewel of the sun, were not bright here in the whole world.

It has been said that there can be one Buddha per BuddhaField. In the same way, there is one immeasurable, one ineffable, one inscrutable nondual nonsubstantial substance.

Coming into contact with that, being mindful of the movements of that, and understanding the general patterns of its growth and decline– we find peacebliss as we are in contact with that whole which truly sates the thirst of partial beings.

Having become stranded in the land of discrimination, differentiation, dualism, we set our sight upon Pleroma and are healed thereby. Remembering our true home, we return and rest– rested, we return to the Great Divide with Wisdom for the sake of Compassion

And we ease the painful confusion of Saklas, the great big ego, alone in his void, once and for all.

Awash in bright bright light, how can there be any comparing or contrasting? Beyond, beyond, beyond. Awakening. Hallelujah!

“The form also is infinite in the best of beings; thus also the voice of Buddha is of infinite sound; his virtue likewise, with meditation, knowledge, strength; like unto thee there is no one in this world.

The form, sound and virtue of she who is perfectly awakened are infinite, immeasurable, inscrutable, ineffable– and, being of the most excellent character, she is totally unique.

Having left behind the false discriminative views of ego-delusion which give birth to greed and anger, she is neither one nor many– “like unto thee there is no one in this world” — being not many, she is one perfectly unique being– being not one (as one is just one more concept, one more missile launched by false imagination), she is the many.

Being neither and both, she abides within, beyond, above and below Nirvana (as Nirvana is just one more weapon of Mara, one more knife-jab by false imagination into the beating heart of the Bodhisattva; it too must be abandoned, left behind, transcended, let-go-of). Where does this [non]being abide? Nowhere! Everywhere! Get over it!

“The Law (dharma) is deep, wide, and subtle; the best of Buddhas is incomprehensible, like the ocean; therefore there is no further exaltation of the teacher; having left all he is gone to the other shore.

The truest truth is too big for words and thoughts. Your gaze cannot contain the ocean, the intellect cannot contain Buddha. With our silence, we honor the teacher. Walking, standing, sitting, lying down– always total silence. In the midst of all noises, there is nothing but silence. Recognizing that there are not words or concepts that can trap the Buddha, we abandon that aim and attain to directed aimlessness.

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