Pure Land Buddhism & Smarta Hinduism

matthewsatori:

I see all the celestial Buddhas and Bodhisattvas of Mahayana Buddhism as symbolic (upaya) of the one Dharmakaya, similar to how Smarta Hindus see the various gods of Hinduism as symbolic of the one Brahman:
https://en.wikipedia.org/wiki/Smarta_tradition#Saguna_and_Nirguna_Brahman

Shinran Shonin, like T’an-luan, saw Amida Buddha as a upaya-symbol of the one Dharmakaya:

According to T’an-luan, all Buddhas, including Amida, have two bodies (aspects):

1. Dharmakaya of Dharma-nature (ultimate truth) and 2. Dharmakaya of Expediency (upaya, relative truth).

The first is the ultimate, unconditioned reality beyond form, which is equally shared by all Buddhas[2], while the second is the specific and particular manifestation of each Buddha for the sake of saving sentient beings.

The relation between the two is described as follows:

“From the Dharmakaya of Dharma-nature originates the Dharmakaya of Expediency; through the Dharmakaya of Expediency, the Dharmakaya of Dharma-nature is revealed. These two Dharmakayas are different, but inseparable; they are one but not the same.”…

“Unconditioned Dharmakaya is the body of Dharma-nature. Because Dharma-nature is Nirvanic, Dharmakaya is formless. Because it is formless, there is no form which it cannot manifest.”
http://amida-ji-retreat-temple-romania.blogspot.com/2014/08/master-tan-luan-on-amida-buddha-and.html

The Dharmakaya and Nirvana are aspects of the same Ultimate Truth, and one could say that Nirvana is the ultimate experience of awakening to the Dharmakaya, or that Dharmakaya is the content of Nirvana.

Shinran, like T’an-luan and Shan-tao, understood the Pure Land as the realm of Nirvana. This is why Shinran described rebirth into the Pure Land as “the birth of non-birth,” just as the Buddha described Nirvana as “the unborn.”

image

NAMU-AMIDA-BUTSU

According to T’an-luan, all Buddhas, including Amida, have two bodies (aspects):

1. Dharmakaya of Dharma-nature (ultimate truth) and 2. Dharmakaya of Expediency (upaya, relative truth).

The first is the ultimate, unconditioned reality beyond form, which is equally shared by all Buddhas[2], while the second is the specific and particular manifestation of each Buddha for the sake of saving sentient beings.