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The third is the Nirmâna-kâya, or the body of transformation, that is to say the human form worn by Śâkyamuni or any other Buddha and regarded as a transformation of his true nature and almost a distortion, because it is so partial and inadequate an expression of it. Later theology regards Amitâbha, Amitâyus and Śâkyamuni as a series corresponding to the three bodies.
The twenty-fourth chapter which contains the praises of Avalokita is often printed separately. The Amitâbha sûtras take the place of the New Testament for the Jōdō and Shin sects and copies of them may also be found in almost every monastery throughout China and Annam. The Suvarṇa-prabhâsa is said to be specially popular among the Mongols.
So also is the rigid classification, so prominent in "the old sects," of all beings or pupils into three grades. As in Islam or Calvinism, all believers stand on a level. To Shinran, faith was the sole saving act. To rely upon the power of the Original Prayer of Amitabha Buddha with the whole heart and give up all idea of ji-riki or self-power, is called the truth.
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