Other power
The Mahāsāghika school of early Buddhism declared the Buddha's power to be immeasurable and irresistible. A surviving text called the Lokānuvartanā sūtra states that wisdom, merit, and power of the Buddha can shake all Buddhalands with a single finger. This tradition viewed the material body, supernatural power, and lifespan of a Buddha as unlimited. They taught that the purity of the Buddha is so great that worship alone suffices for attaining Nirvana. The Mahāvastu text describes beams radiating from the Buddha's smile illuminating entire buddhafields. Devotional practice held high status within this school, anchored in the radiance of the Buddha. Early texts listed ten powers including knowledge of what is possible and impossible. These powers included understanding results of actions across all times and knowledge of dhyanas and samadhis. The Theravada Niddesa-añthakathā noted these powers were unique to Buddhas. Later Mahayana sutras like the Prajñaparamita described how disciples spoke through the Buddha's power. Sariputra stated that bodhisattvas study deep perfection of wisdom through the Buddha's sustaining power. The Dà zhìdù lùn claimed saving beings of the three-thousandfold world system was a trifle for the Buddha. Yet it explained why not all beings are saved immediately due to infinite numbers varying causes and conditions. The Lotus Sutra linked sustaining power to past vows made by ancient Buddha Prabhutaratna. A stupa containing his relics would manifest in all worlds where the sutra was taught. The Amitāyus Sutra described how Amitabha's vow created a pure buddhafield accessible to anyone thinking of him. The Gañdavyūha sutra presented Vairocana as king and source of all spiritual power. Manjusri and Samantabhadra served as chief ministers under this divine monarchy. The Avatamsaka Sutra emphasized how bodhisattvas rely on original vows for their development. The Lañkāvatāra Sūtra discussed cultivating noble wisdom through imagelessness, power added by all Buddhas, and self-realization. The Secrets of the Tathāgata Sutra stated understanding Dharma is impossible without assistance from the Buddha's power.
Tánluán lived between 476 and 542 and became the first thinker to apply other-power to Pure Land context. He defined other-power as dominant causal condition for attaining complete Buddhahood. Tánluán compared other-power to firewood accumulated by hundred men burned in half day by bean-sized spark. He also likened it to a lame man boarding a boat traveling thousand li in one day. Shandao did not use term other-power but employed equivalent terms like buddha-power and sacred power. Shandao wrote that ordinary people attain birth in Pure Land solely through karmic power of great vows of Amitabha. Even those committing five heinous crimes could reach Pure Land due to compassionate power extending to all. Before these figures Chinese authors argued extensive practice was required to reach pure land. Shandao taught even ten recitations of Amitabha name could lead to Pure Land. This view became central teaching of Pure Land Buddhism across East Asian mainland. Wōnhyo lived from 617 to 686 and defended similar views in his commentary on Larger Sutra. He stated birth in Pure Land attained by relying on compassion of Buddha rather than self-power. Zhiyan lived circa 602 to 668 and said divine power cannot be received through self-power alone. However he allowed bodhisattvas rely on own practices after receiving empowerment from Buddha. Fazang lived from 643 to 712 and argued other-power and self-power should be understood as interfused. Yúnqī Zhūhóng lived between 1535 and 1615 explained relationship through concept of sympathetic resonance. This attunement compares how plucked lute string makes another nearby string resonate. Yuán Hóngdào lived from 1568 to 1610 used similes like mighty wind producing noise in apertures. Water does not rise nor moon descend yet single moon manifests in manifold waters according to Zhiyi. Jìxíng Chèwù lived from 1741 to 1810 wrote that sentient beings within mind of Amitabha recollect Amitabha within mind of sentient beings.
Hōnen lived from 1133 to 1212 and founded Japanese Pure Land movement emphasizing exclusive reliance on Amitabha's other-power. He described other-power as implicit faith in repetition of nembutsu without looking back at virtuous or vicious deeds. A fly alighting on tail of fiery horse travels thousand miles instantly when horse leaps. Large boulder placed on ship reaches far shore due to ability of ship not mobility of stone. Shinran lived from 1173 to 1263 and made other-power central feature of his thought and soteriology. His worldview characterized by radical focus on other-power and total rejection of self-power. Shinran taught one must recognize being foolish being incapable reaching Buddhahood through own efforts. He wrote other-power means free of any form of calculation since person naturally supported automatically. Total entrusting ourselves to primal vow makes birth firmly settled altogether without own working. No working is true working according to Shinran when we drop all judgments and self conceit. This effortless natural working called jinen-hōni occurs when Buddha wisdom unfolds spontaneously. Jinrei lived from 1749 to 1817 and was much more exclusivist accepting only other-power practice. Ryōshō lived from 1788 to 1842 saw other power as all-embracing even embracing so-called self-power nembutsu practice. For Ryōshō distinction between self-power and other-power ultimately eliminated. Shōku, Ryūkan, Shōkō, and Seikaku were disciples who made term tariki major topic of debate. Ryūkan wrote The Matter of Self-Power and Other-Power promoting idea relying on Buddha's power not self-power. Doing nenbutsu while relying on self-power will not be effective according to this text.
Chinese Buddhist tradition holds rebirth in Pure Land attained through self-power and other-power working together. Sympathetic resonance concept compares how one plucked string in lute makes another string nearby resonate. When practitioner faithfully recites Amitabha name wishing to be reborn Buddha responds mind attuned with Amitabha's mind. Yuán Hóngdào used similes like trickling water assisting thousands ants tunnel making. Sails made of reed mats help many boats catch wind power getting them destinations. Jizang taught sentient beings can stimulate Buddha because they have Buddha nature. Buddha responds to stimulus because all beings are their children. Reason for stimulus-response exists because beings and Buddhas share same nature. Zhiyi described wonder of stimulus-response saying water does not rise nor moon descend yet single moon manifests in manifold waters. When waters of mind clear and calm Buddha appears. Esoteric Buddhist thinkers drew on sympathetic resonance explaining Mantrayana ritual empowerment. Chinese figures like Yúnqī Zhūhóng argued distinction between self- and other-power relative ultimately path beyond such distinctions. On level ultimate reality no real distinction between sentient beings and Amitābha. They are really non-dual according to these figures. While Pure Land path relies on distinction on conventional truth this dissolves upon Buddhahood. Sentient beings within mind of Amitabha recollect Amitabha within mind of sentient beings. If sentient beings recollect Amitabha then how could Amitabha fail to respond.
Mantrayana period applied idea of Buddha's power influencing practitioner to tantric practices like mantras mandalas initiation. Root Manual of Rites of Mañjuśrī states power of all buddhas manifests as accomplishment in activities involving mantras. Text claims providing special secretive rituals allows humans tap into enlightening power transforming themselves into beings of power. Kūkai lived from 774 to 835 and discussed process of adhišthāna through tantric understanding. His Sokushin jobutsugi describes radiance of Buddha reflecting in minds of beings like sun reflects on water. Jia means adding when radiance reflects Chi means holding when practitioner perceives radiance in mind. Dōhan wrote on Pure Land practice from esoteric perspective comparing it to Chinese sympathetic resonance. He affirmed ultimate non-duality of Buddha and sentient beings. Myōe was Shingon monk discussing various ideas of Buddha's power including original vow. Yogacara monk Jōkei lived from 1155 to 1213 recognized importance of other-power outside Pure Land tradition. Jōkei criticized Pure Land authors for exclusive reliance on other-power promoting less exclusive path. One can make effort any practice whether easy or hard Buddha power infuses whatever effort made. It becomes easy without needing exclusively rely specific practice since Buddha power adds to it.
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Common questions
What is the definition of other power in Mahasaghika school Buddhism?
The Mahasaghika school declared the Buddha's power to be immeasurable and irresistible. This tradition taught that worship alone suffices for attaining Nirvana without relying on self-effort.
When did Tanluan live and what was his contribution to Pure Land thought?
Tanluán lived between 476 and 542 and became the first thinker to apply other-power to Pure Land context. He defined other-power as the dominant causal condition for attaining complete Buddhahood.
How does Shinran describe the relationship between self-power and other-power?
Shinran lived from 1173 to 1263 and made other-power central feature of his thought with total rejection of self-power. His worldview requires recognizing one's foolishness and inability to reach Buddhahood through own efforts.
Who are the key figures associated with Chinese Buddhist views on sympathetic resonance?
Yúnqī Zhūhóng lived between 1535 and 1615 explained relationship through concept of sympathetic resonance. Yuán Hóngdào lived from 1568 to 1610 used similes like mighty wind producing noise in apertures.
What is the role of Buddha power in Mantrayana tantric practices?
Mantrayana period applied idea of Buddha's power influencing practitioner to tantric practices like mantras mandalas initiation. Root Manual of Rites of Mañjuśrī states power of all buddhas manifests as accomplishment in activities involving mantras.