Qn the Concept of Avinivartaniya in Pure Land Buddhism Hisao Inagaki

Qn the Concept of Avinivartaniya in Pure Land Buddhism

Hisao Inagaki

(1) Avinivartaniya, or avaivartika, is an important concept in the practices of the Buddhist Way. The term, meaning not falling back, or non- retrogressive, is used in general Buddhism to refer to (1) the rank of

Non-retrogression (不退位), the rank from which one proceeds toward Bodhi without falling back to a lower rank, and (2) the Non-retrogressive Bod- hisattva (不退菩薩), the Bodhisattva who, having attained a certain stage of wisdom, practice, etc., performs Bodhisattva activities unretrogressively. As Pure Land Buddhism shares a common origin with other Mahayana thoughts and the development of its doctrine is to a considerable degree related to them, the ideas and concepts of the former are to be studied in their relationships to those of the latter. The concept of Avinivartaniya in Pure Land Buddhism is in part the same as that of other Buddhist thoughts, but there are noticeable differences between them. We shall next see some of the characteristic features of 'Avinivartaniya' in Pure Land Buddhism with reference to its concept in general Buddhism. (1) The rank of Non-retrogression is to be attained when the aspirant, having heard Buddha's Name, thinks of Him and utters the Name with the faithful mind. In the passage describing the fulfilment of the Eighteenth Vow, the Larger Sukhavati vyaha says that those beings who, having heard the Name of Amida Buddha, raise their thoughts toward Him, even once, with a deep mind accompanied by joyful feeling, will dwell in the rank of

(1) Avinivartaniya, or Avaivartika, was translated in Chinese as 不退 and

transliterated as 阿毘践致 and 阿惟越致. The root a-vi-ni-/vrit means not to reteat or fall 'back'. The Tibetan equivalent is 'phyir mi ldog pa', which means not to come back.

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Non-retrogression for the attainment of Bodhi ("ye kecit sattvas tasya bhagavato mitabhasya namadheyam srinvanti srutva cantasa ekacittotpadam apy adhyasayena prasadasahagatena cittam utpadayanti to sarve vaivarti- katayam santy anuttarayah samyaksambodheh ") (Jodoshu Zensho (JZ.), Special Vol., p. 96). Expounding on the path of easy practice in the "Chapter on

Easy Practice" 易行品, Nagarjuna said, to the same effect, "He who hears

the Name shall become non-retrogressive" (聞名得不退) (shinshu shogyo Zensho (SSZ.), I, p. 257), and "He who utters the Name and thinks of the Buddha

single-heartedly shall attain the rank of Non-retrogression" (構名一心念得不

退轄)(SSZ. I, p. 258). Shinran paraphrased this idea in a hymn praising Na- garjuna: "Those who desire to attain quickly the rank of Non-retrogression should hold a faithful mind and utter Amidas Name" (SSZ. II, p. 502). In the ordinary course of Bodhisattvahood, as Nagarjuna explained in the "Chapter on Easy Practice", one has to perform various difficult practices

for a long period of time before attaining the rank of Non-retrogression

(SSZ. I, p. 253). Again, to quote from Tao-cho's An lo chi 安樂集, "Followers of the Path attain the rank of Non-retrogression after continuous, uninter- rupted practices for ten thousand kalpas" (SSZ. I, p. 421). Aspirants of the Pure Land, however, reach this rank very quickly-at the moment of awak- ening Faith in Amida. Similarly, the Smaller Sukhavativyuha states that those who make a vow to be born in the Pure Land become non-retrogressive for the attainment of Bodhi and will surely gain birth in the Pure Land ("kecic chariputra kulaputra va kuladuhitaro va tasya bhagavato mitayusas tathagatasya buddhaksetre cittapranidhanam karisyanti kritam va kurvanti va sarve to vinivartaniya bhavisyanty anuttarayam samyaksambodhau tatra ca buddaksetra upapatsyanty upapanna vopapadyanti va") (JZ. P. 208) (2) In the Pure Land Path, the aspirant avails himself of Amidas merits and power to attain the rank of Non-retrogression; whereas in the ordinary Buddhist concept, one practices his way up toward Bodhi. As the Buddhas merits and. virtues are manifested as the Name and various phe- nomenal things of the Pure Land, those who hear the Name or see the Pure Land are endowed with His merits with which they can attain the

-348- (58) On the Conceptof Avinivartaniya in Pure Land Buddhism(H. Inagaki) rank of Non-retrogression. In this connection the Larger Sukhavativyuha states that those Bodhisattvas who hear Amida's Name or see the Bodhi- tree in the Pure Land shall become non-retrogressive for the attainment of Bodhi ("ye bodhisattva mama namadheyam srinuyus to saha-namadheya- sravanan...... avaivartika bhaveyur anuttarayah samyaksambodher" and yad utasattvah saha-darsanat tasya bodhivriksasyavaivartikah santisthante "sar ve to nuttarayah samyaksambodheh") (JZ. pp. 44 & 112). In view of the fact that the Buddha's merits are the efficient cause for one's attaining this rank, Nagarjuna said in the "Chapter on Easy Practice", "He who medi- tates on the merits of the immeasurable power of this Buddha instantly enters the Certainly Assured State" (人能念是佛無量力功徳印時入必定)(SSZ. I, p. 260). (3) He who hears Amida's Dharma attains the rank of Non-retrogression. In Mahayana Buddhism immense merits are generally attributed to a sutra and the teaching in it, and hearing, copying, and reciting it are widely encouraged. In describing the disadvantage of not hearing its teaching, the Larger Sukhavativyuha says that thousands of Bodhisattvas fall back from attaining Bodhi because of not hearing Amida's Dharma ("bodhisattva-kotyo by ajitasravanad esam evamrupanam dharmaparyayanarn vivartante 'nuttarayah samyaksambodheh") (JZ. p. 146). The, Smaller Sukha- vativyuha has a more positive statement: "Those...... who hear the name of this Dharma and hold the names of these blessed Buddhas shall all be embraced by them and become non-retrogressive for the attainment of Bodhi ("ye...... asya dharmaparyayasya namadheyam srosyanti tesam ca buddhanam bhagavatam namadheyarh dharayisyanti sarve to buddha-parigrihita bhavisyanty avinivartaniyas ca bhavisyanty anuttarayam samyaksarhbodhau")(JZ. p. 208). (4) The rank of Non-retrogression is held in general Buddhism to refer to a certain stage of Bodhisattvahood-for example, the Seventh Dwelling or the First Stage. But in Pure Land Buddhism, which negates the gradual advancement in the path to Bodhi with self-power, this rank does not refer to any specific stage. In Shinran's interpretation, Non-retrogression is the

-347- On the Concept of 'Avinivartaniya' in Pure Land Buddhism (H. Inagaki) (59) rank which assures one of becoming Buddha (SSZ. II, p. 562). He compared this rank to the highest stage of Bodhisattvahood because, in his opinion, one who has attained Faith of the Other-Power realizes Buddhahood in the next life in the Pure Land. Other masters of Pure Land Buddhism inclined more to the general Buddhist concept, maintaining that this rank is attainable in the Pure Land and that those born there progress unretrogressively to upper stages of Bodhisattvahood and finally to Buddhahood. The rank of Non-retrogression to be attained in the Pure Land, according to Tao- cho, is equal to the rank which an ordinary Bodhisattva attains after continuous practices for ten thousand kalpas (SSZ. I, p. 429) (5) Those born in the Pure Land are all Non-retrogressive Bodhisattvas; so says SmallerSukhavativyuha ("ye 'mitayusas tathagatasya buddhaksetre sattva upapannah Buddha bodhisattva avinivartaniya ekajatipratibaddhas") (JZ. p. 202). The Bodhisattvas in the Pure Land are variously described in the sutras and commentaries. Generally they are viewed in two ways: 1) They are considered as Bodhisattvas of imperfect practices, still on the way of perfecting their Bodhisattva duties. 2) They have already realized Bud- dhahood and manifest themselves as Non-retrogressive Bodhisattvas to perform altruism. Shinran definitely took the second view, but other masters of Pure Land Buddhism generally took the first. The Bodhisattvas in the first case are non-retrogressive, because the Pure Land is clear of impurities and iniquities which hinder their performance of practices and also because Amida's power helps them advance quickly toward Bodhi. The adove are some basic features of Avinivartaniya in Pure Land Buddhism.

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