Akshobhya Buddha: The Role Model to Follow on the Bodhisattva Path

About Akshobhya Buddha

Core Theme: The Role Model to Follow on the Bodhisattva Path

By Hsu Tsuigu (許翠谷)

Origins of the Teaching

The belief in Akshobhya Buddha was introduced to China around the 2nd century CE, following the translation of the Akshobhya Buddha Land Sutra by Lokakṣema. Akshobhya's practice methods and Pure Land philosophy not only held significant importance in early Mahayana Buddhism but also reflected the ideal image of a Bodhisattva practitioner.

The Akshobhya Buddha Land Sutra originated from a request by Śāriputra. The sutra is divided into five sections, sequentially detailing Akshobhya Buddha's cultivation in the causal stage*, the remarkable aspects of his Wondrous Joy Pure Land, the characteristics of its inhabitants, and the conditions for rebirth there. The sutra begins with Śāriputra asking the Buddha to expound on the great vows and practices of a Bodhisattva, to serve as a model for future Bodhisattva practitioners. The Buddha then addressed the assembly:

* "the causal ground" or "the stage of cause" refers to the stage of practice or cultivation before enlightenment, when one is still creating the causes that will later lead to Buddhahood.

Long ago, there was a Buddha named Wide-Eyes Tathagata, who frequently taught the practice of the Six Perfections. Among his disciples was a monk who asked him, "Oh Buddha, I wish to cultivate the Bodhisattva Path. How should I practice to bring vows and conduct to perfection like the Buddhas and Bodhisattvas?" Wide-Eyes Tathagata replied, "Achieving the Bodhisattva Path is exceedingly difficult, for a Bodhisattva must harbor no malice or harmful intent toward any being—whether human, animal, or even the tiniest insect." Upon hearing this, the monk did not feel hesitant but instead made a vow: "From this day forward, I shall never give rise to anger or hatred toward any person or any sentient being, down to the smallest flying or wriggling creature!" This monk was none other than Akshobhya Buddha.

At that time, the yet-to-achieve-Buddhahood Akshobhya Bodhisattva even touched the ground with his fingers to affirm his unwavering vow. Immediately, the earth responded with six types of tremors: shaking, great shaking, universal shaking; quaking, great quaking, and universal quaking. Wide-Eyes Tathagata then praised him and bestowed a prophecy, declaring that his future Buddha name would be "Akshobhya" and his Buddha land "Wondrous Joy." The Sanskrit term "Akshobhya" originally means "non-anger" or "immovable," signifying that Akshobhya Buddha eternally maintains a mind of compassion toward all beings, never disturbed by anger or hatred.
 
Working on One's Own Mind

What is curious is that among the many Bodhisattvas, why did Shakyamuni Buddha specifically recommend Akshobhya Buddha as our model on the Bodhi path?

"The three poisons are greed, hatred, and delusion, the greatest among them being hatred." Venerable Master Sheng Yen pointed out in "100 Gathas of Buddhist Wisdom" that modern people are physically and mentally tense, face significant life pressures, and often get angry when things are not going as they wish. An angry mind manifests through speech and actions, like a burnning flame, not only affecting one's own body and mind but also harming those around them. As the saying goes, "With the arising of a single thought of hatred, a million karmic obstacles coming into being." Hatred can be said to be the greatest obstacle in learning and practicing the Buddha Way. Therefore, the Treatise on the Perfection of Great Wisdom (Mahaprajnaparamita Sastra, 大智度論) Volume 14 states: “By eliminating hatred, the mind attains peace; by eliminating hatred, there is no more regret. Hatred is the root of the poison of afflictions. Hatred destroys all goodness.” Only by extinguishing the flames of hatred can one develop a mind of compassion towards all things and practice all wholesome dharmas.

However, Akshobhya Buddha's unique method is not limited to "not getting angry." According to the Akshobhya Buddha Land Sutra, before attaining Buddhahood, Akshobhya Bodhisattva made over thirty great vows at once. These included: taking the Bodhisattva Path as one's foundation; eliminating the Five Hindrances (desire, sloth-torpor, restlessness-worry, doubt, ill-will); not thinking about or engaging in the Ten Unwholesome Deeds (killing, stealing, sexual misconduct, lying, divisive speech, harsh speech, idle chatter, covetousness, ill-will, wrong views); ensuring all actions are inseparable from the vow to attain ultimate wisdom; and, lastly, letting the vow be in harmony with the ultimate and perfect wisdom. This shows that resolving hatred and maintaining physical and mental peace require not only constant compassion but also the indispensable contemplation of wisdom.

Furthermore, Akshobhya Bodhisattva also vowed to be ordained life after life, engage in the Dhuta ascetic practices, learn alongside fellow Bodhisattva practitioners, and constantly take the Six Perfections (Paramitas) as his practice, eradicating obstacles on the Bodhi path such as stinginess, bad karmas, hatred, laziness, distracted mind, and ignorance, one by one. Regarding this, Venerable Master Yin Shun (印順法師) believed that Akshobhya Buddha's cultivation fully encompassed the provisions of associating with good friends, listening to the true Dharma, contemplating and reflecting in accordance with the Dharma, and practicing in accordance with the Dharma. All of these contributed to the special excellence of the Eastern Wondrous Joy Pure Land, making it distinctly different from Amitabha Buddha's Pure Land, which emphasizes faith and vows.
 
Spiritual Capacity Knows No Gender: A Female Body Can Also Attain Buddhahood

Looking back at the trajectory of Mahayana Buddhism over more than a thousand years, from the Prajñāpāramitā, Ratnakuta, and Esoteric Sections of the Taisho Tripiṭaka to the Historical and Biographical Section, we can see traces of Akshobhya Buddha's teachings. These not only highlight the spirit and direction of Bodhisattva practice but also show that Akshobhya Buddha's vows and conduct were not accidental; they consistently respond to the imperfections of the Saha World, are full of possibilities for practical application in the human realm, and offer valuable lessons for our contemporary era.

For example, one particularly special aspect of Akshobhya Buddha's vows is the removal of the physical inconveniences and sufferings specific to women. Surveying the vows of other Buddhas and Bodhisattvas, the discussion often revolves around transcending the female body or transforming from female to male. However, Akshobhya Buddha held that women's spiritual capacity is not inferior to men's, and that a female body can also attain Buddhahood. Therefore, in Akshobhya's Buddha Land, both men and women exist, sharing the same intrinsic nature of wisdom. From this perspective, Akshobhya Buddha can be considered a pioneer of gender equality.



 

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Resource: Issue 352 of Humanity Magazine, Dharma Drum Publishing Corporation
Photo: Venerable Chang Duo (常鐸法師)
Translation: Denise 
Editing: Keith Brown, YKL