Kuiji's Reinterpretation of Amitabha's Physicality: Implications for Yogācāra and Pure Land

This paper looks at Kuiji's (632–682) unique interpretation of Amitabha Buddha and the Pure Land as presented in his work "Forest of Meaning of the Three Bodies," which is the seventh essay in his *Essays on the Forest of Meanings in the Mahāyāna Dharma Garden*. Kuiji is a foundational figure in the Faxiang tradition of Yogācāra Buddhism in East Asia, known for developing a distinct approach within this tradition, different from earlier interpretations in China. This study focuses on how Kuiji views Amitabha Buddha as an emanation as a saṃbhogakāya body, highlighting the Buddha's role in helping sentient beings. Kuiji uses theories found in Yogācāra texts, particularly the *Treatise on the Buddhabhūmi-sūtra* and the tenth fascicle of the *Cheng weishi lun* that speaks of the Buddha-body in its essential nature, to argue that Amitabha Buddha is only accessible meditatively, and only to those at the upper two stages of Bodhisattva development. This interpretation contrasts with the traditional incarnation theories prevalent in Pure Land Buddhism, particular the idea that Amitabha Buddha appears to all in terms of nirmāṇakāya, a physical presence in time and space. The paper compares Kuiji's interpretation of Amitabha Buddha's attributes and the Buddhahood process of Bodhisattva Avalokiteśvara with traditional views, especially those found in the *Sutra on Prediction to Avalokiteśvara* and the *Dhāraṇī Sutra of the Sound of the Drum*, which Kuiji also discusses. The paper explores the broader implications of Kuiji's interpretation for contemporary Buddhist studies, assessing its potential to broaden the scope of Yogācāra scholarship and enrich understanding of Amitabha Buddha and the Pure Land.

The paper aims to meet the following three objectives in its three sections. The first section will describe and analyze Kuiji's reinterpretation of Amitabha Buddha's physicality and how he grounds it in Yogācāra texts. The second part describes how Kuiji relates his theory to six views of the Buddha's body and Buddha-lands prevalent at the time. Third, the paper concludes by suggesting implications of Kuiji's interpretation for Pure Land Buddhism then and now, and explores how his view challenges or enriches existing understandings of Yogācāra and Pure Land traditions.

Toward meeting the first of the objectives, the first section of the paper will explore the paper delves into Kuiji's nuanced interpretations of the trikāya and the associated wisdoms as described in the *Cheng weishi lun* and *Buddhabhūmi-sūtra*. The section outlines the symbiotic relationships Kuiji saw between dharmakāya, saṃbhogakāya, nirmāṇakāya and the four wisdoms, emphasizing the indispensable role of "the wonderful observing wisdom." The analysis reveals Kuiji's ideas about foundational distinction between self-enjoyment and other-enjoyment bodies, underscoring the pivotal function of "the great mirror wisdom" in manifesting the eternal form body inherent to the dharmakāya. Additionally, the discourse expands on the operational dynamics of "the wonderful observing wisdom" across the saṃbhogakāya and nirmāṇakāya, highlighting its critical role in expounding the Dharma and dispelling doubts among bodhisattvas, śrāvakas, and ordinary beings. This section demonstrates Kuiji's notion of how the interconnectedness of doctrinal elements within Yogācāra tradition provide a framework for understanding the manifestations of the Buddha's teachings and the transformational potential of Buddhist practice. This textual exploration also provides an opportunity to examine Kuiji's position on the cause of transformation of oneself to become a Buddha and possess a Buddha-land, and the cause for sentient beings to be reborn in the Pure Land in the future. This was one of the important themes in Chinese Buddhism from the Sui to the early Tang Dynasty, accompanying the development of discussions on Buddha-lands and the rise of Pure Land Buddhism. Kuiji's writing shows his keen interest in this issue and desire to contribute to the discussion.

The second part of the paper describes how Kuiji organizes and comments on six theories about the Buddha's body and Buddha-lands from the perspective of Yogācāra. Among these, he rejects the first three theories outright and deems the fourth, fifth, and sixth to be correct. Even so, he critiques the fifth theory for being unclear despite not being wrong. Kuiji argues that the fourth and sixth theories, although different in wording, essentially convey the same meaning. Both found favor with Kuiji as a Yogācāra scholar, summarized as follows: The fourth theory posits that the dharmakāya is the Self-Nature Body, embodying the Dharma realm itself. This is achieved by transforming the ālayavijñāna, eradicating the roots of afflictions and cognitive obstacles, thereby realizing thusness and manifesting the dharmakāya. In this supreme wisdom, the dharmakāya is dependent but not an object of cognition per se. He also discusses two forms of saṃbhogakāya, rooted in the four wisdoms, embodying true merits, arising from "mirror-like wisdom," and being the self-enjoyment form of the universal form body. The dharmakāya is beyond birth and death, realized solely through the cause of enlightenment, not associated with form or mind. If not considered as Enjoyment Body, he questions what it would belong to, arguing that the actual form and mind within the four wisdoms are self-enjoyment.

The concluding section of the paper describes how Kuiji's innovative approach to interpreting Amitabha Buddha not only broadens the scope of Yogācāra scholarship but also challenges and enriches the traditional narratives of Buddhist incarnation theories. This paper encourages further scholarly exploration and discussion on the impact of Kuiji's interpretations on Buddhist thought and practice, highlighting his enduring influence on the diversity and evolution of Buddhist doctrine.