It is known that the Kyogyoshinsho (教行信証) is completed by the “Keshindo” (化身土) Chapter. As the sambhogikakaya-ksetra is the goal of Shinran, why does he use the “Keshindo” Chapter as the conclusion of this book? In this paper, I shall discuss Shinran's Concept of Buddhakaya―especially the Upaya-nairmanikaya-ksetra from the dialogue between the true and upaya ksetra.
In the “Keshindo” Chapter, Shinran defines Amida-Buddha in the “Meditation Sutra” as nairmanikakaya in one hand. But on the other hand, Shinran names this Amida-Buddha as sambhogikakaya (報中身) for it is come from the absolute truly One. Anyway, there are two-fold meanings―true (sambhogikakaya) and upaya (nairmanikaya)―in Shinran's nairmanikaya-ksetra.
Why does Shinran need to divide the true or upaya of the Buddha-ksetra so many folds? As is clear in his discussion of the logical sequence of the three vows of Amida (三願転入). Shinran wants to show the true way of religion from the dialogue between the true and upaya. It is important to know that although the Buddha-ksetra is divided in two, the relationship of the two lands is always dynamic. So although the Buddha-ksetra in the “Meditation Sutra” is said to be nirmana ksetra, the meaning of this nirmana-world is truly deep beyond our realization.
From Shinran's unique concept of humanity―that it is truly the sinner that Amida will save (悪人正機)―it is impossible for us to enter the true world. And basing on this concept of humanity, upaya is nothing but the abstractly true. So nairmanikaya-ksetra is exactly the only topos of rescue for all humans―containing Shinran himself. I think it is just for this reason that Shinran placed the “Keshindo” at the end of the Kyogyoshinsho as its conclusion.
