aṭṭhānam etaṃ anavakāso yaṃ ekissā lokadhātuyā dve arahanto sammāsambuddhā apubbaṃ acarimaṃ uppajjeyyuṃ, netaṃ ṭhānaṃ vijjati.

This is contrary to right principle, and there is no room for it: namely, that in a single world two arhats, perfectly awakened ones (buddhas), should arise simultaneously, neither before nor after. Such a thing is not possible.

Pali transmits the teaching of Śākyamuni in its oldest form. It is expounded with the set phrase "contrary to right principle, with no room for it," which marks something impossible.

The Pali Aṅguttara-nikāya, Book of Ones, transmitted to the south, and the Vibhaṅga. It is expounded as the first of the buddha's ten powers.

阿難、若世中有二轉輪王並治者、終無是處。阿難、若世中有二如來者、終無是處。

Ānanda, if there were in a single world two wheel-turning kings (ideal kings) ruling side by side, that would in the end not accord with right principle. Ānanda, if there were in a single world two tathāgatas (buddhas), that too would in the end not accord with right principle.

The buddha and the king who governs the world are set side by side, with exactly the same logic, as "two cannot stand together." This is the original form of this teaching.

Translated by Gautama Saṅghadeva, *Madhyama-āgama* (Zhong ahan jing), "Bahudhātuka-sūtra" (Taishō No. 26).

我從佛聞、親從佛受、欲使一時二佛出世、無有是處。

I heard it directly from the Buddha, and received it from the Buddha in person: that two buddhas should appear in the world at the same time is impossible.

When the gods of heaven wished, "If two, nay eight, buddhas were to appear, how much better it would be," Śakra (Indra) answers thus, as words he heard from the Buddha. These are words from a scripture transmitted in the Dharmaguptaka school.

Translated by Buddhayaśas and Zhu Fonian, *Dīrgha-āgama* (Chang ahan jing), "Sūtra of the Great Steward" (Dianzun jing) (Taishō No. 1).

Kena kāraṇena dve tathāgatā ekakkhaṇe nuppajjanti? Ayaṃ, mahārāja, dasasahassī lokadhātu ekabuddhadhāraṇī, ekasseva tathāgatassa guṇaṃ dhāreti. Yadi dutiyo buddho uppajjeyya, nāyaṃ dasasahassī lokadhātu dhāreyya, caleyya kampeyya nameyya onameyya vinameyya vikireyya vidhameyya viddhaṃseyya, na ṭhānamupagaccheyya.

[King Milinda asks:] "For what reason do two tathāgatas (buddhas) not arise at the same time?" [The elder Nāgasena answers:] "Great king, this world-system of ten thousand worlds can bear only a single buddha; it bears the virtue of one tathāgata alone. If a second buddha were to arise, this ten-thousand-world system could no longer bear it: it would shake, tremble, tilt, bend, collapse, scatter to pieces, and could not stand."

To the question of Milinda, the Greek king, the elder Nāgasena answers. What draws the eye is that his answer speaks directly of "the size of a world." The single world meant here is the "ten thousand worlds," a gathering of ten thousand Mount Sumeru worlds. Precisely that size, it teaches, is filled to the brim by the virtue of one buddha. The size of a buddha's world has several measures, and the range of his birth is sometimes distinguished as this ten-thousand-world system, while the range his majestic radiance reaches is expounded as larger still, the great trichiliocosm (trisāhasra-mahāsāhasra world-system).

The Questions of King Milinda (Milindapañha), the chapter asking the reason why two buddhas do not appear at the same time. It is a collection of dialogues, from around the turn of the era, between the Greek king and the elder Nāgasena.

如一中千世界、爾所中千千世界、是為三千大千世界。如是世界周匝成敗、眾生所居名一佛剎。

One middling-thousand world, and a thousand such middling-thousand worlds, this is the great trichiliocosm. Such a world, all around, comes into being and perishes. The place where living beings dwell is named a single buddha-land (ichibussetsu, one buddha's buddha-field).

One buddha's buddha-field is by no means a small thing. It is the whole of the great trichiliocosm, a gathering of a billion Mount Sumeru worlds. This is the size of "a single world," and here the sects and the Mahāyāna are the same. It is not that the buddha is one because the world is small; rather, so vast a world is, in its entirety, one buddha's buddha-field.

Translated by Buddhayaśas and Zhu Fonian, *Dīrgha-āgama* (Chang ahan jing), "Sūtra on the Record of the World" (Shiji jing) (Taishō No. 1).

又問、何因二佛如來・應供・正等正覺不同時出。答、菩薩往昔修因其事廣大、謂於長時、唯一師教・一種修習、作諸善法、隨其所作同一解脱・唯一所尊・唯一大智。作諸善業、長養成熟、於一時中無二果報現前所起。此復云何。答、二難並故。以是因故、於一時中二佛如來・應供・正等正覺不同出世。

It is asked further: by what cause do two buddhas (tathāgatas, the worthy of offerings, the perfectly and rightly awakened) not appear at the same time? The answer: the one who is to become a buddha (the bodhisattva) accumulates causes from the far distant past, on a vast scale; over a long time, by the teaching of a single master and a single course of practice, he performs all manner of good deeds, and all that he does turns toward one and the same awakening, one and the same honored goal, one and the same great wisdom. Even when he accumulates good deeds and long fosters and ripens them, two results (the attainment of buddhahood) do not arise and appear at one time. How is this? The answer: because two things that are utterly difficult (the attainment of buddhahood) do not stand together at once. By this cause, two buddhas (tathāgatas, the worthy of offerings, the perfectly and rightly awakened) do not appear in the world at the same time.

This is the original treatise that arranged, with reasons, "why two buddhas do not appear at the same time." It teaches that the accumulation, over the far distant past, of the practice for becoming a buddha cannot bear two fruits at once.

Abhidharma Treatise on Designations (Apidamo shishe lun), Section on the Designation of Causes (Taishō No. 1538).

若爾、何故一世界中無二如來俱時出現。以無用故、謂一界中一佛、足能饒益一切。又願力故、謂諸如來爲菩薩時先發誓願、願我當在無救無依盲闇界中成等正覺、利益安樂一切有情、爲救爲依爲眼爲導。又令敬重故、謂一界中唯有一如來便深敬重。又令速行故、謂令如是知一切智尊甚爲難遇、彼所立教應速修行、勿般涅槃或往餘處、便令我等無救無依。故一界中無二佛現。

Then why do two tathāgatas not appear at the same time in a single world? First, because it would be useless: if there is one buddha in a single world, it is enough to benefit all. Second, by the power of vow: the tathāgatas, when they were still bodhisattvas, first made a vow: "In a dark and blind world that has no rescue and no refuge, let me accomplish awakening, benefit and bring ease to all living beings, and become their rescue, their refuge, their eye, and their guide." Third, in order to make people revere deeply: precisely because there is only one tathāgata in a single world, people revere deeply. Fourth, in order to make people strive swiftly: it is in order to make this known: "The honored one who knows all is truly hard to meet. His teaching should be practiced swiftly. Should the buddha pass into nirvāṇa or go elsewhere, we would lose our rescue and our refuge." Therefore two buddhas do not appear in a single world.

This is the text on which the "four reasons (uselessness, the power of vow, reverence, and swift striving)" cited in the main article are based. Each is expounded from a single heart: "with one, all is fully satisfied."

Composed by Vasubandhu, translated by Xuanzang, Abhidharmakośa (Apidamo jushe lun), Chapter on the World (Taishō No. 1558).

sangs rgyas gnyis snga phyi med par 'jig rten du 'byung ba ni gnas ma yin zhing go skabs med de.

That two buddhas should appear in the world neither before nor after (that is, at the same time): this is contrary to right principle, and there is no room for it.

This is the Tibetan translation of the same Abhidharmakośa. The Abhidharmakośa is a foundational treatise that monks, in both Japan and Tibet, take as the basis of their study. We can see that this teaching has been placed, in common, at the foundation of those who study Buddhism, from East Asia all the way to Tibet.

Tibetan translation of the commentary on the Abhidharmakośa (Derge Tengyur, Toh 4090).

Ko hetuḥ kaḥ pratyayaḥ yaṃ ekasmiṃ kṣetre dvau samyaksaṃbuddhau nopapadyanti? Yat kāryaṃ naranāgena buddhakarma suduḥkaraṃ, tat sarvaṃ paripūreti eṣā buddhāna dharmatā. Asamartho yadi siyād buddhadharmeṣu cakṣumāṃ, tato duve mahātmānau utpadyete tathāgatau. Taṃ cāsamarthasadbhāvaṃ varjayanti maharṣiṇāṃ, tasmāt duve na jāyante ekakṣetre nararṣabhau.

[Mahākāśyapa asks:] "Son of the Buddha, by what cause, by what condition, do two perfectly awakened ones (buddhas) not arise in a single buddha-field?" [Mahākātyāyana answers in verse:] "The supremely difficult work of a buddha, which the dragon among men (the buddha) is to accomplish, all of it he fulfills and brings to completion. This is the very nature of a buddha. If the one with eyes (the buddha) were lacking in any of a buddha's virtues, then indeed two great tathāgatas would arise. But in the great sage there is no such lack. Therefore two bulls among men (buddhas) are not born in a single buddha-field."

To Mahākāśyapa's question, Mahākātyāyana answers in verse. The reason is this: the buddha, by himself, fulfills all the work of a buddha that he must do. So a second, to make up for any lack, is not needed. A second is needed only if there is some lack in the first buddha. But in the buddha there is no such lack. Therefore, it teaches, two are not born in a single buddha-field. We can see that the same teaching is transmitted in the vinaya of yet another school (the Mahāsāṃghika branch), distinct from the Sarvāstivāda.

The Sanskrit Mahāvastu, the vinaya-piṭaka of the Mahāsāṃghika-Lokottaravāda (É. Senart's critical edition, vol. 1).

Sabbā disā buddhā tiṭṭhantīti? Āmantā. Puratthimāya disāya buddho tiṭṭhatīti? Na hevaṃ vattabbe …pe… puratthimāya disāya buddho tiṭṭhatīti? Āmantā. Kinnāmo so bhagavā, kiṃjacco, kiṃgotto, kinnāmā tassa bhagavato mātāpitaro, kinnāmaṃ tassa bhagavato sāvakayugaṃ, konāmo tassa bhagavato upaṭṭhāko, kīdisaṃ cīvaraṃ dhāreti, kīdisaṃ pattaṃ dhāreti, katarasmiṃ gāme vā nigame vā nagare vā raṭṭhe vā janapade vāti? Na hevaṃ vattabbe.

[Questioner (Theravāda):] "So buddhas exist in the worlds of every direction?" [Respondent (Mahāsāṃghika):] "Yes, they exist." [Questioner:] "Then is there a buddha in the eastern direction?" [Respondent:] "No, that cannot be said for certain." … [The same dialogue is repeated for the south, west, north, and so on.] … [Questioner:] "Let me ask once more. Is there a buddha in the eastern direction?" [Respondent:] "Yes, there is." [Questioner:] "Then what is that buddha's name? His birth? His clan? The names of his father and mother? His pair of chief disciples? His attendant? What sort of robe, what sort of bowl does he bear? In which village, town, city, country, or region?" [Respondent:] "… No, I can answer nothing at all."

This is the scene in which the Theravāda, who sees the world as "only one," presses the Mahāsāṃghika, who expounds that "now there are buddhas in the worlds of every direction." The Theravāda presses thus: "If you say there are buddhas here and there, then name even one thing about one of them, be it his name, his parents, or his dwelling." Then the other can answer nothing at all. If one can show neither name, nor lineage, nor dwelling, then that "they exist" is words alone. Thus they reject the doctrine that admits buddhas of other worlds. It is the most rigorous position of the side that sees the world as "only one."

The Pali Kathāvatthu, "Discussion of All Directions" (Sabbadisā-kathā).

佛說一三千大千世界中無一時二佛出、非謂十方世界無現在佛也。

What the Buddha expounded was that "within a single great trichiliocosm (a single great world), two buddhas do not appear at the same time." It does not mean that there are now no buddhas in the worlds of the ten directions (every direction).

Just the opposite of the side that sees "only one," this clearly affirms that there are, now, buddhas in other worlds. It is the basis for the idea that Amitābha and Yakushi are, now, present in other worlds.

Composed by Nāgārjuna, translated by Kumārajīva, Treatise on the Great Perfection of Wisdom (Da zhidu lun) (Taishō No. 1509).

決定無有一佛土中、有二如來俱時出世。

Most certainly, within a single buddha's world, two tathāgatas do not appear at the same time.

This treatise, on the premise that "in other worlds, many practitioners become buddhas at the same time," expounds that in a single world there is one buddha. It reads the same rule from the side of the countless worlds.

Spoken by Maitreya, translated by Xuanzang, Yogācārabhūmi (Yujia shidi lun) (Taishō No. 1579).

一一毛孔中、一切剎塵諸佛坐、菩薩眾會共圍遶、演説普賢之勝行。

Within each and every pore (of Vairocana) sit buddhas as numerous as the dust-motes of all the countless worlds, and assemblies of bodhisattvas surround them together, expounding the excellent practice of Samantabhadra.

Within a single small place, all the worlds are wholly contained. It is the Avataṃsaka view of the cosmos: that one is, just as it is, the whole. Vairocana is depicted not as the one buddha of a single world but as the buddha who pervades every world.

The Flower Ornament Sūtra (Dafangguang fo huayan jing) (Taishō No. 279).

法王唯一法、一切無礙人、一道出生死。一切諸佛身、唯是一法身、一心一智慧、力無畏亦然。（中略）一切諸佛剎、莊嚴悉圓滿、隨眾生行異、如是見不同。

The Dharma King (the buddha) is but a single Dharma. All the unhindered ones (buddhas) pass beyond birth and death by a single path. The bodies of all buddhas are but a single dharmakāya; one mind, one wisdom, and the ten powers and the fearlessnesses are likewise. [Omitted.] The buddha-fields of all buddhas are perfectly and fully adorned, every one. It is only because the deeds of living beings differ that they are seen, thus, differently.

The question the Avataṃsaka Sūtra raises is just like the question of this article: the buddha awakens by a single path, so why are there seen many buddha-fields, differing in world, in lifespan, and in their preaching? The answer is, "The bodies of all buddhas are but a single dharmakāya." The buddha is, at root, a single dharmakāya; that he is seen as many is because we, who receive him, differ. The one and the many are bound together in a single line.

Translated by Śikṣānanda of the Tang, The Flower Ornament Sūtra (Eighty-Fascicle Avataṃsaka) (Dafangguang fo huayan jing), "Chapter on the Bodhisattvas' Inquiry into the Light" (Pusa wenming pin) (Taishō No. 279). The same verse is also found in the Sixty-Fascicle Avataṃsaka (No. 278).

盧舍那佛神力故、一切剎中轉法輪（中略）法身堅固不可壞、充滿一切諸法界、普能示現諸色身、隨應化導諸群生。

By the divine power of Rushana Buddha (Vairocana), the wheel of the Dharma is turned within every buddha-field. [Omitted.] The dharmakāya is firm and indestructible, filling every dharma-realm. Pervading all, it manifests its various forms (form-bodies) and guides living beings, each according to their need.

The old translation of the Avataṃsaka Sūtra calls Vairocana "Rushana" (Vairocana). His dharmakāya, indestructible, fills all worlds and all dharma-realms. And that single dharmakāya, pervading all, manifests its "various forms" and guides each living being. The single dharmakāya and the countless forms are here bound into one.

Translated by Buddhabhadra of the Eastern Jin, The Flower Ornament Sūtra (Sixty-Fascicle Avataṃsaka) (Dafangguang fo huayan jing), "Chapter on Vairocana Buddha" (Lushena fo pin) (Taishō No. 278).

我今盧舍那、方坐蓮花臺、周匝千花上、復現千釋迦。一花百億國、一國一釋迦、各坐菩提樹、一時成佛道。如是千百億、盧舍那本身。

I am now Rushana (Vairocana). I sit upon the dais of a lotus flower. Around the dais are a thousand petals, and upon them appear a thousand Śākyamunis. Looking finer still, on each single petal there are a hundred koṭi lands, and in each single land, one Śākyamuni. A thousand petals times a hundred koṭi lands: a thousand koṭi Śākyamunis in all, who all, beneath the bodhi tree, become buddhas at one and the same moment. These thousand koṭi Śākyamunis are all the very body of Rushana, the single buddha (his own body, honjin).

"One Śākyamuni per land." The rule that in a single world there is one buddha appears here just as it is. And those countless Śākyamunis are all the body of Rushana alone. Binding the countless worlds together as a single lotus flower, its lord is Rushana. One buddha per buddha-field, and the one buddha who pervades all, are bound together in a single picture.

Translated by Kumārajīva of the Later Qin, the Brahmā's Net Sūtra (Fanwang jing), "Chapter on the Bodhisattva Mind-Ground Precepts Spoken by Vairocana Buddha" (Taishō No. 1484).

我實成佛已來、無量無邊百千萬億那由他劫。

Since I truly became a buddha, there have already passed immeasurable, boundless kalpas, a hundred thousand myriad koṭi nayuta in number, a long, long span of time.

It teaches that Śākyamuni, who seems to have first become a buddha in this world, has in fact been a buddha ever since the far distant past (original attainment in the remote past, kuon jitsujō). Here appears the figure of the buddha who pervades time, transcending the historical form.

Translated by Kumārajīva, the Lotus Sutra (Miaofa lianhua jing), "Chapter on the Lifespan of the Tathāgata" (Rulai shouliang pin) (Taishō No. 262).

釋迦牟尼名毘盧遮那、遍一切處、其佛住處名常寂光。

Śākyamuni is named Vairocana, pervading every place. The place where this buddha dwells is named Eternally Tranquil Light (the buddha-field of ever-tranquil light).

The Sūtra of Contemplating Samantabhadra has been read as the closing sūtra (the concluding scripture) of the Lotus Sutra. In the final chapter of the Lotus Sutra, the bodhisattva Samantabhadra vows to guard those who uphold the teaching and appears riding a white elephant. As a continuation, this sūtra expounds the practice of contemplating Samantabhadra in the mind and repenting of one's sins. Within it, it is expounded that the Śākyamuni present in our world is, just as he is, the Vairocana who pervades every place. The buddha of a single world and the buddha who pervades all are not separate. Within the depths of the historical form there is the buddha's body that fills the dharma-realm.

Translated by Dharmamitra of the Song, the Sūtra on the Practice of Contemplating the Bodhisattva Samantabhadra, Spoken by the Buddha (Guan Puxian pusa xingfa jing) (Taishō No. 277).

是初佛身、隨眾生意有多種故現種種相、是故說多；是第二佛身、弟子一意故現一相、是故說一；是第三佛身、過一切種相、非執相境界、是故說名不一不二。（中略）離於法身、無有別佛。

The first buddha-body (the transformation body) manifests many forms in accordance with the minds of living beings; therefore it is said to be "many." The second buddha-body (the response body) manifests a single form in accordance with the single mind of the disciples; therefore it is said to be "one." The third buddha-body (the dharmakāya) transcends all forms and is not a realm grasped by forms; therefore it is said to be "neither one nor two." [Omitted.] Apart from the dharmakāya, there is no other buddha.

The sūtra itself distinguishes the bodies of the buddha by number. The transformation body, which takes on form before us, is "many" in accordance with living beings. The dharmakāya transcends number and is "neither one nor two." And, "apart from the dharmakāya, there is no other buddha." The view that the many buddhas of a temple, too, are at root the expression of a single dharmakāya appears in the very words of the sūtra.

Translated by Paramārtha of the Liang, "Chapter Distinguishing the Three Bodies" (Sanshen fenbie pin). Contained in the Combined Sūtra of Golden Light (Hebu jin guangming jing), compiled by Baogui of the Sui (Taishō No. 664). The same doctrine is also found in Yijing's translation, the Sūtra of the Sovereign King of Golden Light (No. 665), "Chapter Distinguishing the Three Bodies."

一切身業、一切語業、一切意業、一切處、一切時、於有情界宣説真言道句法。

(Mahāvairocana,) with every act of body, every act of speech, and every act of mind, in every place and at every time, expounds the teaching of the path of mantra to the realm of sentient beings (the world of all living beings).

Mahāvairocana is not a buddha who appears once, at a certain time and a certain place. In every place and at every time, to all living beings, he ceaselessly continues to expound the teaching of mantra. He is not outside the rule that "in a single world there is one buddha"; rather, he is that one buddha when the rule is extended to the whole of all worlds (the buddha who takes the dharma-realm itself as his body).

Translated by Śubhakarasiṃha, the Sūtra of the Enlightenment, Supernatural Transformations, and Empowerment of Mahāvairocana (Mahāvairocana Sūtra). The text given here is according to the scriptural passage quoted in the Commentary on the Mahāvairocana Sūtra (Da rijing shu), fascicle one (Taishō No. 1796).

自性・受用佛、自受法樂の故に、自眷屬と與に各おの三密門を説く。之を密教と謂ふ。

The self-nature body (jishōshin / svabhāvakāya) and the enjoyment body (jūyūshin / saṃbhogakāya) (the buddha who fills all worlds), just as they enjoy of themselves the bliss of the Dharma (awakening), each expound, together with their own retinue, the gate of the three secrets (the gates of body, speech, and mind). This is called esoteric Buddhism.

Ordinarily, the dharmakāya (the buddha who fills all worlds) is held to be without form and without speech. Against this, Kōbō Daishi maintains that it is precisely the dharmakāya, Mahāvairocana, who himself expounds the teaching. This is the foremost distinctive feature of esoteric Buddhism.

Kōbō Daishi Kūkai, Treatise Distinguishing the Two Teachings, Exoteric and Esoteric (Ben kenmitsu nikyō ron) (Taishō No. 2427).

薄伽梵は即ち毘盧遮那の本地法身なり。次に如來と云ふは、是れ佛の加持身なり。其の住する所、佛の受用身と名づく。

(The sūtra says) "Bhagavān" (the World-Honored One, the buddha) is, precisely, the original-ground dharmakāya (honji hosshin) of Vairocana. Next, what is called "Tathāgata" is the buddha's empowerment body (kajishin, the body that appears as his working). The place where it dwells is named the buddha's enjoyment body (jūyūshin).

Centering on the original-ground dharmakāya (honji hosshin) of Vairocana (Mahāvairocana), it grasps the buddha through several bodies. It is the foundational commentary of the Shingon school.

Expounded by Śubhakarasiṃha, recorded by Yixing, Commentary on the Sūtra of the Enlightenment of Mahāvairocana (Commentary on the Mahāvairocana Sūtra) (Da rijing shu), fascicle one (Taishō No. 1796).

上從大日尊、下至六道衆生、相住各各威儀、顯種種色相、並是大日尊之差別智印也、非更他身。故經文云、我即法界、我即金剛身、我即天龍八部等。如是法身、互相渉入、猶如絹布絲縷、竪横相結、不散不亂、是則經之義也。

From the supreme Mahāvairocana above, down to the living beings of the six destinies (the six realms) below, each abides in its own form and manifests its various forms (figures and shapes). All of these are the seals of the differentiating wisdom of Mahāvairocana (the seals by which Mahāvairocana, through his wisdom, shows them as distinct), and not other bodies. Therefore the scripture says, "I am the dharma-realm; I am the vajra-body; I am the eight kinds of beings such as gods and dragons," and so on. Thus the dharmakāya interpenetrates itself, just as the warp and weft of silk are bound together, neither coming apart nor falling into disorder. This is the meaning of the scripture.

These are Kōbō Daishi's words. From Mahāvairocana, down through the hells and hungry ghosts to humans and gods, every single form is a form that Mahāvairocana alone has shown as distinct through his wisdom, and "not other bodies" (hikō tashin). Therefore the scripture expounds that Mahāvairocana himself declares, "I am the dharma-realm." The many buddhas, and we living beings too, are at root the expression of a single dharmakāya of the one buddha, Mahāvairocana. This is the destination of the path we have traced thus far.

Kōbō Daishi Kūkai, Introduction to the Mahāvairocana Sūtra (Dainichikyō kaidai) (Taishō No. 2211).

六大無礙にして常に瑜伽なり。四種曼荼、各おの離れず。三密加持すれば速疾に顕る。重重帝網なるを即身と名づく。

The six great elements that make up this world are unhindered and ever melt together, always united as one (yoga). The four kinds of maṇḍala that express the world of the buddha, too, are never apart from one another. When the three workings of body, speech, and mind (the three secrets) resonate with the buddha (empowerment), awakening swiftly appears. As the meshes of a net mirror one another (the multiply layered net of Indra), all is connected as one. This is named "this very body" (becoming a buddha just as one is).

It teaches that the buddha is not some separate being far away. We are, from the very beginning, connected as one with Mahāvairocana, and through the practice of the three secrets (joining the hands, reciting mantra, and turning the mind toward the buddha) we come to touch the life of the buddha in this very body.

Kōbō Daishi Kūkai, the Meaning of Attaining Buddhahood in This Very Body (Sokushin jōbutsu gi) (Taishō No. 2428).