A close reading and discussion of the Anjin Ketsujo Sho

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FiveSkandhas
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A close reading and discussion of the Anjin Ketsujo Sho

Post by FiveSkandhas »

Greetings. This thread is intended as a space to explore the Anjin Ketsujo Sho (安心決定鈔 ), an anonymously authored text probably written in the late 13th century. Long beloved by Japanese pure-landers, Jodo Shinshu's Rennyo Shonin called it a "veritable treasure trove."

Although often lumped in with Jodo Shinshu thought and highly valued in that tradition, today scholarly consensus is that it probably emerged from the Seizan branch of the Jodo-shu. As we will see, it's presentation seems to straddle sectarian lines and in a way it posits its own mental universe concerning the nature of Nembutsu, shinjin, enlightenment, and related matters.

Title and main purpose
"Anjin" can be translated as a sense of peace or assurance in the heart-mind, while "Ketsujo" means settlement, establishment, and firm-rootedness. The overall purpose of the work, then, is to impart a strongly established peace resulting from full assurance of shinjin.

The scholarly consensus is that the work was written for pure-land "insiders" rather than as a basic text for converting or reaching beginners and prospective practitioners. Basic pure-land doctrine is assumed and basic points are not belabored. At the same time, the tone is strong, simple and clear, uncluttered by abstruse terminology, and generally accessable. Moreover the rhetorical strategy is relatively simple and robust.

The translation I will be using can be found here:

http://web.mit.edu/stclair/www/aks.html
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"One should cultivate contemplation in one’s foibles. The foibles are like fish, and contemplation is like fishing hooks. If there are no fish, then the fishing hooks have no use. The bigger the fish is, the better the result we will get. As long as the fishing hooks keep at it, all foibles will eventually be contained and controlled at will." -Zhiyi

"Just be kind." -Atisha
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Re: A close reading and discussion of the Anjin Ketsujo Sho

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Part One

True Pure-land Buddhists should first of all understand how the Original Vow was made. Amida's Great Vow is made up of forty-eight constituent vows of which the Eighteenth is the most fundamental, the other forty-seven having been intended to reinforce our faith in the Eighteenth. Shan-tao sets out this vow in the Ojo Raisan as follows:

"If, when I have become a Buddha, sentient beings throughout the ten directions who say my Name at least ten times are not born in the Pure Land, may I not enter that Perfect Enlightenment of Buddhahood."
A fairly straightforward and no-nonsense opening, touching on the basic nature of Amida Nyorai's vows and positing nothing too controversial.

I do notice however that by choosing to use Shan-Tao's version of the 18th vow rather than a direct sutric quote, he gives us a rather pared down version of the great 18th that mentions nothing about the need for a sincere heart when reciting, and one that drops the exclusionary clause entirely. Given the nature of the text's rhetorical strategy, this particular translation lends itself to support of the doctrinal points posited in the next passage.
"One should cultivate contemplation in one’s foibles. The foibles are like fish, and contemplation is like fishing hooks. If there are no fish, then the fishing hooks have no use. The bigger the fish is, the better the result we will get. As long as the fishing hooks keep at it, all foibles will eventually be contained and controlled at will." -Zhiyi

"Just be kind." -Atisha
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Re: A close reading and discussion of the Anjin Ketsujo Sho

Post by FiveSkandhas »

This means that if every living being throughout the ten directions is born in the Pure Land, having fulfilled the vow necessary for birth and its attendant practices (gan-gyo), he would become a Buddha but if any fail to be so born then he would not enter that Perfect Enlightenment.
Here the author is interpreting the 18th vow from a very wide angle approach, facilitated by the language of the Shan-Tao translation: not just a limited number Nembutsu practioners are to be reborn in the Western Pure Land, but "every living being throughout the ten directions," bar none.

The vision, then, of the scope of the Vow is enormous -- indeed, universal. All beings will be saved by Amida, who has already achieved Perfect Enlightenment ten kalpas ago. There is decisive settlement for all. The author stakes out a rather strong stance from the second paragraph, and this point is central to the text's reasoning.
"One should cultivate contemplation in one’s foibles. The foibles are like fish, and contemplation is like fishing hooks. If there are no fish, then the fishing hooks have no use. The bigger the fish is, the better the result we will get. As long as the fishing hooks keep at it, all foibles will eventually be contained and controlled at will." -Zhiyi

"Just be kind." -Atisha
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Re: A close reading and discussion of the Anjin Ketsujo Sho

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  Here the question may arise: "If it is the case that Amida's Perfect Enlightenment depends solely on whether we are born in the Pure Land, how is it that Amida has already entered Perfect Enlightenment, even though not every living being throughout the ten directions has yet been so born? This I cannot understand."

It is to be noted, however, that Amida has already accomplished our Pure Land birth by fulfilling for each of us our vow and its attendant practices. As the requirement of the vow and practices has been fulfilled, thereby securing Pure Land birth for every living being throughout the ten directions, Amida has thus consummated the "Perfect Enlightenment of the Namuamidabutsu" in which those to be saved (ki) and Amida himself (ho) are one.

Therefore, there is no Pure Land birth of any ordinary living being apart from Amida's Perfect Enlightenment. Amida entered Perfect Enlightenment when the Pure Land birth of every living being was accomplished, and thereby Amida's Perfect Enlightenment and our Pure Land birth were achieved simultaneously. 
Here we see a radically immanentist view, that our birth in the pure land is not something that occurs after death, but rather something that has already occured. This idea is a strongly formulated expression of certain perspectives that had previously been present to a less conspicuous degree in Jodo-Shinshu and Jodo-Shu thought.

Since the purpose of this text is to decisively settle our confidence in pure land birth, the text seeks to inspire confidence. It does so here by stressing the oneness of Amida Nyorai's enlightenment and our own birth in the pure land in a very direct and outspoken way. One can see how internalization of this doctrine as presented would indeed help to settle absolute faith in Amida Buddha's other power. By making the rebirth something that has already happened, all forms of self-power directed toward future rebirth are rendered moot.
"One should cultivate contemplation in one’s foibles. The foibles are like fish, and contemplation is like fishing hooks. If there are no fish, then the fishing hooks have no use. The bigger the fish is, the better the result we will get. As long as the fishing hooks keep at it, all foibles will eventually be contained and controlled at will." -Zhiyi

"Just be kind." -Atisha
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Re: A close reading and discussion of the Anjin Ketsujo Sho

Post by Zhen Li »

FiveSkandhas wrote: Wed May 19, 2021 3:48 pm
Part One

True Pure-land Buddhists should first of all understand how the Original Vow was made. Amida's Great Vow is made up of forty-eight constituent vows of which the Eighteenth is the most fundamental, the other forty-seven having been intended to reinforce our faith in the Eighteenth. Shan-tao sets out this vow in the Ojo Raisan as follows:

"If, when I have become a Buddha, sentient beings throughout the ten directions who say my Name at least ten times are not born in the Pure Land, may I not enter that Perfect Enlightenment of Buddhahood."
A fairly straightforward and no-nonsense opening, touching on the basic nature of Amida Nyorai's vows and positing nothing too controversial.

I do notice however that by choosing to use Shan-Tao's version of the 18th vow rather than a direct sutric quote, he gives us a rather pared down version of the great 18th that mentions nothing about the need for a sincere heart when reciting, and one that drops the exclusionary clause entirely. Given the nature of the text's rhetorical strategy, this particular translation lends itself to support of the doctrinal points posited in the next passage.
It seems like he is trying to narrow the focus, but I suppose from a JSS perspective the lack of any aspects of the One Mind is problematic.

With regards to the first comment made in the AKS here, I am reminded of the suggestion that the reason why there is a Pure Land at all is so that beings who are limited are given a reason to desire to be born there. If from the outset people are told about the non-dual nature of a Dharmakāya, no one is going to desire to go there. If they are told about how all of their needs will be fulfilled without any effort there, then they will aspire to be born there. Even the idea of attaining Buddhahood, although important for Bodhicitta, is not sufficient enough for most people.

Skilful means must not be abandoned. One trick is to know when to hold onto skilful means even when we know that they are expedients. An analogy I would give is to exercise of various kinds, for instance, if you tell yourself that you are just going to run one kilometer and turn back if you are feeling tired, you may end up feeling like you only just warmed up after running one kilometer and continue that way for another five. This is actually how I completed my first half marathon. A similar sentiment is expressed in the book "Atomic Habits" by James Clear. If you set large unobtainable goals for yourself, you are likely to fail. But if you break it down into something doable in a short amount of time each day, and which is ready at hand, then you can build up at least the confidence that you are able. This way, I learned to play the Sanshin reasonably well just with 3 minutes of practice everyday for a few months—it's not virtuouso level, but it's something rather than nothing.

I also hate flying long distance, not for being in the air but the whole process leading up to it, as well as being cramped in a small space with poor air with popping ears and bad food. The only way I can convince myself to fly is to focus on how I will get a lot of reading done, or films watched, and just focus all my thoughts on those activities. Going to the Pure Land is in no way something which will have negative associations for people, but focusing on the expedients can help people see the point that the Pure Land is better than Samsara.
FiveSkandhas wrote: Wed May 19, 2021 7:31 pm Here we see a radically immanentist view, that our birth in the pure land is not something that occurs after death, but rather something that has already occured. This idea is a strongly formulated expression of certain perspectives that had previously been present to a less conspicuous degree in Jodo-Shinshu and Jodo-Shu thought.
In principle I see what you mean, but I would be careful with the word choice. Awakening and Birth were achieved but the latter has not yet occured. I think it is like if someone buys you a lifetime pass to a beautiful park, but you still have to choose to go—you are not going to be taken there against your will. Once you choose to go, the park management will send you a car and pick you up.
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Re: A close reading and discussion of the Anjin Ketsujo Sho

Post by reiun »

Zhen Li wrote: Wed May 26, 2021 1:57 pm
FiveSkandhas wrote: Wed May 19, 2021 3:48 pm
Here we see a radically immanentist view, that our birth in the pure land is not something that occurs after death, but rather something that has already occured. This idea is a strongly formulated expression of certain perspectives that had previously been present to a less conspicuous degree in Jodo-Shinshu and Jodo-Shu thought.
In principle I see what you mean, but I would be careful with the word choice. Awakening and Birth were achieved but the latter has not yet occured. I think it is like if someone buys you a lifetime pass to a beautiful park, but you still have to choose to go—you are not going to be taken there against your will. Once you choose to go, the park management will send you a car and pick you up.
I'm trying to follow this argument. There is a reference in a previous quote to "choosing to use Shan-Tao's version of the 18th vow", but that is the only reference I can find to the word "choice". Sorry, if that is the intended reference, I missed how that plays in here to the contention that "achieved' does not imply "occurred".

synonyms for 'achieve':
attain · reach · arrive at · realize · carry off · bring off · pull off · bring about · accomplish · carry through · fulfill · execute · perform · engineer · carry out · bring to fruition · conclude · complete · finish · consummate · earn · win · gain · find · establish · acquire · obtain · procure · come by · get · secure · clinch · seize · wrest · hook · net · wrap up · polish off · bag · wangle · swing · effectuate · reify

Well, somewhere in there, might it be somewhat likely that there is a basis for saying "occur' has indeed unfolded?
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Re: A close reading and discussion of the Anjin Ketsujo Sho

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reiun wrote: Wed May 26, 2021 3:30 pm
Zhen Li wrote: Wed May 26, 2021 1:57 pm
FiveSkandhas wrote: Wed May 19, 2021 3:48 pm
In principle I see what you mean, but I would be careful with the word choice. Awakening and Birth were achieved but the latter has not yet occured. I think it is like if someone buys you a lifetime pass to a beautiful park, but you still have to choose to go—you are not going to be taken there against your will. Once you choose to go, the park management will send you a car and pick you up.
I'm trying to follow this argument. There is a reference in a previous quote to "choosing to use Shan-Tao's version of the 18th vow", but that is the only reference I can find to the word "choice". Sorry, if that is the intended reference, I missed how that plays in here to the contention that "achieved' does not imply "occurred".
Choice of words, rather than the specific word "choice"
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Re: A close reading and discussion of the Anjin Ketsujo Sho

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Yes, "word choice" not the word "choice." As you can see, I was focusing on the word "occured."
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Re: A close reading and discussion of the Anjin Ketsujo Sho

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FiveSkandhas wrote: Wed May 19, 2021 7:31 pm
  Here the question may arise: "If it is the case that Amida's Perfect Enlightenment depends solely on whether we are born in the Pure Land, how is it that Amida has already entered Perfect Enlightenment, even though not every living being throughout the ten directions has yet been so born? This I cannot understand."

It is to be noted, however, that Amida has already accomplished our Pure Land birth by fulfilling for each of us our vow and its attendant practices. As the requirement of the vow and practices has been fulfilled, thereby securing Pure Land birth for every living being throughout the ten directions, Amida has thus consummated the "Perfect Enlightenment of the Namuamidabutsu" in which those to be saved (ki) and Amida himself (ho) are one.

Therefore, there is no Pure Land birth of any ordinary living being apart from Amida's Perfect Enlightenment. Amida entered Perfect Enlightenment when the Pure Land birth of every living being was accomplished, and thereby Amida's Perfect Enlightenment and our Pure Land birth were achieved simultaneously. 
Here we see a radically immanentist view, that our birth in the pure land is not something that occurs after death, but rather something that has already occured. This idea is a strongly formulated expression of certain perspectives that had previously been present to a less conspicuous degree in Jodo-Shinshu and Jodo-Shu thought.

Since the purpose of this text is to decisively settle our confidence in pure land birth, the text seeks to inspire confidence. It does so here by stressing the oneness of Amida Nyorai's enlightenment and our own birth in the pure land in a very direct and outspoken way. One can see how internalization of this doctrine as presented would indeed help to settle absolute faith in Amida Buddha's other power. By making the rebirth something that has already happened, all forms of self-power directed toward future rebirth are rendered moot.
I noticed that a view very similar to the one put forward in the Anjin Ketsujo Sho was given as an example of "unorthodox faith" in the Standard of Shinshu Faith. It is called the Jikko-hiji (Secret Teaching of Ten Kalpas). It just needs one adjustment to avoid being a wrong view: despite all requirements for birth already being established, we still need to receive Shinjin on our part. Amida grants it to us, but we have to come to accept it. This doesn't take cultivation, but does require "listeing" or "hearing" about the vow. Rennyō also suggests five conditions of birth, 1. karmic good, 2. spiritual teacher, 3. Amida's light, 4. Shinjin, 5. Nembutsu. Ultimately, 1 and 2 are not "primary conditions" but are secondary conditions—so, everyone needs 3, 4, and 5, but the amount of 1 and 2 differs from person to person. This is to say, the only cause is the power of Amida's Primal Vow.
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Re: A close reading and discussion of the Anjin Ketsujo Sho

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Zhen Li wrote: Wed Jun 09, 2021 10:31 pm 1. karmic good, 2. spiritual teacher, 3. Amida's light, 4. Shinjin, 5. Nembutsu.
The way I was taught number 2 is extremely important.
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Re: A close reading and discussion of the Anjin Ketsujo Sho

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Konchog Thogme Jampa wrote: Thu Jun 10, 2021 12:21 am
Zhen Li wrote: Wed Jun 09, 2021 10:31 pm 1. karmic good, 2. spiritual teacher, 3. Amida's light, 4. Shinjin, 5. Nembutsu.
The way I was taught number 2 is extremely important.
What I mean is something like, for some people they need a teacher in person who can adjust the teachings skillfully to their circumstances until they come to Shinjin. For others it suffices to read Shinran directly and Shinran serves as the spiritual teacher.
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Re: A close reading and discussion of the Anjin Ketsujo Sho

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For others it suffices to read Shinran directly and Shinran serves as the spiritual teacher.
This can be tricky. When life gets hard, when joy in spiritual stuff turns into dryness, it's helpful to have someone alive to guide you in this rather specific endeavor.
Spiritual friends are good to keep around, too.
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Re: A close reading and discussion of the Anjin Ketsujo Sho

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I'm still catching up on the reading, but the discussion so far has been eye opening.
Any idea on when this discussion will continue with the later parts?
Zhen Li wrote: Wed May 26, 2021 1:57 pmThis way, I learned to play the Sanshin reasonably well just with 3 minutes of practice everyday for a few months—it's not virtuouso level, but it's something rather than nothing.
Couldn't help but notice this. I have a Sanshin but never learned to play it: couldn't get my Japanese instructional dvds to work, not sure I even know how to tune it anymore. Love Okinawan culture and always interested in talking about it with others who feel the same.
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Re: A close reading and discussion of the Anjin Ketsujo Sho

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LetGo wrote: Fri Jul 23, 2021 5:55 pm I'm still catching up on the reading, but the discussion so far has been eye opening.
Any idea on when this discussion will continue with the later parts?
Zhen Li wrote: Wed May 26, 2021 1:57 pmThis way, I learned to play the Sanshin reasonably well just with 3 minutes of practice everyday for a few months—it's not virtuouso level, but it's something rather than nothing.
Couldn't help but notice this. I have a Sanshin but never learned to play it: couldn't get my Japanese instructional dvds to work, not sure I even know how to tune it anymore. Love Okinawan culture and always interested in talking about it with others who feel the same.
I will DM you about Sanshin.
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Re: A close reading and discussion of the Anjin Ketsujo Sho

Post by FiveSkandhas »

It's been a while, but shall we continue?
This birth of every living being was accomplished at the hands of Amida but, as each one of us comes to realise it at different times, some attained birth in the Pure Land in the past, some are attaining it now and some will attain it in the future. Although within these three categories of time each of us has to have his own moment for attaining birth, there is nothing for us to add to the absolute consummation Amida achieved on behalf of all living beings at the moment of his Perfect Enlightenment. It can be compared to the sun which, once having risen, dispels the darkness everywhere, and to the moon that rises in the sky and casts its image on the waters everywhere at the same moment. The moon casts its image on the waters whenever it rises, and also the sun never fails to dispel the darkness when it rises. Therefore just ask whether the sun has risen or not. We need not argue whether the darkness has cleared up or not. We might as well ask whether Amida has already attained Enlightenment or not, instead of arguing whether ordinary beings will be born in the Pure Land or not.
This passage goes on to treat some of the doubts that might have arisen from the preceding passage.

Thus far, the text has put forth in rather direct language the proposition that "Amida's Perfect Enlightenment and our Pure Land birth were achieved simultaneously." It has staked out a strongly other-power perspective that seems to demand very little from the practitioner at all.

So the question naturally arises: if all has been accomplished already, why do beings continue to suffer in samsara and to be born in the Pure Land at different times? How can we reconcile the immediacy of Amida's accomplishment with the weary passage of the kalpas as experienced by beings in samsara?

The author's answer is that it is our failure to realize our assured birth that causes us to linger here, and it is the difference between the times when such realization strikes different beings that accounts for the different points in linear time at which they leave samsara.

Thus, the act of realization takes on massive importance. Is the author's concept of realization somehow analogous to Master Shinran's concept of shinjin, without being exactly the same thing? If we posit a difference here, the theory that the text is originally from the Jodo-shu rather than the Jodo-shinshu proper (despite the latter's later enthusiasm for it) becomes perhaps more tenable. Or maybe the author's concept of realization is identical with shinjin? In that case, a closer relationship with orthodox Shinshu thought becomes easier to argue.

Or is the author's idea of realization simply something not to be compared with Shinjin to begin with?

Whatever the case, the author is quick to state that such realization is not to be considered in any way a self-powered cause of birth in the Pure Land. He writes with his signature straightforwardness: "Although within...time each of us has to have his own moment for attaining birth, there is nothing for us to add to the absolute consummation Amida achieved on behalf of all living beings at the moment of his Perfect Enlightenment."

Comparing Amida's enlightenment with the rising sun that illuminates all, the deeply other-powered perspective of the text is reiterated. What we realize or fail to realize may have a bearing on when we enter the Pure Land, but it is in no way to be seen as at all causally connected to the basic fact of the attainment of the Pure Land itself.

Thus in this passage the author dips into the issue of temporal difference before soaring back to his timeless perspective that utterly fuses the moment of Amida's enlightenment and the practitioner's attainment of the Pure Land.

Despite the stamp of staunch orthodoxy bestowed upon this text by Master Rennyo's enthusiasm for it, there is perhaps for some the whiff of heterodoxy about this book. Its radical collapse of past, present, and future and fusion of Amida's enlightenment with the fate of the practitioner may sit uneasily on some shoulders, and the powerful assertive tone of the author may seem closer to a baldfaced declarative rhetoric that tiptoes very close indeed to a line that should not be crossed.

To allay such possible anxieties, let us be sure to note that the author is not in any way asserting the practitioner's achievement of enlightenment is identical to Amida's enlightenment, which would arguably take us beyond the bounds of normative Shinshu. Rather, he is always careful to state that what is attained is not enlightenment but "birth" [in the pure Land].

Still, suspicion may linger. Is he suggesting that this "attainment" is attainment of assurance of birth, which is safely orthodox? Or does it suggest some kind of imminence of the Pure Land within life here and now, as asserted in earlier days by pure land theorists of the Shingon-Shu, who claimed the Pure Land was accessable in full from "within this very body" -- a most un-Shinshu-like notion yet one that had been in the air for quite some time before Masters Honen and Shinran established their faiths?

Some of the language, which perhaps in places sacrifices precision for vigor in its stated goal to instil unshakable faith, may seems to leave this latter possibility uncomfortably open. I will leave you to make your own judgements.
"One should cultivate contemplation in one’s foibles. The foibles are like fish, and contemplation is like fishing hooks. If there are no fish, then the fishing hooks have no use. The bigger the fish is, the better the result we will get. As long as the fishing hooks keep at it, all foibles will eventually be contained and controlled at will." -Zhiyi

"Just be kind." -Atisha
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Re: A close reading and discussion of the Anjin Ketsujo Sho

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I don't see any difficulty with the passage personally, it depends on how one reads it. If it is about awakening in our personal day-to-day experience prior to Shinjin, then evidently the statement made is untrue. If it is from the side of Buddha-nature, then time is understood non-dually and it is similar to the statement of the Vimalakirtinirdesa:
Maitreya, whenever you attain buddhahood, which is the perfection of enlightenment, at the same time all living beings will also attain buddhahood. Why? Enlightenment consists of the realizations of all living beings. Maitreya, at the moment when you attain ultimate liberation, all living beings will also attain ultimate liberation. Why? The Tathāgatas do not enter ultimate liberation until all living beings have entered ultimate liberation. For, since all living beings are utterly liberated, the Tathāgatas see them as having the nature of ultimate liberation.
I think what the AKS is saying, is that awakening is not attaining or adding anything new, it is just revealing something that was there all along.
Therefore just ask whether the sun has risen or not. We need not argue whether the darkness has cleared up or not. We might as well ask whether Amida has already attained Enlightenment or not, instead of arguing whether ordinary beings will be born in the Pure Land or not.
Focusing on the darkness (delusions) is being stuck in saṃsāra. The cause of birth is thus acknowledgement and knowledge that the sun sheds its light everywhere: that all beings have Buddha-nature, including oneself.

On the side of duality, we can be concerned with causes and effects—thus, the ordinary being, or icchantika, is incapable of Buddhahood. On the side of Buddha-nature, as the Nirvana Sutra explains, it is the icchantika's acknowledgement of their evil (the end of their hypocritical denial or justification of evil) that allows them to regain the seed of Buddha-nature. In fact, the implication is that we are all icchantikas until we attain Shinjin—until we acknowledge that our nature as ordinary beings is entirely incapable of awakening, regardless of whether we are in the age of the True Dharma or Age of Dharma decline: all awakening and all Buddha-activity and Buddha-knowledge is on the side of Buddha-nature and is the deed of the Tathāgata.
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