(12) Scholarly Ways
We may be well learned in the bulk
of our religious literature, but lacking a settled peaceful mind of the
other-power this study is useless. Our rebirth, determined by Amida, is the
faith of one-mind lasting to the end of life and in the certainty of rebirth.
Since the days of the Founder Shinran, the Hongwanji denomination
has developed an impressive body of scholarly literature in which the essential points of Shinshu teaching are set forth in fine detail. In this way, the standard
of Shinshu teaching has been firmly established for the followers (monto) of the Head Temple, as well as
for many who look to Shinran Shonin as their spiritual guide and mentor in this Dharma-ending Age. Such
orthodox interpretations are not absolute, but embody the sincere efforts of the Masters to guide us in the True Path, and away from erroneous or
insufficient teachings. They remind us that Jodo Shinshu is not a path of vague
religious symbols and abstract speculations, but of spiritual realities with
vital relevance to our present condition. Sincere seekers of birth in the Fulfilled
Land must be wary of a purely academic approach to Shinshu, however.
They should recognize that such study, though useful, is not the end of the
journey, but rather the foundations for diamond-like Faith (shinjin).
Not that there is anything wrong with studying Shinshu as an
academic subject. On the contrary, examining our tradition with academic rigor
can only serve to heighten our appreciation for it. The Pure Land Way may be
counted among those schools of Buddha-Dharma that are based on the sutras, the
recorded sermons of Shakyamuni Buddha, specifically the Threefold Pure Land Sutra.
It is decidedly not an esoteric path
such as that transmitted without words to Venerable Mahakasyapa in the famous “Flower
Sermon,” and which became the basis of the Zen school in later centuries. Rather, the Pure Land Way was widely proclaimed throughout India and China, and
finally Japan, thanks to the writings and missionary activities of the Japanese Masters, including Genshin, Honen, and Shinran. To study these scriptures and commentaries,
therefore, is a noble and praiseworthy endeavor, if not altogether necessary
for comprehending the Path, and it is one that Rennyo Shonin himself
encourages. It is certainly an unfortunate thing that there are many scholars
of Jodo Shinshu who, though they know so much about its origins and development
over the centuries, lack the heart of True Faith that enlivens authentic
Shinshu discourse, and distinguishes it as a living Dharma, rather than an
extinct or dormant one.
Although we engage in reading and perusing of the scriptures,
however, we should not close our minds to the Dharma experience that lies outside
such study. Only yesterday I was taking a walk in the evening, enjoying the sights
and sounds of nature while contemplating Shinran Shonin’s teachings, as I like
to do now and then. A refreshing summer breeze was blowing from the river
nearby, rustling the countless leaves on the trees surrounding, each a universe
of minute worlds. By the side of the walkway, hundreds of ants were busy
repairing their hills. I was struck at that time by the infinitude of Amida’s
Dharma-body, by the inconceivable activities of its light, and the scope of its
compassionate wisdom. A similar sense of wonder must have come upon the beings
assembled on Vulture Peak when Shakyamuni Buddha revealed the glory of the Pure
Land. I was aware that this wisdom and compassion enveloped all things—the
trees, the sky, the ants by the roadside, as well as myself, who am in the
final analysis little more than an insect—tirelessly urging them to awaken.
Suddenly overwhelmed by a deep joy that nearly made my hair stand on end, I
began to say the nembutsu. I repeated it again and again, feeling as though I
had to say it or burst. It must have seemed odd to people passing by, seeing me
smiling like a lunatic and mumbling to myself! They probably thought I was
drunk.
I mention this personal anecdote because I feel it
illustrates the importance of everyday life in Dharma-hearing. For all the many benefits I have gained from poring over our traditional literature, I would rather have one
such moment of genuine insight than a diploma in Shinshu studies from a famous Buddhist university. More importantly, I think Rennyo Shonin would agree.
Throughout his many sayings and letters, he is constantly urging us to cast
aside our doubts and fears and plunge headfirst into the Dharma-streams of life.
Rennyo Shonin himself was the kind of person who lived in the Light to the
absolute fullest extent possible, and he wanted the same for all nembutsu
followers, knowing that it is in the very act of living that Amida’s unbounded
Life expresses itself, finding ways to reach our hearts. The sutras, the
Masters’ commentaries, the Dharma-talks of good teachers—these manifestations
are all intended for us, who are alive, and who “have ears to hear.” It does no good
to learn about the Dharma, if we do not incorporate our daily existence in that
learning process. In Understanding Jodo
Shinshu, the Rev. Eiken Kobai reminds us that deep listening (chomon), while certainly including
ordinary religious activities, is in no way limited to them [1]. It may be at
the most unexpected time that the Dharma chooses to illuminate our minds, and
it is up to us to be ready for these occasions. If we listen carefully, we will hear Amida's call summoning us to trust in the Vow made for each and
for all.
Gassho _/\_
[1] Eiken Kobai, Understanding
Jodo Shinshu (Craiova, Romania: Dharma Lion Publications, 2007), 173.
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