The Difficulty of Shinjin

The way to the Pure Land is not difficult in the ordinary sense, but it does demand our full attention. Each of us should make the Buddha-Dharma our first priority in life, following Rennyo Shonin's instructions. This requires a willingness to forego mundane pursuits in favor of religious ones, and implies an attitude of humility when reading or reciting the sutras, the hymns, or attending temple services. It means reflecting deeply on our limited capacities, and rejecting false spiritual philosophies that would make light of our karmic burden.

 

Most importantly, it means to rely exclusively on the words of the Buddha and the Pure Land masters, without letting ourselves be distracted by other notions and ideas, including our own. We should recognize that the key to our emancipation, the attainment of true faith, is unrelated to whatever views we may hold regarding worldly matters, however commendable these may otherwise be. Cultivating a sense of reverent awe when listening to the Dharma, while discarding mistaken views, is an essential function of authentic hearing (chomon).

 

Surely, it is extremely difficult to acknowledge one's insufficiency to the task of liberation from samsara; herein lies the singular difficulty of shinjin. In the case of serious illness, the patient must rely on the doctor's knowledge and insight. In the same way, only by entrusting oneself wholeheartedly to Amida's Original Vow is it possible to resolve the issue of birth-and-death once and for all. For the true disciple of Shakyamuni, nothing less will suffice.

 

Namo Amida Butsu _/\_

Safe

 

How wonderful is the incomparable Great Vow!

Miserable words can't possibly describe it.

Through the perfectly accomplished Vow-Power,

Faith hard as diamond has been settled in one

Completely incapable of awakening faith.

This foolish one is none other than myself.

Because of hearing the Dharma of Amida's Name,

This wandering cloud, listlessly drifting

Throughout birth-and-death,

Is now blown irreversibly to the Pure Land

By the unobstructed wind of the Primal Vow.

Truly, the compassionate Father grasps me firmly;

Truly, the compassionate Mother holds me tight!

What fear need I have of falling?

Whenever I die, I am home in the Land of Light;

Wherever I am, I am safe in the arms of

NAMU AMIDA BUTSU.

~ Composed upon reading the exhortation of faith and similitudes of the Vow of compassion in the Kyogyoshinsho of Shinran Shōnin (CWS I: 66-68), March 8, 2013.

 

Words from a Good Teacher

 

"Especially because you are an ordinary person, you can't afford not to be sure where you go after death. So, if you encountered Amida's helping hand, accept it immediately, without any second thought. You must not assume yourself any risk and do not allow death to catch you unprepared, that is, without faith (shinjin). Let smart guys and virtuous practitioners dwell in the 'here and now,' realize emptiness, oneness, or whatever they say they realize, but you stay humble and cling to the sleeves of Amida."
 

~ Rev. Josho Adrian Cirlea

(http://amida-ji-retreat-temple-romania.blogspot.com/)

 

Leave Everything to Amida

 

舟は帆まかせ　帆は風まかせ

私しや阿弥陀に　丸まかせ

 

The course of the boat is left to the sail,

the movement of the sail is left to the wind;

As for me, I leave everything to Amida.

 

~ Zuiken's Shinshu Dharma-pada

Rennyo's Summer Letters

The following letter is the second of four written by Rennyo Shonin in his 83rd summer, one year before his birth in the Pure Land in 1499. Collectively titled "Summer Letters" (Natsu no Gobunsho), these epistles were originally composed in preparation for the annual thanksgiving services. Together with the Gobunsho and the Gozokusho, they form the complete canon of Rennyo's correspondence related to propagating the teachings of the Founder Shinran. Since these letters are not typically included in English translations, and since they are very important for showing how Rennyo's mature teaching differed not the slightest from his initial efforts, they are of the utmost importance to serious students of Jodo Shinshu. I may share some thoughts about it in a subsequent post; but in any case, since such commentary is tiresome and probably unnecessary, I am posting it first as it appears in the English-language Shinshu Seiten published by the Buddhist Churches of America. Please read it carefully, reflect deeply on its meaning, and follow its instructions. Gassho _/\_
 
ALL WHO HAVE come here today to the shrine of Shinran Shonin are here for the purpose of listening to the reading of the Triple Sutra. However, it appears to me that to attend these gatherings without the slightest desire to understand the meaning of the Sutras, but only for the sake of appearances, is totally pointless.

 

The readings of the Sutras are for the purpose of receiving the Shinjin-Faith of the Other-Power and, through an understanding of the Dharma, to recognize the shallowness of one's own faith and attempt to correct it. This is the true teaching of the Buddha-Dharma. To gather at the daily readings of the Sutras without understanding them is truly futile.

 

From today, you must seriously understand the meaning of the teachings and ask others about the erroneous concepts of Shinjin-Faith that you formerly held and correct them into True Shinjin. If you should understand this well and listen carefully, it will be beneficial to both you and others. I shall now explain the reason for this. Listen very carefully!

 

By Anjin-Faith is meant that no matter how deeply evil a person may be, by discarding all the sundry practices, by single-heartedly placing reliance on Amida Tathagata, and by placing total reliance for the life to come in this Amida, such a person becomes a follower of the Nembutsu who has received "Determined Anjin." Only after a thorough understanding of this can one express the Nembutsu of gratitude to Amida Buddha. Thus, in the Shonin's Wasan, this is expressed as follows:

 

To receive the Nembutsu from the wisdom of Amida

Is the actualization of the Vow-Power of Dharmakara.

Without this Shinjin-Faith from the wisdom of Amida,

How can one receive enlightenment?

Unless one has received the determination of this Shinjin-Faith, there can be no expression of gratitude to the grace of Amida Buddha. I am curious as to how you have felt about this point up to this time.

 

You should all be fully aware of the essence of what I have just written. Should you carry it back home with you and, by discussing Shinjin-Faith among yourselves, obtain the determination of this Shinjin-Faith, you will have gained the unalterable determination of the coming birth in the Land of Bliss.

 

With reverence, I remain.

 

Latter part; 5th month, 7th year of Meio (1498)

Walking with Rennyo: Scholarly Ways

(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.

Walking with Rennyo: Why Are We Reciting Wasans?

(11) Why Are We Reciting Wasans?

 

At a late evening service in October, Rennyo told his listeners it was deplorable to think that by reciting wasans and the shoshinge they were actually making an offering to Amida Buddha and Shinran, “In other traditions merit transference is accomplished by this oral practice. In our school, Shinran intended to share with others the mind of faith in the other-power, and the wasans were composed to better understand this teaching of the seven patriarchs. Nembutsu is recited in recognition of gratitude for what he has done on our behalf, and an expressive outpouring of thankfulness to Amida Buddha, which we observe in the presence of Shinran Shonin.”

In the Chapter on True Buddha and Land in the Kyogyoshinsho, Shinran Shonin urges his readers thus: “Reverently entrust yourselves to the right teaching of the master of the sutras and the masters of the treatises and to the expositions of the Pure Land masters. You should uphold and devote yourself to them.” In this statement we perceive the clear command of the founding Master to abandon all miscellaneous paths and single-heartedly follow the path that leads to the Pure Land. We also sense his humility; for Shinran did not seek to offer his followers a new Dharma of his own invention, but rather an eternal one, imminently suited for the capacities and natures of men and women in an age far removed from the taming influence of Shakyamuni Buddha.

In order to make these instructions plain to all, the Venerable Master composed three books of hymns written in the common language, with the intention that they would be easy to hear and recite by even the lowest classes of society. We know them today as the Sanjo wasan (Three Books of Hymns in English), regarded as a Japanese National Treasure, and the primary service book of Jodo Shinshu. As has been previously noted, it was Master Rennyo who established the important place the Hymns occupy within the Hongwanji, so that up to this day, the wasan are heard in homes and temples wherever Amida’s Name is praised. Indeed, to read through the wasan may be one of the best ways to enter the Dharma-gate of the Primal Vow, as taken in order these hymns present a structured overview of the entire Pure Land path, from its origins in Amida’s perfect enlightenment (Sanskrit anuttara-samyak-sambodhi) to its historical revelation through Shakyamuni Buddha and the Seven Patriarchs. A good companion for such a journey can be found at the website “Notes on the Nembutsu” (http://www.adelaideshinbuddhistdojo.com.au/shinranwasan/), maintained by the Rev. George Gatenby of Australia, whose succinct and insightful reflections on each wasan provided the inspiration for the present author’s efforts.

The traditional method for reciting the wasan is chanting, a solemn, unpretentious style of vocal intonation suitable to such sacred psalms. Herein lies a key difference between Jodo Shinshu and other Buddhist schools of thought, however. Generally, whenever chanting is made a part of Buddhist service, it is with the purpose of generating merit on the part of the chanter, who then directs this merit to all beings to secure their well-being. Indeed, such practice has as its basis the words of Shakyamuni Buddha, who affirmed that merit would accrue to those who recited the various sutras that He taught.

For those of us living in the Last Age of the Dharma, however, such merit-making is beyond our grasp. We are simply incapable, in our current state as foolish, unenlightened beings, of producing merit through any practices whatever. And so Master Rennyo admonishes us not to become foolishly attached to our act of chanting, but instead to listen carefully to the meaning of what is chanted. What a pity it would be if, fondly imagining that we could someone make our minds better or more like the Buddha’s through our vain efforts, we should miss the important message the wasan convey, which is simply to reverently entrust ourselves to the right teaching, and take refuge in the Source of unhindered light that pervades the entire universe.

In summary, therefore, the purpose of chanting in Jodo Shinshu services (whether public or private) is:

1)      To understand the Other-Power teaching based on Amida’s Primal Vow;
2)      To proclaim this teaching to others;
3)      To give thanks to the Buddha and Shinran Shonin for their benevolence to us.

In casting aside the thought of making merit through chanting or any other means, we have the example of Shinran Shonin himself. In a letter written by the Shonin’s wife Eshinni to Kakushinni, their youngest daughter, we read of a time when the Shonin set out to recite the sutras 1,000 times for the benefit of sentient beings. He stopped, however, when he realized that “to have faith oneself and to cause others to have faith is truly the way to respond to one's indebtedness to the Buddha. With faith in this, what outside of the nembutsu could possibly be lacking that would make one feel the need to chant the sutras?” Indeed, it is by realizing shinjin and guiding others to its realization that we truly repay Amida, our compassionate Parent, for the great love that He directs toward us.

Rennyo says that we observe this thankfulness "in the presence of Shinran Shonin." In fact, among devout nembutsu followers of the Jodo Shinshu tradition there is a definite sense of Shinran’s ongoing influence, as well as an awareness of his abiding presence. Of course, we know that Shinran was born in the Pure Land at the end of his life, and is now active in the world as a participant in the Buddha’s saving work. Along with this, it seems that something of his earthly existence as the forbearing, bald-headed monk lives on among those who recite the nembutsu of True Faith. Furthermore, I believe that this realization is not merely a sentimental one, but arises from the compassionate heart that the founding Master manifested in his life, and which he received from Amida. I believe it is this presence which nembutsu followers of Shinran’s tradition perceive when they seek his guidance in the scriptural texts.

In the wasan, the shoshinge, and the body of teaching that he bequeathed, the spirit of Shinran Shonin lives on forever. The message that he preached has the ability to solve our spiritual conundrums just as much today as when the Shonin traveled the byways of rural Japan, spreading the gospel of Amida’s salvation to all who would listen. May the disciples of Shakyamuni in the present era likewise heed the words of the founding Master, and, casting off the inclination toward sundry practices, entrust themselves in Amida Buddha alone.

Gassho _/\_