HORAI Introduction #206

Zuiken

Nirvana is the goal of human life, the perfection of personality, and the boundary of the perfection of compassion and wisdom. This is called “thusness [shinnyo],” “oneness [ichinyo],” and “ultimate reality [jissō].”

The teaching of birth in the Pure Land is the “unsurpassed skillful means [hōben]” leading to Nirvana.

　涅槃は、人生の目標であり、人格の完成であり、悲智円満の境界である。これを「真如」と云い、「一如」と云い、「実相」と云う。
　往生浄土の教えは、涅槃に至る「無上の方便」である。

HORAI Introduction #201

Zuiken

The profundity, the height, the preciousness, and the mystery of Shaka Nyorai’s perfect enlightenment and Amida Nyorai’s perfect enlightenment cannot be reached by words or by the mind.

The preciousness of the perfect enlightenment is the preciousness of the Great Truth of the Dharma-realm, the preciousness of mind-nature (Dharma-nature, Buddha-nature), the preciousness of meditative concentration [dhyana-samadhi], the preciousness of Great Wisdom and Great Compassion. It is the preciousness of Namo Amida Butsu.

　釈迦如来の正覚、阿弥陀如来の正覚の深いこと、高いこと、尊いこと、不可思議なることは、言葉も心も及ばれぬ。

　正覚の尊さは、法界の大真理の尊さ、心性（法性・佛性）の尊さ、禅定の尊さ、大智・大悲の尊さである。南無阿弥陀佛の尊さである。

Notes on Reading KYOGYOSHINSHO #163

Notes on Reading Kyōgyōshinshō #163

Zuiken

When you hear the Buddha-Dharma, you should make a question by yourself and hear with this question [in mind]. The questions are:

1. Are you born through the nembutsu, or are you born through shinjin?
2. Are you born through shinjin, or are you born through the Vow-power?
3. Are you born through the Vow-power, or are you born through the Name?
4. Does Amida Nyorai save you, or are you saved by the virtue-power of the Name?
5. When you call [the nembutsu], is birth settled, or is birth settled when you believe?
6. What is the meaning of “as it is”?

First, if you do not ask the above six questions while thinking and thinking, listening and listening, it will be impossible to reach the point at which shinjin is determined.

The answers should be discovered by yourself, but if you try to answer these six questions, it will take a lifetime. They are likely not to be understood even if it takes a lifetime. Fellow travelers, not understanding them, ignore them just like that and do not make them a problem. Because they do not make them a problem, decades afterward, shinjin becomes unclear. Because they do not get serious, the problem does not emerge. Even if the problem emerges, they do not try to solve it. This is a common fault of the average fellow traveler. Many Buddhist books as well as magazines were published in the past eight decades, but I have never seen a document that solved the six questions that appear above. It is important to ask the six questions above tens of times or hundreds of times, and to resolve them.

(1)

Are you born through the nembutsu, or are you born through shinjin?

The answer is, “Shinjin is the true cause, reciting the Name is in gratitude.”

It is said that birth is attained through shinjin, but what kind of shinjin?

(a) Do you believe in the virtue-power of the Name, or (b) do you believe that those who call the nembutsu will be saved?

It is belief in the virtue-power of the Name. “Original Vow” and “Name” are nondual.

(1) Birth through reciting the Name is (2) birth through the Name. Birth through the Name is (3) birth through shinjin (shinjin is the true cause). This is not understood.

The true spirit of “birth through the nembutsu” is “birth through shinjin.” No matter how many times you say the nembutsu, without shinjin you cannot be born in the Pure Land. Now, what do you believe in? The following are to be believed:

1. The preciousness of the Buddha;
2. oneself as an extremely sinful, ignorant ordinary person lacking capacity;
3. the excellence of the virtuous masters;
4. the dreadfulness of impermanence and cause and effect;
5. I am born by the Original Vow-power

“Original Vow-power” is “the power of the Original Vow.” Moreover, it is “the power of the Original Vow and the Name.”

“Original Vow-power” is “the power of Buddha.” If we speak of “the power of Buddha,” this is “the power of great Compassion,” “the power of great Wisdom,” and “the power of the great Vow.” Through “the power of Buddha,” the person who cannot go [to the Pure Land] is made to go. It is a mistake for fellow travelers to think of going [to the Pure Land] by grasping at shinjin or saying the nembutsu while forgetting the power of Buddha. Through “taking in and saving all beings throughout the ten quarters with Light and Name” (the Original Vow), we are saved by “Light and Name.” This is “the power of the Original Vow”; this is “Other-power.” However, although fellow travelers talk about “Other-power,” by grasping at “shinjin” and [thinking] “I’ve received shinjin, so I can go [to the Pure Land],” they have already asserted “self-power.” “Receiving shinjin” is like the sun shining. Because the sun shines, you can read the newspaper even without electric lights. Also, it is like being taken by the hand although one is blind.

Night is dark; the way can’t be seen at that time
Amida Nyorai takes my hand
How great is the power of the Original Vow! (Zuiken)

HORAI Introduction #224 by Zuiken Sensei

          Often tasting the imperial command [of the Vow], the words of a person rolled up by Namo Amida Butsu are a wonderful thing; through this person’s words, the Tathāgata of Immeasurable Light is working.

          Unless causes and conditions ripen, even a wise person, no matter how learned, cannot taste the imperial command.

          Without listening to the Buddha-Dharma, no matter how much time has passed, the causes and conditions will not come. What you heard today becomes a cause and condition; it becomes past good. Past good is the illumination of Amida Nyorai’s Light.

　勅命をよくよく味い、南無阿弥陀佛に丸められた人の言葉は不思議なもので、その人の言葉を通して、無碍光如来がはたらいて下さる。

　因縁が熟さぬと、なんぼ賢い人でも、如何に学問ある人でも、勅命は味われぬ。

　因縁は、佛法を聞かずしては、何時まで経っても来ない。今日聞いたことが、因縁となり、宿善となる。宿善は阿弥陀如来の光明の照育である。

HORAI Introduction #204

          Buddhism is a battle between the darkness of sentient beings’ hearts and the Light (virtue) of Nyorai-sama’s great compassion. Sentient beings have no power to erase their sins. The power to extinguish sins is only the Light of the Tathāgata’s Original Vow, the Light of the Name, the Light of the Buddha-wisdom, the Light of the mind of great compassion. [This] Light is virtue.

　佛教は衆生の心の闇と、如来様の大悲の光明（功徳）との戦いである。衆生には自分の罪を消す力がない。罪を消す力は、唯だ如来の本願の光明、名号の光明、佛智の光明、大悲心の光明あるのみである。光明は即ち功徳である。

Reading the KYOGYOSHINSHO #213 (from HORAI No. 220)

Reading the Kyogyoshinsho (213)

Zuiken

第十八願文には、「信」と「行」（乃至十念）とが誓われてある。In the text of the Eighteenth Vow, “faith [shin]” and “practice [gyō]” (up to ten thoughts) are vowed. 十八願成就文には、「聞其名号、信心歓喜、乃至一念（信の一念）……即得往生」とある。The passage on fulfillment of the Eighteenth Vow states that “[those who,] hearing the Name, realize shinjin and joy, even one thought-moment (one thought-moment of faith)… are immediately born.” 善導大師の釈文には、「衆生称念、必得往生」（衆生（が）称念すれば、必ず往生を得）と申された。In Zendō Daishi’s explanatory text, it is said that “sentient beings who say the Name are surely born” (if sentient beings recite the Name, they will certainly be born).

浄土宗の人は、「其の三」（前述）、（２１９号P.３３）を重視して、「念佛を称えなければ往生出来ぬ」と思って、称名に力を入れてお念佛を奨励する。People of the Jōdo School emphasize “[passage] three” (mentioned previously), (No. 219 p. 33) and encourage putting effort into reciting the Name, thinking that “I cannot be born if I do not recite the nembutsu.”

People浄土真宗の人は、親鸞聖人の第十八願（至心・信楽の願）の釈を重んじておる。 of the Jōdo Shin School emphasize Shinran Shōnin’s interpretation of the Eighteenth Vow (the Vow of sincere mind and joyful faith). さて御安心となると、第一の據所は、「第十八願の成就文」である。When it comes to peace of mind [anjin], the first point is the “passage on fulfillment of the Eighteenth Vow.”

聖人は「成就文」を釈して、Interpreting the “passage on fulfillment,” the Shōnin [Shinran] says:

“「横超は、即ち願成就（第十八願の成就文）一実円満の真教、真宗是れなり。」と申された。Transcending crosswise is the true teaching based on the fulfillment of the Vow (passage on fulfilment of the Eighteenth Vow), which embodies the perfectly consummate true reality. This indeed is the true essence of the Pure Land way.” Concerning peace of mind, when doubts arise, they should first of all be resolved in light of the “passage on fulfillment of the Primal Vow.”

殆んど、すべての同行は、Almost invariably, all fellow travelers [ask the following questions]:

一、信すれば助かるか、

          1. Will I be saved if I believe?

二、称うれば助かるか、          2. Will I be saved if I recite [the nembutsu]?

この問題を解決した同行は少ない。Fellow travelers who have resolved these questions are few.この問題も第十八願成就文に照らして解決すべきである。 These questions should also be resolved in light of the passage on fulfillment of the Eighteenth Vow.

（一）信心は往生の正因である。(1) Shinjin is the true cause of birth [in the Pure Land].

念佛は往生の正因に非ず。Nembutsu is not the true cause of birth [in the Pure Land].

（二）信心は「本」であって、念佛は「末」である。(2) Shinjin is the “origin,” nembutsu is the “end.”

（三）信心は「体」であって、念佛は「用」であり「相」であり、報恩行である。(3) Shinjin is the “body,” nembutsu is the “working” and “aspect”; it is the practice of repaying [our] gratitude.

（四）信心は先にいただくもので、念佛は後にいただくものである。(4) Shinjin is received first, and the nembutsu is received after.

此の四ヶ条は心得ておかねばならぬ。These four articles must be understood. さりとて、「念佛は称えなくてもよい」と云って、お念佛をしない人がある。Having said that, there are people who do not say the nembutsu, saying, “There is no need to recite the nembutsu.” これは「称えず非事」と云って、異安心である。This is called the “error of not reciting,” and it is a different [i.e. mistaken] faith [i-anjin].

「信巻」末の「必具名号」（真実の信心には必ず名号（称名念佛）を具す）の釈を拝見すべきである。You should look at the explanation of “unfailingly accompanied by [saying] the Name” in the second volume of the “Chapter on Faith” (true and real shinjin always includes saying the Name (nembutsu)).

『御文章』にのたまわく、In Gobunshō we find:

「信心獲得すといふは第十八の願をこころうるなり。この願をこころうるといふは南無阿弥陀佛のすがた（成就文）をこころうるなり」と。“Realizing shinjin means understanding the Eighteenth Vow. Understanding this Vow means understanding what Namo Amida Butsu (passage on fulfillment) is.”

Most fellow travelers dislike hearing the origin of the Eighteenth Vow. Moreover, they do not know the text of the Eighteenth Vow [itself], to say nothing of the “passage on fulfillment.”

First and foremost, the Eighteenth Vow and the “passage on fulfillment” of the Eighteenth Vow must be heard and remembered. To go to the Pure Land is to go to the Pure Land by the “Primal Vow-power” of Nyorai-sama.

To taste the Eighteenth Vow and to receive the “Passage on Fulfillment,” what we must pay attention to is the “two kinds of deep faith.” Always having the two kinds of deep faith in your heart, if you do not taste the Eighteenth Vow, you cannot understand its meaning. Amida Nyorai is the Tathagata evoking gratitude, and in light of the self-power Dharma-gate of the Path of Sages, to the person who cannot be saved by any means, Amida Nyorai is the only one who says, “I will save you alone.” Amida Nyorai has already saved the sentient beings throughout the ten directions by means of His “Light” and “Name.” Again, He has already rescued [them] by means of His “Primal Vow” and “Name.”

Reading the KYOGYOSHINSHO #212 (from HORAI No. 219)

Reading the KYOGYOSHINSHO (212)

Zuiken

Hearing/faith [monshin] (joyful faith) in one thought moment [ichinen] (end of the Chapter on Faith [from Kyōgyōshinshō])

“Contemplating true and real [joyful faith], I find there is the one thought-moment. One thought-moment expresses the ultimate brevity of the instant of the realization of [joyful faith] and manifests the vast, inconceivable mind of joyfulness.”

“The word hear in the passage from the [Larger] Sutra means that sentient beings, having heard how the Buddha’s Vow arose – its origin and fulfillment – are altogether free of doubt. This is to hear. Shinjin is shinjin that is directed to beings through the power of the Primal Vow. Joy expresses gladness in body and mind. Even includes both many and few. One thought-moment: because shinjin is free of double-mindedness, one thought-moment is used. It is the mind that is single. The mind that is single is the true cause of [birth in] the pure fulfilled land.”

Explanation

          The doctrine of birth through “one thought-moment of faith” is only [to be found in] Jōdo Shinshū. “One thought-moment of faith” means “Namo Amida Butsu, don’t worry, you are saved just as you are,” while hearing this, “Ah! so happy!” What showed us that we are born [in the Pure Land] through one thought-moment of shinjin and joy is “[as they] hear the Name, realize even one thought-moment of shinjin and joy, they then attain birth” from the passage on the fulfilment of the Primal Vow.

          The passage on fulfillment in the last volume of the Larger Sutra is the true spirit of the Eighteenth Vow described by Shaka Nyorai in the first volume. This is the face of Jōdo Shinshū and is also the basis of peace of mind [anjin] in Shinshū.

          In the Eighteenth Vow (first volume of the Larger Sutra), the threefold faith (three minds) of “sincere mind, joyful faith, and wish to be born in my land,” shinjin (faith) and the “nembutsu” of “even one thought-moment” (practice), [which are] “faith” and “practice,” have been vowed.

          Zendō Daishi [Master Shan-tao] interprets the Eighteenth Vow as saying:

“Sentient beings who say the Name will surely be born (if sentient beings say the Name they will certainly be born [in the Pure Land].)”

          The passage on the fulfillment (last volume of the Larger Sutra) of the Primal Vow (Eighteenth Vow) states,

“All sentient beings, as they hear the Name, realize even one thought-moment of shinjin and joy, which is directed to them from Amida’s sincere mind, and aspiring to be born in that land, they then attain birth and dwell in the stage of nonretrogression.” (2)

          The text of the Eighteenth Vow reads,

“If, when I attain Buddhahood, sentient beings in the lands of the ten directions who sincerely and joyfully entrust themselves to me, desire to be born in my land, and think of me even ten times should not be born there, may I not attain perfect enlightenment.” (1)

          Zendō Daishi interprets the text of the Eighteenth Vow as follows:

“If, when I attain Buddhahood, the sentient beings of the ten quarters say my Name even ten times but do not attain birth, may I not attain the supreme enlightenment. The Buddha is now actually there in the Pure Land, and has attained Buddhahood. Know that the momentous Primal Vow is not in vain, and that when sentient beings say the Name, they unfailingly attain birth.” (3)

An Update

Dear Readers,

I regretfully note that my blog has been idle for quite some time. This has certainly not been because I have nothing more to say on the subject of Jōdo Shinshū! Rather, if I were to offer an excuse, it would be that I have been very busy this past year finishing up my university studies. Now that those have been successfully completed, I am once more turning my attention to this blog.

I began writing and posting here almost four years ago as a means of sharing my personal thoughts while traveling on the Great Unhindered Path of the True Pure Land School (Jōdo Shinshū in Japanese). That purpose remains unchanged to this day, and will continue. In fact, there are a number of topics I would like to write about, and essays on these will be forthcoming. I especially wish in the future to use this space as a way of sharing my life experiences related to Buddhism in general, and Shin Buddhism in particular. Thus, I will be posting photos and reflections as I return to Japan this fall to meet with friends new and old and take part in various events while studying in Kyoto.

Of course, the primary intention is always to share the authentic teaching of Jōdo Shinshū in the form that I have been fortunate to receive it. To that end, I will in the coming months be posting several articles from Hōrai (Dharma Thunder) magazine that I have been translating. These are pieces written by the late Rev. Zuiken Inagaki, a beloved and esteemed preacher of Shinran Shōnin's teaching. Although I am hardly the person qualified to undertake such a monumental task, nevertheless I felt that if I do not attempt it, it will not be done.

The copies of Hōrai magazine, from which the excerpts will be drawn, I received as a surprise gift from my good friend Rev. Yuki Sugahara, formerly minister at the Buddhist Church of Florin in California, and now of Oregon Buddhist Temple. Knowing my zest for Zuiken's words, he presented me with over a decade’s worth of issues, each a veritable goldmine containing verses, sermons, essays, and more. Indeed, such is the extent of the Dharma-treasure here contained, that I was at a loss to know where to begin! In addition, I had previously been given two copies of Hōrai magazine by Mr. Inaba, a fellow traveler associated with Kōrinji Temple in Yokohama, to whom I introduced Zuiken Sensei's work while attending religious services there.

In order to repay my debt of gratitude for these wonderful gifts, I have decided to share Sensei’s words in English to the best of my limited ability. The task is a difficult one, as the Japanese employed is frequently antiquated or contains elements of regional dialect. The resulting translations will therefore necessarily be provisional, and it is to be hoped that they improve with time as my knowledge of the Japanese language grows. Fortunately, I have been helped in this endeavor by another good friend and Dharma-brother, Mr. Melvin Lim of Malaysia. A devoted student of Zuiken Sensei's thought, Melvin has long dedicated himself to the promotion of Sensei’s writings through his own blog "Diamondlike Shinjin" (www.diamondlikeshinjin.blogspot.com), to which I give my unreserved recommendation. In the present case, Melvin read my translated drafts and offered invaluable suggestions for their improvement. Of course, any errors of translation are entirely my own.

In conclusion, I would like to note that Zuiken Sensei's teaching is of special significance to me. When I was first starting out on the Pure Land path many years ago, Zuiken's writings were among the first I was fortunate to encounter. Through his joyful verses and clear and unambiguous expositions, Zuiken Sensei has been my good teacher and guide over the years. Indeed, I often feel that he has been at my side all along. In his uncompromising presentation of Shinshu teaching, Zuiken's intention is always to lead the hearer/reader into the all-powerful working of the Primal Vow that is absolute Other-Power—to hear the unconditional Call of Amida's Name, Namo Amida Butsu, and find true peace of mind (anjin) in His all-embracing Light. If someone happening upon this blog encounters the True Dharma through the words of Zuiken Sensei, thereby realizing the indestructible Mind of Joy, I could hope for nothing more.

In gasshō,

Kyōkan G. Schlaefer

New Year's Day 2017

Happy New Year to my friends and readers from around the world!

As I reflect on the past year, I am filled with gratitude that I was given the opportunity to strengthen my connections with our Jodo Shinshu tradition through many precious encounters, particularly while living and studying in Japan. I believe that these spiritual friendships will outlast the impermanence of this Saha world, and I look forward to learning more from each one of them in the years to come. As Zuiken Sensei says, "Those who have become your friends with selfish desires will part from you through selfish desires; those who have become your friends through the Buddhist Way will never part from you" (Shinshu Dharma-pada, p. 60).

This morning, I woke early in hopes of seeing the first sunrise of the New Year. Unfortunately, the weather here in northern California was cloudy today, so the rising sun remained invisible. Standing beside the river near my apartment, I listened to the sounds of fish jumping and the calls of birds, and pondered the unfathomable working of Amida's Original Vow, which has enabled me to hear the Dharma in this life. The overcast sky reminded me of the words of Shinran Shōnin that we recite in the "Hymn of True Faith":

The light of compassion that grasps us illumines and protects us always;
The darkness of our ignorance is already broken through;
Still the clouds and mists of greed and desire, anger and hatred,
Cover as always the sky of true and real shinjin.

But though light of the sun is veiled by clouds and mists,
Beneath the clouds and mists there is brightness, not dark.
When one realizes shinjin, seeing and revering and attaining great joy,
One immediately leaps crosswise, closing off the five evil courses.

I would like to keep these words in mind as I continue to deepen my personal understanding and appreciation of our Jodo Shinshu teaching this year. I will continue to post occasional reflections on my journey on this blog as time permits. If there is anyone who follows what I write here and (more importantly) derives some benefit from it, I would especially like to wish you a happy and prosperous 2017.

In gassho,

Shaku Kyōkan


January 1, 2017

Miscellaneous Verses

If you try to resolve your doubts
Through your own power,
You will find they pop up
Again and again,
Like mushrooms after the rain.
But if you rely on the Buddha's power,
You will find your doubts naturally dissolve
Like mist before the sun.

Such is the understanding
Not based on human calculation,
The thoughts and opinions
Of the unenlightened.
It is the diamond-like assurance
Of the Buddha's True Mind.
We call this True Mind,
"Joyful Faith" (shingyo)

After a lifetime spent
Listening to the Dharma,
What does one hear?
Only the call of the Primal Vow,
Namo Amida Butsu.

Reading books
And piling up knowledge
Is not the Buddhist path.

Though others may speak
Of how fine the water is,
You cannot know this yourself
Unless you dive in.

Plunge into the Buddha-Dharma!
Immerse yourself in the true Wisdom!
Unless you are willing to undergo
The flames of Samsara
In order to hear
The Tathagata's Name,
This life, too, will pass by
To no purpose.

Finding myself lost and alone,
Far from shore,
The waves of blind passions
Swept over me.
All hope of rescue gone --
Then I heard the calling voice:
"I am here for your rescue!"

How can this be?
I never petitioned the Buddha's appearance,
Yet there he is.

Spiritual relief comes
At the sound of Amida's Voice,
"Do not be afraid!
I will not leave you behind.
Unless you too are free,
How can I possibly enjoy
The bliss of Nirvana?"

The Tathagata's salvation
Is the wonderful world
Of the inconceivable Wisdom
Of the incomprehensible Light
Lying beyond all thoughts
Of foolish beings.

What is the way to true liberation?
Only Faith.
What kind of Faith?
The Faith that arises spontaneously
At the sound of His Call.

NAMO AMIDA BUTSU


Tuesday, September 13, 2016
 

Some Thoughts on "Listening" (Chōmon)

In orthodox Jodo Shinshu, listening to the Buddha-Dharma (chomon) is not a spiritual practice (gyo) that brings about a result. This is because "it is not the 'listening' that we do that allows us to receive shinjin" (Kobai, Namo Amida Butsu: Misunderstandings of Master Rennyo). [1]

There is nothing more to shinjin than understanding the meaning of Amida's "name-and-title" (myogo), hearing the call of the Primal Vow, and obeying its command without doubt or hesitation. Hence, "that hearing, just as it is, is what shinjin is."

Or as Zuiken Sensei put it, "Believing does not come after hearing. Peace of mind does not come after believing. Listen carefully to the call of the Original Vow, which has accomplished namuamidabutsu and also accomplished our hearing of it, believing in it and peace of mind. If you have listened well, you will be relieved of the heavy burden on your shoulders." [2]

Of course, in order to hear the Name, it goes without saying that we must "pass through the triple-thousand worlds aflame" with determination to seek the truth of the Buddha's Words. But the process of listening itself does not depend on the calculating mind of foolish beings. This defiled mind of ours cannot “see” the Buddha's mind; only the Buddha can see the Buddha's mind. So how can we see? Amida Buddha makes us see through “hearing the Name.” Besides hearing the Name, there is no practice or condition for sentient beings to fulfill in order to enter the world of salvation.

To state once again, listening to the Dharma in the context of Jodo Shinshu does not mean exerting one's mind in order to “get it.” Rather, it is an opening up to the "marvelously mysterious" working of the Vow, which is itself brought about naturally by the skillful means of our true father-and-mother, Amida. As Zuiken Sensei says, “‘Hearing the Name, having joy in shinjin (faith)’ is the abstruse tenet of Jōdō Shinshū, the anjin (settled mind) of the Shōnin, as well as the basis for salvation. ‘Hearing’ is the working of the Name; other than this working, the Name is not found. ‘Hearing’ is the great shinjin that is the mind of great compassion, so it is the real cause of birth in the Land of Recompense.” [3]

So long as we listen to the Dharma with the mind of self-power, we cannot realize true peace of mind (anjin). But as soon as this self-power mind is overturned, we enter the ocean of the Vow. How is this mind overturned? It is overturned through nothing but the Light and Name of Amida Tathagata.

For more on this topic, please read Chapter 3, "The Way to Shinjin" from Namo Amida Butsu: Misunderstandings of Master Rennyo by Rev. Dr. Eiken Kobai.


NOTES:

[1] The Japanese term chomon 聴聞 may be translated variously as “listening” or “hearing.” In the context of the Buddha-Dharma, “listening” suggests a casual acquaintance with the doctrines or an understanding driven by self-centered effort, while “hearing” implies deep realization of the true meaning of the Name. Upon settlement of shinjin based on Other-Power, we become aware that Amida’s salvation precedes even our “hearing” of it. There is, therefore, as the Myokonin Okaru observed, nothing left but hearing.

[2] Zuiken S. Inagaki, "On Faith" (http://www.nembutsu.info/of.htm)

[3] Zuiken S. Inagaki, "Shinran Shōnin" (http://diamondlikeshinjin.blogspot.com/2012/12/7-shinran-shonin.html)

Those who think they will never fall into hell
     Are certain to go there;
Those who believe they will be born in the Pure Land
     Rarely attain their goal.
What way is left for me, then,
     Apart from the Original Vow?

Yokohama, Japan

April 10, 2016

An Important Pure Land Scriptural Text

A signed copy of Rev. Dr. Zuio H. Inagaki's English translation of Shan-tao's Kannenbōmon (The Method of Contemplation on Amida). It is a joy to receive such a beautiful gift, and an even greater joy to read it! Gassho

My Kikyoshiki Experience

NOTE: The following essay was first published on my personal Facebook page at 12:23PM on March 23, 2016.

This Higan’e, I was fortunate to attend services at three Jodo Shinshu temples here in Japan. The first was Nishi Honganji (http://www.hongwanji.or.jp/) in Kyoto, my denomination’s head temple (Honzan), where I met with Rev. Eiken Kobai and received my Dharma-name after an unforgettable tour of the temple’s architectural treasures led by Rev. Clifton Dodatsu Ong. Immediately following the kikyoshiki ceremony, I had the opportunity to attend the service held in Amida-do (the H...all of Amida Buddha). Here, for the first time, I heard the sound of the Kansho bell and listened as the hall reverberated with voices chanting the Sanbutsuge and Wasan.

On Sunday, I journeyed to Nara to attend Higan’e service at Jokyouji (http://www.joukyouji.com/) at Reverend Clifton's invitation. This beautiful and historic temple was founded in the 13th century by Gyoen, a disciple of Shinran Shonin who was formerly a samurai. Here, I was honored to meet the granddaughter of Rev. Riken Katsura, Rev. Zuiken Inagaki’s teacher. Serious listening to the Buddha-Dharma is a matter of course at Jokyouji, where Zuiken Sensei’s legacy is alive and well. His writings were referenced multiple times during my visit, and I even had lunch in a room where his calligraphy adorned the walls. One of the temple’s members, at the age of 100, travels four kilometers by bicycle to attend services! To hear the Dharma in the company of such dedicated fellow-travelers was a rare privilege indeed. I was also presented with two books, Zuiken Sensei’s biography of Shakyamuni Buddha, and an introduction to Shinshu teaching by his son Rev. Zuio Inagaki—beautiful gifts that I will certainly cherish in memory of the wonderful people I met at Jokyouji.

The next day, I went at the invitation of Rev. Eiken Kobai to Osaka, where I attended another Higan’e service at Jofukuji. All the temple members listened with rapt attention to Kobai Sensei’s Dharma-talk on the meaning and significance of Ohigan (literally, "the Other Shore”), frequently nodding or saying the Nembutsu as his explanations and numerous illustrations resonated with them. After the service, I was invited to the room housing the family obutsudan, where I learned that I was the first American to visit the temple since it was rebuilt following World War II. At Jofukuji I also met my friend Mr. Yoshida Tokushin in person for the first time. To commemorate our meeting, Mr. Yoshida gave me a golden Dharma-wheel pin and Japan Buddhist Federation clip for my montoshikisho, which I will wear in gratitude for this encounter.

Each of these experiences reminded me of the familiar words of Ondokusan, sung so often during Higan’e:

　Such is the benevolence of Amida’s great compassion,
　That we must strive to return it, even to the breaking of our bodies;
　Such is the benevolence of the masters and true teachers,
　That we must endeavor to repay it, even to our bones becoming dust.

Birth is the Achievement of Amida

Birth in the Pure Land—the world of True Enlightenment—is altogether the achievement of Amida Tathagata. You cannot attain birth in the Pure Land merely by thinking that you will be born there, as your foolish and unenlightened thoughts do not constitute the cause of birth. Only through the working of the living Buddha Amida, and by the power of his Primal Vow, can you be born in the Land of Peace and Bliss. Through "hearing the Name," the great compassionate Vow-Mind of Amida fills our hearts and becomes great shinjin, the True Faith. And it is this "shinjitsu shinjin" (true and real entrusting mind) alone that is the cause of birth. The realization involved in this "taking refuge" is twofold: "There is nowhere for me to go but hell, yet Amida Buddha exists to save just such a miserable being as that. Ah, so grateful! Nanmandabutsu, nanmandabutsu!" The Nembutsu that consequently emerges is the ho-on nembutsu spoken in absolute gratitude to Tathagata's benevolence. It is the true Other-Power Nembutsu that is devoid of calculation and self-power. Gassho

A haiku

Rain clouds come and go,

But the open sky remains:

Nanmandabutsu.

Yokohama, Japan

March 14, 2016

True Faith Not the Result of Human Calculations

     From the beginning,

     Our trust that is placed in Amida

     Is the mind

     That does not arise from within.

          --Rennyo Shonin

True faith (shinjin) is not what we "get" in return for services rendered, whether saying the nembutsu, believing in the Buddha, or studying Buddhist doctrine. All such activities have their limits in self-power, and are in the final analysis calculative actions (hakarai) if they do not come naturally from the influence of Other-Power.

Rather, true faith is itself the heart that trusts to the utmost; it is Amida's own pure Bodhi-mind, and is consequently free from any shadow of doubt. As for where this faith is to be found, it is nowhere but the Name, which embodies the virtue directed to us for our going forth (to the Pure Land).

When confronted with the issue of how we can avail ourselves of this virtue-power, the answer is simply, "By hearing the Name." What do we hear? We hear the commanding call of the Tathagata's Vow: "Come to me just as you are!"

Since the compassionate Parent grasps me by the hand, I am born in the Pure Land just as I am. Because the "true and real Light" is presently shining throughout the ten quarters, my life-and-death problem is totally resolved. To realize this is to discover the unity of Savior and saved in Namo Amida Butsu.

Following such a realization, the feeling of "indebtedness to the Nembutsu" (ho-on nembutsu) will naturally arise.

Gassho

What is Shinjin?

What is Shinjin?

It’s Namo Amida Butsu.

What is Namo Amida Butsu?

It’s the Power of the Primal Vow.

What is the Primal Vow-Power?

It’s the Call of Amida Nyorai,

The Parent of great compassion:

“I assuredly save you

And take you to the Pure Land,

So entrust yourself to Me!”

Yokohama, Japan

February 29, 2016

南

無

阿

弥

陀

仏

Though Amida Buddha is said to dwell

ten hundred thousand million

Buddha-lands to the west,

far from this Saha world,

between my heart

and Amida’s

lies no distance

at all.

The Nature of the Vow

“The nature of the bow is to send the arrow to the target...”

(The nature of the Vow is to take beings to the Pure Land.)

“Don’t fight the bow…”

(Don’t resist the Vow.)

“Relax.”

(Namo Amida Butsu.)

Thoughts during a kyudo session at Yokohama Budokan, November 21, 2015.