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[namandabu]

“Praying to Śākyamuni Buddha will not make your rice bins overflow with rice. When you are poor, the Buddha taught that you should work diligently to earn money. However, in times like ours, when a fractured economic system makes it such that work brings no reward, we are taught that we must begin by remodeling that broken economic system in order to ensure the social welfare of the general public. We cannot expect to rely on commonplace slogans like “no poverty can catch up with industry.” According to the words of our Buddha, when you are sick, you should search for an appropriate cure and reflect on the cause of the illness. If you wish to preserve your health, no amount of prayer or devotion can match this.”

— Girō Senoo

[namandabu]

Bad Student

Today, while I was attending the service at my Temple online, one of the cats that lives at our house wanted to come into the room. She is a small Tortiseshell kitten, with a huge personality. She came in, explored the room, and eventually fell asleep on the bed nearby while I listened to the Dharma Talk.

In this sense, she and I are much the same. Truth be told, I am a bad student. Don't get me wrong, I am good at school, but this does not mean that I'm a good student by any means. If I had a dollar for every time I fell asleep during a lecture or class, I would be able to pay my college debt in full.

With Buddhism, it is no different. My mind often wanders during Dharma talks, and I have fallen asleep on one or two occasions! This is a shame, but I think it is also a great joy. That I am even in these sessions with these great people giving these talks is such a precious and wonderous thing that simply falling asleep during it cannot ruin it for me. In fact, it makes the whole experience unique, as though this Dharma was tailored to bad students like me. Because even though I fall asleep during these talks, I don't feel like my fundamental understanding wavers that much. Of course, I still have doubts, but they are quelled by the simple recitation of the Nembutsu and by the simple truth that Amida never forgets or abandons those within his infinite Light.

In the Larger Sutra, Shakyamuni Buddha talks about how one can hear the Pure Land Dharma if one has seen a Buddha in a previous life. Yet also, blind passions can obstruct this hearing momentarily. My mind wandering is evidence of this, yet I keep coming back.

Perhaps, in a past life, I was a rambunctious kitten. Perhaps after a long day of hunting mice, playing, and making mischief, I wandered into a temple hall. I like to think that I took a nap there, unnoticed by the attendees listening to Shakyamuni, and perhaps that is what led to this moment right now.

Namu Amida Butsu

[namandabu]

[namandabu]

My Nembutsu is not good enough.

This is a thought that I had while thinking about my recitation of Nembutsu in my daily life. It is often accompanied by a feeling that my recitation is insufficient or deficient. The Shinshu view of this is that a thought like this comes from the calculating mind where we think that we can do something for Amida to accept us into the Pure Land. In essence, it is doubt of the Primal Vow and an incorrect view of the situation. Amida doesn't deny anyone. Great Compassion is unconditional.

However, when I think about why I feel this way when I recite, I find it also comes from a place of correct view at the same time. My Nembutsu will never be good enough because I am not an enlightened being. When I think about why I feel like my Nembutsu is insufficient, it is because I myself am not an inherently good person. I'm selfish, I do selfish things. The person saying the Nembutsu has a heart that is turbulent, and gripped by desires and passions that pull him every which way. Meanwhile, Amida is a perfectly enlightened being who has gone beyond the limited self and exemplifies limitless compassion. This dichotomy of my ignorant existence and Amida is the heart of this feeling of insufficiency. This is correct view, in my mind. It accurately represents the situation at hand.

Correct view cannot come from me. It can only come from Amida. In my guilt regarding my insufficient practice, we find that correct and incorrect views are merged into one thing. Thus this feeling is in and of itself Amida's working within my own selfish context.

[namandabu]

suppose that there is a man at the bottom of a tall cliff unable to climb it, but there is a strong man on the cliff above who lowers a rope and, thinking to have the man at the bottom take hold of it, tells him he will draw him up to the top. however, the man at the bottom holds his arms back and refuses to take the rope, doubting the strength of the man pulling and fearing that the rope is weak. thus it is altogether impossible for him to climb to the top. if he unhesitatingly followed the man’s words, stretched out his hands and grasped the rope, he would be able to climb at once. it is difficult for people who doubt the buddha’s power and who do not entrust themselves to the power of the vow to climb the cliff of enlightenment. one should simply put out the hand of trust and take hold of the rope of the vow. the buddha’s power is without limits; even the person deeply burdened with karmic evil is never too heavy. the buddha’s wisdom is without bounds; even those whose minds are distracted and self-indulgent are never rejected. the mind of trust alone is essential. there is no need to consider anything else.

[namandabu]

Tannisho reflections: Chapter 3

"Even a virtuous person can attain Birth in the Pure Land, how much more easily a wicked person."

This is the central quote of Chapter 3. It completely flips the common-sense notions of morality and results that are preached and practiced not only in Buddhism but also in many other major religions.

In Christianity (with some exceptions), your faith and your virtue are what get you to heaven. In other forms of Buddhism, you cultivate virtues and merit in order to attain enlightenment through one of the many gates of practice. The great mercy and work of the Buddha is in giving you the tools to do that and helping you gain understanding. But you still ultimately do the work.

Jodo Shinshu is different. In Jodo Shinshu, the Buddha has already completed the work. The realization you get in Jodo Shinshu comes from the Buddha directly, not as the result of any practice or good act on your part. That realization comes not in spite of our imperfections and selfishness but because of it. Our imperfections are part of the conditions leading to our settled mind that entrusts to Amida (Shinjin). The other conditions are things like stored good karma from the past and the proximity to a good teacher of the Dharma.

These are things that are out of our control. In fact, trying to control them hinders Shinjin because you are excluding yourself from the Primal Vow by asserting your own abilities. The issue is that the nature of wisdom is naturalness. When you try to control it, you put walls up, blocking the light from coming in.

Recall that "good" and "evil" have different meanings in Jodo Shinshu. In this context, a "virtuous" person is one who does good deeds. Because they do good deeds, they think themselves to be good and think that being good will get them to enlightenment. They are not necessarily wrong if they can do these deeds with a selfless attitude and are persistent enough with their practices. However, for many people, this task is insurmountable.

Doing deeds of merit in this life will get you only so far. Unless you are able to build vast merit now, your next lives will be spent in vain. You'll be reborn in Samsaric realms with no memory of anything you learned. The stored good from your previous lives may or may not ripen soon. If it isn't soon, you're stuck here for another hundred, another thousand, another million lifetimes.

A response to this might be that we should take the Esoteric paths of Buddhism. These paths are designed to yield solid results in a single lifetime. However, now the difficulty is compounded, for these paths involve difficult esoteric practices which are transmitted from Guru to student. For many of us, we will never be able to find a proper Guru. Even if we do, they may determine (and rightly so) that we are not suited to these practices.

The Jodo Shinshu path begins with a realization of powerlessness. I am not in control of the situation. Instead, we must allow our faults and limitations to become wisdom through the work of Amida and the Primal Vow. There is a saying in Jodo Shinshu from Rev. Takashi Miyaji: "We do not grasp Wisdom, Wisdom grasps us."

The reason that the evil person is more easily able to get to the Pure Land is because the intent of the Vow is to save all of us. The one thing that all sentient beings, even some higher-level Bodhisattvas, have in common is delusions and afflictions. Therefore, in order to save all those who need it, Amida fashioned the Vow, especially for those of us mired in afflictions. Our afflictions become the condition for our Birth instead of a hindrance to it when we are made to realize that we are the intended audience for this Dharma. Those with less afflictions are included under its umbrella, but the Vow prioritizes those needing saving the most. A good person may get it in their mind that they are not in need of the Vow to reach enlightenment. As a result, they will not accept this teaching. A person who is aware of their afflictions, however, is much more likely to entrust to Amida and reach enlightenment swiftly. This awareness is part of the gift of Shinjin and is inseparable from it.

There are many little moments of this in my own life, but I'll leave you with one that stuck with me. It is the kind of selfless realization that could not come from my own mind.

At one time during 2022, I was a vegetarian. I did this because I had read a piece by Master Hsuan Hua detailing how the violence against animals and the violence between other sorts of beings are actually interrelated. I was horrified and decided to stop eating meat.

Fast-forward to later in the year, and at a party, I saw that someone had made these dinosaur chicken nuggets. Unthinking, I immediately ate one and then popped another in my mouth before someone looked at me and said, "Aren't you a vegetarian?". I was mortified and spit it out.

A few days later, I was thinking about this whole incident and realized that what I felt resulted from a selfish underlying motive. I started being a vegetarian because of what I read, but as time bore on, it became part of my identity. It became a face I had to put on to maintain an appearance of consistency in the eyes of those around me and a source of self-clinging. I was a vegetarian, which meant that if I acted in a way contrary to that statement, it would cause suffering, which it did. I wasn't doing it for the animals or the people. What seemed to be a selfless decision had a selfish ulterior motive hidden beneath it. I used vegetarianism to place myself on a pedestal above others, including other Buddhists!

Obviously, this is just one small example, but it encompasses the ideas of Chapter 3 in microcosm. This realization was not my own doing. I didn't come to it rationally. And it illustrates how even a selfless spiritual practice can be undercut by more sinister motives. Moreover, my failure became a lesson in my own nature as a selfish being. I still recall this incident when thinking about Amida. I see it as evidence that the Primal Vow is designed for me.

These moments make me (paradoxically) thankful for my foolishness and thankful for Amida. Without the two together, I would be in a hopeless position and clinging to guilt and shame. With the two together, my failures are lessons in humility and inspire me to continue on the Jodo Shinshu path.

[namandabu]

Tannisho reflections: Chapter 2

In this chapter, Shinran answers those who came to see him and inquire about the practices leading to Birth in the Pure Land. In this section, he gives what is his most confounding statement.

He opens by saying that he is only knowledgeable about the practice of Nembutsu, and that other esoteric practices can be learned from other teachers at Nara or Mt. Hiei, two hubs of Buddhist scholarship and thought in Japan at the time. For him, he summarizes:

"For me, Shinran, there is no alternative but to accept and trust in the teaching of my master Hōnen: that simply by uttering the nenbutsu I shall be given deliverance by Amida."

He says that he does not even know if Nembutsu is the practice that will lead to his birth or not. His reasoning for continuing the practice is that because he is "incapable of any meritorious," the Nembutsu is his only option.

He reasons, however, that from the truth of Amida's Vow flows naturally the truth of Shakyamuni's teachings, the truth of Master Shandao's teachings, and the truth of Master Honen's teachings. Therefore, his experience of the Nembutsu and his teaching of it cannot be in vain.

This passage points to the crucial difference between self-power practice and other-power deliverance. The esoteric practices he references when talking about Nara and Mt. Hiei are self-powered. This means that they are activities that the practitioner actively participates in in order to facilitate the desired result. They operate on a causal principle: I do this list of activities, train my mind this way, and this will cause my birth in the Pure Land.

An example of these practices might be the way of practicing Nembutsu in Mainland Chinese Pure Land. Nembutsu, as practiced according to this tradition, is said to build a karmic relationship with Amida Buddha over time, culminating in the Nembutsu and mindfulness of the Buddha at the point of death, which causes Birth in the Pure Land.

The crucial thing here is that it relies on the person doing the practice to facilitate the result. Being grateful to Amida and fostering devotion are vital because they train the mind to be in tune with him. This is done so that when one dies, one can maintain mindfulness of Amida Buddha, which will cause the desired result.

Shinran says that he is incapable of doing this or any other practice leading to Birth in the Pure Land. It is impossible for him to exercise right-mindfulness like this of his own accord. Therefore, he must pursue the path of practice that is suitable to him, the path of other-power through vocal Nembutsu as the act of settlement of Birth in the Pure Land. Thus, rather than going to the Pure Land, he is "given deliverance by Amida."

In his language here, Shinran seems to indicate this gift is the result of Nembutsu. As we will see in further chapters, the gift of assurance of Birth and the Nembutsu are actually inseparable parts of the same thing.

The question of capability of practice is important to me, and I still have no definitive answer to it. However, I think that whatever practices I am capable of won't be enough to bring me to full Buddhahood on their own. I am not confident that I could follow the path of Zen to its full fruition, even if years of practice brought me to experience an initial awakening. Zazen might help me in my daily life, but would its results be unshakeable? For me, I cannot be sure. But I can be sure about Amida's Vows. And when I see results in this life, I can only attribute them to Amida's working in the present. I honestly don't know where else they could come from.

[namandabu]

“If your compassion does not include yourself, it is incomplete”

— Buddha

[namandabu]

Tannisho reflections: Chapter 1

The first part of the Tannisho is made up of quotes by Shinran, as recalled by Yuien-bo. This first chapter serves as an introduction to the rest by outlining the concept of other-power and its salvific effect on sentient beings and then emphasizing the universality of other-power.

In emphasizing the universality of the Primal Vow, Shinran says "We should realize that Amida's Original Vow never discriminates between the old and the young, the good and the evil and that what matters most is the heart of faith alone; for the vow was originally made for the purpose of delivering sentient beings sorely defiled by their vices and passions."

For me, I have often tried to answer the following question: Am I good, or am I evil? And it seems at first glance from Shinran's other writings that he is trying to tell me that I am evil. However, it is important to note that the teaching he is referring to is called "akunin shoki" in Japanese. In English, this means "The evil person is the intended target." In context, this means that the evil person is the target of the Primal Vow of Amida to deliver sentient beings to enlightenment. The first word, "akunin," is often translated as "evil person," but this does not do the word justice.

I will refer to the Calgary Buddhist Temple's Guide to Jodo Shinshu, found here:

http://calgary-buddhist.ab.ca/wp-content/uploads/JSGuide.pdf

On page 24, they have the following footnote: "Note: The notion of an evil person in Jodo Shinshu encompasses more than the conventional moral or ethical meaning of evil. Perhaps it refers more accurately to the notion of sentient beings who are full of kleshas or desires. Shinran Shonin often referred to himself as an evil person."

Perhaps a better translation of "akunin" would be "selfish person" because selfishness can take on forms that we mundanely consider to be both "good" and "evil." If I am moved to help someone in their time of need, is it because they need help or because I desire to help them? The answer is probably both, but the latter part reveals a form of selfish desire, even if it is wholesome. I want to help that person and gain gratification by doing so. Even if I desire nothing in return from them, I still feel good about the result of my actions. Would I take such actions if I could witness no such results? Maybe, but also maybe not. There are many causes I don't donate to and many ways to help, which I do not take advantage of. And, if I did, it would in part be for my own satisfaction, and not purely for the sake of others. Ultimately, I am more inclined to help a friend or loved one than a stranger. This reveals a selfish outlook.

Furthermore, I am no stranger to unskillful actions when they suit my own desires. Even with my (albeit sparse) knowledge regarding the Dharma, I still engage in actions that would be considered unskillful. My mind is constantly working to justify such actions to myself, and though I try to make progress in killing my bad habits, it is challenging to do.

Now, this does not mean that we should simply sit back and do nothing simply because anything we do is mixed with selfishness. Instead, it points to the attitude we should take when engaging with the world of Samsara. We should be careful in our actions, knowing they are motivated by our selfish desires. Furthermore, we should all the more entrust ourselves to the power of the Buddha, who transcends selfish desires and vows to bring us to the realization of selflessness. After all, being satisfied with our mundane goodness is not good enough. If we satisfy ourselves with our own actions, this is nothing more than stroking the ego, leading to more rebirth in Samsara. That is why the greatest good is the Nembutsu of gratitude to Amida; it comes from the mind that trusts in Amida for enlightenment in the next life and is the result of his great compassion, not our own small compassion. Stated in chapter 1:

"Therefore once faith in the Original Vow is steadfast, no other good is needed, for there is no good superior to the nenbutsu. No evil should be feared, for there is no evil powerful enough to obstruct Amida’s Original Vow."

Entrusting ourselves to the Buddha, we are able to spend our lives walking a path that ends in our enlightenment. Along the way, he makes us deeply aware of our faults and errors, deepening our trust in him and ensuring our birth in the Pure Land.

I have read many accounts by Shinshu followers who, upon entering into the Dharma, began to realize the depth of their blind passions and were thus enabled to empathize and show kindness to others more effectively. One of the effects of turning to other-power in this lifetime is deep humility, resulting in a kinder and gentler demeanor when dealing with others and when dealing with oneself. I myself have had multiple such moments of clarity into my own selfishness. These are not like the attainments brought on by self-power practice. They were gifted to me by Amida and are not my own doing. There is nothing to be proud of in them at all.

[namandabu]

Tannisho Reflections: Foreword

When I first read the foreword to the first part of the Tannisho, I thought that my reflections would be about what divergences from the actual teaching there are today and how to best go about avoiding them. On reflection, however, I realize that I don't know nearly enough to comment on the modern state of Jodo Shinshu. I only know what others have said and commented on, but I don't have the scholarly credentials to verify or deny these claims. There are people whom I do trust when discussing the teaching, but I know that these people are also simply people with biases that guide their thinking, just like mine. What they believe to be a divergence could be just a teacher who is placing a different emphasis on the Jodo Shinshu Way. I don't know enough to comment one way or the other.

However, I will mention that many Jodo Shinshu writings are plainly worded, straightforward explanations of the Dharma, which leaves little room for misinterpretation. The Tannisho is a prime example of this style of writing. Rennyo Shonin's letters are another excellent example. In both cases, the goal of the authors is to lead people back to the simplicity of other-power faith (that is, Shinjin) by explaining things in such a plain manner that it leaves little room for our own interpretations. As I have said before on this blog in my post on Dharma Listening, this is essential to taking in the Dharma. As Yuien-bo says, "No one should defile the doctrine of other-power by his own arbitrary interpretations." What this means to me is that we should not project our own ideas onto the teaching, lest we miss what is being taught and instead focus on what we want to hear.

As we shall see, what is being taught is the simple process by which Amida, through the power of the Dharma, directs virtue to us as ignorant beings and brings us to the state of having one thought-moment of total reliance on him. This one moment is the moment of Shinjin. At that moment, we become assured of our Buddhahood in the next life when we will be born in the Pure Land. The utterance of the Nembutsu as a result of this moment is the "act of true settlement" (from the Shoshinge, the Hymn of True Shinjin and the Nembutsu, by Master Shinran) precisely because we are incapable on our own of uttering it in gratitude for the Buddha's benevolence without his gift of Shinjin. The whole process is completed through Amida, who fulfilled his great vows to liberate all sentient beings who say the Nembutsu. It is not due to our actions but his already-complete enlightenment that we can receive Shinjin and be assured of Buddhahood. This is my understanding of it, parrotted from the words of the preceding masters of the tradition.

This core theme of other-power acting on the ignorant self is repeated again and again, both in the Tannisho and in other Jodo Shinshu literature. It is vital and a teaching subject to misinterpretation by many (myself included) who still allow self-power calculations to seep into their understanding. I often find that I want to do something to bring myself to enlightenment. I worry that my inaction is somehow morally wrong or unskillful. By expressing these deviations plainly, Master Shinran and Yuien-bo enable foolish beings like me to understand the true import of Jodo Shinshu. They reveal that the Jodo Shinshu way is all-encompassing, a comprehensive way to full liberation. In light of this, my desire to do good is revealed to be an attachment to myself, and deviating from this surefire path is selfish.

[namandabu]

Tannisho reflections: Introduction

One of the books on Jodo Shinshu Buddhism that got me in the door is the Tannisho, also called "A Record in Lament of Divergences." It was written by Yuien-bo, a follower of Master Shinran, who learned from him while he was still alive. It was composed in the late 13th century from his recollections of the Master's words after he passed away.

As the title indicates, Yuien-bo's intention for compiling the Tannisho was to dispel misconceptions and divergent doctrines from the original teachings of Master Shinran. The book, therefore, serves as a way to glean insight into the teaching by learning correct and incorrect understandings of Jodo Shinshu. It also serves to give a more informal picture of on-the-ground Shinshu practice and experience as described by Master Shinran to his students. This is in the form of his answers to various questions and in the form of Yuien-bo's contributions to dispelling misconceptions.

For me, the most essential characteristics of the Tannisho are the brevity of its chapters and the plain words used to describe a profound yet straightforward teaching. When studying Jodo Shinshu Buddhism, one might think that the best place to start is the Kyogyoshinsho, Master Shinran's rigorous explanation of Jodo Shinshu doctrine in the context of the full Mahayana tradition. This book was written to show Jodo Shinshu as a valid school of Mahayana Buddhism, defending it against scholarly critics while simultaneously logically revealing the full teaching of the Pure Land Way. And for many, it is the right place to start learning.

I, on the other hand, have the attention span of a sentient Adderall pill with a caffeine addiction and cannot focus on long-winded academic works like this one. The Tannisho explains the same exact teaching in a more digestible format. It is comprehensive and concise. Furthermore, its short-chaptered format is perfect for daily reading. Often, I open a random page and read whatever chapter I happen upon. I have found this to be a consistent way to receive the Dharma that I need at that moment.

I will be using the BDK translation of the Tannisho, which can be found on their website. It is linked here for your convenience. If you cannot buy the book itself, there is a PDF link at the bottom of the page that you can use to read along. I encourage those genuinely interested in Jodo Shinshu to take a look at it even if you don't read all my reflections on it.

[namandabu]

Nen (Mindfulness), by Rie Takeda.

[namandabu]

Dharma Listening

One of the most important lessons I have learned from my experience of the Jodo Shinshu tradition is how to listen to the Dharma. I am utterly incapable of doing it properly, however. Still, when I have gleaned insight from it, it is because I could, for even a moment, truly hear what the words of the Dharma are saying.

When we read books, we are not just reading words off a page. We are conceptualizing the meanings of those words in their context on the page through our own lens. We never just read a book. We derive meaning from it by bringing our own biases to the reading.

This isn't always a bad thing. In fact, many creative authors rely on this to subvert the reader, creating an amazing story by tricking us into believing one meaning while communicating another. Authors also grapple with this problem of bringing our biases, and they become skilled at writing according to their audiences in order to facilitate a change of mind in the reader. Such twists and turns are what make reading, as well as other forms of media, fun and intellectually stimulating.

Authors who teach the Dharma must grapple with the same tendencies. And it is often difficult for new readers (like myself) to fully internalize what the author is saying because we either don't understand or don't *want* to understand what they are saying. There have been many times when I read a piece about Buddhism and simply ignored or discarded a line that doesn't suit my sensibilities. An example from Rennyo: "The mind/that even once/relies on Amida: that mind/is in accord/with the true Dharma."

This verse is from Rennyo Shonin's letters (Letter 4, Fascicle 4). It is truly a mind-boggling statement. The idea that such high attainment (being in accord with the true Dharma) is so easy (relying on Amida for a single moment) is hard to believe on its own. Yet it is at the core of Jodo Shinshu: With the one thought-moment of reliance, we are immediately saved by Amida from birth and death and are certain to be reborn in the Pure Land. So why is it so hard to believe?

When I read that line initially, I thought of...laziness. I thought of how such a view is lazy. Surely, this is a teaching for people who do not want to put in the work necessary for enlightenment, I thought to myself. And when I read it now, those thoughts still come up! However, they are also accompanied by a small joy that I have not experienced before. Even though my mind tries to scream and cry to drown the words out, I still "hear" them.

These thoughts come from a mindset that I brought to the text when reading it. In my life, people who don't want to work have been called lazy time and time again. I myself have done this, and I have also been called lazy myself. Growing up, this dichotomy of "lazy" versus "determined" was drilled into me from the cultural norm known as the "protestant work ethic." This is the attachment of value to hard work, especially concerning one's job. American folklore is filled with examples of this, from John Henry and Paul Bunyan to the myth of the self-made millionaire or billionaire in the modern day. But this is antithetical to what Rennyo is saying here, as well as other Jodo Shinshu writers going all the way back to Shinran.

Hearing these lines now, I must confess that I still struggle with this conflicting set of views. But I know that they are true. After all, the goal of a Buddha is to make others like themself: free from attachment and affliction and able to act with perfect wisdom and compassion. The best way to do that is to make a path that is so easy that anyone, regardless of capacity, could complete it. Hence, Amida realized the name and forged his vows to create this easy path.

In my mind, I'm immediately skeptical of shortcuts. And while the Jodo Shinshu path is still difficult in some ways, it is certainly easier. But here, the Buddha is saying, "Come on! I made this shortcut for you! Trust me, and you'll reach the other shore!" And I have to blame only myself and my preconceived biases for being hesitant.

Listening to the Dharma as someone new to Buddhism requires us to put aside our own views as best we can and open our minds to a new way of thinking about the world. Even if we disagree with what it is saying, we will only get the message if we can listen with an open mind. If we project our ideas onto the Dharma, we will just be reading a copy of our own thoughts. It is difficult, however, to put one's ideas aside and listen to something new with an open mind. After all, if detaching from our erroneous views were easy, then there would be no need for the many paths of Buddhism. Therefore, We should be thankful for authors who speak on the Dharma in ways that are designed to bring us to a new mode of thought from our current condition or in a way that is so plain and direct that misinterpretation becomes nearly impossible. I have found that many Jodo Shinshu figures, like Rennyo, Yuien-bo, and Shinran, fall within the latter category. As a result of reading them repeatedly, the walls of my own views are broken down by their straightforward words, which are easy to understand and digest. I cannot help but come to understand them, even when I am at the same time entrenched in my own views. This example is just one concept in Jodo Shinshu that is difficult to internalize, but I am happy to say that, little by little, I'm starting to get it.

[namandabu]

fyi the point of fucking up your data patterns isnt to avoid suspicion. it’s to make EVERYONE suspicious. same logic as the bloc, pals.  protect your comrades, be suspicious. ESPECIALLY if you aren’t doing anything likely to get you arrested.

[namandabu]

The Three Pure Land Sutras

While writing a recent blog post, I realized that I had mentioned, but never explained, what the Three Pure Land Sutras are in the Buddhist tradition, and their significance to Mahayana Buddhism as a whole. Think of this as a handy reference post. I haven’t done one of these in a while. 😊 The Buddhist Canon When you think of most world religions, they are usually based on one or two books.…

[namandabu]

You think I'm a good person?

If I were a good person, I would be able to accept the Buddha's wisdom without a shred of doubt.

If I were a good person, I would not delight in poison.

If I were a good person, I would do good selflessly, benefiting friends and enemies alike.

And if I were a good person, I would be free. I am not free.

I'm not a good person. That doesn't mean I'm some kind of serial killer or sociopath, going around manipulating and exploiting people for my own gain. But I live my life selfishly. I do things which should not be done, think things which should not be thought, and say things which should not be said.

It is because of this, not in spite of it, that Amida's Vow is the only path for me. I will not accomplish the Buddha Way. I cannot make the Bodhisattva Vows honestly, knowing I won't fulfill them. And this is precisely what makes me the target of the Vow. It actually makes it EASIER to go to the Pure Land because the Path of Birth Through the Nembutsu is designed that way. Shinran states "Even a good person can make it to the Pure Land. How much easier it is for the evil person to get there!"

My karma is heavy. I regret myself. Namu Amida Butsu.

[namandabu]

Chipped Tooth: Why Amida Saves Even Me!

Today, I went to my local coffee shop to get my breakfast. I go every morning, and I get the same thing: Coffee, smoothie, and a corn muffin. While I was chewing on my corn muffin however, a part of my crown broke off. It isn't painful because the nerves underneath weren't exposed, but I was shocked and then very angry.

I spent the drive home preparing to argue with my father about it, wondering what I was going to do (I don't have health insurance yet as I am between jobs). In that moment of anger and distress, I was reminded that these feelings are exactly why Amida made the Primal Vow in the first place. I said the Nembutsu, but of course my anger did not subside completely.

I filled out insurance application forms and found a place to turn them in. Talking with my father, there was no argument, for which I am grateful. On the way to the dropoff place, I decided to listen to the Larger Sutra on audio (for those who don't know, Dharmachakra is a wonderful YouTube channel with many Sutra recitations available). I am incapable of focusing totally on the Sutra as it played, at least to the degree a monastic or upasaka might be, but listening to the Sutra gave me peace of mind in that moment, moment after moment. The beginning of the Sutra wherein the story of the Buddha is recounted, and wherein Ananda realizes and asks about the majestic countenance of Sakyamuni Buddha, gave me a peace which I cannot explain intellectually. The best I can say is that I felt secure knowing that I was on the side of such a peaceful and powerful being, who would work tirelessly to help enlighten both me and countless others. Furthermore, reflecting on wisdom as described in the Sutra, I realized that these positive feelings I have associated with it indicate that even though I'm not any kind of sage or anything, and I don't know the VAST majority of the teachings, the very fact that I feel this way indicates that there is a seed of wisdom present in my mind! What good karma must I have to have ripened in that moment, wherein I knew that Amida would surely orchestrate my enlightenment in the life to come, as such a seed of wisdom could not come from me or my defiled mind. And, to be clear, my mind is defiled. Were it not for Amida's Vow, I would be incapable of attaining enlightenment.

I found that while there was a chip in my tooth, it was okay. It mattered to me still, but I wasn't upset about it. As I was driving back, I continued to listen, and I thought about a teaching I had heard from a Shin teacher regarding turning anger into gratitude. In the talk he cited the story of a Myokonin who, when tending his fields, was caught in the rain. While he was not pleased with being rained upon, he had the thought that "If my nose were upside down, it would fill with water and make breathing difficult, so I'm thankful that my nostrils are pointed downward". I wondered what I had to be grateful for with regard to having a chipped tooth and I realized that the chipped tooth did not impair my ability to say the Nembutsu, and that this was what I had to be grateful for!

I think that Pure Land can often be seen as a very afterlife-focused school of Buddhism, and it is that in many ways. But because the matter of the afterlife is tied up with our current life, there are many benefits to following the Path right now. One of them is that negative experiences can be turned positive when we're mindful of Amida's working in our lives. In a way, I'm glad my tooth was chipped. If it hadn't been chipped, this whole experience would not have happened.

Namu Amida Butsu