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Pure Land Buddhism

1. Pure Land Buddhism (1)
2. Pure Land Buddhism (2)
3. Jodo Shinshu: a Short Presentation (1)
4. Jodo Shinshu: a Short Presentation (2)
5. Tannisho: Introductory Essay
6. Shinran: a Brief Overview of his Life and Works

Jodo-Shinshu: A Short Presentation of Shin Buddhism - part one

Buddhism is a religious teaching ('soteriology') proclaimed in the Northeast of present-day India during the 6th-5th centuries B.C.E. by Siddharta Gautama (the historical Buddha), who is better known as Sakyamuni : The Wise Man of the Sakya-clan.

All Buddhist teachings, however diverse they may appear to the outsider, inherit the fundamental teaching of the historical Buddha. Their variety is determined by the spiritual transmission of a tradition that is maintained in writing in the 13.520 texts of the scriptural canon. Indeed, the difference between the various Buddhist schools and currents lies in their interpretation and evaluation of these scriptures. Usually one Buddhist school will put greater emphasis on a certain doctrinal point than another. Yet the main distinction between the various schools rests in the method recommended to render Buddha's Teaching into everyday-life.

In his 'Four Noble Truths' Sakyamuni gave a precise and detailed explanation of human existence, and provided us with an expression of an ideal way for all beings.

1. Each and every form of existence is characterized by suffering. This suffering should be understood in the broadest sense: not only as pain, sickness, old age and death, but also as all mental, moral, psychological or spiritual suffering, dissatisfaction, unrest, all fears, frustrations, conflicts, etc. This suffering could be described as the urge to possess and the fear to lose.

2. The cause of this suffering can be traced back, through desire and attachment, to fundamental ignorance (not a lack of learning!) namely, the deep realization that all things and beings are characterized by impermanence and selflessness (egolessness or non-self). This ignorance colors our experience and creates an image of the world that is based on an illusion. We consider the world and ourselves, as center of that world, as everlasting. We desire things, attach ourselves to them and want to make them 'ours'. In this we miserably fail, because even our own life escapes us. When things escape us, we experience suffering.

3. When we can locate the cause of this existential suffering, we can also find the means to end the experience of suffering. When we succeed in removing the cause of suffering we realize the state of non- suffering. This state of spiritual and mental perfection is called 'Nirvana': the extinction of illusion and thus of suffering. The term 'Nirvana' is also described as 'Enlightenment', 'Pure Land', 'Buddhahood'.

4. The Noble Eightfold Path is the pointing finger, the salvific method that should allow us to overcome existential suffering. It is a path of Wisdom, Morality and Concentration of Mind :
(1) Right View, (2) Right Intention, (3) Right Speech, (4) Right Action, (5) Right Livelihood, (6) Right Effort, (7) Right Mindfulness, (8) Right Contemplation/Concentration.

Buddhism is primarily a soteriology. It doesn't concern itself with intellectual, psychological or para-psychological prestations.

It is also not a drug against stress or psychosis, nor an aspirin or a tranquilizer. Buddhism is not for personal comfort or a sense of well-being. The only objective is the realization of a direct and vivid experience of liberation from suffering. All other physical or mental phenomena are beside the point. In important matters such as spiritual liberation one should not become attached to matters of minor importance!

The Teaching of the Buddha teaches us how truth and perfection can only come to be experienced through a spiritual (r-)evolution within the human heart. It is not sufficient to "believe" in something or to adhere to some doctrine or other.

Sakyamuni clearly showed how the whole universe, with all its possible worlds - with all its dimensions and beings of whatever kind - forms one great unity of which we can only say that it is in constant flux. All separate things arise and perish, come and go, are in a ceaseless state of becoming. In accordance with natural Law everything is moved by the causes and conditions inherent to existence itself. As limited beings we cannot even begin to suspect the beginning or ending of this ever-changing universe.

Sakyamuni teaches that a human being is not the sum of a physical body and an immaterial, immortal substance (soul, self, metaphysical ego). Human beings, like every other thing or being, are made up of ever-changing structures and life-processes, each and every one of these being unstable and conditioned. This agglomerate will keep on "burning" as long as "fuel" is added.

The Buddha teaches us that what we call 'death' is the release of vital energies through the dissolution of corporeality, will and consciousness. These released energies produce conditions for a new biological birth. From death comes life. This is the cycle of existence, the wheel of life, the world of suffering, birth and death.

One should however, seeing things from the Buddhist point of view, consider it to be completely wrong to speak about 'metempsychosis' or 'reincarnation', since the existence of a moving or reincarnating soul is, in principle, denied.

Seen from the Buddhist point of view, this life, suffering and death constitutes our impermanent and deluded existence. The more one becomes absorbed in the awareness of this condition, the stronger will be the urge to liberate oneself from it.

In the Buddhist context, the notion of 'sin' doesn't mean the violation of a divine command or taboo. After all, no god-creator or divine-standard of good and evil is recognized - it is not even mentioned.

'Sin' is every action, every word, - but primarily every thought and feeling - that springs from hate, desire or the ego-illusion. 'Sin' is in first instance - no matter what it is - whatever hinders us from experiencing the unity with all other beings, whatever intoxicates the clarity of mind.

Although terms as 'sin' or 'good and evil' are not appropriate from this point of view, great importance is given to the intention of avoiding all 'evil or unwholesome acts, words and thoughts' and to doing what is 'good or wholesome'. This however is not based on the fear for punishment nor on the desire for reward, but on a deep conviction about the need for a natural, spontaneous and boundless harmony with all beings.

The true meaning of life for a Buddhist is not in seeking wealth, comfort, honor, power or other personal pleasures. The meaning he wants to give to his life comes from spiritual growth towards wisdom and ego-less love.

He knows that the Light of right understanding can enlighten his world of suffering, once the dark clouds of hatred and desire, and the persistent mists of ignorance and delusion have disappeared from his mind.

In this Light he experiences the true nature of all beings. This true nature is nothing other than Buddhahood.

Hence, for a Buddhist the goal of life is simply to 'become a Buddha'. After all, Buddha is not a 'god' as is often claimed, but the embodiment of the Perfect Enlightened Being : Wisdom and Compassion.

He is a being of perfect harmony, and seen from our human perspective, the ideal of 'being human'.

Buddhahood expresses the deep nature of Enlightenment and Nirvana. 'Birth in the Pure Land' symbolizes the spiritual focus of man towards the realization of Final Enlightenment. That is why Buddhahood is the perfection of Wisdom, the boundlessness of Compassion and the infinite power of doing what is wholesome.

Thus Buddhism can never be pessimistic about life. It is an integral optimism transcending this world and the suffering that characterizes it. Since Buddhahood is the deep basis of all that exists, the seed of Enlightenment is present in all beings.

This seed only awaits the right moment to awaken and grow.

What then is the place of Jodo-Shinshu in the totality of the various teachings dating back to the historical Buddha ?

 

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