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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 two

'Shin-Buddhism' is an expression used by D.T. Suzuki, the world-famous author, known for his books on Zen Buddhism. He used the term as an equivalent for Jodo-Shinshu, literally 'the True School of the Pure Land'.

Shortly after the passing away of the historical Buddha Sakyamuni, his followers split up in different movements. In short we can say that 'original' Buddhism gradually split up into two main currents: the 'Smaller Vehicle', in which emphasis was given to individual liberation, and of which only one school still thrives -Theravada, which is active in Sri Lanka, Myanmar and Thailand, in Kampuchea and Laos - and, the 'Greater Vehicle' or Mahayana, in which the emphasis is laid on liberation as a collective realization.

It is within the Mahayana, probably in the 2nd century B.C.E., in Central-India, that the Pure Land School originated. In the 2nd century C.E. we already find it in China, where it gradually developed into an autonomous school within general Buddhism, systematized and organized by various patriarchs and masters. In the 6th century Pure Land Buddhism entered Japan from China through Korea. In the 13th century a separate school of thought by the name of Jodo-Shinshu will originate within the Pure Land tradition. The founder of this school, Shinran Shonin, based his conclusions on the entire Buddhist tradition.

Hence Shin Buddhism situates itself utterly within the teachings and traditions which go back to the historical Buddha. It would not be an exaggeration to affirm that Jodo-Shinshu is in fact the loftiest form of Mahayana, its most logical and consequent conclusion.

Although Jodo-Shinshu, like other great Japanese schools such as Zen and Nichiren, only dates from the 13th century, all findings and achievements on religious and philosophical levels present in the generally accepted canonical texts can be found in it. The essentials were transmitted to Shinran Shonin through the teachings of seven masters from India (Nagarjuna, Vasubandhu), China (T'anluan, Taoch'o and Shantao), and Japan (Genshin, Honen). So, while Jodo-Shinshu has some very singular characteristics, it recognizes the great importance and value of all teachings that go back to the historical Buddha.

Indeed, Shinran Shonin was convinced that the rules and regulations intended for the monastic community where neither effective, nor appropriate for 'ordinary people'. Consequently, Shin Buddhism focuses its attention primarily on those people who want to live their everyday-life to the full. The great majority of us are not sages and saints. Ordinary people cannot manage the demands of heavy and intensive meditative and ascetic practices. Not succeeding in the realization of enlightenment we keep on being condemned to the world of suffering.

Therefore, the 'priests' of the Jodo-Shinshu are neither monks nor priests in the sacramental meaning of the word, but only teachers, pastors, guides, 'fingers pointing at the moon'.

In this way Shin-Buddhism emphasizes the possibility for 'ordinary people' to attain the certainty of realizing perfect Nirvana in the course of their present existence. Not by their own 'meritorious deeds', but by way of surrendering themselves to the natural activity of the Infinite Light and Life : Amida Buddha's Compassionate Vow-Power that is present in all beings.

But who or what are these 'ordinary people' ?

They are the weaklings, the sinners, fools and cowards. That is, all those people who, in spite of their deep awareness of their unworthy state, can't succeed in elevating themselves to the subtle and sublime heights of meditation; neither do they succeed in completing the demanding moral or long ritual practices, nor even in being 'merely good'. Not counting the few exceptional people that are able to achieve Enlightenment by their own power, these 'ordinary people' are the majority of mankind. These 'ordinary people' are US.

The only and fundamental cause for 'Birth in the Pure Land' is thus neither moral nor ritual practices nor meditative experiences, but the one moment of total and sincere, deep and joyous surrender to Amida Buddha's salvific activity.

Who or what, then, is Amida Buddha?

It is difficult to give a brief and concise answer to this question without involving the totality of Buddhist teachings written down in the Great Mahayana sutras, and the numerous comments devoted to them for more than 20 centuries.

Firstly we should take into account that Amida is neither a God who punishes and rewards, gives mercy or imposes tests, nor a divinity that we can petition or beg for special favors.

Historically important is the fact that in India he was given two names: Amitabha or Immeasurable Light, and Amitayus or Immeasurable Life. Light and Life in this context are used as synonyms for Wisdom and Compassion as seen in their Infinity. Therefore it is not wrong to describe Amida, as the summary of Amitabha and Amitayus, as Infinite Buddhahood expressing itself in our mind as Light/Wisdom and Life/Compassion.

In this way we could also say that Amida Buddha represents the nature of the Absolute: formless, inexpressible, beyond all relativity and discrimination, an Absolute of benevolence and energy. Amida Buddha is unimaginable.

People need to be able to conceive of things in their minds. The ideal conceptualization still accessible to human thought and feeling is the anthropomorphic image of the Buddha - Buddhahood - reduced to an image that we can see depicted in statues, reliefs, paintings or calligraphies.

Moreover, Buddhahood also has a historical embodiment: Sakyamuni, who taught people the way to non-suffering.

How about the 'Pure Land' ?

One should certainly not look for it in the sense of a geographically or astronomically situated 'heavenly kingdom'. As has already been mentioned before, the Pure Land is nothing other than Final Nirvana. In contrast to most Buddhist schools who approach Nirvana mainly in a negative way (via negativa), the Pure Land School has a clear and positive image of it.

The 'Pure Land' is not an imaginary paradise as one could be led to believe after a first reading of its description. It is better to depict the Pure Land as a kind of spiritual force-field. The source of the salvific activity in this force field is Amida Buddha. Amida here stands for Infinite Buddhahood, or in other words, all qualities and characteristics of all Buddha’s. The 'Vow-Power' of Wisdom/Compassion is directed towards the Birth of all beings in the Pure Land: the realization of Enlightenment.

What then does the follower have to do in order to realize this Birth?

Well: no-thing!

Under the influence of Sakyamuni's charisma it was possible for many to realize Enlightenment. However, when the distance in time to Gautama Buddha became wider, it also became more difficult to realize this objective. The charisma of the historical Buddha weakened with time, and his followers were confronted with increasing difficulty in walking the Path to Enlightenment. For this reason we speak of the 'Age of the Decadent Dharma' (mappo), in which people are no longer capable of realizing the Pure Land as a result of their own efforts, unless of course they want to be saints.

What brings us to Birth in the Pure Land is thus not our own effort or our moral, ritual and meditative practices, but solely the Vow-Power of the Infinite Buddha. This Vow-Power can be seen as a natural Loving- Kindness that leads the follower to Nirvana, just as gravity pulls us towards the center of the earth, or as the water in a river inevitably flows back towards the ocean.

It is thus not through man, but through Buddha's salvific power that the whole process of liberation is accomplished.

We can understand this when we realize that Amida's Loving-Kindness is per definition infinite, limitless and measureless and therefore not dependent on our actions. How could the 'good-and-evil' of man be compared with this?

Our own volition, just like our whole life, is conditioned by our own variability. We are centered around an illusory 'ego' to which we ascribe a power that is obviously just as illusive. It is from this ego-centeredness that humankind draws its visions and calcula- tions. We experience these individual calculations as an ego-screen that darkens the Light of Wisdom/Compassion.

We don't SEE this Light because we prefer not to see it. After all, we find our own visions and plans more important than the Universal activity of Buddha's Compassion.

However, if we realize our true place in this world of suffering, we can he let go of all our meddling and illusions on a spiritual level. Only then can we distance ourselves from our ego-thought, no longer considering ourselves as center and standard of the Universe. In this 'letting go' we leave our own calculations and worries behind, we leave all dualistic and fragmented thought.

The great realization is thus not experienced as the final result of our own volition or our own striving, but as the result in time-and-space of the infinite activity of Amida's Vow-Power to liberate all beings from their world of suffering.

In a practical sense, it is thus more an 'abandoning' of all our ego-views, rather than a 'believing' in something or a set of ideas.

This 'abandoning' or 'letting go' is expressed in Sino- Japanese by the word 'Shinjin' which literally means 'Entrusting-Mind'. As a religious concept however it is virtually impossible to translate.

It is correct to say that it is an inner attitude of complete or perfect entrusting. However, it is certainly not a blind belief nor an intellectual or emotional attitude.

Shinjin is the decisive - be it unique - moment in which the "I" surrenders.

Shinjin, the sincere, deep and joyous surrender of our own salvific calculations to the tidal wave of Amida's Compassion, is the decisive and definitive awakening through which we are suddenly - sometimes even brutally - confronted with the close mutual bonds that are binding us to all beings and things in the Universe.

Together with this new awareness of forming an infinite unity, an immense feeling of humility awakens in our mind. Accounting for the true position we take in this world and, finally, realizing how futile and illusory our spiritual struggle has been, a boundless gratitude and respect grows in us, not only in relation to Amida Buddha and all that he represents, but also in relation to all beings who no longer are experienced as separate from Buddhahood.

It is these feelings of humility and gratitude that become predominant in our daily life.

This spiritual complexity of unity, co-responsibility and gratitude is expressed by Shin Buddhists in the wording of the Name of the Infinite Buddha:



NAMU AMIDA BUTSU



This wording is not a magical or meditative formula (not a 'mantra' or 'dharani') as some are inclined to think and as might be the case in some other forms of Buddhist practice.

Calling the Name (Nembutsu) is the expression of :

The erasure of the ego-illusion in facing the absolute and boundless Wisdom and the unconditionality of Amida's Compassion, and

The spontaneous feeling of gratitude towards the Buddha and the entire world, even if that world is still experienced as a world of suffering.

In the Name we find the expression of the unity of beings and Enlightenment, of subject and object, of the world of suffering and the Pure Land, of illusion and Truth.

In the Name every adversarial, dualistic and discriminating thought comes to a halt.

Shinjin and Nembutsu cannot be separated from each other. That is why calling the Name is not a real 'practice' for the follower. In Jodo-Shinshu there is no really religious practice. Shin-Buddhists no longer believe that their own spiritual practices - whatever their nature might be - will lead them to Nirvana. The only 'good work' in which they may perfect themselves is exclusively internal: to become free, as much as possible, from everything that hinders their participation in the activity of Buddhahood.

For us human beings, this inexpressible activity is experienced as Shinjin and expressed as Nembutsu.

However, to realize the mind of Shinjin is extremely difficult because prior to it one has to clear away all the illusions one has created and to which one has become attached.

Contrary to this, it is so that the calling of the Name is actually a simple and easy action. The formula is easy to remember and simple to pronounce. Because it is only the content that is important and not the outward form, the Name can be pronounced in whatever way suits us. This is why it is often described as 'the easy path' open to everyone, in contrast to the 'difficult practices' of most other Buddhist schools, which are based on self-power.

In the Nembutsu Shin-Buddhists sincerely express their 'faith' in the Buddha of Infinite Light, because it is in this form that Universal Buddhahood manifests itself most clearly to the limited beings that we are. Unhindered by illusions, this Light of Wisdom and Compassion shines over all beings, regardless whether they are wise or foolish, learned or ignorant, good or bad, white or black, male or female, poor or rich.

It is up to the follower, during his present existence in this world of suffering, to become aware of this Unhindered Light, placing it opposite to the darkness that is ruling his own mind with its terrifying evil desires, its weak will, its outspoken or hidden passions, its greed and delusion.

Even 'good' actions do not escape the grip of ego- thought. Even the desire to realize Nirvana is in the final analysis an expression of our selfishness. It has become impossible for us not to look upon ourselves as involved; impossible not to have an outspoken preference for what we see as our own - and thus justified - interest.

Contrary to this, a Shin-Buddhist can find his refuge in the power of an impersonal and undiscriminating love, a loving-kindness that embraces everything and forsakes nothing, that frees us from transitoriness and leads us to Birth in the Pure Land. He can entrust himself, with the totality of his being, to the boundless spiritual energy that is Amida Buddha. To open the path that leads to this spiritual realm, he has to dispose of all his individual intentions and plans, but also of his urge to perform 'good works' such as morality, meditation and ritual : after all, these are merely actions based on 'self-power' which in the end will prove to be nothing but illusion.

Realizing the Final Enlightenment lies in surrendering completely and exclusively to the 'Other-Power', in which the 'other' is Amida Buddha. This Other-Power is totally impersonal. It is active in us as well as in all beings. If through Shinjin we become aware of this presence of Other-Power, spiritual joy will accompany our every thought and action.

This is why Nembutsu is not recited as a prayer, to gain something. NAMU AMIDA BUTSU is an act of pure gratitude.

The Nembutsu is a cry of joy springing from the depths of our humanity, a cry that has its source within Buddhahood and which is the shout of the Buddha in the world of suffering.

In this way man comes to consider all things in this world of suffering with a deep feeling of respect and gratitude. In suffering and misery, in despair and fear, - the things common to all beings - but also in moments of success and glory, of pleasure, we try to be aware of the omnipresence of the Ineffable Light of Wisdom/Compassion that embraces all beings : down from the smallest 'quark' up to the biggest galaxy, from the tiniest grain of sand up to the kingdom of the stars, the rocks, the oceans, plants, animals, humans, whatever reasonable or unreasonable beings there may exist; and in humanity itself : all humans, the weak, the heroes, the saints, the sinners...

From the moment Amida's Light has opened our eyes on the far horizons of our human nature, we discover ourselves in a chaos of turbulent passions, of egotisms dressed up in good intentions. We than notice how we have become entangled in a maze in search for health and eternal youth, for glory, power and riches, in search for an always renewing bedazzlement.

If we had to face this predicament entirely on our own, then the discovery of our fundamental delusion would throw us into an abyss of despair. But, we are not left to ourselves since Buddha's salvific power is working within us.

This is certainly one of the highlights that Jodo- Shinshu brings to us, even now, in this present existence. But there is more: there is also that which transcends our existence and reaches towards the existence of all beings.

Even the concept of Nirvana, of Enlightenment, of Pure Land, will receive a new perspective in Jodo-Shinshu: a perspective differing from the more conventional views concerning the 'hereafter'.

All too often outsiders have believed that Buddhist Nirvana meant a standstill, a static and even an inert state of being. They looked upon it as a total 'absence' or even a 'nothingness'. Such conceptions are in flagrant contradiction to the general Buddhist view of Nirvana as being the state of 'non-suffering', the 'realm of peace and happiness', the 'unchangeable', the 'non-self' which is Absolute Reality, Enlightenment, Wisdom/Compassion, i.e. the Pure Land of Infinite Buddhahood.

The view of Jodo-Shinshu lies totally within this Buddhist view on Enlightenment, even though it has its own typical view of the relationship between death- Birth-Enlightenment.

The Pure Land should not be seen as a heavenly state of bliss. Birth in the Pure Land is not the beginning of a new all-joyful personal existence.

According to the Mahayana philosopher Nagarjuna, there is, in the final analysis (i.e. from the viewpoint of the Enlightened), no essential difference between the world of suffering and Nirvana. Both are co-existing and simultaneous, inseparable, the boundaries of one being not different from the boundaries of the other. Out of our human mind we conceive a difference between the world of suffering here and Nirvana there : transcending this difference is to be considered as the realization of Nirvana.

Birth in the Pure Land, i.e. Final Enlightenment, then becomes a 'return' to the world of suffering, but not as an ego-thinking, suffering being, but instead as an element of Buddha's Wisdom/Compassion, participating in the Other-Power that brings all beings to Enlightenment.

The person who through 'Shinjin' has received the assurance and settlement of Birth, is 'Born to Enlightenment' at the moment of his physical death, i.e. he becomes a participant in Amida's salvific activity.

The question of what form this participation takes is irrelevant. After all, it is a question based on our ego-thought, and therefore it can have no valid answer. Amida's salvific activity is indifferently active in all beings and can take whatever form it needs. There can be - per definition - no ego-illusion present in Other- Power.

In other words : through Birth in the Pure Land, that which was the suffering being, is taken in into the totality of salvific activity of Infinite Buddhahood.

That is why it is possible to say that Shin-Buddhism is a teaching that teaches 'Liberation of all beings, by all beings'. Here, in the Universal Light of Wisdom/Compassion, a spiritual, fundamental solidarity is manifested in which all beings in time and space are interrelated: a solidarity in which all thoughts of 'self' or 'non-self' are transcended.

Therefore, a Buddhist can make his whole existence into a celebration. He may be a perfect example of humility and gratitude, of joy and solidarity, of clarity and peace of mind! But here we might forget all to easily that we are and stay a human being. Because of his human nature he cannot resist the temptations of sadness and pleasure, of anger and deceit. His heart is not constantly carried on a subtle happiness; constantly he fluctuates between the religious indignity of his existence and the rare moments in which he can open himself to the blinding radiance of the Infinite Light.

The so-called 'meager' practice of Nembutsu thus receives a greater dimension in everyday-life. After all, it is through this Nembutsu that the Shin-Buddhist tries to listen, to deepen and live the Teaching of the Buddha. He will try this over and over again, by trial and error.

He will exert himself in furnishing his life according to the examples of the 'masters' : the Buddha, the Patriarchs, Shinran Shonin, but also many others, Buddhists or Christians, Jews or Chinese or whatever, the known and the unknown, the numberless beings who have dedicated their life to the spiritual well-being of other beings.

The intention is to lead a life of goodness and fairness and solidarity with all beings, and this without falling into the traps of emotionality, conceitedness, fanaticism or obtrusiveness. He tries to fulfill his everyday duties with the same sincerity and the same respect that he displays in his religious life. He tries to "fry a little fish in the same manner as he would rule an empire, and to rule an empire in the same way as he would fry a little fish" (Lao-tzu).

No matter in what situation he finds himself, he should not be led by any thought of reward or punishment. His existence is reigned by the idea of gratitude for Buddha's Light and the deep awareness of his interrelatedness with all beings. His own 'merits' are meaningless compared to Amida's Wisdom and Compassion, and only Shinjin leads to Birth in the Pure Land. The simple wording of the Name, NAMU AMIDA BUTSU, is a reflection of the everywhere and always present Vow- Power.

The unconditional surrender to the Buddha of Boundless Light and Infinite Life, and to the Nembutsu in which the salvific activity of the Buddha and our gratitude for it overflow in each other, is for us, simple and ordinary human beings, the only path that leads to Enlightenment.

The simple whispering of the Nembutsu, in which the Buddha speaks through us : that is the only emergency- light that shows us the exit from this world of suffering.

This is the message of joy and freedom that Shinran Shonin presented to us in Jodo-Shinshu.

Shitoku A. Peel
Resident-Priest Jikoji
Antwerp, Belgium


 

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