the tree of life sangha

A difference between Honen and Shinran

A DIFFERENCE BETWEEN HONEN & SHINRAN

 

Honen was the founder of the Jodo School in Japan. His successor was Bencho. Later, there emerged the Jodoshin School, often called Shin Buddhism, which claimed Shinran as its founder. Jodo and Jodoshin are two of the three most popular forms of Buddhism in Japan, the third being Nichiran. Shinran was, in fact, a disciple of Honen, but in some ways his teaching differs a little from that of his master. For instance, Shinran taught that the Pure Land of Amitabha is identical to nirvana, whereas Honen followed the great Chinese teacher Shan Tao who said that “Reaching there (the Pure Land), our lotus flower will open and we can listen to the 妙 (graceful, marvelous, wondrous) dharma (that Amida preaches). Then the ten (bodhisattva) stages of  vows and practices will naturally reveal themselves clearly.” Shan Tao saw the Pure Land  as a place where one hears the Dharma more clearly and can practise it more easily and so be assured of not falling back, but not as the same as the ultimate goal of nirvana. A Buddhist prays for rebirth in a life in the presence of a Buddha - in Pureland, the Buddha Amitabha - where the conditions for practice will be optimum. Karma is inexorable, so cannot be wiped out in a magical way, but conditions can make a big difference. Even within this life, we pray to be in conditions where there is support for faith & practice, which is why we take refuge in a teacher, a sangha and the great love that has been transmitted from the time of Shakyamuni. Many Japanese do believe that in the next life everybody automatically becomes a Buddha, but this is somewhat at variance with traditional Buddhist teaching. I do not want to become embroiled in a debate between these two great teachers, but reflecting upon their different views can help us to clarify our sense of the Dharma. As a Pureland practitioner, I hope to enter Sukhavati, but I also have a deep sense that it is important to be willing to go wherever and to receive and accept whatever comes. It is all Namo Amida Bu in the end.

 

~ Dharmavidya

UNDERSTANDING THE DHARMA

 

Dharmavidya David Brazier:

 

Buddhism has many scriptures (sutras). These derive from the teachings and conversations of the Buddha Shakyamuni. The texts have been passed down through some eighty five generations and along the way many different interpretations have emerged. With the arrival of Buddhism in the West, we see a further generation of new interpretations. Arguably, some of these take us further away from the original intention of the founder and some closer. I have myself advanced some proposals for how best to understand the Dharma and some of these differ from what is commonly read and taught these days.

 

Four Truths for Noble Ones:

At the heart of Buddhist teachings are what are generally called the Four Noble Truths. Commonly these are presented as a road to the ending of suffering. In my book The Feeling Buddha and elsewhere I suggest that this is a misinterpretation. Dukkha is such situations as  birth, aging, disease and death, separation, confinement and failure and we have to suffer these. What counts is how one does so. The "eightfold path" is not a route toward enlightenment, it is the path that issues from awakening to the real situation. The correct interpretation is that there are basically two ways to respond. One, the path of ego, just goes round in circles, generating more dukkha situations. The other, the way of nirodha - basically faith & practice - opens onto the (eightfold) spiritual path. Noble practitioners meet adversity in ways that are wise and compassionate. Worldly people meet them with selfishness, distraction and bitterness. Practise nirodha and the path opens naturally. This is the meaning.

 

Mindfulness:

The noble option of nirodha involves keeping Buddha & Dharma in mind, which is to say, in one's heart, in all situations. To do so is mindfulness in the true Buddhist sense. This is not a psychological technique of staying in the present moment. It is, rather, protection against what may happen if, in the present moment, one meets corruption, adversity or temptation. In this true sense, mindfulness is faith & practice. In Japanese it is called nembutsu, literally "keeping the Buddha in mind". If, in all situations, one sustains one's refuge in Buddha, one will not go far wrong.

 

Dharma:

It is often taught that the term Dharma has two (or more) meanings and these are often distinguished in translations by using upper or lower case initial letters which do not appear in the original language. It is said that Dharma is the teaching of Buddha and dharma are the manifold things in this world. I suggest that dharma, with or without a capital, has but one meaning and that is "fundamental truth", or, we could say, what is really real. Buddha's "teaching" is him pointing out reality and what we need to know about the phenomenal world is to discern whatever is fundamental. Much Buddhist teaching is concerned with the fact that ordinary experience is often based upon mere appearance that often turns out to be fake news. To live a spiritual life, one needs to address what is actually so, rather than superficial forms.

 

When we take these (and some other) key terms in this way, we receive a Buddhism that is coherent, clear and practical yet profound. It is fundamentally true that life for a sentient being includes many unavoidable dukkha situations and it is also fundamentally true that in this very existential situation a noble life is possible if one meet those situations mindfully in the above sense of the word. Doing so constitutes nirodha and the outcome of doing so is marga, the eightfold path, a truly spiritual life. The great diversity of Buddhist practices and teachings are all designed to assist and contribute to this.

 

Namo Amida Bu.

nembutsu

The nembutsu is the core practice for Pure Land Buddhists across the world. It is a way of aligning ourselves with the wholesome energy of Amida Buddha, the Buddha of Infinite Light. We do this by saying ‘I entrust myself to Amida Buddha’ in different languages, most often using the Japanese: Namo Amida Bu.

In order to start the practice, you don’t need a clear idea of exactly what Amida is or how nembutsu works. To begin with you can see Amida an unfolding wholesome energy, as the spirit that moved the Buddha to live a good life, or as unconditional love. We would encourage you to try it for a week or for 30 days and to pay attention to any changes in your mood or in your daily life. If it works for you, keep going!

Nembutsu is a simple practice and it requires no special equipment or specialist knowledge. It doesn’t require the practitioner to study long texts or sign up to any dogmas. It is suitable for those with busy lives, and for those who are struggling with self-destructive habits or with feelings of despondency, anger, sadness or confusion. Nembutsu practice also connects us with the beauty in the world, with gratitude for all we receive and with a more meaningful way of life.

 

nei quan and chih quan

This is a practice that we include during some of our sangha meetings.

During Nei Quan we ask ourselves the questions:

1: What have I received?

(this may be within a period of time, say, this week, and it may be general or specifically from a person we have in mind).

2: What have I given others?

(again, this would be the person specified in 1, of generally)

3: What difficulties have I caused?  

(specifically to that person or generally, through being alive, for example)

 

We then follow this with Chih Quan - offering ourselves, in all our imperfection, to the Buddhas

 

Here is an essay David Brazier (Dharmavidya) wrote following being asked about the practice:

INSTRUCTIONS IN NEI QUAN AND CHIH QUAN

By Dharmavidya, in response to requests for further instruction on practice in our Pureland School

Buddhism is practice and this practice cannot be separated from faith. People practise what they have faith in and their faith is only real when it manifests in practise. Practice is of two kinds, concrete and symbolic. Both are vital. Symbolic practice connects us with the meaning of our life. Concrete practice applies that meaning in daily action. Without symbolic practice, daily life becomes trivial. Without concrete practice our meditations are impotent. Meaning cannot be arrived at intellectually. It must be lived in both ways.

The core of Buddhism is refuge and the expression of refuge is Nembutsu. Symbolic nembutsu is to call out to Buddha from the fullness or emptiness of your heart. Concrete nembutsu is to have Buddha at your side in all the doings of daily life. Nembutsu expresses the relationship between the practitioner and the eternal spirit of Buddha, which we call Nyorai – the One Who Comes. The devotee calls out to Nyorai and Nyorai calls us to a life of trust and dedication. Who is Nyorai? I do not know, but I know what it feels like. Do you know who you are yourself? Have you looked to see? Nei Quan means to examine the nature of the caller. Chih Quan means to appreciate and experience the nature of the One who calls to you. This enquiry must begin from a place of unknowing in both respects. The Eye of the World looks upon you but only the one who has abandoned his or her castle of certainty is able to appreciate this gaze, let alone go forth in its light.

Nei Quan means to look into things. It is an enquiry into the truth about oneself. In nei quan one gathers and sifts the evidence of one’s own case. This is the koan that arises naturally in daily life. Koan means case study. In nei quan one studies one’s own case. What did I receive? What did I do in return? What grief did my life cause to the other? Thus one reflects by applied thought. Or one thinks: What truth did I receive and what deceit did I entertain? Or again one thinks: What affliction is there around me? What have I done to alleviate it? What have I done that contributes to it? What should I do? What have I neglected to do? In this way we examine our castle and discover what a prison it has become.

Such reflections are the gateway to awakening. It is nothing glorious. It is an enquiry into one’s nature – karmic nature. We are each a bundle of karma; not paragons. Even reflecting upon a mere 24 hours we see all the traces of our blundering.

this evening's meeting

We started the evening with a  quick check in, then listened to the introduction to Thich Nhat Hanh's book about Pureland Buddhism: 'Finding Our True Home', followed by silent sitting or chanting, as each participant preferred. This was followed by a reading of  Thay's translation from the Chinese of the Smaller Amitabha Sutra. Following this we had the opportunity to take turns sharing from the heart.

On-line meetings

To join us online, please install Zoom.

As with our in-person meetings - when we are online we include sitting and guided meditations, chanting, walking meditation, readings, talks, sharing in small groups and other practices. 

Online Practice Guidance

As in a meditation hall, please find a comfortable seated position so that you can remain still throughout.

Controls for microphone and video are bottom left of your Zoom window:

• Please keep microphone muted except during group sharing.
• Our main connection is visual, so please keep video on.
• But if need to move, please turn video off so as not to distract others.

Unless on mobile, you can switch between gallery view and speaker view using the control in the top right or top left of your screen.

Please only send chat messages when essential.

something old, something new

The Tree of Life sangha are meeting on-line again this evening. My own practice has changed recently as I continue looking at what works for me, what can be reclaimed or redefined. Wanting to offer what benefits the sangha and is also authentic. So I'm going to share practice based on the 'Meditation For Relaxation' sessions I used to offer at Newcastle University - phrases from Thich Nhat Hahn's "The Blooming of a Lotus", some walking meditation, Metta meditation, sitting. Those who wish can chant during the walking meditation time. We will follow this with time for sharing and deep listening to each other. 

The Tannisho

This work contains the sayings of Shinran (1173-1263), the founder of Jodo Shinshu or Shin Buddhism, which claims the largest following in Japanese Buddhism. Compiled several decades after his death by a disciple named Yui-en, this work consists of 18 sections. The first ten sections are the words of Shinran as remembered by Yui-en, and the next eight, preceded by a special preface, contains points of controversy current among the followers of Shinran. The prologue and epilogue to the 18 sections were written by Yui-en about whom little is known historically.

The Tannisho is one of the most widely read works in Japanese Buddhism, known not only as a religious but literary classic. It is impossible to translate such a work into English adequately and fully, but I have attempted to transmit some sense of its flowing style, religious content, and spiritual flavor. Among those who have guided me in my enterprise, I should like to gratefully acknowledge the comments and suggestions offered by two late teachers, Yoshifumi Ueda and Masao Hanada, whose words remain a constant source of inspiration.

Taitetsu Unno

Northampton, Massachusetts January 1, 1996

***

Prologue

In reflecting upon my foolish thoughts and thinking of the past and present, I deeply regret that there are views deviating from the true entrusting (shinjin) which was taught orally by our late master, and I fear that doubts and confusions

 

 

:: continue reading

 

The Way of Jodo Shinshu

About 'The Way of Jodo Shinshu'

The website began its life in 2000 under the title Notes on the Nembutsu. Its purpose is to celebrate, as well as possible, the Hymns of Shinran. Shinran is the founder of the great Jodo Shinshu school of Buddhism.

The hymns form a part of daily observances and are sung in Jodo Shinshu temples and homes, but they commonly also provide the basis for Dharma talks, as they do here.

The original reason for developing this website as a series of essays on each of Shinran's hymns was with a view to encouraging other fellow-Australians to consider Jodo Shinshu for themselves. But the website has had a very broad readership around the world and continues to do so.

:: link

Nembutsu

NEMBUTSU

by Christopher Kakuyo

Namu Amida Butsu is Nembutsu

It is the call of Buddhas to put everything down.

We need only one thing . . . less.

 

So stop torturing yourself

with all those made-up stories

of who you think you are

 

and aren’t, regardless of who

you are or are not, regardless

of what you have done

 

or have left undone.

 

Namu Amida Butsu

Namu Amida Butsu

Namu Amida Butsu

 

Let us attend to each other

right now, right here

Let us attend to each other

 

to our own funerals

to our own births

in that order

 

Namu Amida butsu

 

Do let us attend to each other,

to our lives
to all of life,
as it is,
as you are

 

Right here

Right now.

Namu Amida butsu

 

:: link