Tannisho

WDF SG

Hmm...Well, I know that the take on funerals in Shin is that they are performed for the sake of those left behind by the deceased, but really, aside from the financial benefits, I'm not sure why funerals are such a big deal in Shinshu. To be honest, they seem somewhat contrary to the spirit of what Shinran said in the 5th part of Tannisho.

Gassho

sanath SG

Hi Billy,
well all Buddhist traditions everywhere in the world hold funerals, or have funeral services, including the most thought-to-be "simplistic" Zen, where the cost of a funeral and Kaimyo is extravangantly more expensive than a Jodo Shinshu funeral.
Jodo Shin's take on funerals are basically for two reasons. One, for those left behind, so that they may have the opportunity to hear the Dharma. Two, to provide a proper and respectful "send-off" to the deceased. Many a time, it is through a Shin funeral (esp nowadays) that people have the opportunity to hear a Jodo Shin sermon, and some do actually convert to Shin because of that.

sanath SG

Shall put in three passages together at one time, so let's discuss about this.

6

It appears that disputes have arisen among followers of the sole practice of nembutsu, who argue that "these are my disciples" or "those are someone else's disciples." This is utterly senseless.
For myself, I do not have even a single disciple. For if I brought people to say the nembutsu through my own efforts, then they might be my disciples. But it is indeed preposterous to call persons "my disciples" when they say the nembutsu having received the working of Amida.
We come together when conditions bring us to meet and part when conditions separate us. In spite of this, some assert that those who say the nembutsu having turned from one teacher to follow another cannot attain birth. This is absurd. Are they saying that they will take back the shinjin given by Amida as if it belonged to them? Such a claim should never be made.
If one comes to be in accord with the spontaneous working of the Vow (jinen), one will awaken to the benevolence of the Buddha and of one's teachers.

Thus were his words.

7

The nembutsu is the single path free of hindrances. Why is this? To practicers who have realized shinjin, the gods of the heavens and earth bow in homage, and maras and nonbuddhists present no obstruction. No evil act can bring about karmic results, nor can any good act equal the nembutsu.

Thus were his words.

8

The nembutsu, for its practicers, is not a practice or a good act. Since it is not preformed out of one's own designs, it is not a practice. Since it is not good done through one's own calculation, it is not a good act. Because it arises wholly from Other Power and is free of self-power, for the practicer, it is not a practice or a good act.

Thus were his words.

Gassho

WDF SG

Yet at the same time, Shinran wrote that he wanted to be thrown into the river so the fish could eat him. I think that due to the aura of veneration surrounding him, Shinran's message and unique character is sometimes overlooked.

I believe that during Shinran's time, even, the practice of monthly or bi-weekly dharma talks was a popular practice for Shin followers, which took place in a dojo, not a temple, if I am not mistaken. Don't get me wrong, I believe that temples are beautiful and wonderful centers for culture, scholarship, and dharma-related activity, but somewhere in the mix it seems that some of the grass-roots nature of Shinran's teachings were lost.

While I'm sure it was not intentional, it seems that the distance between the clergy and laity that Shinran strived to avoid has been created after his death by ritualistic ceremonies, observances, etc. I can see them as being respectful and serving their purpose, but sometimes I wonder if Shinran were alive now whether or not he would shake his head at some of the things that are now common practice in organized Shinshu. You've got more experience dealing w/rituals, funerals, observances, etc. than me, Cliff. What do you think?

Gassho

sanath SG

Hi Billy,
yes Jodo Shin temples actually came into the being as a natural turn from Dojos, it was only natural, especially during the Edo period when one had to be registered under a temple, so many Shin Dojos turned into formal temples to attend to the needs of the Monto.

Well, every religious movement, would sooner or later in its history, turn into formal religious groups (Kyodan), complete with rites and rituals. The same goes for Jodo Shin. If without turning into a formal religious group, in our case the Honganji, we might not have been able to encounter the Shin teachings, for it may have just been absorbed or completely forgotten.

This is my personal stance.

Gassho

WDF SG

I agree that a more established structure of organization helps to spread the teachings. I also understand it was a natural development during the Tokugawa period, when government involvement in religious matters became stricter. I'm not necessarily against a strong organizational structure for spreading the Dharma which would ensure that qualified teachers are being trained and that they are available to those who seek them out. What I am saying is that as a result of things being overly ritualistic and codified, part of the popular social consciousness surrounding not only Shin, but most sects of Buddhism in Japan is that they are totally out of touch with the daily needs of their followers. The common perception is also that funerals are how temples make their money. Perhaps now that we do have the luxury of having a well-established tradition we can begin to re-examin the changes/developments that have occurred over the centuries, hold them up to the light of Shinran's teachings, and see if they are in line with what he taught, or if we should change things that exist mainly as a result of circumstances which no longer apply to our times.

Gassho

WDF SG

9
"Although I say the nembutsu, the feeling of dancing with joy is faint with me, and I have no thought of wanting to go to the Pure Land quickly. How should it be [for a person of the nembutsu]?
When I asked the master this, he answered, "I, too, have had this question, and the same thought occurs to you, Yuien-bo!
"When I reflect deeply on it, by the very fact that I do not rejoice at what should fill me with such joy that I dance in the air and dance on the earth, I realize all the more that my birth is completely settled. What suppresses the heart that that should rejoice and keeps one from rejoicing is the action of blind passions. Nevertheless, the Buddha, knowing this beforehand, called us 'foolish beings possessed of blind passions'; thus, becoming aware that the compassionate Vow of Other Power is indeed for the sake of ourselves, who are such beings, we find it all the more trustworthy.
"Further, having no thought of wanting to go to the Pure Land quickly, we think forlornly that we may die even when we become slightly ill; this is the action of blind passions. It is hard for us to abandon this old home of pain, where we have been transmigrating for innumerable kalpas down to the present, and we feel no longing for the Pure Land of peace, where we have yet to be born. Truly, how powerful our blind passions are! But though we feel reluctant to part from this world, at the moment our karmic bonds to this saha world run out and helplessly we die, we shall go to that land. Amida pities especially the person who has no thought of wanting to go to the Pure Land quickly. Reflecting on this, we feel the great Vow of great compassion to be all the more trustworthy and realize that our birth is settled.
"If we had the feeling of dancing with joy and wishing to go to the Pure Land quickly, we might wonder if we weren't free of blind passions."

Thus were his words.

Man, do I know how much this passage applies to me. This is a great example of a passage I think that gains meaning more and more for me as I get older.

Gassho

sanath SG

10

Concerning the nembutsu, no working is true working. For it is beyond description, explanation, and conceptual understanding.

Thus the Master stated

In other words, the Nembutsu is not of our working (no working) but Amida's working (true working). Namo Amida Butsu!

WDF SG

On Departures From The Teachings Of Shinran

In the past when our Master Shinran was alive, fellow practicers- having endeavored in the journey to the distant capital with the same aspiration and having set their hearts on birth in the fulfilled land to come with one and the same shinjin- listened to his understanding together at the same time. Nevertheless, I have heard that among the people, young and old, in numbers past knowing, who say the nembutsu following those practicers, there are at present many who set forth divergent views not taught by the Master. These groundless assertions will be fully clarified below.

11

On the matter of confusing practicers of the nembutsu who are ignorant of even a single letter by challenging them, "To which do you entrust yourself in saying the nembutsu - the in conceivable working of the Vow or that of the Name?" without clarifying fully these two kinds of inconceivable working.

We must carefully consider this matter and reach a correct understanding of it.
Through the inconceivable working of the Vow, Amida Buddha devised the Name. To begin with, then, it is through Amida's design that we come to say the nembutsu with the belief that, saved by the inconceivable working of the Tathagata's great Vow of great Compassion, we will part from birth-and-death. This being realized, our calculation is not in the least involved, and so, in accord with the Primal Vow, we will be born in the true fulfilled land.
That is, when we entrust ourselves to the inconceivable working of the Vow, taking it as essential, the inconceivable working of the Name is also included; the inconceivable working of the Vow and that of the Name are one, with no distinction whatever.
Next, people who discriminate good and evil acts and consider them aids or hindrances to birth, interposing their own calculation, do not entrust themselves to the inconceivable working of the Vow and, striving to do acts that result in birth with their own designs, they make the nembutsu they say their own practice. People with such an attitude do not entrust themselves to the inconceivable working of the Name either. Even though they lack the mind of entrusting, they will be born in the borderland, and land of sloth, the castle of doubt, or the womb palace, and in the end will attain birth in the fulfilled land by virtue of the "Vow that beings ultimately attain birth." This is the inconceivable power of the Name. Since it is also none other than the inconceivable working of the Vow, the two are wholly one.

I really think the last paragraph of this passage of Tannisho is something that is overlooked by Pure Land believers, not just in Shin, but in other schools as well.

WDF SG

12

On the assertion that for practicers who do not read the sutras and commentaries and engage in study, birth is not settled.

This statement must be declared hardly worth mentioning.
All the sacred writings that clarify the significance of the truth and reality of Other Power state that one who entrusts oneself to the Primal Vow and says the nembutsu attains Buddhahood. Apart from this, what learning is essential for birth?
Indeed, the person confused about this should by all means engage in study and understand the significance of the Primal Vow. But nothing is more to be pitied than failure to understand the fundamental intent of the sacred teachings even though one reads and studies the sutras and commentaries.
The Name is meant to be easy to say for the person unfamiliar with even a single character and ignorant of the lines of discourse in the sutras and commentaries; hence it is called "easy practice."
It is the Path of Sages that takes learning to be essential; it is called "difficult practice." As for those who engage in study with wrong intentions, dwelling in thoughts of fame and profit, is there not the authoritative passage: "I wonder if their birth in the next life is really settled"?
At present, people of the sole practice of the nembutsu and those of the Path of Sages initiate disputes over the teaching, each claiming their own way to be superior and those of others inferior; as they do so, enemies of the dharma emerge and slander of the dharma is committed. Does this not finally result in abusing and bringing destruction to the teaching they themselves follow?
Suppose that all other schools joined together in declaring, "The nembutsu is for the sake of worthless people; that teaching is shallow and vulgar." Even then, without the slightest argument, one should reply "When foolish beings of inferior capacity like ourselves, persons ignorant of even a single letter, entrust themselves to the Vow, they are saved. Since we accept and entrust ourselves to this teaching, for us it is the supreme dharma, though for those of superior capacity it might seem utterly base. Even though other teachings may be excellent, since they are beyond our capacity they are difficult for us to put into practice. The fundamental intent of the Buddhas is nothing but freedom from birth-and-death for all, ourselves and others included, so you should not obstruct our practice of the nembutsu." If one responds without rancor thus, what person will do one harm? Moreover, there is an authoritative passage that states, "Where disputation takes place, blind passions arise. The wise keep their distance."
Further, the late master said:

Shakyamuni taught that there would be both people who entrust themselves to this teaching and people who abuse it. By the fact that I have entrusted myself fully to it and there are others who abuse it, I realize that the Buddha's words are indeed true. Hence, I realize all the more clearly that my birth is indeed firmly settled. If there were none who abused the teaching, then surely we would wonder why there are those who entrust but none who abuse it. This is not to say the nembutsu necessarily must be slandered; I merely speak of the fact that the Buddha, knowing beforehand that there would be both those who trust and those who slander, taught this so people would have no doubts.

Thus were his words

These days however, people seem to engage in learning to put a stop to criticism by others, making ready to devote themselves wholly to debate and argument. If one studies, more and more one realizes Amida's fundamental intent and grows in awareness of the immensity of the compassionate Vow, so that one can explain, to those who anxiously wonder how birth is possible for the wretched people like themselves, that the Primal Vow does not discriminate as to whether one's mind is good or evil, pure or defiled. Only then is there meaning in being a scholar. But to intimidate a person who happens to say the nembutsu in accordance with the Primal Vow without any forethought- insisting that one must have learning- is the act of a demon obstructing the dharma, of a foe of the Buddha. Not only do such people themselves lack shinjin of Other Power, but further they confuse others with mistaken thoughts.
One should cautiously fear that one may be going against the late Master's intent. Further, one should grieve if one is not in accord with Amida's Primal Vow.

WDF SG

13

On the assertion: People who are unafraid of committing evil because of the inconceivable working of the Primal Vow are in fact impudently presuming upon the Vow and therefore will not attain birth.

This is a statement of one who doubts the Primal Vow and fails to understand the influence of good and evil karma of past lives.
Good thoughts arise in us through the prompting of good karma from the past, and evil comes to be thought and performed through the working of evil karma. The late Master said, "Knowing that every evil act done- even as slight as a particle on the tip of a strand of rabbit's fur or sheep's wool- has its cause in past karma."
Further, the Master once asked, "Yuien-bo, do you accept all that I say?"
"Yes I do," I answered.
"Then will you not deviate from whatever I tell you?" he repeated.
I humbly affirmed this. Thereupon he said, "Now, I want you to kill a thousand people. If you do, you will definitely attain birth."
I responded, "Though you instruct me thus, I'm afraid it is not in my power to kill even one person."
"Then why did you say that you would follow whatever I told you?"
He continued, "By this you should realize that if we could always act as we wished, then when I told you to kill a thousand people in order to attain birth, you should have immediately done so. But since you lack the karmic cause inducing you to kill even a single person, you do not kill. It is not that you do not kill because your heart is good. In the same way, a person may not wish to harm anyone and yet end up killing a hundred or a thousand people."
Thus he spoke of how we believe that if our hearts are good, then it is good for birth, and if our hearts are evil, it is bad for birth, failing to realize that it is by the inconceivable working of the Vow that we are saved.
There was, in those days, a person who had fallen into wrong views. He asserted that since the Vow was made to serve the person who had committed evil, one should purposely do evil as an act for attaining birth. As rumors of misdeeds gradually spread, Shinran wrote in a letter, "Do not take a liking to poison just because there is an antidote." This was in order to put an end to that wrong understanding. It by no means implies that evil can obstruct one's attainment of birth.
He also said, "If it were only by observing precepts and upholding rules that we should entrust ourselves to the Primal Vow, how could we ever gain freedom from birth-and-death?" Even such wretched beings as ourselves, on encountering the Primal Vow, come indeed to "presume" upon it. But even so, how could we commit evil acts without any karmic cause in ourselves?
The Master further stated:

For those who make their living drawing nets or fishing in the seas and rivers, and those who sustain their lives hunting beasts or taking fowl in the fields and mountains, and those who pass their lives conducting trade or cultivating fields and paddies, it is all the same. If the karmic cause so prompts us, we will commit any kind of act.

These days, however, one finds people making a show of themselves as "seekers for the afterlife," posting notices at nembutsu practice halls saying that those who have committed such and such acts may not enter, as though only good persons should say the nembutsu. Are not people who do this indeed "outwardly expressing signs of wisdom, goodness, or diligence, while inwardly embracing falsity"?
Even the evil we commit while "presuming" upon the Vow occurs through the prompting of past karma. Thus, Other Power lies in entrusting ourselves wholly to the Primal Vow while leaving both good and evil to karmic recompense. The Essentials of Faith Alone states:

Do you know the power Amida possesses, when you say that because you are a being of karmic evil you cannot be saved?

Since you have a heart that presumes upon the Primal Vow, the mind of entrusting yourself to Other Power becomes all the more firmly settled.
If you entrusted yourself to the Primal Vow only after completely ridding yourself of karmic evil and blind passions, then there would be no presuming upon the Vow. But to rid yourself of blind passions is to become a Buddha, and for one who is already a Buddha, the Vow that arose from the five kalpas of profound thought would be to no purpose.
People who admonish others against presuming upon the Primal Vow themselves appear to be possessed of blind passions and defilements. Does not this condition itself imply presuming upon the Vow? What kind of evil is meant by "presuming upon the Vow" and what kind is not? Rather, is not this entire line of argument the product of immature thinking?

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