Echoes of the Name

The Essential Teachings of Shinran: The Path of True Entrusting (edited by Rev. Prof. Alfred Bloom) is a very useful new resource for Jodo Shin Buddhists. It includes a summary of Shinran’s life, based on various canonical and historical sources, and extracts from his writings arranged thematically. It is this latter aspect that is so valuable. For busy lay followers it is a great little book to have around which can easily be dipped into in order to locate teachings and inspiration.

A minority of people who are very familiar with Shinran’s works may find the addition of this book to their libraries an unnecessary duplication of material but overall I think that Rev. Bloom has done the English-speaking members of the Sangha a great service with this handy collection.

Links for all of these organisations can be found at: http://www.terakoya.com/link/index_e.htm

The 10 major Sub-sects:

• Hongwanji School (Jodo Shinshu Hompa Hongwanji-ha)
• Ohtani School (Jodo Shinshu Ohtani-ha)
• Takada School
• Bukkoji School
• Kosho School
• Kibe School
• Izumoji School
• Joshoji School

Shinshu Kyodan Rengo: (Federation of Shin Sub-sects) - an umbrella body that represents the above ten schools in some matters, for example promoting sect unity and publishing statements in regard to various issues e.g. anti-war statements and statements opposing political nationalism.

Otani Breakaway Traditions:

Due to various problems in the Ohtani-ha some of Shinran’s descendants chose to esthablish their own branches of the tradition e.g.

• Tokyo Higashi Honganji
• Higashi-yama Honganji

There are also a number of Shin temples that have become independent for various reasons. (For example, due to problems in the Otani-ha during the course of its history some temples esthablished their own governance - to protect their faith movements - whilst continuing to send their priests for ordination at the Higashi Honganji and pay their respects to the Otani family.)

Independents:

• Jokoji - Joetsu, Niigata pref. Japan
• Shogyoji - Chikushino, Fukuoka pref. Japan
• Gankyoji - Ishikawa-gun, Ishikawa pref. Japan

Namuamidabutsu.

The other day I think I mentionned an old false teaching that both Masters Shinran and Rennyo criticised; namely the view that the volume at which one says the nembutsu somehow affects the status of one’s spiritual condition. This of course goes against the Jodo Shin teaching of single-minded entrusting.

Having said this, when my non-Buddhist partner was away this morning I found myself chanting in a clearer, slightly louder and more focused way than usual, and I found that the chanting and nembutsu were imbued with a genuine gratitude and inexpressible quality that is not always present in my home services. Reflecting on this I saw that usually I am self-conscious of the impression my chanting will make on my partner, perhaps changing how she feels towards my path, and therefore I deliberately keep my voice low; constantly restraining it to just above a whisper. In doing this however my mind is effectively scattered and my chanting becomes almost silent and little more than empty words.

In the Pure Land Contemplation Sutra it says, “if one possesses the three minds, one will unfailingly attain birth. What are these three? The first is sincere mind. This is, in bodily action, to worship the Buddha; in verbal action, to praise the Buddha; and in mental action, to think solely on and contemplate the Buddha. In giving rise to the three modes of action, one unfailingly possesses truth and sincerity; hence, “sincere mind (KGSS VI.24)”. Master Shinran, however, identified the fact that he was incapable of approaching the Buddha with a sincere mind (Shozomatsu Wasan) … something many of us can identify with. Shinran says though, that when we truly take refuge in Other-power we are gifted the sincere mind, revealed in Dharmakara-Amida’s pure vow, and are embraced by the Light. The nembutsu then flows forth naturally in all of the three modes of activity beyond our self-consciousness.

Thinking about this it is a matter of shame and regret that after all I have received from the Buddha I have continued to approach the Buddha shrine with a mind of petty, self-oriented concerns. Whatever comes of my voice echoing in the hallway, if it is the voice of taking refuge it will be filled with the Light and Name … and everything is up to Amida. Namuamidabutsu.

By the way, those of you who read this blog - if you find anything wrong in what I say please tell me. As Dharma brothers and sisters we need one another’s advice and guidance.