Chanting (3)

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.

Namuamidabutsu.

 

Entrusting is worship, but worship is not entrusting …

Yesterday’s letter from Master Rennyo stressed the importance of entrusting, reliance or taking refuge in the other-power of Amida Buddha’s activity. On this subject Master Shinran’s Kyogyoshinsho (KGSS II:119) quotes from Bodhisattva T’an-Luan to highlight the fact that simply worshipping Amida, and/or Amida’s light is not itself entrusting, though sincere worship manifests from entrusting.

The Shin Buddhism Translation Series version:

“… taking refuge manifests itself as worship. Worship itself, however, is only to pay homage and does not necessarily imply taking refuge; rather, taking refuge expresses itself in worship.”

Rev. Hisao Inagaki’s translation:

“…’worshiping’ can simply imply ‘revering’; it does not necessarily mean ‘taking refuge.’ ‘Taking refuge’ necessarily means ‘worshiping.’ From this one can infer that ‘taking refuge’ has a deeper meaning.”

This distinction is well worth reflecting on.

Namuamidabutsu.

 

An end of year reflection …

On this day in 1819 the Jodo Shin poet Kobayashi Issa wrote:

People who believe that only faith can bring salvation and who think on nothing else are snared ever more tightly by the web of their own willfulness. Their hell is their own clinging to the idea of salvation. Likewise, there are some who remain inactive, believing they are enlightened, believing that Buddha, more than they themselves, can rectify their hearts. Where is a solution? The answer is simple: we should put aside the issue of salvation; neither great faith nor personal virtue is enough. We must place our trust in the way of the Buddha. Whether we find ourselves in heaven or hell, he reveals the innermost secret. Only in following his way can we surrender our self-obsessions - busy spiders weaving our webs of desire across the world, greedy farmers stealing our neighbors’ water. When our minds are at peace, there’s no need for constantly reciting prayers with an empty voice. We follow the way of the Buddha. Salvation is the peace of mind (anjin) found in the teaching. Blessings in the name of Buddha:

Beyond good or bad,
with Buddha,
I say good-bye to the passing year.

Issa, December 29, 1819 - age 57

(Sam Hamill trans. ISBN: 1-57062-144-6)

Namuamidabutsu.