Rennyo’s Letters - Fasicle IV

This week I’ve reached Fascicle IV of Master Rennyo’s Ofumi in the current cycle of daily readings I began on my return from Japan in November.

All of Rennyo’s letters come across as compassionate, but the first three fascicles also often sound rather strict and can make him seem a somewhat distant figure at times. In Fascicle IV though Rennyo seems to be reflecting deeply on his own mortality (IV.2) and a very gentle and warm tone comes into his words (I am basing my observations here on Minor Roger’s translation).

In particular I was very moved by letter IV.3, On the Present Plight of the World, in which Rennyo seems suddenly awestruck by the flourishing of the Jodo Shin teaching in a time of great hardship. The problems of the world may not be exactly as in Rennyo’s day, but I felt the same kind of awe when I visited Shogyoji and saw the lively Dharma movement there. His joy and exultation at this rare and wonderful reality therefore has a deep personal meaning for me:

“The present plight of the world is such that no one knows when things will settledown … As a result, in some instances, no one even visits the temples and shrines of wondrous effects … Yet, at this time - though we call the present world “the last Dharma age of defilement and confusion” - Amida Tathagata’s Other-Power Primal Vow is mysteriously thriving all the more. Therefore, lay people [must understand] that unless they rely on this vast, compassionate Vow, realize the one thought-moment of faith, and attain birth in the Pure Land of suchness (eternity and bliss), it is indeed as if they went to a mountain of treasure and returned empty-handed. Quiet your minds and deeply reflect on this. (Extract of IV.3)”

It is interesting to note though that Rennyo’s awe is not focused on the growth or size of the ‘Jodo Shin-shu’ community but purely on the ‘mysterious thriving’ of the ‘Amida Tathagata’s Other-power Primal Vow’. Being part of a lively and happy community can often give us a comforting sense of identity and stability. Rennyo’s emphasis in the letter stresses the backdrop of human impermanence and the fact that communities consist of individuals who are mortal. As such he gently urges us as individuals not to waste the opportunity to hear the Vow and take refuge in Other-power.

Then in letter IV.4, as if to answer the unspoken question “But how?”, Master Rennyo (again reflecting on his mortality) makes a notable change in his usual writing style and presents a poem, saying:

“I felt that even such a quiet voicing as this, since it is based on the awakening of Other-Power faith, might at least serve as an act of devotion in grateful return for Amida Buddha’s benevolence. I also thought that those who hear, if they have [the necessary] past conditions, might come to be of the same mind. I am, however, already in my seventh decade and feel it ridiculous, particularly as one who is both foolish and untalented, to speak of the teaching in this inadequate and uniformed way; yet at the same time - simply filled with awe at the single path of the Primal Vow - I have written down these poor verses, letting them flow from my brush without further reflection. (Extract of IV.4)”

The poem is as follows:

The mind
that even once
relies on Amida: that mind
is in accord
with the true Dharma.

When, deeply burdened with evil karma,
we come to rely profoundly
on the Tathagata,
by the power of the Dharma,
we will go to the West.

When our minds
are settled in the path
of hearing the Dharma
let us simply say
“Namu-amida-butsu.”

I suspect this poem may now serve a liturgical role in certain Jodo Shin services. I will try to find out when I next go to Three Wheels temple.

Namuamidabutsu.

 

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.