BOSTON SHINSHU NEWS

Volume I, Number 4--- Winter 1998-99

"It will all be by the will of the Buddha
that the Nembutsu prospers in your area."

--Shinran

Table of Contents

More than a Virtual Reality...
The "Power of the Vow": What does it mean? How does it work?
Wisdom of the Past
Ocean: An Introduction to Shin Buddhism: Book Review
English-Japanese Service Book Available
For reflection
Our Own Thoughts.....a place to share our experiences
Information

More than a Virtual Reality...

Happy New Year to all! And a particularly happy new year it promises to be, with encouraging signs regarding the emergence of an actual Shin Buddhist sangha in Boston. There have been several calls to me asking about when or if the Boston Shinshu sangha meets. If the trend continues, it seems that a sangha of more than just myself may well be forming in the near future! A meeting location has been found in Cambridge, Mass. (across the river from Boston). Stay tuned for further news.

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Shinran wrote in his famous poem on the Nembutsu, the Shoshinge, "By the Power of the Primal Vow, the One Mind shows itself in its resolve to save the multitudes." Shin Buddhism is based upon the 18th Vow of Dharmakara Bodhisattva in which his own enlightenment as a Buddha was conditional upon achieving universal enlightenment for all beings who turn to him as the way to enlightenment. I am often at a loss to understand how the "Power of the Vow," as it is called by Shinran, actually works. Then I came upon a wonderful paragraph in Rev. Hisao Inagaki's translation of the Triple Sutra ( Nagata Bunshodo, Kyoto, 1995). I would like to share with you this passage, from page 37 of the book:

The relationship between emptiness and phenomenal manifestations can be explained by the analogy of a typhoon or hurricane. The lower the atmospheric pressure, the stronger the energy created. If the pressure could be reduced to the zero point, the energy created would be so great as to suck all existing things into it, like a black hole. The Power of the Vow and the Buddha's Power, which constitute the vital part of Amitabha's law of salvation, can be considered as the result of the realization of emptiness. This Power has not only produced the glorious phenomenon of the Pure Land, but it also maintains all the saving activities beyond time and space. When it works upon us through the Name and the Light, it has the effect of emptying us of karmic defilements and passions, along with the attachments which bind us to Samsaric existence. At the same time, this Power fills us completely and changes our karmic course toward the Land of Bliss. Birth in the Pure Land and subsequent attainment of Enlightenment are, therefore, the natural result of the working of this Power."

How wonderful! The law of karma, which is the very underpinning of Dharmakara's Original Vow, is likened to physical phenomena to which we can relate. The inconceivable dimension of the Primal Vow, "beyond time and space," is the fulfillment of the Vow which made Dharmakara become Amida (Amitabha) Buddha, and which will make us Buddhas!
- R. St. Clair

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Jodo-Shinshu, the message of Amida Buddha for all beings

"...the auspicious Name embodying the perfectly fulfilled supreme virtues is true wisdom that transforms our evil into virtue." --Shinran

Jodo-Shinshu Buddhism expresses the light of Amida Buddha's compassion, which shines without discrimination on all beings. Through the Shin path, awareness of this great compassion becomes focused as a living reality. Until recently, Jodo-Shinshu Buddhism has been regarded as a Japanese religion. This was due in no small part to the anti-Japanese racism in the U.S. during World War II, in which virtually the entire Japanese-American population was interred in concentration camps. As new generations have emerged in the "land of plenty," they have been attracted by increasingly convenient materialism and media, which are everywhere and an overwhelming pressure upon people. But at the same time, we are seeing Shin Buddhism emerge into English-speaking (and other) cultures because of its universal message as the working of infinite compassion and wisdom reaching out to save the afflicted multitudes. At least three books on Shin Buddhism geared toward the general reading public have appeared in the past two years. There are at least three different translations of the Triple Sutra in English. Yet Shin Buddhism is seeing an attrition in membership among the traditional Japanese-American population. Rev. Ruth Tabrah of Hawaii shares her views on these issues.

I think the main reason for decline of interest in Shin by those who inherited it as a family tradition is that they have never understood or been clearly introduced to the uniqueness that is special to Shin Buddhism. The other religions and other Buddhist traditions put conditions on the practicers' attainment of enlightenment, nirvana or heaven. They are, for the most part, exclusive in nature whereas Shin is all inclusive. And the amazing story of Dharmakara fulfilling his 48 vows to become Amida Buddha is that for the first time in religious history we have a sacred myth (a story that tells the truth) that freely without condition or discrimination offers Buddhahood, enlightenment, Nirvana and the dynamism of working for the welfare and happiness of all beings - an offer that rejects no one, abandons no one, even those who commit the five grave offenses and slander the Dharma. In essence, in Shin the Buddha bows to us, gives us this inconceivable free gift of light and life. To awaken to the truth of this as the essence of one's own life is to awaken to shinjin, the truly settled state which the English word 'faith' only inadequately expresses. Namu Amida Butsu is not only our expression of gratitude for all this but our shout of joy. The first paragraph in the preface to Kyogyoshinsho says it all. --Gassho, Ruth Tabrah

The first paragraph in the preface to Shinran's Kyogyoshinsho:

"I reflect within myself: The universal Vow difficult to fathom is indeed a great vessel bearing us across the ocean difficult to cross. The unhindered light is the sun of wisdom dispersing the darkness of our ignorance. Thus it is that, when conditions for the teaching of birth in the Pure Land had matured, Devadatta provoked Ajatasatru to commit grave crimes. And when the opportunity arose for explaining the pure act by which birth is settled, Sakyamuni led Vaidehi to select the land of peace. In their selfless love, these incarnated ones-Devadatta, Ajatasatru, Vaidehi-all aspired to save the multitudes of beings from pain and affliction, and in his compassion, Sakyamuni, the great hero, sought indeed to bless those committing the five grave offenses, those slandering the dharma, and those lacking the seed of Buddhahood. We know, therefore, that the auspicious Name embodying the perfectly fulfilled supreme virtues is true wisdom that transforms our evil into virtue, and that the diamondlike shinjin so difficult to accept is true reality that sweeps away doubt and brings us to attainment of enlightenment."

from The Collected Works of Shinran, Vol. 1, Jodo Shinshu Hongwanji-ha, Kyoto, 1997, p. 3

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Ocean: An Introduction to Shin Buddhism

Book Review

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English-Japanese Service Book Available

The core of the Shin Buddhist service consisting of Shinran's Shoshinge, Nembutsu-wasan, and the Eko in sheet-music style is now available. The booklet is laid out in simple and clear western music notation, with parallel Japanese (romanized) text. Price $15, includes booklet, demo tape, and shipping. (Canada and Mexico, add $2, other Overseas please add $5). Write to the Editor at the address below, and please make checks payable to Richard St. Clair.

• Richard St. Clair
  781 Somerville Avenue, no. 2
  Somerville, MA 02143 USA

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For reflection

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Our Own Thoughts..... a place to share our experiences

Shin Buddhism and Daily Life

by Rev. Alfred Bloom

It is natural to say that a religion should affect one's daily life. Whatever the form of religion, it will affect daily life. A religion that had no effect on daily life in action or attitude would simply be a set of ideas, disconnected from reality.

What is valid for people depends on the observer. We can only do what seems most true and meaningful in terms of the teaching and our best understanding. After all, beauty is in the eye of the beholder. If we have attempted to ascertain the depth and breadth of the teaching, I believe validity will take care of itself.

The problem is the WAY in which it affects daily life. If we keep it in general terms the distinctiveness of a tradition is lost. Some religious paths lead people to divide from others. We see this in some cults. Other try to be inclusive and bring people together in spiritual and social harmony. We need to clarify the principles of Shin Buddhism that could affect daily life, personally and in society.

In the case of Shin Buddhism, then, how it applies to daily life depends on what you mean by "basic Shin teaching." For many people it is simply saying nembutsu in the faith that one will be reborn in the Pure Land. That is one way to read it. For others, Shin means to focus on one's family and family rituals, or it may mean simply to express inoffensive attitudes in human relations. For some, it may mean an ethical life and perhaps social awareness and involvement. Increasingly the interest in Engaged Buddhism and the contribution of Buddhism generally and Shin in particular to social issues has become a topic of discussion.

Dr. Ken Tanaka has written on the phrase Jogyo Daihi meaning "to practice constantly great compassion." This phrase is one of the ten benefits Shinran says we faithful receive in this life. Dr. Tanaka shows how differently it has been interpreted in Shin history and what it might mean for us today.

None of these alternatives given above are necessarily contradictory to the other, but may be a matter of emphasis and the way one interprets Shin Buddhism within the context of one's own situation. There is no one-right-way. We are all conditioned by time and place and we all make our interpretations of the teaching accordingly. However, we each tend to get stuck on our own alternative and not make allowance for others.

Personally, for me Shin Buddhism must speak to the various dimensions of our human life. It must have an affective dimension which is present in its poetry, rituals, symbolism and vision of reality; It must have an intellectual dimension in the philosophy that undergirds the conceptual and doctrinal aspects. It must illuminate our thinking. Finally it must have a physical dimension in its motivating various forms of activity which we may undertake. I think Shin Buddhism possesses these elements and provides a holistic approach to spirituality.

From another perspective Shin Buddhism must be able to embrace the three aspects of time - past, present and future. It should be able to accept what we learn from the past about itself, the world and history. It must provide for a meaningful present in personal and human relations and our activities in the world. It must give us a perspective on the future in this world and in any other world. It must help us to understand suffering and tragedy as well as the joys and peace or happiness we may have.

The foregoing was a spontaneous electronic mail post by Rev. Bloom on Shinshu Forum during a discussion of the issues treated above. It is printed here with Rev. Bloom's kind permission. Our thanks for his insightful contribution! -- the Editor

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Last modified: 29 January, 1999