Silent Buddha, Naked Emperor, Brash Little Boy
Clara comments (in part):
I understand your position. Ending suffering the way you have found practical: Shinran’s doctrine, Shin.
What I question is how you can touch your audience, your readers, unless they are already Buddists and -like you were once - tired of not getting liberation from walking the self-power paths.
How can a non Buddhist (reader) can relate to your words…even a happy Zennist or Vajrayanist or Theravadin, who is still far from giving up?.
You may say that these are not relevant questions because karma rules who is to approach Shin and who is not. But I say that karma does not operate in the void, but through all events, like asking and answering such kind of questions.
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Hi Clara -
The key to your question above is in your asking how someone who is far from giving up on their path (buddhist or not), and happy in what they are doing, will relate to Shinran’s plain talk.
Often enough Buddha would answer the endless questions of inquirers with what is described as “Noble Silence”. Understanding WHY he did so will answer YOUR questions, I believe, better than anything I could say.
Here’s one teacher’s useful explanation of Buddha’s Noble Silence:
The Buddha did not attempt to give answers to all the questions put to Him. He was under no obligation to respond to meaningless questions which reflected gross misunderstanding on the part of spiritual development.
He was a practical Teacher, full of compassion and wisdom. He always spoke to people fully understanding their temperament, capability and capacity to comprehend.
When a person asked questions not with the intention to learn how to lead a religious life but simply to create an opportunity for splitting hairs, the Blessed One did not answer these questions.
Questions were answered to help a person towards self-realization, not as a way of showing His towering wisdom.
According to the Buddha, there are several ways of answering various types of questions.
The first type of question is one that requires a definite answer, such as a ‘yes’ or ‘no’. For example, the question, ‘Are all conditioned things impermanent?’ is answered with a ‘Yes’.
The second type of question is one requiring an analytical answer. Suppose someone says that Angulimala was a murderer before he became an “Arahant”. So is it possible for all murderers to become Arahants? This question should be analyzed before you can say ‘Yes’ or ‘No’. Otherwise, it will not be answered correctly and comprehensively. You need to analyse what conditions make it possible for a murderer to become a saint within one lifetime.
The third type of question is one where it is necessary to ask a counter question to help the questioner to think through. If you ask, “Why is it wrong to kill other living beings?’ the counter question is, ‘How does it feel when others try to kill you?’
The fourth kind of question is one that should be dropped. It means that you should not answer it. These are the questions which are speculative in nature, and any answer to such questions will only create ore confusion. An example of such a question is, ‘Does the universe have a beginning or not?’ People can discuss such questions for years without coming to a conclusion. They can only answer such questions based on their imagination, not on real understanding. (link)
And so it is with my own attempts at SHIN UGLY dharma dialogue, Clara. I make a discernment, when someone asks a question, or offers an opinion, about their motives - conscious and unconscious - and about their willingness to sustain an honest dialogue.
For example, if I offer some teaching from Shinran, or from an authentic Shin teacher like Eiken Kobai, and the person IMMEDIATELY responds with a flurry of trivial objections without taking the time to really SIT with the profound dharma I have shared with them - then I know something is going on behind their apparent intellectual disagreement.
An intellect unstained by cravings and aversions would SIT with such profound material, and likely ask clarifying questions about it, rather than play mental ping-pong as fast as possible - as if they were trying to get a monkey off of their back.
People doing that don’t even REALIZE that their vast, and largely unconscious blind passion is in play, and dominating their side of the dialogue. Put another way, their cup is full - so how can Kobai, or Shinran - much less someone like me - possibly pour them some tea.
At that point I have two options: abandon dialogue (for the moment), or shift the ground of the dialogue to their cravings and aversions - in order to empty the cup so some tea can be poured. In that happier, less compulsive state of mind - we can “chew the cud” together, ruminating honestly over what Shinran has said, and why he has said it. Whether or not the person finally embraces Amida’s Primal Vow, he is listening deeply - and thus in a position to make an honest evaluation.
And of course, if a person is thoroughly content with the path he or she has chosen, whether it is a path within the 84,000 paths of the Buddha-dharma, or a path outside the Buddha-dharma, like Judaism or Christianity in any of it’s forms, that’s just fine.
Only then I know that there’s no point in continuing dharma dialogue anyway. They can scratch their intellectual itch (if indeed they have one) in the same way I have scratched mine - through self-study via the myriad of resources available - to find out as much as they care to about someone else’s path.
Because my time, energy and (most of all) understanding are so limited, I choose to dialogue with those whose itch is more than intellectual - but rather an honest recognition of their existential predicament for which they have no final answer YET.
For those people, I really do have something of ULTIMATE value to offer. For others, I have nothing - but simply sound like a confused fool - someone overcome by his life circumstances and more or less babbling in an attempt to cope with grief.
Now I know I don’t sound that way to you Clara - but that’s because your own karma has led you to - and ultimately through - this same dharma gate. You’re just not as comfortable as I am with the raw and unadorned proclamation of Shinran’s SHIN UGLY teaching.
You’re just not as comfortable as I am with the fact that it is anything but ecumenical or egalitarian - with Shinran’s bald statements that happy campers in other paths are STILL going to go back into the karmic cement mixer, and take birth once again as non-buddhas in spite of all they have done.
It’s a difficult message to hear - and to share - I know. If it wasn’t true - it would be idiotic to share it, altogether. But if Shinran’s plain teaching is true, it would be idiotic (in my opinion) NOT to share it.
And so, particularly since Jessie checked in after her own terrible death, I have decided that I will - and so I do.
My experience - both in my own life and in dharma dialogue with others, is that Shin Ugly is so plain, and so simple, that it is EASILY transmitted to people who are like Shinran’s proverbial village idiot. Even if they have NO background in Buddhist teaching, they can easily become people of SHINJIN - true entrusting - as the dharma dialogue unfolds.
The people who I have found most resistant to Shinran are those whose intellectual understanding of Buddha-dharma is a lot higher than their ability to maintain themselves in Buddhic clarity.
Confusing the former with the latter, they find Shinran’s bald statements of our common inability in this age of Dharma Decline emotionally unacceptable - kind of like hearing that they are indeed the Emperor in the fable of the Emperor’s new clothes, with Shinran in the part of the little boy.
Best as ever - and nekkid indeed in the all embracing, all revealing light of Amida
Paul
The Emperor’s New Clothes
by Hans Christian AndersonOnce upon a time there lived a vain Emperor whose only worry in life was to dress in elegant clothes. He changed clothes almost every hour and loved to show them off to his people.
Word of the Emperor’s refined habits spread over his kingdom and beyond. Two scoundrels who had heard of the Emperor’s vanity decided to take advantage of it. They introduced themselves at the gates of the palace with a scheme in mind.
“We are two very good tailors and after many years of research we have invented an extraordinary method to weave a cloth so light and fine that it looks invisible. As a matter of fact it is invisible to anyone who is too stupid and incompetent to appreciate its quality.”
The chief of the guards heard the scoundrel’s strange story and sent for the court chamberlain. The chamberlain notified the prime minister, who ran to the Emperor and disclosed the incredible news. The Emperor’s curiosity got the better of him and he decided to see the two scoundrels.
“Besides being invisible, your Highness, this cloth will be woven in colors and patterns created especially for you.” The emperor gave the two men a bag of gold coins in exchange for their promise to begin working on the fabric immediately.
“Just tell us what you need to get started and we’ll give it to you.” The two scoundrels asked for a loom, silk, gold thread and then pretended to begin working. The Emperor thought he had spent his money quite well: in addition to getting a new extraordinary suit, he would discover which of his subjects were ignorant and incompetent. A few days later, he called the old and wise prime minister, who was considered by everyone as a man with common sense.
“Go and see how the work is proceeding,” the Emperor told him, “and come back to let me know.”
The prime minister was welcomed by the two scoundrels.
“We’re almost finished, but we need a lot more gold thread. Here, Excellency! Admire the colors, feel the softness!” The old man bent over the loom and tried to see the fabric that was not there. He felt cold sweat on his forehead.
“I can’t see anything,” he thought. “If I see nothing, that means I’m stupid! Or, worse, incompetent!” If the prime minister admitted that he didn’t see anything, he would be discharged from his office.
“What a marvelous fabric, he said then. “I’ll certainly tell the Emperor.” The two scoundrels rubbed their hands gleefully. They had almost made it. More thread was requested to finish the work.
Finally, the Emperor received the announcement that the two tailors had come to take all the measurements needed to sew his new suit.
“Come in,” the Emperor ordered. Even as they bowed, the two scoundrels pretended to be holding large roll of fabric.
“Here it is your Highness, the result of our labour,” the scoundrels said. “We have worked night and day but, at last, the most beautiful fabric in the world is ready for you. Look at the colors and feel how fine it is.” Of course the Emperor did not see any colors and could not feel any cloth between his fingers. He panicked and felt like fainting. But luckily the throne was right behind him and he sat down. But when he realized that no one could know that he did not see the fabric, he felt better. Nobody could find out he was stupid and incompetent. And the Emperor didn’t know that everybody else around him thought and did the very same thing.
The farce continued as the two scoundrels had foreseen it. Once they had taken the measurements, the two began cutting the air with scissors while sewing with their needles an invisible cloth.
“Your Highness, you’ll have to take off your clothes to try on your new ones.” The two scoundrels draped the new clothes on him and then held up a mirror. The Emperor was embarrassed but since none of his bystanders were, he felt relieved.
“Yes, this is a beautiful suit and it looks very good on me,” the Emperor said trying to look comfortable. “You’ve done a fine job.”
“Your Majesty,” the prime minister said, “we have a request for you. The people have found out about this extraordinary fabric and they are anxious to see you in your new suit.” The Emperor was doubtful showing himself naked to the people, but then he abandoned his fears. After all, no one would know about it except the ignorant and the incompetent.
“All right,” he said. “I will grant the people this privilege.” He summoned his carriage and the ceremonial parade was formed. A group of dignitaries walked at the very front of the procession and anxiously scrutinized the faces of the people in the street. All the people had gathered in the main square, pushing and shoving to get a better look. An applause welcomed the regal procession. Everyone wanted to know how stupid or incompetent his or her neighbor was but, as the Emperor passed, a strange murmur rose from the crowd.
Everyone said, loud enough for the others to hear: “Look at the Emperor’s new clothes. They’re beautiful!”
“What a marvellous train!”
“And the colors! The colors of that beautiful fabric! I have never seen anything like it in my life!” They all tried to conceal their disappointment at not being able to see the clothes, and since nobody was willing to admit his own stupidity and incompetence, they all behaved as the two scoundrels had predicted.
A child, however, who had no important job and could only see things as his eyes showed them to him, went up to the carriage.
“The Emperor is naked,” he said.
“Fool!” his father reprimanded, running after him. “Don’t talk nonsense!” He grabbed his child and took him away. But the boy’s remark, which had been heard by the bystanders, was repeated over and over again until everyone cried:
“The boy is right! The Emperor is naked! It’s true!”
The Emperor realized that the people were right but could not admit to that. He though it better to continue the procession under the illusion that anyone who couldn’t see his clothes was either stupid or incompetent. And he stood stiffly on his carriage, while behind him a page held his imaginary mantle.