Nembutsu

JODO-SHINSHU TEACHINGS

"Nembutsu"- To contemplate on the Buddha, in Jodo-Shinshu to recite the "Name" in gratitude.

"Namo Amida Butsu", The sacred Name- A transliteration of the Sanshrit phrase, "I take refuge in the Buddha of Immeasurable [Light and Life]"; Shinran interpreted this phrase as embodying Amida or Oneness itself. Folowers recite it on their own or together at temples as expression of deeply felt gratitude. Reciting the nembutsu repeatedly during the day helps bring Buddha and Dharma to present mind.

"Other Power" (tariki ): The spiritual caring that we experience as the working of Amida's Primal Vow, when we abandon self-power practices or attempts to totally control our lives.

"Primal Vow" (purva-pranidhana or hongan ): In the sacred story Amida raises forty-eight (the 18th being paramount or primal) Bodhisattva vows as the expression of the wish and prayer for all beings to be enlightened.

It declares: "If, when I attain Buddhahood, sentient beings in the lands of the ten directions who sincerely and joyfully entrust themselves to me, desire to be born in my land, and contemplate on my name even as many as ten times, should not be born there, may I not attain perfect enlightenment. Excluded, however, are those who commit the five gravest offenses and abuse the right Dharma. (Pure Land, p. 243)

Upon making the vows, Bodhisattva Dharmakara cultivated the Six Perfections ( Paramitas) practices for a period of innumerable eons. And ten eons ago, he realized full enlightenment as Amida Buddha and has resided ever since in the Sukhavati Pure Land located billions of Buddha lands to the west .

In this sacred story, we find the narrative that makes up the centerpiece of Jodo-Shinshu teaching. Its importance becomes clear when we see that the central object of reverence in the shrine is Amida Buddha, not Shakyamuni Buddha. (Ocean, p 73)

Shinjin Awareness- Transformation in the present life, e-shin, "the transformed mind". In breaking with the earlier Pure Land teachers, Shinran Shonin stressed the here-and-now, rather than the afterlife. This has contributed to Shinran's popularity among spiritual seekers in modern times, "This Shinjin is none other than Buddha nature."

Buddha nature and its related teachings such as the Buddha-womb (tathagata-garbha in Sanskrit) is talked about by virtually all Mahayana schools, including the Pure Land tradition. To compare Buddha nature with Amida Buddha is like comparing apples and oranges. It is more correct to compare Buddha nature with Shinjin. Both doctrines refer to the inner dimension. However, Shinjin and Buddha nature are not possible without the "outer" reality of Amida or Dharmakaya that embraces all beings. Shinran Shonin explains, "This Tathagata (Buddha) pervades the countless worlds; it fills the hearts and minds of the ocean of all beings.''

Shinran Shonin viewed Shinjin awareness as a realization equal to that of the Stream-enterer of the Theravadins, or the Stage of Joy of the Hua-yen or Kegon school. These two stages are accepted by virtually all schools of Buddhism and are essentially of the same level. This level is the initial level of enlightenment at which we are assured of the complete enlightenment that all Buddhas realize. In other words, we can no longer fall back to the lower spiritual levels. That is why it is referred to as the Stage of Nonretrogression. Persons who realize this stage share two qualities: 1) Insight into the truth that all existences are not discrete and separate but are interdependent, and 2) Absence of doubt regarding the teaching.

Shinjin awareness and the "insights of the Stream-enterer" or "at the Stage of Joy" are somewhere in the "middle" of Zen satori's range of meaning. Satori can mean anything from realizing the wisdom of a fully-awakened Buddha, to the gaining of sudden insight about human nature. Those of Shinjin awareness and other similar attainments have not yet fully overcome greed, hatred, pride and ignorance, which are deeply seated and difficult to eliminate.

In Shinjin awareness we become aware of the same truth as the other Buddhists. In reaching the first level of enlightenment we are no longer attached to the idea that everything is separate and not interconnected; we become aware of Oneness through our deepened understanding of the Four Marks of Existence. In Jodo-Shinshu, this Oneness is referred to as Other Power or Amida's Primal Vow. What makes Shinjin awareness special is that we also become aware of our own foolish human nature. These two, respectively, are none other than the supportive ocean (Oneness, Amida, etc.) and the drowning swimmer (foolish self) in our metaphor. The ocean is more fundamental. Ocean is the truth which resolves our drowning human predicament!

The other prominent quality of Jodo-Shinshu is the absence of doubt. The elimination of doubt corresponds to the second quality of the initial level of enlightenment common to all Buddhist schools. Shinran Shonin explains:

"Truly we know, then, that this is called Shinjin because it is untainted by the hindrance of doubt." The doubt that is eliminated in Shinjin awareness is the doubt we have about the truth of the Primal Vow and its meaning.

Shinran Shonin spoke of ten spiritual benefits of Shinjin awareness in the present life: The benefit of 1) being protected and sustained by unseen powers, 2) being possessed of supreme virtues, 3) having our karmic evil transformed into good, 4) being protected and cared for by all the Buddhas, 5) being praised by all the Buddhas, 6) being constantly protected by the light of the Buddha's heart, 7) having great joy in our hearts, 8) being aware of Amida's benevolence and responding in gratitude to his virtues, 9) constantly practicing great compassion and 10) entering the Stage of the Truly Settled (shojoju), the Non-retrogressive State. Shinran broke with tradition to argue that this level of the truly settled can be achieved in this life.

JODO-SHINSHU AS A UNIQUE BUDDHIST SCHOOL

Four factors that set Jodo-Shinshu apart: 1 ) Absence of meditation, 2) No superstitious beliefs or worldly benefits, 3) Non-monastic priesthood, and 4) Superficial similarities with Christianity.

Jodo-Shinshu does not require meditation like most other schools of Buddhism. To use an analogy, if we are like the circus tightrope walkers, then meditation provides us with the technique of how to walk and the pole to balance ourselves. In contrast, Jodo-Shinshu lends little assistance on the "how" of walking but simply says, "Don't worry, there is a safety net in case you fall!" With that assurance, we are able to be ourselves and walk naturally across.

Is there really no practice in Jodo-Shinshu? There are two meanings of "practice". One is to cultivate and change one's nature, especially to eradicate greed, hatred and delusion. This demands utmost dedication which essentially only the monks and nuns can satisfactorily carry out. The second meaning, however, does not call for such extreme change in nature but fosters self-reflection, trust and a new awareness about oneself and the world. Shinran Shonin rejected the first type of practice, calling it "self power" (jiriki) that belongs to the "gate to the path of the sages" (shodo-mon).

"Self-power is the effort to attain birth (in the Pure Land), ... by endeavoring to make yourself worthy through amending the confusion in your acts, words, and thoughts, confident of your own powers and guided by your own calculation. Other Power is the entrusting of yourself to the 18th among Amida Tathagata's Vows, the Primal Vow of birth through nembutsu, which Amida selected from among all other practices."

Shinran Shonin rejected the first type of practice? There are a number of reasons. The first and foremost is that enlightenment is already here and now, right under our feet. Do you recall the drowning swimmer struggling in the ocean metaphor? He awakened to the fact that he was safe and sound right where he was, in the middle of the ocean. Simply by a shift in his awareness, he found himself embraced by a supporting ocean. This awakening did not require him to swim to the distant island to find safety. The ocean was safe all along; the sailor simply needed to awaken to that truth. The ocean is that "Other Power" about which Shinran Shonin speaks so often.

Shinran Shonin chose the second type of practice, "self effort". In Jodo-Shinshu it has primarily taken the form of "listening to the Dharma" (monpo). We listen to the Dharma by seriously and intently listening to the Dharma talks given by teachers and, in a broader sense of the word, by studying the traditional scriptures and writings of contemporary teachers. Through intense and sincere listening, we are transformed to internalize the Buddhist ideals. This internalization (Shinjin Awareness) allows us to practice the teachings in daily life, in general accordance with the same aims of precepts and meditations of the other Buddhist schools.This "self-effort," is distinguished from "self power". Self-effort is vital and needed. It is "practicing" without the self-centered motivation and attitudes of self-power!

Actually, so long as one does not see his or her efforts as directly causing enlightenment, a Jodo-Shinshu Buddhist is free to engage in any of the well-known forms of practice, including Zen and Vipasanna (of Theravada) meditations. Jodo-Shinshu strongly rejects the idea that our actions in themselves cause our enlightenment. When Jodo-Shinshu Buddhists practice, we do it out of a sense of gratitude. The late Prof. Ryukyo Fujimoto, a widely respected teacher of many active Jodo-Shinshu priests in North America, spoke of this gratitude:

"Birth through Faith alone, as based on the Eighteenth Vow, does not by any means discourage other Buddhist practices. They must, however, be performed in a spirit of gratitude toward the Tathagata (Amida Buddha). When we act out of deep-felt gratitude, we become less self-centered."

You can do what you want for practice as long as you do it with the proper attitude of gratitude.

JODO-SHINSHU SERVICES

Jodo-Shinshu Services-- Have chanting, singing, pledges and quiet reflection, all centered around the Dharma talk usually delivered by a priest/minister/teacher. Chanting comes closest to what non-Buddhists and other Buddhists would regard as practice.

Chanting the words of Shakyamuni Buddha in the Pure Land sutras or from the words of Shinran Shonin does honor and praise their virtues as well as helps internalize the meaning of their words. Chanting is done together with everyone gathered at the service. Both adults and children chant together. This fosters an intimate sense of connectedness with others, much more so than when we sit in meditation on our own. When we share the same experience through chanting, we develop a positive and trusting attitude toward others and ultimately toward the world. We then become more capable of realizing the caring that we receive in our lives and so become able to identify with the swimmer in our metaphor who demonstrated complete trust in the caring ocean.

Chanting serves a function very similar to meditation in Zen, particularly of the Soto line of Zen where sitting meditation does not in and of itself directly cause awakening. Meditation is understood more as an expression of enlightenment. The same can be said of chanting and particularly of Nembutsu (the utterance of the Name of Amida, "Namo Amida Butsu").

Jodo-Shinshu firmly rejects any use of its teachings to gain worldly or secular benefits. The Jodo-Shinshu Preamble says, "We shall not conduct petitionary prayers for secular benefits or magical acts, and shall not rely on fortune telling and other superstitious acts." This lasting dislike for such acts supports Shinran Shonin's stance against using religion to gain worldly benefits (seeking everything from success in university entrance exams to household prosperity, longevity, and protection from fire). These requests are certainly not evil in the secular sense, but they go against the Buddhist principle (Second Noble Truth) that desire is the cause of suffering. Shinran Shonin was, thus, strongly against such practices.

JODO-SHINSHU HAS MINISTERS & TEACHERS, NOT MONKS

Jodo-Shinshu has a "non-monastic priesthood". Most North Americans who turn to Eastern religions, including Buddhism, look to charismatic spiritual teachers who are monks or nuns. The Dalai Lama of the Tibetan tradition is the best example of this kind of teacher. Zen and Theravada teachers also fit this ideal image. Many westerners find their shaven heads and flowing robes attractive.

In contrast, the Jodo-Shinshu priests look like ordinary people. In most cases, their heads are not shaved and in North America, men wear neckties and suits or dress casually. They wear their religious robes only for ceremonial services. You might see male priests baby-sitting their infant children while working around the temple. They are a far cry from the common Western image of a Buddhist teacher!

Plus, the Shinshu Sangha is often referred to as a "Community of Fellow Seekers and Fellow Travelers" (ondobo ondogyo). In this relationship, though the priests may be at the head of the group, they are nevertheless traveling together toward the common goal. The priests are not agents or representatives of Amida Buddha nor are they regarded as "gurus" who hold absolute authority over spiritual lives of the members. In fact, the tradition has been extremely careful not to foster "guru worship" of any kind and has worked hard particularly in North America to apply democratic ideals to matters related to the role of priests. This view is reflected in Shinran Shonin's self image as "neither monk nor lay".

JODO-SHINSHU TEACHINGS AS COMPARED TO CHRISTIANITY

Human Nature: Christians regard humans as deeply sinful (original sin and acquired sin) while Jodo-Shinshu regard humans as foolish (bombu). Both religions see human nature as self-centered, and assert that almost all people are unable to change their nature fundamentally through their own efforts.

The Ultimate: In Christianity God is ultimate, while it is Amida Buddha in Jodo-Shinshu. Both God and Amida represent spiritual power that lies outside our human capabilities. Both also have qualities that are diametrically opposed to the "sinful" Christians and "foolish" Jodo-Shinshu Buddhists.

God is the all powerful supernatural being who is the Maker, Lord and Father. Amida has none of the same characteristics, but is the "spiritual power" that we experience as understanding and caring in our lives.

Both teachings find humans to be incapable of realizing their spiritual goal by pulling themselves up by their own bootstraps. Because of our sinful or foolish nature respectively, nothing we do can liberate us. So, no works or disciplines are required. Instead, our spiritual resolution relies on power beyond the self: God's grace in Christianity and the Other Power in Jodo-Shinshu.

Human Imperfection: Christian sin implies a failure to keep one's promise with God by not living in accordance with his will. The focus is on one's relationship to God. In contrast, foolishness (bombu) in Jodo Shinshu stems from being awakened by the Buddha's wisdom. The focus is the realization of one's inability to overcome one's self-centered attachments through one's own power. So, they differ in the reasons why humans are believed to be imperfect.

There is a subtle difference in the way we relate to the transcendent spiritual source. Christians maintain an ongoing personal relationship with God who exists independently from humans and the world. This relationship is maintained largely through prayers, sacraments and contemplation. In contrast, Jodo-Shinshu Buddhists do not regard Amida as a divine being with whom they maintain an ongoing relationship. They realize their essential oneness with Amida in their oral recitation, for Amida is none other than the Name, "Namo Amida Butsu"

THE MIDDLE PATH OF JODO-SHINSHU BUDDHISM- SUMMARY

Jodo-Shinshu offers a "middle path." It has many familiar Buddhist teachings as we've discussed earlier, plus the appeal of family orientation and the collective and emotional involvement in the religious services. But Jodo-Shinshu also offers freedom from many of the things seekers give as reasons for leaving their original religions: for example, 1) an oppressive sense of guilt, 2) the constant fear of judgment, 3) emphasis on belief and morality, 4) discouragement of questions, 5) rejection of personal experience, 6) belief in an all-knowing, all-powerful God, and 7) the conflict between a loving God and an unhappy world.