Nembutsu - nembutsu

Naturalness

noreply@blogspirit.com (Amida) — Tue, 14 Feb 2006 17:05:00 +0100

" We can look at our self in its 2 different aspects. The self that dispays itself, and the self which transcends itself, and thereby reveals its own meaning. to display itself it tries to be big, to stand upon a pedestal of its accumulations, and to retain everything to itself. To reveal itself it gives up everything that it has, thus becoming perfect like a flower that has blossomed out of the bud.

The lamp contains its oil, which it holds securely in its close grasp and guards the least loss. Thus it is seperate from all other objects around it and is miserly. But when lit, it finds its meaning at once; its relation with all things far and near is established, and it freely sacrifices its fund of oil to feed the flame.

Such a lamp is our self. so long as it hoards its possessions it keeps itself dark, its conduct contradicts its true purpose. when it finds illumination it forgets itself in a moment, holds the light high, and serves it with everthing it has; for therein is its revelation. This revelation is the freedom that Shakyamuni preached. He asked the lamp to give up its oil. but purpose-less giving up is a still darker poverty which he never could have meant. The lamp must give up its oil to the light and thus be set free from the implicit purpose it has in its hoarding. This is emancipation. the path Shakyamuni pointed out was not merely the practice of self-abnegation, but the widening of love. Therein lies the true meaning of buddhism.

The naturalness (jinen) which shinran preached is nothing less than the emancipation of the self; a holy freedom through the melting of our self power (jiriki) in the other power (tariki), through the surrender of our self-will (hakarai) to the eternal will; a familiarity with Amida - the infinite light. this is what shinran meant by declaring the direct road to deliverance is absolute faith in Amida. "

From "Naturalness" by Kenryo Kanamatsu

A theory of nembutsu

noreply@blogspirit.com (Amida) — Mon, 07 Nov 2005 11:50:00 +0100

The nembutsu has a long history in Buddhism. The word literally means "buddha in mind" and it has come to mean verbal recitation of the words "I take refuge in Amitabha Buddha" in one language or another. The form that we commonly use is "Namo Amida Bu". The nembutsu has been used as

an aid to meditation, visualisation or mindfulness or as a mind-protector (mantra). Most contemporary Japanese schools, however, reject such usage. There is, therefore, a variety of interpretation. Honen considered recitation of nembutsu the sole remaining efficacious practice. I would like here to elaborate the elements of a theory of nembutsu suitable for contemporary usage.

This theory of nembutsu has the following elements:
1. Faith is a primary element in the efficacy of nembutsu, but not an exclusive one.
2. Contrition is a necessary preparation for nembutsu
3. Good works spring naturally from nembutsu
4. Nembutsu is a shorthand for all of Buddha's teaching
5. Nembutsu brings us into the presence of the sacred
This theory contains elements of several Pureland schools but is not the orthodox teaching of any one school.

1. Faith is a primary element in the efficacy of nembutsu, but not an exclusive one
Jodoshu sees nembutsu as a practice guaranteeing salvation; Jodoshinshu see it as an expression of gratitude for salvation already achieved in which it is necessary to have faith; and most Chinese Pureland schools see it as an aid to attainment of a state of mind that is itself to be considered salvation. Against this background, I suggest that nembutsu is an expression of faith in as well as a declaration of one's position vis-a-vis the sacred. It is akin to the Christian Jesus Prayer. The Jesus Prayer is "Lord Jesus Christ have mercy upon me a sinner". The nembutsu could be rendered "Measureless Buddha, I pray you, be present in the life of this foollish being." Nembutsu expresses the sense of an encounter between the limited self and the Unlimited, the Unborn, the Deathless. While this is satisfactory philosophically, it is not necessarily sufficiently satisfying as religious praxis. Religious satisfaction requires at least some degree of embodiment, because we ourselves are embodied beings. For this reason Buddhism offers the theory of threefold embodiment (trikaya). In the most abstract embodiment - Dharmakaya - the Unconditioned is equated with reality itself. In the least abstract - Nirmanakaya - it is embodied in the person of Shakyamuni Buddha, preeminently, and in all sages and spiritual ancestors: in other words nirmanakaya is the lived holy life - or, to borrow another Christian term, "the Word made flesh". The intermediate level of embodiment - Sambhogakaya - is Amida Buddha, a spiritual being to whom we can relate as embodying all the virtues and powers of Buddhahood while being ever present. These three, Dharmakaya, Sambhogakaya, and Nirmanakaya correspond therefore to "the Word" (Dharma), "the Word as spirit" and "the Word made flesh" respectively. There is thus a quite close correspondence with the Christian trinity and it seems not at all impossible that the Christian and Buddhist conceptions have a common root historically. This framework of theology provides the devotee with different options in terms of practice and these will accommodate different temperaments. Those who tend toward abstraction may direct their nembutsu toward the Dharmakaya. Those who are concrete may direct it toward the person of Shakyamuni, or any other ancestoer, or their own spiritual guide. Those who are spiritual can direct it toward Amida or one of his attendant bodhisattvas - Quan Yin, Tai Shih Chi or any of the other great bodhisattvas. Faith is thus manifested as concrete devotional activity, employing any of a range of devotional forms - bowing, circumambulating, making offering, reciting sutras, etc., but preeminently in verbal utterance of nembutsu which both invokes the Presence and affirms one's stance in relation to It.

2. Contrition is a necessary preparation for nembutsu
In order to practise in the manner just indicated there needs to be a preliminary divesting oneself of the grosser manifestations of conceit. Nobody is going to call out for spiritual help while they continue to believe themselves to be the source of all good. It is only by gaining at least a preliminary insight into our own vulnerability, frailty and failings that the stanglehold of conceit or self-view can be weakened. The softening of heart that comes from seeing that one is a foolish being of wayward passion and so is in the same plight spiritually as others, is called contrition. It is the foundation of or gateway to all true awakening and makes it possible for a being to utter the nembutsu meaningfully.

3. Good works spring naturally from nembutsu
When we position ourselves in the manner expressed by nembutsu, good actions follow naturally. Good actions are those that benefit others. This is love and compassion and these are natural consequences of feeling oneself to be in just the same position as others spiritually, free from the blindness of superiority. At the same time, good acts are ones in which one acts as an agent or channel for the sacred influence, rather than acting as a form of self-assertion. All of this is amply expressed by nembutsu. "I, a foolish being, ask You to act through me".

4. Nembutsu is a shorthand for all of Buddha's teaching
All the teachings of Buddha can be found condensed in nembutsu. Namo expresses the first two noble truths and Amida Bu expresses the third and fourth. Namo is the twelve links of dependent origination and Amida Bu is their unravelling. Namo Amida Bu is the teaching of non-self in practical spiritual form and the encounter of impermanence with nirvana. All Buddha's teachings are nembutsu.

5. Nembutsu brings us into the presence of the sacred
Nembutsu is a relational spirituality. It is not a matter of laying claim to an elevated spiritual identity for oneself, but of being willing even in one's lost or troubled or unenlightened state, to turn toward the Unconditioned and let it into one's life. This is a matter of trust and entrustment. It abandons self-reliance as an ideal and expresses a willingness to rely upon the calling from the other shore.

Dharmavidya David Brazier

What is "Namo Amida Bu"?

noreply@blogspirit.com (Amida) — Sat, 05 Nov 2005 12:40:00 +0100

What is "Namo Amida Bu"? Namo Amida Bu is the Buddha prayer or nembutsu. "Namo" is the little, vulnerable, conditioned self calling out. "Amida Bu" is the Buddha on the Other Shore calling back. Whenever we conceptualise anything, there is always an "other shore", a beyond.

The act of conceptualising is a mental grasping that emcompasses something and thus puts a boundary upon it. Amida is the boundariless. Beyond the born is the Unborn. Beyond the self is the Measureless. Beyond our frailty is Amida. We have been born - we are here - how can we make sense of it? Human beings seek to make meaning out of their existence. A great meaning cannot be accomplished within oneself, however, but only by going beyond oneself. The religions in the world offer ways to try to conceptualise this "beyond-self" experience. Buddhism does so in a way that does not load us with dogma, guilt, or an undue metaphysical burden. Some metaphysics are an unavoidable dimension of any kind of spiritual reflection, but we should know that metaphysics grows out of the experience of existence. I exist. I see that I am a small and vulnerable being in vital need of help of all kinds. I call out. Namo Amida Bu. I call out to the unknown that lies beyond myself. It is the power that forms and supports me. In order to be a self, one must alienate oneself from the rest of the universe. With Namo Amida Bu we call to our other half - though, of course, the "halves" are disproportionate, since I am virtually nothing and it is everything. So by calling the nembutsu, I recognise my own self assertion: I recognise both the strength and the foolishness of my project to be somebody - and I celebrate the fact that the universe is always calling me back.

Dharmavidya David Brazier