The saying of nembutsu is neither a religious practice nor a good act. Since it is practiced without any calculation, it is “non-practice.” Since it is also not a good created by my calculation, it is “non-good.” Since it is nothing but Other Power, completely free of self-power, it is neither a religious practice nor a good act on the part of the practicer.
The Tannisho, section eight, translation by Dr Taitetsu Unno
This quote comes from a 13th century Japanese text called The Tannisho, a record of conversations between an aging Shinran, the founder of Jōdo Shinshu-sect Buddhism, and his disciple Yui-en.
It’s a strange quote, and many aspects of the Tannisho are also strange at first glance. But the details are important and worth exploring.
Shinran is basically deflating the idea, still common today, that the nembutsu (reciting the name of Amida Buddha) is a practice in the traditional Buddhist sense. Shinran says the recitation of the nembutsu isn’t a magic spell, mantra, or anything that could accomplish a desired result. From Shinran’s perspective, the nembutsu doesn’t do anything.
So, why recite it? From the Jodo Shinshu perspective,1 the nembutsu is simply means calling out to Amida in our hour of deep need. That’s why it’s not a good act nor a practice. Further, Amida Buddha hears all beings and shines his light upon them, a combination of wisdom to illuminate our ignorance, and compassion to embrace us.
The Other-Power described here is called tariki (他力) in Japanese. The idea is that Amida Buddha’s light (i.e. wisdom and compassion) is what transform us. There’s nothing we do that adds or subtracts from this.
Sometimes when I reflect on this, it feels a little bit like sophistry to me, but then I remember an anecdote about Shinran’s teacher, Honen, that helps illustrates this.
One time, someone asked whose nembutsu was better: Honen himself, or Awanosuke, a former-fortune teller who was not well-regarded by others in the community. Honen scoffed at this question and said that there was no difference between his nembutsu and Awanosuke’s because neither skill, nor style, nor conduct, nor grasp of the Buddhist doctrines mattered. It was all through Amida Buddha and not through one’s own efforts.
The whole idea is that in spite of who we are, Amida Buddha’s compassion shines on us all. It is simply that many people may be unaware of this.
Namu Amida Butsu
P.S. Just to clarify, the concept of Other Power wasn’t invented by Shinran and his teacher Honen. It was alreaady prevalent in earlier generations of Chinese Pure Land Buddhists such as Tan-luan and Dao-chuo, but I suppose that Shinran/Honen took it to its logical conclusion centuries later.
P.P.S. I have a backlog of fun things I wanted to share with readers, but the backlog is growing, so I am posting three a week or now just to help catch up.
1 … and arguably the Jodo Shu sect, too. The emphasis of both sects is on Amida Buddha’s compassion, rather than one’s own efforts as depicted in other Pure Land traditions. Sometimes, this feels like a case of “tomayto vs. tomahtoe” to this old Buddhist, but it’s how the various sects of Pure Land Buddhism sometimes define themselves.
I’ve always been fascinated when Zen and Pure Land teachings overlap, and recently I was poking around the Internet looking at some websites related to the Obaku sect of Japanese Zen. I’ve mentioned this sect before in the context of its most famous monk Tetsugen (older post here).
Ōbaku Zen (黄檗宗, ōbaku-shū) is a lesser-known sect of Zen in Japan because it arrived much later (17th century) from the Chinese mainland than Rinzai and Soto Zen (13th century) did. Obaku Zen and Rinzai actually have the same source lineage in China, but by the Ming Dynasty in China (when Obaku came to Japan), the Buddhist culture there had largely reconciled Pure Land and Zen thinking and so Obaku contains a lot of Pure Land influences not found in Rinzai, though in all other respects they are basically the same.1 They even share a homepage together.
The quote above comes from a youth periodical for Obaku Zen monks, and I have read similar teachings before from Zen sources. I even quoted the same website in a past post, but after recent events, for some reason this makes a lot more sense than it used to.
If you look at the Hymn of Zazen by Hakuin (a Rinzai monk), he teaches something similar: people are inclined to look for the truth elsewhere, but it’s right under our noses. The last verse of the Hymn even says explicitly:
当所即ち蓮華国此身即ち仏なり Tōsho sunawachi rengekoku, kono mi sunawachi hotoke nari
This very place is the Lotus Land, this very body the Buddha.
translation by Robert Aitken Roshi
The only difference between these two quotes is that Obaku Zen uses the imagery of the Pure Land of Amida Buddha, while Hakuin uses the Pure Land of Shakyamuni Buddha from chapter sixteen of the Lotus Sutra. But as we saw in the Shushogirecently,2 one Buddha’s the same as another. You can call it what you want, the teaching is the same.
It’s easy to understand all this on an intellectual level, but to really “get it”, can take a lifetime or many lifetimes. Or, perhaps I am just thick-headed. 😅
In any case, twenty years as a Buddhist, and yet the Dharma never ceases to surprise me…
Namu Shakamuni Butsu Namu Amida Butsu
P.S. Translating the Japanese-Buddhist term 唯心 (yuishin) is tricky. This is actually the term “Consciousness Only” as in the Chinese-Buddhist term for the Yogacara school of Buddhism, wherein there is no reality outside of one’s own consciousness (mind). But that’s hard to write in full, so I translated, perhaps clumsily, as this mind (as in one’s own mind, one’s own perception).
1 It’s tempting to think that Rinzai is a more “pure” form of Zen, or that conversely Obaku is a more “polished” version than Rinzai. I leave that to people’s own interpretations. I used to assume that older sects equaled more pristine teachings, but these days I am not so sure.
2 Other sources include the “Parable of the Magic City” in the Lotus Sutra, and the opening paragraphs of the Sutra of the Buddha of Immeasurable Life among other places. Although Mahayana Buddhism isn’t alwys internally consistent, there are certain overarching themes throughout its history and they show up in unexpected places.
As I continue exploring obscure (and often untranslated) texts in the Japanese zen tradition, I discovered a text called the Shinjinmei nentei (信心銘拈提),1 originally composed in the 13th or 14th century. This text is composed by the so-called “second founder” of Soto Zen named Keizan Jōkin (瑩山紹瑾, 1268–1325). Keizan helped found the temple of Sojiji which I’ve visited before, and helped broaden the appeal and support of Soto Zen in medieval Japan.
I can’t find any information on this text in English, and with help from their modern translation (and a bit of Google Translate in some places, embarrassingly 🤦🏼♂️ ), I believe it translates as follows:
When it is cold we sit by a fire; when it is hot we wave a fan. We get dressed, we take a meal. We do such things as carry water and firewood, and work together to complete chores. We poop and pee, wake up in the day, sleep at night. We wash our hands and feet. In the midst of such daily life, we find thoughts of gratitude, and as we seek to repay such generosity [of the Buddhas], we do so by embodying the teachings of the Buddha by our actions. In this way, there is no difference between the Buddha and sentient beings, nor anything to attain, and there is no difference between the Zen path and daily life. This is called “no path no action” or “no name no practice” of a Shramana [a wandering monk].
This is a pretty amateur translation, but I hope it makes sense to readers. Keizan is encouraging disciples to not think of daily life and chores as separate from Zen practice. Rather, daily life and chores are Zen practice, and our conduct is how we express gratitude to the Buddhas for their guidance.
Namu Shakamuni Butsu
P.S. Bonus post today. Have a great weekend everyone!
1 My rough translation of the title is “Presentation of the ‘Faith-Mind Inscription‘”. The Shinjimei is a Chinese-Zen (Chan) text, while nentei (拈提) seems to mean a presentation, or to pose a problem. I presume this is Keizan’s commentaries on an older Chinese text.
Hopefully, someone with more skill will fix this title translation later.
Today we explore the final chapter of the 19th-century Soto Zen text called the Shushōgi (修証義, “Meaning of Practice and Verification”), which I introduced here. Chapter five delves into the importance of gratitude in Buddhist practice. You can read chapter four here.
The Buddha mind should be awakened in all sentient beings on this earth through causal relations. Their desire to be born in this world is fulfilled. Why shouldn’t they be grateful to see the Sakyamuni Buddha?
Translation by Soto Zen Text Project of Stanford University, courtesy of Sotozen.net.
Again, reiterating what chapter four said: awakening the Bodhi Mind (a.k.a. the Buddha Mind, etc) is an important part of Mahayana Buddhism.
If the Right Law had not permeated the world, we could not have met it even if we wanted to sacrifice our lives for it. We should quietly reflect on this fact. How fortunate to have been born at this moment when we can meet the Right Law. Remember that the Buddha said: “When you meet a Zen master who teaches the highest wisdom, don’t consider his caste. Don’t pay attention to his appearance, consider his shortcomings, or criticize his practices. In deference to his wisdom, just bow before him and do nothing to worry him.”
The “right law” is a reference to the Dharma of the Buddha. The Dharma always exists, but at times it is obscured, and needs a Buddha to help elucidate it. This is known as “turning the wheel of the Dharma” in Buddhism. Eventually that wheel slows down, another Buddha appears, turns the wheel, repeat cycle.
I am not sure where Dogen is quoting the “when you meet a Zen teacher…” from. I believe the point here is that regardless of who that teacher is, if they are indeed wise, then they are worthy of respect.
Of course, there’s also been plenty of scandals with priests and gurus who abuse their students especially when there’s such a dearth of teachers in the West, with little oversight from faraway parent organizations. So, I hate to say it, but also caveat emptor.
That’s why, personally, I prefer relying less on such teachers and focus on things like devotion, personal conduct, and DIY. In other words, things that don’t require total reliance on a teacher.1 Once these things are established, then it makes sense to reach out and find teachers and communities when you are ready. But, that’s just my opinion.
Anyway, I digress.
We can see the Buddha now and listen to his teachings because of the altruistic Buddhas and patriarchs did not transmit the Law truly, how could it have come down to us today? We should appreciate even a phrase or portion of the Law. How can we help but be thankful for the great compassion of the highest law — the Eye and Treasury of the Right Law? The sick sparrow did not forget the kindness received and returned it with the ring of the three great ministers. Nor did the troubled tortoise forget: it showed its gratitude with the seal of Yofu.2 So if even beasts return thanks, how can man do otherwise?
As we saw in chapter one, the rarity of being reborn as a human, let alone encountering the Dharma is remarkable indeed. In chapter two of the Lotus Sutra there is a verse that reads: If persons with confused and distracted minds should enter a memorial tower and once exclaim, “Hail to the Buddha!” Then all have attained the Buddha way.
Thus, even if one feels like they’re not a particularly good Buddhist, the Lotus Sutra provides hope that even a tiny act here and there still guarantees full one’s progress on the Buddhist path. So, don’t lose heart. Even if you are a half-assed Buddhist (pardon my language), every bit still counts.
To show this gratitude you need no other teachings. Show it in the only real way — by daily practice. Without wasting time we should spend our daily life in selfless activity.
Amen. This isn’t just Dogen’s words by the way. The Pali Canon also teaches a similar message: praise is all well and good, but putting the teachings into practice is an even better way to express gratitude. The trick is learning how to do it in a balanced, sustainable (read: realistic) way. Slow and steady wins the race.
Time flies with more speed than an arrow; life moves on, more transient than dew. By what skillful means can you reinstate a day that has passed. To live one hundred years wastefully is to regret each day and month. Your body becomes filled with sorrow. Although you wander as the servant of the senses during the days and months of a hundred years — if you truly live one day, you not only live a life of a hundred years but save the hundred years of your future life. The life of this one day is the vital life. Your body becomes significant. This life and body deserve love and respect, for through them we can practice the Law and express the power of the Buddha. So true practice of the Law for one day is the seed of all the Buddha and their activities.
Again, as the Lotus Sutra says, even a little practice and conduct goes a long way, even if you can’t see it. Do not sell yourself short. As a thinking, capable human there is much you can do with the time you have.
All the Buddhas are Buddha Sakyamuni himself. Buddhas past, present, and future become the Buddha Sakyamuni on attaining Buddhahood. This mind itself is the Buddha. By awakening to a thorough understanding of this mind, you will truly show your gratitude to the Buddhas.
The phrase “all the Buddhas are Buddha Shakyamuni himself” is, I think, another allusion to the Lotus Sutra. In the Lotus Sutra, Shakyamuni Buddha teaches (in chapter two?) that every Buddha has the same qualities, and also use the same teaching methods to awaken and enlighten others. A similar sentiment is expressed in a Pure Land sutra called the Sutra of Immeasurable Life. In other words, it’s a common theme in Mahayana Buddhism that one Buddha is as good as another, and all have the same qualities.
The “mind is Buddha” comment is a very Zen statement, and I believe it relates to how the mind is a mirror reflecting what it perceives back onto the world (filtered by the mind). Thus an awakened mind sees all as Buddha. I can’t say I know exactly what this means. I am a newbie myself. 😅
Anyhow, that’s the Shushōgi. For a text that summarizes a much larger and more difficult text in the Soto Zen tradition (Dogen’s Shobogenzo), I think it does a nice job of covering essential points with a coherent theme that is pretty accessible for lay followers. It gets frowned upon by certain Western audiences because meditation is not covered, but I think it’s a great introduction for working-class lay people to the Buddhist path, and provides a foundation that new students to Buddhism can build on through meditation, study, etc. I can see why it has become part of Soto Zen liturgy in Japan.
Further, if you look at other Buddhist traditions in mainland Asia, they will almost certainly teach a similar approach, so Dogen’s teachings, and they way they are expressed in the Shushogi, are very mainstream Mahayana Buddhism in my opinion. Thus, even if you aren’t into Zen, it’s still a perfectly good primer.
Anyhow, if you made it this far, thanks for reading! The Shushogi was a lot of fun to explore, and I personally learned a lot.
P.S. If you want to see how this final chapter is recited traditionally, please enjoy this video:
P.P.S. For those in the US, happy Memorial Day weekend!
1 This is also why I have spent so long following the Pure Land Buddhist path: portable, accessible, and less reliance on gurus and teachers.
2 I spent hours trying to figure out what this alluded to, but with a bit of determination and luck (and some Google translate 😅 of Chinese Wikipedia), I got my answer.
In a Chinese-historical text called the Book of Jin, there is a story about a man named Kong Yu (孔愉, 268 — 342), courtesy name Jing-Kang (敬康). Kong Yu (Japanese pronunciation Kōyu) once was walking through a region called Yubuting, when he saw a turtle being sold at a roadside market for food. Kong Yu bought the turtle and set it free so that it would not be eaten. The turtle turned left and went to the river. Later, when Kong Yu was appointed governor of Yubuting, he was granted an official seal in the shape of a turtle, which mysteriously faced left. Kong Yu realized that this seal of governance was somehow repayment by the turtle for his kindness. In Japanese the seal is called yofutei (余不亭), and the story is called kyūkame yofuin (窮亀余不印, “Seal of the Distressed Turtle”).
Today we explore the fourth chapter of five of the 19th-century Soto Zen text called the Shushōgi (修証義, “Meaning of Practice and Verification”), which I introduced here. Chapter four delves into the importance of helping others as a fundamental Buddhist practice. You can read chapter three here.
And now, onwards dear readers…
Awakening the wisdom mind means vowing to save all beings before we ourselves have crossed to the other shore. Everyone — whether layman, priest, deva, or man — whether enjoying pleasure or suffering pain — should quickly awaken this vow.
Translation by Soto Zen Text Project of Stanford University, courtesy of Sotozen.net.
This “vow” is a concept in Mahayana Buddhism called the “Bodhi Mind”: the aspiration for Enlightenment no matter how long it takes, but also help liberate others along the way. The Four Bodhisattva Vows recited in Buddhist services encapsulate this sentiment.
Lord of the Rings meme I found online recently. Denethor was a terrible dad. 🤣
Much like the precepts, it’s not something you master immediately, but if you choose to recite the vows, it may provide a beacon for yourself (and others) in difficult times.
Though humble in appearance, anyone who has awakened this vow is already the teacher of mankind. Even a girl of seven may be the teacher of the four classes of Buddhists and the compassionate mother of all beings. This emphasis on the equality of the sexes represents one of the finest teachings of Buddhism.
The “girl of seven” alluded to here, is actually a reference to the Dragon Princess (竜女, ryūnyo) in the twelfth chapter of the Lotus Sutra. Her miraculous progress along the Buddhist path to full Enlightenment, in spite of her being…
a girl in a patriarchal society,
a child, and
non-human
… was meant to blow the minds of the establishment and show how literally anyone can achieve Awakening if they put their mind to it.
Admittedly, Buddhism as a religion has had a complicated history with respect to gender and equality, but like Star Trek, it strives to see the best in all of us.
After the desire for Buddhahood has been aroused, even wandering in the six worlds and the four forms of life becomes an opportunity to realize this desire. Though we may have wasted our time in the past, we still have time to arouse this vow. Our merits toward Buddhahood may have fully ripened, but let us concentrate this merit on enlightening all living beings. Through all ages some have put Buddhahood for themselves secondary to working for the benefit and salvation of all beings.
As with taking refuge in the Three Treasures from chapter two, small acts can have big impact in the long-run even if it’s not entirely clear. Simply awakening this aspiration even for this moment can help fully actualize one’s practice regardless of how wanders through various states of rebirth (chapter one).
In other words, compared to the aimless wandering that is Samsara one has a sense of direction now, regardless of where the path takes you.
Frodo didn’t know the way to Mordor, but he knew he needed to go there. 💍
To benefit others we have four types of wisdom: charity, tenderness, benevolence, and sympathy. These represent the desires and efforts of the Bodhisattvas.
This part is important. Buddhism isn’t just about “being wise” or “not doing bad stuff”, the ethical lifestyle that is the Buddhist path encourages certain traits that benefit others:
charity
tenderness
benevolence
sympathy
…these are explained in detail below. In some sources, these are known as the The Four Bases of Community. In any case, the Four Bases are grounded in Buddhist metta (goodwill).
Charity stands opposed to covetousness. It is the principle of not preventing offerings though we ourselves give nothing. We need not mind how small the gift so long as the results are true. Offering even a phrase or a verse of the teaching becomes the seed of good in this world and the next. Similarly goodness arises from the gift of one cent or a single blade of grass. The teaching is the treasure, and the treasure is the teaching. Let us not covet reward but share our power with others. Supplying a ferry and building a bridge are acts of charity — nor is industry in all its form separated from it.
Like it says, no gift is too small if sincerely given.
Tenderness means viewing all beings with compassion and addressing them with kind words. Tenderness is to speak while bearing in mind the words: “I love all living beings as my children.” Praise the virtuous and pity the virtueless. Through tenderness we make friends of our enemies and strengthen intimacy with our friends. Kind words, when spoken directly to anyone, brighten his face and warm his heart. When spoken behind his back, they leave a deep impression. We should learn that tenderness has a revolutionary impact on the human mind.
Kind or patient speech really is a powerful thing. You don’t need to kiss up to people. Just say “thank you” or “good job” or “hang in there”.
Benevolence means devising wise ways to benefit beings both high and low. Those who rescued the helpless tortoise or the sick sparrow did not look for reward: they acted solely out of benevolence. The foolish believe that their benefits dwindle because they help others, but this is not true. Benevolence, the universal law, benefits oneself as well as others.
The sentence about “dwindling benefits” is important. As we saw in chapter one, karma matters. As we saw with the Bodhisattva Precepts, it’s important not to be stingy.
Sympathy means non-differentiation — the identity of self and not-self. For example, the Tathagata [Buddha] appeared in the human world in human form. Sympathy refutes the distinction between self and others. Sometimes the self is infinite; sometimes, others. Sympathy, like the sea, repulses no water, and all waters gather to form the sea.
Putting yourself in another person’s shoes is one of the best things you can do. You don’t have to like the person, but if you can empathize with them, you will learn a lot.
The simile of the ocean is really powerful here.
Seekers of enlightenment, meditate on these teachings. Do not belittle them. Revere and respect the merits that benefit all living beings and help them cross to the other shore.
The image of the Other Shore is very prevalent in Buddhism, and describes a great river with two shores: one shore which we are standing on is the shore of grief, strife, frustration, etc., and the other shore is peace, well-being, goodwill and of course Enlightenment. Thus, the image of crossing toward the other shore (preferably helping others to do the same), is a popular one. It is also the impetus for the Japanese-Buddhist holidays of Spring and FallOhigan.
Having said that, tomorrow will be our last chapter. Thanks for reading!
P.S. If you ever wanted to see how the fourth chapter is traditionally chanted, please enjoy this video:
P.P.S. I have more LoTR memes on my phone camera roll than I care to admit. 😅
Today we explore the third chapter of five of the 19th-century Soto Zen text called the Shushōgi (修証義, “Meaning of Practice and Verification”), which I introduced here. Chapter three delves into the importance of conduct and the precepts. You can read chapter two here.
Next we should deeply respect the Three Treasures — the Buddha, the teaching, and the Buddhist community. They deserve our respect and offerings no matter where we wander from life to life. It was respect for the Buddha, the teaching, and the Buddhist community that was truly transmitted from India to China by the Buddhas and patriarchs.
Translation by Soto Zen Text Project of Stanford University, courtesy of sotozen.net
Westerners may find this a bit awkward. Why bow down and make offerings to a celestial being? Didn’t I leave my religious upbringing to avoid this kind of thing?
Buddhism is a religion that does not demand obedience or worship. People revere the Buddha because they appreciate his teachings, and find them helpful. They revere the Dharma because it is illuminating, and provides kind, objective guidance. People venerate the Sangha (the Buddhist community) because they are inspired by one teacher or another.
These Three Treasures (the Buddha, the Dharma and the Sangha) are the foundation of Buddhism.
If the unfortunate and virtueless cannot even hear of the Three Treasures, how can they take refuge in them. Do not take refuge in the spirits of the mountains or the ghosts of the dead, and worship not at heretical shrines. Such refuge-seeking leads us away from salvation. Let us instead quickly take refuge in the Buddha, the teaching, and the Buddhist community, seeking there not only release from pain but complete enlightenment.
This revisits something from chapter one: that human life is rare, and hearing the Dharma is even rarer, so it’s a precious opportunity.
Further, this passage warns us to be careful of messing around with occult stuff. It was written for a 19th-century Japanese audience from a 13th century source text, where syncretic folk religion and Shinto co-exist alongside Buddhism. But even now one can apply similar warnings toward mixing Buddhism with New Age practices and such. It might seem like a good idea, but better to thoroughly grasp the Dharma first before mixing with other stuff.
Again, this might feel weird to 21st century Buddhists, but in a much, much older text, the Sutra of the Simile of the Water Snake (MN22 of the Pali Canon), the Buddha described grasping the Dharma as similar to grasping a water snake (a.k.a. a viper): something to be done carefully. In modern parlance, one could also compare this to taking up a new exercise routine, a new diet, or a new sport: you should consult with a doctor first lest you risk injuring yourself, or making yourself miserable.
But I digress.
To take refuge in the Three Treasures we must come with pure heart. No matter when — whether at the time of the Buddha’s appearance in the world or after his disappearance — we repeat with clasped hands and bowed head: “I take refuge in the Buddha. I take refuge in the teaching. I take refuge in the Buddhist community.” I take refuge in the Buddha because he is our great teacher. I take refuge in the teaching because of its curative effect. I take refuge in the Buddhist community because here we find wisdom and warmth. To become followers of Buddhism, we must uphold the Three Treasures. We must lay this foundation before receiving the moral precepts.
This is pretty self-explanatory. A person can be a Buddhist (or reaffirm their faith), just as they are now, by taking refuge in the Three Treasures. In so doing, they have started on the Buddhist path and have nowhere to go but up. For most people, and most Buddhist services, this means reciting:
I go to the Buddha for refuge.
I go to the Dharma for refuge.
I go to the Sangha for refuge.
Simple as that. (mic drop)
The merit of the Triple Refuge will always ripen when a responsive communion takes place between the trainee and the Buddha. Those who experience this communion — whether deva, dwellers in hell, or animals — will take this refuge. The embodied merit increases through the various stages of existence and ultimately leads to highest right enlightenment. The Buddha himself confirmed the merit of the Triple Refuge as supremely valuable and inconceivably profound. All living beings should therefore take this refuge.
Same as above: simply taking refuge in the Three Treasures (sincerely) is a great act, and has many benefits in the long-run.
Next we should accept the three collective pure precepts — that embracing good behavior, that embracing good deeds, and that embracing all beings and saving them. We should then accept the 10 grave prohibitions. First, do not kill; second, do not steal; third, do not engage in improper sexual conduct; fourth, do not lie； fifth, do not deal in intoxicants； sixth, do not criticize others； seventh, do not praise self and slander others； eighth, do not be stingy with the dharma or property; ninth, do not give way to anger； and tenth, do not disparage the three treasures. The Buddhas have received and kept the Triple Refuge, the three collective pure precepts, and the 10 grave prohibitions.
The three “pure precepts” are general injunctions for any Buddhist:
Don’t do evil
Embrace good
Cleanse one’s mind.
The “ten grave prohibitions” above are just another way of saying the Ten Bodhisattva Precepts, which I covered here.
By accepting these precepts you will attain supreme enlightenment — the indestructible Buddhahood realized or to be realized by the Buddhas of the past, present, and future. Would any wise man reject this goal? To all living beings the Buddha has shown that when they accept the moral precepts, they attain Buddhahood — a rank equal to the Great Enlightened — and that they are truly the children of the Buddha.
People who first discover Buddhism may be put off. They wanted to learn how to meditate, not take up a bunch of rules, but two things to keep in mind:
First, the precepts above are training rules. As mentioned in chapter two, the rules are meant to be treated like rehearsing lines for a play. With diligence, time and effort you get better and better at it.
Second, an ethical lifestyle leads to many countless benefits, and makes a solid foundation for more advanced practices such as meditation, etc.
All the Buddhas dwell here and embrace everything in their infinite wisdom. All beings, when they make this their dwelling place, see no distinction between subject and object. When this happens, all things — whether earth, vegetation, fence post, brick or pebble — function as Buddhas. The resulting wind and fire, fanned by the profound influence of the Buddhas, drive us to intimate enlightenment. This is the merit of non-doing and non-striving — the awakening of the wisdom mind.
Remember from chapter two, that the difference between a Buddha and a mundane person is the degree of awakening. The Buddhas follow the precepts without fail because they all worked at it for countless lifetimes and eons, and through their conduct, and the awakening that helps arise from it, they see things differently than we do. But the message is: we can do the same. We just need to believe.
Tomorrow we’ll explore chapter four. If you made it this far, thanks for reading!
P.S. If you ever wanted to see how the third chapter is traditionally chanted, please enjoy this video:
Lately, I have been avidly studying a Soto Zen text called the Shushōgi (修証義, “Meaning of Practice and Verification”), which I introduced here. It is a 19th century mashup of Dogen’s much longer Shobogenzo, but with an intended audience of lay followers, not monks.
This week, I wanted to mix up the usual schedule and post one chapter a day, Monday through Friday, five total. Each chapter is fairly short, but just long enough that each needs its own post.
Today, I wanted to explore the second chapter of five which delves into the importance of self-reflection and repentance. You find chapter one here.
As we saw in the first chapter we each have karmic burdens to carry. However, that is not the end of the story.
7. The buddhas and ancestors, because of their limitless sympathy, have opened the vast gates of compassion in order to lead all beings to awakening. Among humans and devas, who would not enter? Although karmic retribution for evil acts must come in one of the three times, repentance lessens the effects, or eliminates the bad karma and brings about purification.
translation provided by Soto Zen Text Project of Stanford University, courtesy of sotozen.net.
The idea, prevalent throughout Mahayana Buddhism, is that reflecting one your faults, and then confessing such transgressions is a way to diminish or prevent accumulated bad karma from coming to fruition. This isn’t like confession in a Western-Christian sense. It’s about weighing your conduct against a benchmark like the Dharma, and determining if you fell short anywhere. Of course, many Buddhists make mistakes regularly, but this self-reflection isn’t meant to instill shame. It’s about thinking rationally, almost scientifically. For you Star Trek fans: WWSD (What Would Spock [or Tuvok] Do?)
Captain Kirk and Spock wearing togas and laurels on their heads. From the episode “Plato’s Stepchildren”.
Joking aside, another way to look at it is rehearsing for a play. Even if you practice your lines 20 times, you’ll still make mistakes, but with time and diligence, you’ll get better and better at it, until you can recite your lines automatically. Then, you work in other acting skills, and so it becomes more than reciting lines, it becomes a performance. I find this helpful when trying to uphold the precepts in my own life. I mess up regularly, but I pick myself and try again until it sinks in and becomes a part of my life. Sometimes, this takes years.
8. Therefore, we should repent before [the] buddha in all sincerity. The power of the merit that results from repenting in this way before [the] buddha saves and purifies us. This merit encourages the growth of unobstructed faith and effort. When faith appears it transforms both self and other, and its benefits extend to beings both sentient and insentient.
Faith might seem like a strange word especially after talking about the importance of thinking rationally, but the two go hand in hand in Buddhism. Faith in Buddhism isn’t a “leap of faith” nor is it the Western-religious faith in a deity; it’s about confidence in the teacher and the teaching: the Buddha and the Dharma respectively. For new Buddhists, this faith is shaky at first, but through time and practice, one sees the fruit of living according to the Dharma, and one’s faith grows.
Further, Buddhist repentance isn’t done with a priest, it’s between yourself and the Buddha.
9. The gist of repentance is expressed as follows：”Although we have accumulated much bad karma in the past, producing causes and conditions that obstruct our practice of the way, may the buddhas and ancestors who have attained the way of the buddha take pity on us, liberate us from our karmic entanglements, and remove obstructions to our study of the way. May their merit fill up and hold sway over the inexhaustible dharma realm, so that they share with us their compassion.” Buddhas and ancestors were once like us; in the future we shall be like them.
The passage generally speaks for itself. But the final sentence is really important: what separates Buddhas from people is simply the degree of awakening. There is no separate divinity that separates us from them, and with diligent practice and good conduct, we can be assured that we will be Buddhas as well.
10. “All my past and harmful karma, born from beginningless greed, hate, and delusion, through body, speech, and mind, I now fully avow.” If we repent in this way, we will certainly receive the mysterious guidance of the buddhas and ancestors. Keeping this in mind and acting in the appropriate manner, we should openly confess before the buddha. The power of this confession will cut the roots of our bad karma.
This is a formula often used in many Buddhist services (translation variations notwithstanding). The specific words do not matter; it’s about reflecting that you have committed wrong acts rooted in the Three Poisons (a.k.a. craving, anger, and conceit), and to disavow your past conduct. In this way, you turn a new leaf and start anew.
Next, onto chapter three.
P.S. If you ever needed to know how the second chapter is traditionally recited, please enjoy this video:
Lately, I have been avidly studying a Soto Zen text called the Shushōgi (修証義, “Meaning of Practice and Verification”), which I introduced here. It is a 19th century mashup of Dogen’s much longer Shobogenzo, but with an intended audience of lay followers, not monks.
This week, I wanted to mix up the usual schedule and post one chapter a day, Monday through Friday, five total. Each chapter is fairly short, but just long enough that each needs its own post.
Today I wanted to explore the first chapter which delves into fundamentals of Buddhism.
The opening paragraph starts off with a bang:
1. The most important issue of all for Buddhists is the thorough clarification of the meaning of birth and death. If the buddha is within birth and death, there is no birth and death. Simply understand that birth and death are in themselves nirvana； there is no birth and death to be hated nor nirvana to be desired. Then, for the first time, we will be freed from birth and death. To master this problem is of supreme importance.
translation by Soto Zen Text Project of Stanford University, courtesy of sotozen.net
This really gets to the heart of the point of Buddhism: squaring with one’s mortality. Some of this might sound cryptic, but if you look at the Heart Sutra, there’s much the same language there too.
2. It is difficult to be born as a human being； it is rare to encounter the buddha-dharma. Now, thanks to our good deeds in the past, not only have we been born as humans, we have also encountered the buddha-dharma. Within the realm of birth and death, this good birth is the best; let us not waste our precious human lives, irresponsibly abandoning them to the winds of impermanence.
The point here is not to compare one’s karmic background to another (some people will be tempted to look down on others, this is not OK). What matters is that you are here, thankfully born as a human. Yet, life is short, and the daily grind will get you down, so use the time you have and don’t squander it.
3. Impermanence is unreliable； we know not on what roadside grasses the dew of our transient life will fall. Our bodies are not our own； our lives shift with the passing days and cannot be stopped for even an instant. Once rosy-cheeked youth has gone, we cannot find even its traces. Careful reflection shows that most things, once gone by, will never be encountered again. In the face of impermanence, there is no help from kings, statesmen, relatives, servants, spouses, children, or wealth. We must enter the realm of death alone, accompanied only by our good and bad karma.
This message is found throughout Buddhism in such works as the Parable of the Burning House in the Lotus Sutra, Rennyo’s Letter on White Ashes, and so on. But also this is an important reminder that we must all face death, regardless of whether you’re a king (or a president), or a regular Joe. It is all but inevitable that you will grow old, face illnesses, and eventually die. Buddhism isn’t just therapy: these are facets of your life that you must confront and resolve before it’s too late. Whatever you’ve done up to this point is the karma you have to carry with you in the lives to come. So, it’s important to be diligent.
4. Avoid associating with deluded people in this world who are ignorant of the truth of causality and karmic retribution, who are heedless of past, present and future, and cannot distinguish good from evil. The principle of causality is obvious and impersonal; for inevitably those who do evil fall, and those who do good rise. If there were no causality, the buddhas would not have appeared in this world, nor would Bodhidharma have come from the west.
This first sentence might seem strange, but consider a much older sutra from the Pali Canon, where the Buddha emphasizes the importance of being surrounded by good, responsible people. We do not live in isolation, and we can’t do it alone, either.
As for the Dharma (the sum total of the Buddha’s teachings) it works like the laws of physics: it’s impersonal, pervasive, etc. It just works the way it does. In same way way, karma also just works the way it does.
5. The karmic consequences of good and evil occur at three different times. The first is retribution experienced in our present life； the second is retribution experienced in the life following this one; and the third is retribution experienced in subsequent lives. In practicing the way of the buddhas and ancestors, from the start we should study and clarify the principle of karmic retribution in these three times. Otherwise, we will often make mistakes and fall into false views. Not only will we fall into false views, we will fall into evil births and undergo long periods of suffering.
This is a further exposition on how the karma works. Even if we commit a deed in this life, the karma may not necessarily come to fruition until some later date, or even a later lifetime. It may affect how we are reborn in a future life. Of course, things done in past lives also came come to fruition in this life, whether we want them to or not.
In short, this passage reminds us that a healthy apprecation of karma helps reinforce the Buddhist teachings.
6. Understand that in this birth we have only one life, not two or three. How regrettable it is if, falling into false views, we are subject to the consequences of evil deeds. Because we think that it is not evil even as we do evil, and falsely imagine that there will be no consequences of evil, there is no way for us to avoid those consequences.
I like this chapter because it covers a lot of basic Buddhism, teachings common to all traditions. Of course, there’s minor differences among traditions, but things like the preciousness of life, responsibility for one’s conduct, and the cycle of rebirth, are pretty universal.
Tomorrow, we’ll cover chapter two.
P.S. If you want to see how the first chapter is traditionally recited in a formal setting, please enjoy this video:
This post is part four of four exploring the Ikko-Ikki Rebellions in 15th and 16th century Japan. You can find part one, part two and part three here.
The Ikko-Ikki Rebellions are remarkable as being the one time in pre-modern Japanese history where a peasant uprising not only succeeded, but successfully carved out a region of Japan that was ruled by the masses, and not by military samurai, nor the old aristocracy from Kyoto. The binding influence of the uprising was a strong affinity to a certain Buddhist sect, the Jodo Shinshu (浄土真宗, “True Pure Land Sect”), but there was more to the ikko-Ikki than a “rebel cult” as some labeled them.
Information in English about the Ikko-Ikki is sparse, and often misinformed. I am happy though to have obtained a copy of Dr Carol Tsang’s excellent book War and Faith: Ikko Ikki in Late Muromachi Japan (publisher link), covers the Ikko-Ikki, who they were, and their relation to the Jodo Shinshu sect. It’s been a fascinating read even for an old “history nerd” like myself.
This is the final part of this series. I wanted to go into more depth on some parts, but I wanted to keep a good, easy pace, so summarized some parts a little, while focusing on others. The history Ikko-Ikki was far more extensive and complicated than I expected originally, and I didn’t want to turn this into an eight part series. 😙
If you want to know, please Dr Carol Tsang’s good. It’s quite a good read.
Simmering Tensions after 1488
The defeat of Togashi Masachika in 1488 by a coalition of rebellious retainers and ikko-ikki armies of Jodo Shinshu-sect followers was a watershed for the rebellions, but things settled for a time in a tense balance of powers in the province of Kaga. This balance of powers meant that there was no sole ruler of Kaga, and whenever trouble arose, the central Shogunate authorities had to rely on whomever might be able to help settle a dispute locally. Sometimes ikko-ikki were enlisted to help keep the peace, other times, local samurai were tasked with defeating an ikko-ikki army.
As stated in part three the reputation of Rennyo, the 8th Caretaker of the Honganji Mausoleum, suffered even though he was not part of the rebellions, and was not even in the province. By 1489, he resigned as Caretaker (monshu, 門主) and Rennyo spent his final years proselytizing while his son Jitsunyo (実如, 1458 – 1525) carried on as the 9th Caretaker. Rennyo passed away at Yamashina Honganji temple in 1499.
Dr Tsang shows that Jitsunyo was pretty quiet and conservative for his first decade as Caretaker, carefully compiling Rennyo’s notes and letters, maintaining his reforms to liturgy and so on. Primarily ecclesiastical affairs, in other words.
Then 1506 happened.
Uprisings and Crackdowns
Without getting too embroiled in politics at the time, let me summarize. The Ashikaga shogunate by 1506 was getting weaker and weaker after the Onin War, and their deputy shoguns, the Hosokawa and Hatakeyama clans, were increasingly manipulating the succession process for the Ashikaga.1 This led to disputes by other retainers, and a power struggle increasingly spilled over to the provinces.
Jitsunyo, the ninth Caretaker (monshu, 門主) of the Honganji was forcefully approached by deputy-shogun Hosokawa Masamoto who strong-armed Jitsunyo (literally) to lend him ikko-ikki troops to help his cause. Jitsunyo refused saying he was only a peaceful monk, and tried to escape Masamoto, but Masamoto caught up to him and he finally relented.
It’s noteworthy that this was the first time in Jodo Shinshu history that the monshu directly ordered his followers to battle (even if hesitatingly), but it set the pattern for the next few generations.
This also proved to be a huge problems for the Ikko-ikki . Different Jodo Shinshu communities owed allegiance to members of the Hatakeyama, others the Hosokawa. Some refused Jitsunyo, others came flocking to his banner, but in the end, enough Ikko-ikki came to Masamoto’s assistance to turn the tide of battle. This also set a pattern that continued in later generations when Jitsunyo’s grandson Shōnyo (証如, 1516 – 1554)2 became the tenth monshu.
The Tenbun War
Unlike Jitsunyo, Shōnyo was much less hesitant to mobilize Jodo Shinshu followers into fighting forces to accomplish aims. During a civil between temples in Kaga province in 1531, Dai-shō (大小) Ikki War, Shōnyo decisively defeated the rebel temples and their armies, reasserting Honganji control.
The following year, the Tenbun War (天分の乱, 1532-1536) involved yet another generation of Hosokawa clan members fighting for control of Japan, and Shōnyo actively helped Hosokawa Harumoto (Masamoto’s grandson). The Honganji armies carried the day with Ikko-ikki members turning their wrath on Kōfukuji Temple and burning it down, while also looting Kasuga Shrine next door. This really shocked the establishment.
In the constantly switching alliances of the time, Harumoto turned on them and enlisted NichirenIkki for help. Yes, Nichiren Buddhism had it’s own ikki societes, that destroyed Yamashina Honganji in 1532, and briefly administered the capitol of Kyoto for a time. Despite the series of losses, the Honganji’s mobilization efforts meant that they were more firmly in control of Kaga Province and could muster future armies if needed.
Further, in other provinces, Jodo Shinshu temples in the Hongaji hierarchy created by Jitsunyo wielded considerable influence throughout Japan. Starting with Rennyo, many temples organized jinaichō (寺内町, “temple towns”) that were fortified and exempt from taxation to military authorities. Samurai were not even allowed in these towns, a policy called funyū (不入, “no entry”). This was a problem for local warlords who needed revenue, but also had to constantly deal with fortified temple towns in their own province. A young Tokugawa Ieyasu (future Shogun of Japan) had to contend with his local Ikko-ikki garrisons in order to assert dominance over his domain in the early 1560’s.
But finally, the Ikko-Ikki met their match. Sort of.
War with Oda Nobunaga and Downfall
(A screenshot of the classic strategy game Nobunaga’s Ambition (taken from Nintendo Switch). This shows the Kaga province in the hands of the “Honganji”, more correctly the Ikko-Ikki. Western kids like me who grew up playing this game had no idea who “Honganji” was. 😝)
For the last 100 years, the Ikko-Ikki had gradually grown from disparate, rag-tag bands of rebels to mass-armies mobilized by the Honganji (and its lineage of monshu Caretakers) that warlords would court for military favors. However, the Ikko-Ikki finally met their match with Oda Nobunaga (織田 信長, 1534 – 1582). Nobunaga, star of the Nintendo game Nobunaga’s Ambition (screenshot above), would briefly unify Japan by the 1580’s, but he did so through brutal warfare and centralizing power. This meant destroying any opposition: not just the Ikko-Ikki, but other religious powers such as the sohei warrior-monks of the Tendai Sect. There could be only one sun in the sky, and Nobunaga wanted tl be it.
Despite some initial friendly overtures by the 11th monshu Caretaker of the Honganji, Kennyo (顕如, 1543 – 1592), son of Shōnyo, Oda held a low opinion of the Honganji and it soon became clear that war was inevitable. The Honganji authorities rallied the Ikko-Ikki and fortified their position at temple complex of Ishiyama Honganji. According to one tradition, partially debunked by Dr Carol Tsang, the Ikko-Ikki by this era carried a banner that read:3
進者往生極楽 Advance and be reborn in the Pure Land 退者無間地獄 Retreat and be immediately reborn in Hell.
Nobunaga underestimated the Ikko-Ikki and sent a token force that was soon crushed. A similar, second attempt met the same fate. Finally, Nobunaga had enough and sent a much larger force, with his best generals, but the Ikko-Ikki were well-supplied and well-fortified. Thus began the 10-year long Siege of Ishiyama Honganji.
The end result of this massive and complicated siege was that eventually both sides tired, and ended in a truce, but the Honganji was definitely on the losing side of this truce. Nobunaga agreed to not execute its leadership, but the Honganji was totally burned down and later replaced with Osaka Castle. The Honganji also submitted to Nobunaga’s authority, though grudgingly. Some diehards tried to keep fighting but were destroyed.
Final Thoughts
Once Oda Nobunaga gained authority over all of Japan, the Ikko-Ikki as a phenomenon rapidly wound down and never appeared again. But, who were they?
The usual assumption in English was they they were religious fanatics, willing to die at the command of the monshu. And yet, Dr Tsang shows many examples where they disregarded the the monshu, and either didn’t fight, or sometimes they fight without the monshu’s approval. On the other hand, they had elements of millenarianism too: a deep desire not just to get better taxation, but as seen in Kaga province, to transform society.
Further complicating this was the widespread belief at the time that the monshu, in particular Shōnyo and Kennyo, did have the power to grant or deny rebirth in the Pure Land of Amida Buddha, vaguely similar to indulgences in medieval Christianity. Neither monshu promoted this idea, but they didn’t explicitly deny it either.
Thus, they were not just another peasant rebellion either. The shared religious identity that was Jodo Shinshu-sect Buddhism, in particular the Honganji lineage, gave them a sense of community that transcended the usual shifting alliances of the Warring States period. They weren’t just peasants either. Many urban merchants, artisans, rural jizamurai warriors, and others comprised the Ikko-Ikki in large numbers.
Were the rebellions a form of pre-modern democratic or Marxist revolution? No, they still submitted to authorities (secular and religious) and never reformed the local government in any way we would recognize as a democracy.
Thus, as Dr Tsang writes, the Ikko-Ikki defy easy explanation, but their impact on Japanese politics for the next few centuries, including how military authorities handled the arrival of Christian Europeans (i.e. zero-tolerance) and how the Edo Period reformed and brought all religious groups to heel, is undeniable.
P.S. posting this as a Friday bonus. Enjoy!
1 A pattern similar to previous eras of Japanese history, such as the Fujiwara manipulating the Imperial family, or the Hojo manipulating the succession of the Minamoto/Kamakura shoguns. Of course, this is not limited to Japanese history either, or even Asian history. Anytime there was a non-optimal family succession, it didn’t take long for retainers and advisors to weigh in…
2 Rennyo’s great-great-grandson, in other words.
3 The ikko-ikki at the Siege of Ishiyama did not carry this banner, but rather the allied Mōri clan in western Honshu, according to Dr Tsang.
SPOCK: [being a Vulcan] means to adopt a philosophy, a way of life, which is logical and beneficial.
Star Trek, “Journey to Babel” (s2ep10), Stardate 3842.3
Recently, while I was doing some soul-searching, I found this very helpful article online by Dr. Jacqueline Stone. The article is an overview of how different Japanese-Buddhist monks of the Kamakura Period (12th-14th century), the same monks who founded important Buddhist sects we see today, addressed the concept of Dharma Decline. The site requires registration, but it’s free and easy. The article is worth a read if you are curious about the topic.
In any case, I found this great quote in Dr Stone’s article:
“The Zen sect regards the precepts as being of first priority,” he [Eisai] wrote. And, “By means of the precepts, meditation and wisdom are brought forth.”
Eisai (栄西, 1141 – 1215) also known as Myōan Eisai (明菴栄西) is the original founder of the Rinzai Zen-sect in Japan (more on its convoluted history here), and isn’t someone I really talk about much, but he was one of the founders of this “new” Kamakura-era Buddhism.
Anyhow, this quote really struck me.
In my limited experience, I rarely heard the importance of precepts from Western Zen sources, or that they are the basis for other Zen practice. That’s not to say it’s not there, but it often seemed to get lost in the message of Zen mysticism.
Bluntly speaking, precepts aren’t sexy like mindfulness, koan riddles, or meditation.
And yet, Eisai is taking a more traditional, conservative standpoint and reiterating that one should not put the cart before the horse. This is not limited to Eisai, by the way: the 19th century Soto-Zen text for lay-followers, the Shushogi, stressed the importance of the precepts, reflection on one’s actions, and practicing kindness, patience and generosity whenever possible.
But if you’re familiar with Zen, this might seem odd. Isn’t Zen all about meditation, being in the moment and so on?
Consider the Marvel movie Ant-Man (2015). In the movie the villain, a bald tech-CEO who bears more than a passing resemblance to a certain CEO and founder,1 brags to a coworker about some deep thoughts he had during “morning meditation”. This is not far from the mark: many ambitious people use meditation and mindfulness as a way to get what they want, not what it’s intended for. If a person can’t regulate their day to day conduct towards others, meditation will not avail them.
Put another way: a rotten person might meditate, but a person who follows the precepts is probably not a rotten person.2
Further, this focus on the precepts fosters mindfulness because one is monitoring their own actions, etc. It has concrete impact on one’s sense of self-worth, one’s relationships with others, and leads to greater peace of mind, even when not meditating. So, there’s a clear benefit, both short-term and also long-term to taking up the precepts first, and then letting other disciplines and practices extend from it.
Finally, upholding the precepts is something any Buddhist can do, regardless of background or circumstances. It is very accessible, beneficial (just like Spock says), and opens many doors to Buddhist practice.
Namu Shakamuni Butsu
P.S. I’ll cover this issue of precepts in more detail later, but TL;DR both Rinzai and Soto Zen both encourage people to take up the Ten Bodhisattva Precepts specifically.
Gleanings in Buddha-Fields 
You must be logged in to post a comment.