- June, 2008
AWARE OF THE LIMITATION OF SELF POWER
By Rev. Yushi Mukojima
To explain the teaching of Shin Buddhism simply, we can say that if you entrust yourself to the
Primal Vow and say the Nembutsu, you will attain Buddhahood. We take refuge in Amida Buddha’s
Primal Vow and recite the Nembutsu—that is our practice in order to become a Buddha. This is the
ultimate practice of Shin Buddhism and the teaching of the Nembutsu of the Other Power.
However, there are still many people, especially here in America, who think that Buddhism as a
mysterious religion. They picture monks who practice asceticism and who meditate while enduring a
harsh monastic life. When I explain to these people that we don’t follow this type of practice in Shin
Buddhism, they are usually disappointed. There are even Sangha members who say that reciting
the Nembutsu alone is not entirely satisfactory. Ascetic practices charm all people.
Obviously, not everyone is capable of adhering to severe practices that renounce family, work,
and everything we know of everyday life. Anyone capable of doing so is clearly a superior person
who has made persistent efforts with a strong will. Can we ordinary people even endure such
severe practices?
Zen Master Dogen, the founder of the Soto sect which spread Zen teachings said: During
Shakyamuni Buddha’s lifetime, there was not only Shakyamuni Buddha himself, but also many of his
superior disciples. Because even those dedicated disciples had to strive fervently to seek the
Buddhist way, an inferior, ordinary people like us living today must strive to this practice all the more.
In contrast, our founder Shinran Shonin said: We have not a glimmer of truth in our body or mind
no matter how hard we search. No matter how sincerely this version of “me” tries to practice, it is
like pouring water into a colander which is full of holes. My efforts are in vain.
When we compare them, it seems the viewpoints of Zen Master Dogen and Shinran Shonin are
at odds.
Certainly, it is wonderful to have Dogen’s spirit, trusting that self and faith in self can overcome all
obstacles, no matter how severe the rigors of Self Power are. This makes Self Power a very
attractive path for those of us who must survive in a competitive society.
But Shinran clearly rejected this path. For 20 years on Mt. Hiei, he had tried with all his might to
practice an asceticism that would eliminate these ugly worldly passions. The feelings and desires
which existed hidden within his heart were unacceptable to him. But even using all his Self Power
did not eliminate these passions. This eventually brought him to the realization that the tiny worldly
passion hidden in his heart was actually his true nature. He found that no matter how hard he tried
to earn merits, even his good deeds stemmed from his passions and desires. Trying to rid himself of
them was like wiping a table over and over with a muddy cloth: the table would never become clean.
The reason Shinran quit trying to attain Buddhahood through the practice of Self Power was not
that Self Power is severe and difficult. Had that been the reason, he would surely have led others in
taking this path. But he came to realize the way of Self Power is an impossible path for ordinary
people with their passions and desires.
Nagarjuna, one of the Seven Pure Land Masters, said that there are two ways to achieve
Buddhahood. One of them is the practice of Self Power—as if walking the overland path—and the
other is the way of Nembutsu, or Other Power—as if to go by boat on the water. He explained that
Self Power is not easy for us frail beings. Instead he encouraged us to use Other Power, like
boarding a boat which glides on the water. By showing the difficult way of taking the overland path,
he makes us ordinary people see our limitations. Instead he urges us to use Other Power, namely
the effortless practice which depends only upon Amida Buddha’s Primal Vow.
I think that in modern society, especially with its competitiveness to get ahead, self assertion is
considered a virtue. Because of this, most people live frantically in order to satisfy their needs and
desires. For those accustomed to this way of life, Dogen’s trust in the capabilities of the self may
sound both familiar and viable. But Self Power is like a house of cards: it looks attractive, but it is
easily felled. Other Power is dependable.
Of course, Zen Master Dogen was a high priest who had such self negation deep within. There is
a saying in the “Treasury of the True Dharma Eye” written by Dogen: Just set aside your body and
mind, forget about them, and throw them into the house of Buddha; then all is done by Buddha.
When you follow this, you are free from birth and death and become a Buddha without effort or
calculation. We can see through his words that he truly realized that getting rid of Self Power and
attaining the world of Buddha is only possible because of Buddha’s power.
On the surface, a way of life which sets aside Self Power and depends solely upon Buddha’s
Primal Vow may look negative. But, in fact, it leads us to true self reliance on Amida Buddha’s
guidance.
Our Shinran Shonin did not intend that we should regard his life as worthless after he rejected
the path of Self Power and chose instead to rely on Other Power. On the contrary, he was guided
by Amida Buddha’s Primal Vow which compassionately embraces the helpless and foolish. He lived
a long, full life of 90 years with a hardiness beyond most of us living today.
We realize again through Shinran’s example that the Nembutsu teaching of Other Power allows
us transcend our ego. Because we are human, Other Power is the very way which confirms life as it
really is.
In Gassho,
| Dharma Message |
