2010 MAY
GAKU BUTSU SHIN
–Learn the Great Compassion of Amida Buddha
GAKU BUTSU SHIN
–Learn the Great Compassion of Amida Buddha
As our ongoing monthly study class on the Tannisho shows, there are few texts like the
Tannisho—which clearly reveals the essence of the Nembutsu Other Power—that have fascinated
and deeply touched so many people. The Tannisho is an important Shin Buddhist book of faith written
by Yuien-bo, one of Shinran’s direct disciples.
After Shinran’s death, misunderstanding and confusion over his teachings spread among the
Nembutsu followers. Yuien lamented those divergences and, in order to correct them, put on record
the Shinjin of Other Power which he had received directly from Shinran.
The Tannisho consists of 18 chapters. In chapter 12 which we studied in our class last month,
Yuien flatly denies the interpretation that, “Those who do not read and study the sutras and
commentaries cannot be certain of birth in the Pure Land.” As he explains,
After considerable pain, Amida Buddha devised the name “Namo Amida Butsu”—the
Nembutsu— to make it an easy utterance for even the unlettered, those who cannot even grasp the
basic meaning of the sutras and commentaries, namely, any kind of person. “By saying the
Nembutsu, entrusting oneself to the Primal Vow, one attains Buddhahood.” What further knowledge is
required for birth in the Pure Land? Those who attach too much importance to knowledge and who
say, “One can attain the birth in the Pure Land only after many years’ intensive learning,” even if that
person reads and studies the sutra and commentaries devotedly, it is a great pity because they do
not understand Amida Buddha’s Primal Vow at all.
As you can see, Yuien is sharply critical of what he considers a major misinterpretation of Shinran’
s teaching.
In chapter 12, the relationship between knowledge and faith is made clear. Every time I study this
chapter, I cannot help remembering Shoma (1799–1871), a Myokonin (or superior Nembutsu
follower) in Sanuki province. Shoma was born into a poor sharecropping family. He worked very
hard making ropes and Japanese sandals while looking after the baby. He cultivated a small field and
worked at the Shokaku Temple as a handyman. He was illiterate and couldn’t even count money. He
never married.
While working at his temple as a handyman, Shoma was able to encounter the Primal Vow of
Amida Buddha. As a result, Shoma, the superior Nembutsu follower who lived with the Nembutsu in
deep gratitude for Amida’s compassion, was born with the guidance of his temple’s resident minister.
I’d like to share an interesting anecdote about Shoma, who was treated like a son by the Shokaku
temple’s resident minister. One of the associate ministers who was jealous of this affectionate
relationship, got it into his head to make fun of Shoma and embarrass him.
One day, in front of a lot of other sangha members, the associate minister brought out the second
volume of the Large Sutra and held it out to Shoma. “Hey, Shoma,” he said, “We know that you are
really devout. Why don’t you read to us what it says in this Sutra?”
The text he was referring to was “Goakudan,” a part of the Large Sutra which is even hard for
ministers to read. The minister knew full well Shoma would be unable to utter a single word of it. He
expected to see Shoma in deep distress, for to an illiterate man, any Sutra is unreadable. But instead
Shoma received the volume with both hands, raised it up to his forehead respectfully and said, “Yes,
I am very honored to read it.”
Standing before the many members watching with breathless interest, Shoma stood tall and read
loudly, “‘Shoma, I will save you! Shoma, I will save you!’ It says so.”
What a wonderful tasting this was! He did not read the written text of the Sutra, but instead he read
the truth and essence of it. It was a reading from the heart. Although we may read silently, following
the words with our eyes, do we capture the true content written in the Sutra—namely, the great
compassion of Amida Buddha? Shoma read it completely. He firmly accepted the calling voice of
Amida Buddha from the Sutra, the Primal Vow of Amida Buddha described in great detail in the
Large Sutra as not for the sake of just anyone, but for myself, alone.
In the epilogue of the Tannisho, Shinran Shonin reminisces, “When I ponder that the
compassionate Vow of Amida Buddha, established through five kalpas of profound thought, I realize it
was for me, Shinran, alone. Because I am a being burdened so heavily with karma, I feel even more
deeply grateful to the Primal Vow which was made precisely to save me.” Shinran’s acceptance, “It
was for me, Shinran, alone,” is a revelation which matches Shoma’s own, “Shoma, I will save you!”
It has been said that Shoma was unfamiliar with even a single written character, that he didn’t have
family or fortune, and he lived hand to mouth in poverty. But his various words and deeds which have
been passed down were evidence of his true devotion and virtue. He was a person of real wisdom.
I think that wisdom and knowledge are often confused nowadays. Knowledge can be mastered
with study, but wisdom cannot be learned. Wisdom is the judgment and the power to see the truth.
Though we foolish beings are blind, Amida Buddha sees clearly the difference between truth and
falsehood, between truth and fiction. We call it “Butsue” which means Buddha’s wisdom.
Certainly, it is very important to make efforts to read and understand the Sutras and commentaries
in our Buddhist study. One should read and learn about the Nembutsu of Other Power, but if one
attaches too much importance to the knowledge one must gain in order to be born in the Pure Land,
this is practicing the Nembutsu of Self Power which is contrary to the Primal Vow of Amida Buddha.
Anyone who leads others to the same belief or forces others to follow him to do so; or anyone who
would make capital of one’s knowledge in order to satisfy one’s desire for fame and profit; can never
understand the fundamental intent of the great vow of Amida Buddha which is guiding each of us.
Furthermore, if there are some fellow practitioners who intimidate others by saying, “One who
doesn’t study will never be born in the Pure Land,” they are demons obstructing the Dharma and
enemies of the Buddha. Knowledge which is mastered for the sake of making a spectacle of one’s
knowledge or merely to take pride in it, is never allowed in Buddhism. I cannot help but doubt that
such people have firm faith.
A certain master said long ago, “Although knowledge of Buddhism has become popular,
Buddhism will decline.” Now I understand what he was saying.
In Shin Buddhism, true knowledge means “Gaku Butsu Daihi Shin”— learn the great compassion
of Amida Buddha. It is to accept the real intention of the Primal Vow that Amida Buddha established
while at the same time understanding how vast and deep this great compassion is.
Several years ago at our temple, there was a suggestion that we chant English translations of the
Sutras because there are few who know the meaning of what they are chanting. Although this
proposal was tabled, what we should be aware of is that Sutra chanting in Shin Buddhism is done to
praise the Buddha’s virtues. Chanting the Sutras in English can be an obstacle to grasping the
original meaning of the sutras because as we chant we think about the English words or syllables.
When we chant the Sutras [in a language we cannot understand], our minds are open to the calling
voice of Amida Buddha which is directed at each one of us. So it is most important for us to rejoice,
be grateful, and praise the depth of Amida Buddha’s compassion as we hear our voices chanting.
Just because we translate it into English, it doesn’t necessarily follow that the Sutra will have
significance. Instead, after we chant, it is important to read the English version of the Sutra together. I
think of Shoma, who was not able to chant even a short Sutra with others. Yet he deeply understood
and rejoiced in the mind and the deep compassion of Amida Buddha.
“For me, Shinran, alone.” “Shoma, I will save you.” These statements acknowledge that the
hardships Amida Buddha faced were for our sake. If we listen to the calling voice of Amida Buddha
and take the great path of truth step by step with the Nembutsu, we will experience the deepest
feelings of gratitude for the compassion of Amida Buddha. I believe that this is the way to live a life of
“Gaku Butsu Daihi Shin.”
In Gassho,
Dharma Message
| By Rev. Yushi Mukojima, Resident Minister |
