 by Rev. Henry Toryo Adams Mappo, the final period of the Dharma The concept of Mappo 末法 or the dawning of the last Dharma age is one of the important factors in contributing to the rise of Honen’s Pure Land Buddhist movement. This teaching describes how following Sakyamuni Buddha’s Parinirvana, the Dharma has passed through three periods: True Dharma, Semblance Dharma, and Decline of the Dharma. In Buddhist scriptures, there is some variation in the relative length time attributed to these periods, but one common teaching is that the period of True Dharma lasted for 500 years following the Parinirvana of Sakyamuni, the period of Semblance Dharma lasted for 1,000 years following the period of the True Dharma, and that the period of the Decline of the Dharma that we are in now will last for 10,000 years following the Semblance Dharma. It is taught that at end of the period of the Decline in the Dharma, even the teachings of the Buddha will have vanished from this world. At that time, the bodhisattva Maitreya will appear in this world to realize perfect awakening and as a Buddha, turn the wheel of the Dharma ushering in another age of True Dharma. The three periods of the Dharma describe the gradual decline and disappearance of three essential elements of the Dharma: teaching, practice and realization. During the period of True Dharma, the teachings of the Buddha are well-preserved, authentic Buddhist practice is possible, and true realization or the attainment of Nirvana is possible. During the period of Semblance Dharma, the Buddha’s teachings are preserved, and authentic practice is possible, but the true realization of Nirvana within the bounds of a human lifetime became impossible. During the Decline of the Dharma, so much time has passed since there was a Buddha in this world that although the true teachings are well-preserved, genuine practice and the realization of nirvana are no long attainable by people. A series of calamities struck Japan in the 12th century around the time that Honen’s Nembutsu teaching was beginning to flourish. These calamities reinforced people’s belief that they were living in the period of Decline of the Dharma. Honen’s teaching that the Nembutsu provided a path to liberation even in the last period of the Dharma added to its relevance for the people of Japan in the Kamakura Period. Nagarjuna Bodhisattva Nagarjuna Bodhisattva (Jpn. Ryuju Bosatsu 龍樹菩薩 lit. “Dragon-tree”) is one of the most important figures in the development of Mahayana Buddhism. Nagarjuna lived in India around 150-250 C.E. and is famed for his writings on Madhyamamaka, or the principle of the Middle Way taught by Sakyamuni Buddha. The Buddha’s teaching on the Middle Way provides the guiding principle for Buddhist practice, which rejects both extreme life-denying asceticism as well as hedonistic living based on the pursuit of sensual pleasures. In his writings, Nagarjuna explored the philosophical implications of this teaching, showing how the practice of arguing by stubbornly denying or defending a certain position is ultimately based on misguided clinging to the idea that one has the only correct point of view. When people hold unquestioningly to a position of “is” or “is not,” they are so wrapped up in their own idea of being right that they are unable to recognize the truth when it is shown to them. Nagarjuna is revered by Mahayana Buddhists in many traditions throughout the world. In the Pure Land tradition, we find great meaning the Chapter on Easy Practice from The Discourse on the Ten Stages and The Twelve Verses of Veneration (Junirai), which have long been considered to be Nagarjuna’s invaluable contributions to the clarification of Pure Land Buddhist teachings. Sakyamuni Buddha and Amida Buddha Sakyamuni Buddha is the historical Buddha who lived in this world of ours about 2,500 years ago in India. The word “Buddha” means “Awakened One,” and is not a personal name but rather is a title that refers to one who has realized complete and final liberation from suffering in the realm of birth and death. In addition to Sakyamuni Buddha, there are many other Buddha’s who are revered by various schools of Buddhism. In the Jodo Shinshu School of Buddhism we revere Amida Buddha, whose image is present as the central object of reverence in all Jodo Shinshu Buddhist temples either in the form of a statue, a painting, or the Name of the Buddha written in Chinese calligraphy. So what is the relationship between Sakyamuni Buddha and Amida Buddha? Sakyamuni Buddha is a historical figure. After he realized enlightenment at the age of 35, he dedicated himself to tirelessly teaching the Dharma for 45 years until he passed from the world at the age of 80. Sakyamuni’s teachings are called the sutras and it is said that he taught 84,000 teachings or Dharma Gates through which one can enter the truth. The Sutra on the Buddha of Immeasurable Life Delivered by Sakyamuni Buddha (The Larger Sutra) tells the story of a king who renounced his throne to pursue the path to perfect enlightenment and Buddhahood. This king was called Dharmakara Bodhisattva and he established forty-eight vows expressing his aspiration to deliver all beings from suffering. In the sutra, Sakyamuni Buddha tells us that Dharmakara Bodhisattva fulfilled his vows when he attained perfect enlightenment, and henceforth was called Amida Buddha, the Awakened One of Immeasurable Light and Life. At our temple, we revere Amida Buddha as a tangible expression of the marvelous truth of enlightenment, a truth that cannot be expressed using ordinary speech and concepts. Amida Buddha is not a historical person like Sakyamuni Buddha, rather Amida Buddha is an expression of the religious truth that was taught by Sakyamuni. In the Jodo Shinshu Tradition, we are deeply grateful for the teaching on Amida Buddha, which of all Sakyamuni’s 84,000 teachings is the one that serves as our guide to the realization of perfect enlightenment. Eitaikyo This month we will be holding our annual Eitaikyo service in conjunction with our November Shotsuki Hoyo on Saturday, November 12 at 10:00 a.m. “Eitaikyo” literally means “perpetual sutra.” It is a shortened way of referring to “service in which we chant sutras in perpetuity to honor those who have left this world before us.” Eitaikyo Services are conducted as long as a temple exists. The funds to conduct the General Eitaikyo Service come from donations made when an individual’s name is added to the Eitaikyo ledger. Traditionally, Eitaikyo donations have been made by the family of the deceased when a loved one passes away. This practice of dana, or generosity, in grateful memory of a loved one is what has allowed this service to be conducted without interruption since the establishment of our temple. The Eitaikyo service will continue to be conducted as long as our temple exists. This service allows us to express gratitude towards those to whom we were indebted while they were in this world, and also to praise the Buddha’s virtue. By continuing the Eitaikyo service, we ensure that our temple will remain a place to gather and hear the Dharma into the future without end. Eshinni and Kakushinni The nun Eshinni (1182-1268?) was the wife of Shinran (1173-1262) and his close companion for much of his life, including the years he spent in exile in Echigo (modern day Niigata) and the two decades that they spent together in the Kanto region of eastern Japan. Eshinni’s family had significant land holdings in Echigo, and while Shinran spent his later years living and writing in Kyoto, Eshinni returned to Echigo to oversee her family’s estate. The depth of Eshinni’s spiritual connection to Shinran can be seen in a series of letters that she wrote to their youngest daughter Kakushinni (1224-1283), who was living in Kyoto with Shinran in his final years. In these letters, Eshinni describes her experiences living the life of the Nembutsu through her relationship with Shinran. At one point in her letters, Eshinni reveals that she came to see Shinran as a manifestation of the Bodhisattva Kannon, a being of profound compassion in her daily life. Following Shinran’s passing from this world, Kakushinni was instrumental in establishing his gravesite at the Otani memorial in Kyoto as a place for Jodo Shinshu Buddhists to gather in remembrance of their teacher. This memorial site moved several times and eventually grew to become the Hongwanji Temple that is the world headquarters of the Hongwanji-ha Jodo Shinshu School of Buddhism. The hard work and dedication that Kakushinni showed in serving the Sangha following Shinran’s passing helped make it possible for the nembutsu teaching to survive to into the modern age to provide us with guidance in our daily life. In the Buddhist Churches of America, it is a common custom at local temples to honor Eshinni and Kakushinni during the month of October, as we remember the women who rejoiced in the nembutsu teaching and made tireless efforts so that the light of the Dharma would continue to illuminate our lives. A teacher without disciples As we observe the 750th Memorial Services for Shinran, I have had compelling conversations with Jodo Shinshu Buddhists from all over the world about how to best sustain our Sangha for future generations. Innovative projects like the Pacific Buddhist Academy in Hawaii and the Center for Buddhist Education at the Jodo Shinshu Center in Berkeley reflect the dedication of our international Sangha to seeing Shinran’s teachings thrive in modern society, so that they can sustain our families and communities for generations to come. As we strive to carry on the Pure Land Buddhist tradition with gratitude to Shinran, we can gain valuable insight by reflecting on Shinran’s own attitude to his spiritual legacy. In A Record in Lament of Divergences, well known by its Japanese title , Shinran’s close companion Yuien relates the following statement made by Shinran: For myself, I do not have even a single disciple. For if I brought people to say the nembutsu through my own efforts, then they might be my disciples. But it is indeed preposterous to call persons "my disciples" when they say the nembutsu having received the working of Amida. Shinran did not present himself as the founder of a new Buddhist sect and never claimed to have spiritual authority over others. The essence of Shinran’s Pure Land Buddhist teaching is to confirm the truth of the Dharma through one’s own experience, such that one realizes unshakable trust in the guiding power of Amida Buddha. It is up to each of us to discover the meaning of the Buddha’s enlightenment in our own lives. When we directly feel the Buddha’s wisdom and compassion working in our hearts and minds, the words Namo Amida Butsu will come forth as an affirmation of the peace and joy that we experience in the Dharma. Nenju (Juzu) Cemetery Services At the end of May during Memorial Day weekend, I had the opportunity to visit nine cemeteries in the Tri-County Area to hold graveside services with our Sangha. Some of the graves at the sites where we held services honor Issei pioneers who came to this country from Japan in search of a better life and whose lifelong dedication to the Sangha laid a strong foundation for the Buddhist communities that continue to support our lives. We also honor those of later generations who have passed from this world of suffering, and yet continue to be part of our lives, guiding us through our memories with the wisdom and compassion of awakening. Whether performed in late May for Memorial Day or in July and August for Obon, I think that yearly cemetery services are one of our most meaning Buddhist traditions. Whether it’s a cool foggy morning or a bright sunny afternoon, whether we have a refreshing breeze or buffeting winds whipping across the fields from the ocean, holding a service at a loved one’s gravesite is an opportunity to gather at a place specially dedicated to those who have departed this world before us and express our gratitude through sutra chanting and offering incense with the palms of our hands joined in gassho. In Jodo Shinshu Buddhism, our feelings of gratitude extend to all those whose lives have made our existence possible, regardless of whether or not that person was of Japanese ancestry or a Buddhist. Likewise, we gladly welcome non-Buddhists to join us at cemetery services in remembrance of their deceased loved ones who were part of our Sangha. Wasan: Japanese Hymns At Oxnard Buddhist Temple, we recently added a new program of chanting Shoshinge and Wasan (Japanese Hymns) on Sunday mornings at 9:00 a.m. before regular Dharma Services. We have also been chanting the Shoshinge in the formal gyofu style at 7:00 a.m. on the 16th of the month in a Monthly Memorial Observance for Shinran Shonin. In our Hongwanji School of Jodo Shinshu, we are taught that Rennyo Shonin (1415-1499) established this tradition of chanting Shoshinge and Wasan as a daily practice. Shinran’s Wasan Japanese Hymns are beautiful poetic expressions of the essential elements of the Pure Land Buddhist teaching. It is recorded that on one occasion Rennyo Shonin was so overwhelmed by the power of Shinran’s verses that he forgot his turn while he was chanting with his companions: One day, at the time of service, the Shonin forgot his turn in junsan. After retiring to the Southern Hall, he remarked, “The hymns which Shinran Shonin taught us were so wonderful that I forgot my turn in junsan.” “How sad it is,” he commented, “that very few accept his exhortation and attain birth in the Pure Land.” If you are interested in discovering the rich liturgical tradition of Jodo Shinshu Buddhism, I invite you join us for the chanting of Shoshinge and Wasan. Please check the temple calendar for the schedule of services. Even if you don’t understand all the words of the chanting, I think you will find that the beautiful rhythm and melody of the chanting invigorate your spirit. Neither beautiful nor ugly This past month I was honored to receive an invitation along with other local religious and community leaders to participate in an Anti-Bullying Summit sponsored by The Center for Multicultural Engagement at California State University Channel Islands. The summit was a student-organized conference that highlighted the increasingly serious problem of bullying, particularly for school-aged children. As we heard the voices of youth and their families who have suffered as a result of bullying, my thoughts turned to the compassionate heart of the Buddha for guidance to understand and respond to this heart-wrenching problem. In our Jodo Shinshu Buddhist tradition, the Forty-eight Vows established by the Bodhisattva Dharmakara provide a concrete expression of the Buddha’s Great Compassion. Of the Forty-eight Vows, the Fourth Vow in particular speaks to the problem of bullying that so often targets children who look or act a little different from their peers. Perceiving the suffering experienced by those who are singled out based on their appearance, the Bodhisattva makes the following vow for the benefit of all beings: If, when I attain Buddhahood, the humans and devas in my land should not all be of the same appearance and should either be beautiful or ugly, may I not attain the perfect enlightenment. (The Three Pure Land Sutras, Volume II: The Larger Sutra, p. 20) This Vow expresses the Buddha’s wish that all people should be equally accepted whatever their appearance may be. The meaning is not that we should all have identical facial features, body type, or way of dressing. Rather, each one should be appreciated just as he or she is, with none considered to be more beautiful or ugly than the others. Viewed under the light of the Buddha’s wisdom, each of us shines equally in our splendid individuality. Compassionate Concern Seeing the powerful images on television of the devastation wrought by the recent earthquake and tsunami in Japan, I found myself overwhelmed with sadness imagining the suffering that people in the effected areas must be experiencing. In response to my feelings of uncertainty, I turned to the Buddhist teachings for guidance. Paging through the Japanese hymns or Wasan composed by Shinran (1173-1262), I came upon the following verses:
Saicho (767-822) established the Enryakuji Monastery on Mt. Hiei, and is revered as the founder of the Tendai School of Buddhism in Japan. Saicho was a highly regarded spiritual leader of his day, so much so that the Emperor Saga approached him for advice at time when a series of disasters were causing terrible suffering for the common people. Shinran also lived at time when disasters were widespread, so he surely also felt great compassionate concern for those who suffered. “Namo-amida-butsu” is the voice of the Buddha calling us to take refuge in his immeasurable wisdom and compassion. In the face of great suffering and hardship, the teachings of the Buddha remind us that we are not alone, as the light of the Buddha’s wisdom shines on our lives illuminating our deep connections with each other. The scale of the disaster that has struck Japan is such that the devastating effects will be felt for some time to come. Let us be mindful of those who suffer, remembering that we all travel together through this world of difficulties and challenges. The Radiant Countenance of Awakening For my contribution to the service of sutra chanting in several languages at the Jade Buddha Exhibition at the An Lac Mission, I chose to chant the Sanbutsuge, one of the most familiar selections from The Sutra on the Buddha of Immeasurable Life that we chant during our Dharma Services at Oxnard Buddhist Temple. The Sanbutsuge, or Verses in Praise of Buddha, is spoken by Dharmakara Bodhisattiva to Lokesvararaja Buddha, and is an expression of reverence for the exalted state of awakening. For me the golden face of the Jade Buddha shining under the California sun powerfully evoked the opening verses of the Sanbutsuge:
When we encounter a beautiful image of the Buddha or the shining adornments of the naijin central shrine at a temple, we can appreciate the majesty of awakening in a visual expression that transcends the barriers of language and speaks to us on deep emotional level. The carefully crafted items that adorn the central shrine of our temple are rich in symbolic meaning. If you ever have a question about the significance of the adornments, please don’t hesitate to ask about it. The Merit that I Receive It is a common practice in many Buddhist traditions to conclude the chanting of sutras with a merit dedication, or ekō 回向. The practice of merit dedication is based in the understanding that merit is produced by the virtuous act of chanting the words of the Buddha found in the sutras. In this case, merit refers to a kind of good energy that will benefit one’s life. In a way, it is like a kind of “good karma.” In many schools of Buddhism, it is thought that merit produced through the chanting of sutras can be transferred to other beings as an act of generosity. Among Mahayana schools of Buddhism, it is customary to dedicate merit to all beings in keeping with the bodhisattva ideal of freely guiding others to awakening before attaining Buddhahood for oneself.
The Practice of Mindfulness
Rennyo, the 8th abbot of Hongwanji, lived in the 15th century and is revered for revitalizing the Jodo Shinshu Buddhist community by inspiring the common people to embrace the teachings of Buddhism as a source of illuminating wisdom for their daily lives. One of Rennyo's followers, a man by the name of Doshu from the village of Akao, describes the culture of mindfulness in the Jodo Shinshu tradition in the following words:
Each day, one should practice mindfulness through a morning Buddhist service. Each month, one should practice mindfulness through a visit to a local temple where an image of the founder of our teaching (Shinran) is enshrined. Each year, one should practice mindfulness through a visit to the head temple of our school (Hongwanji). (Rennyo Shonin Goichidaiki-kikigaki 46, Translation by H. Adams)
The mindfulness practice of the Jodo Shinshu school of Buddhism is based on hearing the Dharma, or the teachings of the Buddha, with an open mind and heart. Beginning each morning by hearing the Dharma in a Buddhist service sets a tone of mindfulness for the entire day.
Since Rennyo's time, the Jodo Shinshu Buddhist teaching has spread throughout the world. For many people who embrace the nembutsu teaching here in the United States, to travel to Japan and visit Hongwanji in Kyoto is a once-in-a-lifetime event. Visiting Hongwanji is an opportunity to experience the rich heritage of our tradition and connect with Jodo Shinshu Buddhists from around the world. A Buddhist practice for everyone
It is said that the various Pure Land Buddhist schools of Japan, based on the teachings of Honen and Shinran, when taken together as one group have the largest number of adherents of any Buddhist tradition in Japan. What is it that has made the nembutsu teachings of Honen and Shinran so appealing to average people over the centuries? Perhaps the most meaningful aspect of the Pure Land teachings is their inclusive nature, offering a path of Buddhist practice that open to all people regardless of their means and abilities. In the following passage from Honen’s seminal work, the Senchakushu, he describes the inclusive nature of the Buddha’s vow, which is the basis for the Pure Land Buddhist teachings: If the original vow required us to make images of the Buddha and to build stupas, the poor and destitute would surely have no hope of birth, but the fact is that the rich and highborn are few, while the poor and lowborn are exceedingly many. If the original vow required us to have wisdom and intelligence, the dull and foolish would have no hope of birth, but the fact is that the wise are few and the foolish are very numerous. Again, if the original vow required us to hear and understand many teachings, those who have heard and understood little would surely have no hope of birth, but the fact is that those who have heard much are few and those who have heard little are very many. Further, if the original vow required us to observe the precepts and abide by the monastic rules, those who have broken the precepts and those who have never undertaken them would surely have no hope of birth, but the fact is that those who observe the precepts are few, while those who have broken them are exceedingly many. As for the other various practices, they should be understood in the same way. (Honen’s Senchakushu published by the Kuroda Institute, page. 77-78) This month’s Minister’s Message discusses how bodhisattvas are beings who aspire to become Buddhas and make vows to guide all beings to awakening and liberation from suffering. The “original vow” that Honen describes in the passage above is the vow made by the Buddha Amida while he was a bodhisattva. This original vow was made with the intention of providing all beings with a path to becoming enlightened Buddha’s through the nembutsu. With a deep appreciation for the Buddha’s desire to save all beings, Honen celebrates the nembutsu practice for providing a path to enlightenment for all people, regardless of the their circumstances. The Adornments of the Pure Land
Temples in the Jodo Shinshu School of Buddhism are known for their brilliantly adorned central shrine areas, with elaborately painted woodwork and shining golden ornaments. The central shrine area, or naijin, is a visual representation of the realm of the Buddha’s immeasurable wisdom and compassion, which we often refer to as the Pure Land. Each aspect of the adornments of the central shrine area is based on a passage from the Buddhist scriptures describing the Buddha and his realm of awakening. If you look closely, you can see many different kinds of birds in the woodwork of the large table at the front of the central shrine area in the Oxnard Buddhist Temple. The following passage from the Amida Sutra describes how these various birds adorn the Pure Land:
These birds are one example of the many adornments of the Pure Land that are represented in the ornamentation of our central shrine area. These iconographic representations of the realm of the Buddha’s awakening convey profound religious meaning on an emotional level through visual beauty that inspires our imaginations. The Buddha used many different methods to convey his teachings on the path to enlightenment. When you open your mind to receive the message conveyed by the beauty of Buddhist ornaments, you may discover new levels of insight that cannot be expressed through words and logic. * sarikas, kalavinkas, and jivam-jivakas are birds from Indian mythology The Warmth of Gratitude In the Jodo Shinshu Buddhist tradition, the nembutsu comes forth from our lips in the words “Namo Amida Butsu 南無阿弥陀仏” as an expression of profound appreciation for the Buddha’s teaching of the path to liberation from suffering. In the following passage from a letter to one of his followers, Shinran describes the personal transformation that takes place through years of living in this gratitude:
Here the words “aspiring for birth” refer to living a life directed toward the realm of the Buddha’s immeasurable wisdom and compassion expressed as the Pure Land. When Shinran writes of rejecting the world, he does not mean we should try to seclude ourselves from society or abandon our responsibilities. In the Pure Land Buddhist tradition, to reject the world is to recognize the flaws and limitations of a society that is focused on striving for fame, status, and the satisfaction of selfish desires. By clarifying the direction of our lives guided by the wise teachings of the Buddha, our priorities shift from our own self-centered concerns to feelings of caring and understanding for the people in our lives. Ondokusan “Ondokusan” is one of the most beautiful gathas, or Buddhist hymns, that we sing during our services at the Oxnard Buddhist Temple. “Ondokusan” is one of the wasan, or Japanese Hymns, composed by Shinran to convey the depth of the Buddha’s teaching in vernacular language so that it could be understood and appreciated by the common people. Here is an English translation of Ondokusan:
“Ondokusan” conveys Shinran’s profound sense of gratitude to the Buddha for provide the means for his liberation from suffering through the Nembutsu. This gratitude also extends to the Buddhist Masters of India, China, and Japan, who clarified the Nembutsu teaching and ensured that it could be passed down to us. A Well-worn Scroll One of the defining characteristics of our Jodo Shinshu tradition is the emphasis on the nembutsu as a daily practice that finds expression the homes and workplaces of lay people, as opposed to a monastic practice that is best suited a temple setting. Rennyo, the eighth generation abbot of the Hongwanji temple in the fifteenth century, created nembutsu scrolls in his own calligraphy and sponsored the printing of sacred scriptures, which he shared widely among his fellow nembutsu practicers. At a time when sacred objects of reverence and Buddhist scriptures were almost all housed in temples and kept by educated monks, we can imagine the humble farmers and fishermen who received these scrolls and texts from Rennyo taking special care to prevent damage or wear and tear to the precious objects. Rennyo shared these scrolls and scriptures with the wish that they should be used on a daily basis to deepen his fellow practicers' appreciation of the nembutsu teaching. In that spirit, he instructed them as follows:
This doesn't mean that we should treat our sacred objects carelessly. Their purpose is to support us in our ongoing practice of the nembutsu way, so they should be embraced as close and intimate companions in our daily lives The Name of the Buddha If you have visited other BCA temples, you may have noticed that not all temples have the same central object of reverence in the inner shrine area that we refer to as the naijin. Many temples have a gilded wooden statue of Amida Buddha. Some temples have a painted pictorial image of Amida Buddha on a hanging scroll. At the Oxnard Buddhist Temple, we have a hanging scroll with the Name of Amida Buddha written out in the Chinese characters Namo Amida Butsu 南無阿弥陀佛. You might be wondering what the difference is between these three different representations of the Buddha. In essence, there is no difference, as they are all expressions of the Buddha’s great wisdom and compassionate vow to liberate all beings from suffering. Rennyo, the fifteenth century Japanese Buddhist priest who served as the eighth abbot of the Hongwanji temple, expressed his regard for the Name as an object of reverence in the following words
The words Namo Amida Butsu are the voice of the Buddha calling us to his realm of awakening. In the Name of the Buddha, Rennyo found a concrete expression of the Buddha’s wish that all beings should be liberated from suffering and attain perfect bliss. On several occasions, he wrote the Name in his own calligraphy and presented it to his followers, so they could display it and be mindful of the Buddha’s wisdom and compassion when they gathered together. The Sanghas that received these writings of the Name have treasured them over the centuries, and some of the scrolls are still on display over 500 years later at temples in the areas of Japan where Rennyo traveled. When we join our palms in gassho and gaze upon the Name as the words “Namo Amida Butsu” come forth from our lips, let us be mindful of the Buddha’s wisdom and compassion and grateful to those who have treasured the Dharma over the years, so that we are able to hear it now. Tanluan’s inchworm: Why the Pure Land is “pure” The Chinese Buddhist monk Tanluan (Jp. Donran, 476-572 C.E.) is one of the most important figures in the development of Pure Land Buddhist teachings. Shinran, the 12th century Japanese Buddhist teacher who we look to as the founder or our Jodo Shinshu Buddhist tradition had such reverence for Tanluan 曇鸞, that he took the character luan鸞, which is pronounced ran in Japanese, to make his own name Shinran 親鸞. In his writings, Tanluan explains why we use the word “pure” to describe the realm of the Buddha’s infinite wisdom and compassion. He writes:
* The desire realm, the form realm, and the formless realm. From The Commentary on the Treatise on the Pure Land by Tanluan, translated by H. Adams After many lifetimes observing the human condition and this world we live in, the Buddha felt great pity for the people who keep causing suffering for themselves and others through their mistaken understanding and self-centered way of living. Because life in this world is filled with so much suffering and ignorance, the Buddha described it as “impure.” A “pure” world is one where we can recognize the folly of self-centered living and practice kindness and understanding for all beings. The Buddha provides us with the Pure Land teachings to direct us from this world of suffering to that world of wisdom and compassion. |