--- Brian Tobal <tobal041@...> wrote:
>
>
>
> >From: "Erick  Neiss" <erickgroups@...>
> >Reply-To: shinlist@egroups.com
> >To: shinlist@egroups.com
> >Subject: [shinlist] Non-self Intro?
> >Date: Mon, 25 Sep 2000 04:02:54 -0000
> >
> >
> >-Name: Brian Tobal
> >
> >-Nick: Guy
> >-Age: 17
> >
> >-D/O/B: April 5 1983
> >
> >-Country: U.S.A.
> >
> >-Do you consider yourself a Shin Buddhist?: Nope, I
> don't consider myself a
> >folower of any religion, buggs bunny is my personal
> savior.  I do however
> >find Buddhism and taoism interesting.  More on a
> search for knowledge than
> >anything.
>
>
> >-Are you interested in learning more about Shin?
> >Yes
> >
> iam a follower of peppe la pew
he is so beutiful
he is so handsome
he is the greatest lover in the world
he is also very very french
but like me in reality he really stinks.

gassho
   Goho
> >
> >
>
>
_________________________________________________________________________
> Get Your Private, Free E-mail from MSN Hotmail at
> http://www.hotmail.com.
>
> Share information about yourself, create your own
> public profile at
> http://profiles.msn.com.
>
>


__________________________________________________
Do You Yahoo!?
Yahoo! Photos - 35mm Quality Prints, Now Get 15 Free!
http://photos.yahoo.com/

>From: "Erick  Neiss" <erickgroups@...>
>Reply-To: shinlist@egroups.com
>To: shinlist@egroups.com
>Subject: [shinlist] Non-self Intro?
>Date: Mon, 25 Sep 2000 04:02:54 -0000
>
>
>-Name: Brian Tobal
>
>-Nick: Guy
>-Age: 17
>
>-D/O/B: April 5 1983
>
>-Country: U.S.A.
>
>-Do you consider yourself a Shin Buddhist?: Nope, I don't consider myself a
>folower of any religion, buggs bunny is my personal savior.  I do however
>find Buddhism and taoism interesting.  More on a search for knowledge than
>anything.


>-Are you interested in learning more about Shin?
>Yes
>

>
>

_________________________________________________________________________
Get Your Private, Free E-mail from MSN Hotmail at http://www.hotmail.com.

Share information about yourself, create your own public profile at
http://profiles.msn.com.

Name:  Lotus Hermit
Age:   29
Country:  China

Became interested in Pureland buddhsim during my previous trips to
China and bought books written by Empty Cloud (Xu Yun) and Ying Guang
in 1940s, and many other buddhism and taoism monks or nuns.
Practiced Pureland with my mother while i was in China.  Both of us
received certain sign/message during the practice.  Brought back the
Chinese version of Pureland 5 sutra.





--- In shinlist@egroups.com, Clifton Ong <sanath_sg@y...> wrote:
> Hi friends in Shinlist,
> this place has been rather quiet for a while, so i
> tot, how about having a round of introduction from
> everybody, this way we can get to knoe a little bit of
> each other.
>
> Questions to answer:-
> -Name:
> -Nick:
> -Age:
> -D/O/B:
> -Country:
> -A short intro (i.r hobbies, likes/dislikes, how to
> came to know Buddhism)
> -Do you consider urself a Shin Buddhist?
> (Yes, how to get to know the Shin teachings?)
> (No, which tradition are you in?)
> -Are you interested in learning more abt Shin?
>
> Pls take your time to fill up this small
> questionnaire, thanks!
> In gassho,
> Clifton (Shaku Do Tatsu)
>
>
>
>
> __________________________________________________
> Do You Yahoo!?
> Yahoo! Mail - Free email you can access from anywhere!
> http://mail.yahoo.com/

-Name: Erick Xiang-Zou Neiss

-Nick: Ananda, Samita, Tue-Gang, Xiang-Zou, Mister Neiss, Planet
Neiss,
Doctor Neiss, My-Friend

-Age: 18

-D/O/B: October 15th, 1981 C.E.

-Country: U.S.A.

-Do you consider yourself a Shin Buddhist?: No, even though i started
this list! i only consider myself a Mahayana Buddhist practicing
Pureland right now. i do obviously have a strong interest in Shin
though, as well as other schools. i study everything from Theravada
to
Tibetan and benefit from it all. Sometimes i wonder what "kind" of
Buddhist i am, but i always come to the conclusion that it doesn't
matter a whole lot right now as i have only been Buddhist for a
little
over a year now. i am sure my path will come to me when i am ready.

-Are you interested in learning more about Shin?
Yes! i love to read books on Shinshu, and i am always filled with joy
when i do.

Hope this helps! Thank you Clifton, once again!

Namuamidabutsu,
Erick

Howdy,

     Thanks for the survey, Clifton, I hope we can learn some more about each
other.  Evelyn: I'm moving to North Carolina (Chapel Hill) soon, interesting
to hear that there's someone on-line from the area who is interested in Shin.
  Too bad we don't have any temples in NC.
     About me:

-Name: Jeff Wilson
-Nick: Jeff
-Age: 25
-D/O/B: 8/6/75
-Country: United States of America
-A short intro (i.r hobbies, likes/dislikes, how to
came to know Buddhism):  I enjoy Buddhist Studies, reading, writing, watching
movies, taking nature walks, hanging out.
-Do you consider urself a Shin Buddhist?: Yes, though that isn't the only
label that could be applied to me.
(Yes, how to get to know the Shin teachings?): I was first exposed to Shin in
college when I read Al Bloom's "Shinran's Gospel of Pure Grace" for a
Buddhist Studies class.  I thought it was interesting but was mainly involved
with Zen at the time.  Later on I began to realize that my own efforts toward
enlightenment were actually making me a more egotistic, blind person.  About
the same time I read Tai Unno's "River of Fire, River of Water" and realized
that this was the right solution to my dilemma.  Also, what he wrote made so
much sense, was so humble, and offered a path for a layperson like myself
that I was deeply impressed.
-Are you interested in learning more abt Shin?: Yes.  I attend the New York
Buddhist Church for services and Dharma classes, and attend and assist with
classes and activities at the Jodo Shinshu-affiliated American Buddhist
Studies Center.  I am also halfway through Al Bloom's on-line Shin Self-Study
course (I really recommend it, it is excellent and so thoughtful).  I've read
a lot of Shin materials and talked with people, including Tai Unno (he helps
lead the ABSC), and I'm always impressed by the humility and good-naturedness
of Shin Buddhists.  I continue to study Zen, Tibetan Buddhism, Theravada,
Nichirenism, and other forms of Dharma, but I defiantely operate from a
Shin-centered perspective now.

----- Original Message -----

From: Clifton Ong

To: Jodo Shinshu Egroups

Sent: Sunday, September 17, 2000 2:24 AM

Subject: [shinlist] Self-intro

Hi friends in Shinlist,
this place has been rather quiet for a while, so i
tot, how about having a round of introduction from
everybody, this way we can get to knoe a little bit of
each other.

Questions to answer:-
-Name:
-Nick:
-Age:
-D/O/B:
-Country:
-A short intro (i.r hobbies, likes/dislikes, how to
came to know Buddhism)
-Do you consider urself a Shin Buddhist?
(Yes, how to get to know the Shin teachings?)
(No, which tradition are you in?)
-Are you interested in learning more abt Shin?

Pls take your time to fill up this small
questionnaire, thanks!
In gassho,
Clifton (Shaku Do Tatsu)




__________________________________________________
Do You Yahoo!?
Yahoo! Mail - Free email you can access from anywhere!
http://mail.yahoo.com/

To unsubscribe from this group, send an email to:
shinlist-unsubscribe@egroups.com

Hi friends in Shinlist,
this place has been rather quiet for a while, so i
tot, how about having a round of introduction from
everybody, this way we can get to knoe a little bit of
each other.

Questions to answer:-
-Name:
-Nick:
-Age:
-D/O/B:
-Country:
-A short intro (i.r hobbies, likes/dislikes, how to
came to know Buddhism)
-Do you consider urself a Shin Buddhist?
(Yes, how to get to know the Shin teachings?)
(No, which tradition are you in?)
-Are you interested in learning more abt Shin?

Pls take your time to fill up this small
questionnaire, thanks!
In gassho,
Clifton (Shaku Do Tatsu)




__________________________________________________
Do You Yahoo!?
Yahoo! Mail - Free email you can access from anywhere!
http://mail.yahoo.com/

Dear Friends and fellow Godobos,
here Letters 2 and 3 from Rennyo shonin's Gobunsho...

Letter 2

Shukke Hosshin No Sho
(Chapter on Renouncing the World to seek Bodhi)

The basic principle in the Teachings of Shinran Shonin
of our sect is centered neither on the importance of
specifically becoming a monk to seek Bodhi, nor in
that aspect of having to renounce the world and
overcome craving desires to seek Enlightenment.
Rather, it is founded on the premise that there is not
the slightest distinction as to whether one is male of
female, young or old; when one obtains the steadfast
Faith of the Other-power, that (moment) is
instantaneous with complete reliance on Amida. Thus,
the condition of having attained this Faith is taught
in the Larger Sutra as “instantaneous rebirth –
residing in the State on Non-retrogression.”
It is stated in the commentaries by Donran, “the
awakening of Faith – entering the ranks of the
Truly-assured.” In other words, this is the principle
of “acquisition in everyday life of the cause for
rebirth in the Pure Land,” as described in the
commentary of “non-receival.”
It is written in the “Wasan”:
		 Those who rely on Amida’s Land of Recompense,
		 Varied tho’ the outward forms of life may be,
		 Believe in the Sacred Name of the Primal Vow
		 and forget Him not, not even for one moment.
“…outward forms of life…” means that there is not the
slightest differentiation as to whether one is a
layman, monk, male, or female. “Believe in the Sacred
Name of the Primal Vow and forget Him not, not even
for one moment” means that no matter what one’s
external form may be (be he with the corruption of the
Ten Major Evils and the Five Cardinal Sins, be he an
abuser of the Dharma, or be he “unsavable”), should
this person change his heart and repent after
believing with deep conviction that it is the Primal
Vow of Amida Tathagata that delivers all hopeless
beings of weak capacity, and places his reliance on
the Tathagata without doubt (awake or asleep) and ever
mindfully, then this person is called a true follower
who has attained the Faith and relies completely on
the Primal Vow.
Furthermore, wherever and whenever one recites the
Nembutsu, he believes that it is his way of showing
deep appreciation to Amida Tathagata. Such a person is
called a devotee who has attained True Faith with
assured rebirth in the Pure Land.
With reverence, I remain

PS The perspiration that flows on this hot day may
well be tears of embarrassment because that which I
have just written is so poor.

18th day, 7th month, 3rd year of Bunmei (1471)


Letter 3

Ryo Sunadori No Sho
(Chapter on Hunting and Fishing)

The fundamental point in the Teachings of Jodo Shinshu
is not the necessity to eliminate one’s evil thoughts
or the attempt to stop the rise of evil thoughts and
attachments. If it be your lot, engage in commerce, in
base servitude, and in hunting and fishing. Believe
firmly in Amida’s Vow, which promises deliverance for
evil beings such as we who are perplexed day and night
by our shamefully evil karmas. Rely single-heartedly
on the compassionate Vow of only Amida Buddha; we
shall be delivered by the Tathagata without fail if
our Faith at the very moment we believe in His
deliverance is pure.
What, then, should we believe as we repeat the
Nembutsu? We should believe that we repeat the
Nembutsu while we have life for the purpose of
expressing our gratitude and thankfulness because
birth for us hopeless beings is through this Power of
Faith. Such a person is called a devotee of faith who
has received that Decided-Faith of our Teaching.
With reverence, I remain
18th day, 12th month, 3rd year of Bunmei (1471)




__________________________________________________
Do You Yahoo!?
Send instant messages & get email alerts with Yahoo! Messenger.
http://im.yahoo.com/

Dear frens and Godobos,
like i promised, here is the 1st letter from Rennyo
shonin's Gobunsho (epitsles). These epistles are
traditionally read at every Shin Buddhist service, and
especially at the Gohonzan (Nishi Hongwanji) daily
during the morning service. Rennyo shonin is 2nd in
status only after Shinran Shonin, the founder of the
Shin tradition, Rennyo shonin is the "restorer" of the
tradition and it was he who made the Shin tradition
popular in Japan, thus the Gobunsho is thought to be
of very important stature. While in Kyoto recently i
had the chance to visit Rennyo Shonin's tomb at
Yamashina.
Hope all of you can read the Gobunshos carefully.
In gassho,
Clifton


Letter 1

Monto Deshi No Sho
(Chapter on Lay Followers and Disciples)

Someone has said, “There are those who say that there
is a basic attitude in our Jodo Shinshu Sect whereby a
priest can consider without question the lay members
of his temple as his own disciples.” Still others say
that lay members should all be called disciples of
Amida Buddha and Shinran Shonin. I do not understand
this difference.
Further, there are those who say that it is best to
conceal this scattered formation of small local
informal groups of followers from the resident priest
of that particular jurisdictional area; the existence
of such groups should be kept a secret. Still, others
say that this is not the way it should be. This, too,
is extremely confusing to me. I, respectfully, wish to
inquire on those points.

In answer, I reply:
Please understand that these points in question are
very important. I shall relate accurately what I
remember being told long, long ago. Please listen
carefully.
In the quotations of the late Shonin, he has said,
“Shinran does not even have one disciple. The reason
for this is that when I explain and urge the
Tathagatha’s Teachings to sentient beings in the Ten
Directions, I only act as His representative. Shinran
does not propagate any new teachings that is
particularly his own. Having Faith in the Tathagatha’s
Teachings myself, I but communicate them to others.
What do I teach other than the Tathagatha’s Teachings
that would give me reason to call those who listen to
me my own disciples?”
Therefore, we should all posses the same Faith and
tread the same path. Because of this, the Shonin, with
deep reverence, said we are all brethren of the same
Faith and fellow-travellers.
However, recently there have been chief priests of
temples of our sect who are not truly aware of the
meaning of Faith and who have severely rebuked members
within their temples for occasionally attending
discussion groups on the subject of “Faith” held
elsewhere. This has created dissension between them,
and therefore, the priests cannot carefully study the
true meaning of Faith. The members cannot study either
when their attendance at such discussions is hindered
in this manner. The priests do not gain Faith, the
members do not gain Faith, the lives of both pass
utterly in vain. Indeed the mutual loss to both is
great, and therefore, it is most difficult to refrain
from commenting. It is indeed a regrettable matter.
An old poem states:
		 Long ago, I had happiness wrapped in my sleeves,
		 Now, it is more than my being can contain.
The meaning of “Long ago, I had happiness wrapped in
my sleeves,” is that formerly, a person not
distinguishing between Self-power and Other-power,
thought that rebirth was gained by reciting the
Nembutsu. “Now, it is more than my being can contain,”
means that after one gains a thorough understanding of
the difference between Self-power and Other-power and
obtains Faith through a singleness of heart, there
will be an exceptional difference in the heart that
recites the Nembutsu for the purpose of expressing
gratitude for the Grace of Amida Buddha. Hence, this
happens (so powerful that it could even cause one to
dance with complete abandon) means that the joy that
is more than one can contain within himself.
With reverence, I remain
15th day, 7th month, 3rd year of Bunmei (1471)


__________________________________________________
Do You Yahoo!?
Send instant messages & get email alerts with Yahoo! Messenger.
http://im.yahoo.com/

Namu Amida Butsu!
This is the last 2 Chapters of the Tannisho (Chapter
17 and 18), as well as the Epilogue.
In gassho,
Clifton

Chapter XVII

Some people say that those born in the borderland will
eventually fall into hell. In what attesting passage
is this found?

That those who claim to be scholars assert this is
truly deplorable. How do they read the sutras,
commentaries, and teachings? I was taught that people
who lack true entrusting because they doubt the Primal
Vow are born in the border land where they atone for
the evil karma of doubt and ultimately gain
enlightenment in the land of Fulfillment.

Since true entrusting is very rare, many people are
led to the temporary land. And yet to contend that
they are ultimately hopeless is to accuse the Buddha
of falsehood.


Chapter XVIII

Some people say that the amount of offerings made to
the Buddha dharma will determine the size that we will
become as Buddhas.

First of all, is it possible to determine the size of
Buddha, whether great or small? Even though the size
of Buddha in the Pure Land is described in a sutra, it
is the manifestation of the Dharmakaya-as-compassion.
When one attains enlightenment of Dharma-as-it-is, how
can size be a factor, since such shapes as long or
short, square or round, do not exist, and it
transcends color, whether blue, yellow, red, white, or
black?

Some say that they see the transformed Buddha in
uttering nembutsu. Could they have based their view on
such statements as "In loud utterance one sees a big
Buddha, and in quiet utterance one sees a small
Buddha" and applied it here?

Furthermore, although offerings can be part of the
practice of selfless giving, no matter how many
valuables we give to the Buddha or present to our
teachers, the deed is meaningless if true entrusting
is lacking. If one gives himself up to Other Power and
true entrusting is deep, even though one does not give
even a single sheet of paper or half a coin to the
Buddha dharma, he is in accord with the will of the
Vow.

Do people intimidate their fellow practitioners, using
the dharma as a pretext, to fulfill their own selfish
desires?


Epilogue

I feel that the preceding views all arise as the
result of differences regarding true entrusting.
According to the late master Shinran, it was likewise
at the time of his teacher Honen among whose disciples
were only a few people who truly entrusted themselves
to Amida. Once this caused Shinran to enter into an
argument with his fellow disciples. When he said,
"Shinran's entrusting and Honen's entrusting are
identical," Seikan, Nenbutsu, and others strongly
refuted it, saying, "How can you say that our master's
entrusting and your entrusting are identical!" To this
Shinran replied, "Our master's wisdom and learning are
truly profound and to claim that ours are identical is
preposterous. But as far as the true entrusting which
leads to birth is concerned, there is no difference at
all. They are one and the same."

Still they continued pressing Shinran, challenging him
by saying, "How can that possibly be!" Finally they
decided to settle the dispute once and for all, so
they related the details to their master Honen. When
this was presented to him, Honen said, "The entrusting
of Honen is a gift granted by the Tathagata, and the
entrusting of Shinran is also a gift from the
Tathagata. Thus, they are the same. People who entrust
differently will probably not go to the same Pure Land
as I."

Such was the case in earlier times, and it seems that
among the followers of single-hearted nembutsu today
there are some who do not share the same entrusting as
that of Shinran. Although what I have said may be very
repetitious, I have put all this down in writing.

Since my life like a dew drop still hangs on this body
which is like withered grass, I am able to hear the
doubts of my fellow practitioners and am able to tell
them what I have learned from my master. But I fear
and lament that after my eyes close chaos may arise
because of divergent views.

When you are confused by people who advocate such
views as the above, you should carefully read the
scriptures approved and used by our late master.
Generally among scriptures you will find a mixture of
teachings which are true and real and which are
accommodating and tentative. The master's basic idea
was to abandon the teachings accommodating the needs
of the people and chose the real, to reject the
tentatively presented and select the true. Be very
careful to discern such distinctions in the
scriptures. I have listed a few passages that attest
to true entrusting and have included them into this
tract for easy reference.

The master constantly said, "When I ponder on the
compassionate vow of Amida, established through five
kalpas of profound thought, it was for myself,
Shinran, alone. Because I am a being burdened so
heavily with karma, I feel even more deeply grateful
to the Primal Vow which is decisively made to save
me."

As I now reflect upon these words, it is no different
from the maxim of Shan-tao: "Truly know that this self
is a foolish being of karmic evil, repeating
birth-and-death since beginningless eons ago, forever
drowning and wandering without ever knowing the path
of liberation."

How grateful I am that Shinran expressed this in his
own person to make us deeply realize that we do not
know the depth of karmic evil and that we do not know
the height of Tathagata's benevolence, all of which
cause us to live in utter confusion.

In reality, all of us, including myself, talk only
about what is good and evil without realizing the
Tathagata's benevolence. According to the master, he
said, "I do not know what the two, good and evil
really mean. I could say that I know what good is, if
I knew good as thoroughly and completely as the
Tathagata; and I could say I know what evil is, if I
knew evil as thoroughly and completely as the
Tathagata. But in this foolish being filled with blind
passion, living in this impermanent world of burning
house, all things are empty and vain; therefore,
untrue. Only the nembutsu is true, real, and sincere."

Among the lies we speak to each other, one is truly to
be lamented. That is, when people, in saying the
nembutsu, talk about true entrusting among themselves
or try to explain it to others, they even ascribe
words to Shinran never spoken by him in order to
silence people or stop further inquiry. How deplorable
and regrettable! You should carefully understand this
and reflect upon it.

Although the above are by no means my own words, they
may sound a little odd, for I am not too well versed
in the contents of the sutras and commentaries, and I
have yet to clearly perceive the depth of the
teaching. But I have tried to recall some fragments,
perhaps one one-hundredth, of what the late Shinran
taught and have put them down in writing. How sad it
is if those who are fortunate enough to say the
nembutsu are not immediately born in the land of
Fulfillment but must reside in the borderland.

In tears I have dipped my brush in ink and have
written this in the hope that conflicting views of
true entrusting will not be found among fellow
practitioners gathered in a single room. Thus, this is
called Tannisho: Lamenting the Deviations. It should
not be shown to outsiders.


__________________________________________________
Do You Yahoo!?
Kick off your party with Yahoo! Invites.
http://invites.yahoo.com/

Namu Amida Butsu!
Here are Chapters 15 and 16. The Tannisho will be
coming to an end soon, and i mite be putting the
Gobunsho (Letters of Rennyo) soon...
In gassho,
Clifton

Chapter XV

Some people say that enlightenment is already attained
in this very body filled with blind passion. This is
completely out of the question.

The doctrine of attaining Buddhahood in this very body
is the essential teaching of Shingon Esoterism and the
ultimate attainment of the three esoteric practices.
And the purification of the six sense organs is the
teaching of the One Vehicle Lotus Sutra and the result
attained through the four blissful practices. These
are all difficult practices performed by those of
superior religious capacity, the enlightenment
realized through perfecting meditation. In contrast,
the enlightenment that unfolds in the next birth is
the essence of the Pure Land teaching of Other Power;
it is the way of true entrusting which is settled.
This is also the effortless practice to be undertaken
by those of inferior religious capacity, the dharma in
which the discrimination between good and evil is
non-existent.

Since it is extremely difficult to sunder blind
passion and evil hindrances in this life, the virtuous
monks who practice Shingon and Tendai disciplines also
pray for enlightenment in the birth to come. How much
more so for people like our selves! Although the
observance of precepts and wisdom are lacking, when we
have crossed the painful ocean of birth-and death on
the vessel of Amida's Vow and have reached the shore
of the land of Fulfillment, the dark clouds of blind
passion immediately vanish and the moon of
enlightenment of Dharma as-it-is appears
instantaneously. Having become one with Unhindered
Light that illuminates the ten quarters, we bring
benefits to all beings. This is true enlightenment.

Do those who believe that they attain enlightenment in
this very body reveal themselves, as did Sakyamuni, in
various manifestations of enlightenment, do they
possess the thirty-two features and eighty
characteristics of an enlightened being, and do they
benefit all beings by expounding the Dharma? This is
what constitutes enlightenment in this life. In a poem
Shinran writes:

When the entrusting of diamond-like firmness
Is settled, at that very moment
Amida's light grasps us and protects us
And we go beyond birth-and-death forever.

This means that when true entrusting is settled, Amida
grasps us never to abandon, and we no longer
transmigrate in the six realms of existence. Thus, we
go beyond birth-and death forever.

When we realize this, how can we confuse it with the
enlightenment in this life? How sad to have such a
misunderstanding! As the late master taught, "In the
true teaching of Pure Land I have been taught that in
this life we entrust ourselves to the Primal Vow and
in that land attain supreme enlightenment."


Chapter XVI

Some people say that if a practitioner of true
entrusting should unexpectedly become angry, act
wantonly, or argue with fellow practitioners, they
should by all means undertake the turning-of-mind.
Does this mean that we must sunder evil and practice
good?

In the person of single-hearted nembutsu the
turning-of mind occurs only once. The turning-of-mind
refers to the transformation of heart of those
ignorant of the true teaching of the Primal Vow of
Other Power who, being granted Amida's true wisdom and
realizing the impossibility of attaining birth with
everyday mind, abandons the old mind and entrusts
himself to the Primal Vow.

If we had to undertake the turning-of-mind day and
night about every deed in order to attain birth, since
our lives may come to an end between the moment the
exhaled breath is inhaled, we may die before the
turning-of-mind or cultivating tenderness and
forbearance. Then the Vow that grasps us never to
abandon would have been meaningless.

Even though some say that they entrust themselves to
the power of the Vow, actually they feel that only the
good are saved, no matter how great the inconceivable
power of the Vow that saves the evil doer. To that
extent they doubt the power of the Vow, lack the
thought of entrusting to Other Power, and will be born
in the borderland. How lamentable this is!

Once true entrusting is settled, we realize that since
our birth is due to the working of Amida, it is not
due to our calculation. Even though we do evil, we
should even more think of the power of the Vow. Then
the thought of tenderness and forbearance will become
manifest by virtue of "made to become so by itself"

In all matters regarding birth it is not necessary to
contrive or design but always to remember and become
enthralled with the deep and profound compassion of
Amida. Then we shall be able to say the nembutsu,
"made to become so by itself." When I do not contrive,
it is called "made to become so by itself." This is
none other than Other Power. And yet to my regret I
hear that people speak knowingly about "being made so
by itself" as though it was something special. How
deplorable this is!


__________________________________________________
Do You Yahoo!?
Kick off your party with Yahoo! Invites.
http://invites.yahoo.com/

It comes from the BCA's homepage at http://www.fogbank.com/bca. I just hope
it's not copyrighted...
In gassho,
Clifton

----- Original Message -----
From: "Ardith W. Oakes" <aoakes@...>
To: <shinlist@egroups.com>
Cc: "Uniontownsangha" <uniontownsangha@egroups.com>; "Viriya Young Buddhist
Fellowship" <vybf@egroups.com>
Sent: Thursday, August 10, 2000 4:07 AM
Subject: Re: [shinlist] Tannisho 6


> Clifton --
>
> Can you tell us what translation these "Tannisho" postings come from?
>
> gassho,
>
> Ardith
>
>
>
>
> To unsubscribe from this group, send an email to:
> shinlist-unsubscribe@egroups.com
>
>
>

Clifton --

Can you tell us what translation these "Tannisho" postings come from?

gassho,

Ardith

Hi all,
here's another posting for today...
In gassho,
Shaku Do Datsu aka Clifton

Chapter XIII

Some people say that those who do not fear committing
evil because of the inconceivable power of Amida's Vow
are guilty of taking pride in the Primal Vow and,
therefore, will not attain birth. This betrays doubt
in the Primal Vow and shows a lack of understanding of
good and evil resulting from past karma.

Good thoughts arise in our minds due to the effect of
past good, and we are made to think and do evil due to
the working of karmic evil. The late master said, "We
should know that even as trifling a thing as the speck
of dust on the tip of a rabbit's hair or a sheep's
fleece is the product of the evil of past karma." At
another time he asked me, "Would you accept anything I
say, Yui-en?"

"Of course, I will," I replied.

"Are you sure that you won't disobey me?" he repeated,
and when I again agreed, he continued, "Go, then, and
kill a thousand people and your birth in the Pure Land
is settled."

"Even though that is your order," I protested, "and
even with all that is in me, I cannot kill even a
single person."

"Then why did you just say that you would not disobey
what I, Shinran, said?" And then he went on, "By this
we know that if we could act according to our
thoughts, we could kill a thousand people for the sake
of birth in the Pure Land- if so required. We do not
kill, not because our thoughts are good but because we
do not have the karma to kill even a single person.
Yet, even though we do not want to injure anyone, we
may be led to kill a hundred or a thousand people."

The gist of this statement is that when we think good
thoughts, we think we are good; and when we think evil
thoughts, we think we are evil, not realizing fully
that it is the inconceivable power of the Vow that
makes our salvation possible.

Once there was a man who fell into wrong views
proclaiming that he would purposefully do evil as a
way for attaining birth, since the Vow is directed to
those who commit evil. Thus saying, he performed many
evils. When Shinran heard about this, he admonished in
a letter, "Do not take poison just because there is an
antidote." He made this point to correct such wrong
attachments, but not at all to say that evil is an
obstacle to attaining birth.

Shinran, furthermore, said, "If upholding the precepts
and the disciplines are required for entrusting
ourselves to the Primal Vow, how could we ever hope to
go beyond birth-and death? It is only by encountering
the Primal Vow that such hopeless beings as ourselves
become full of pride and haughty. And yet evil can
never be committed, unless it is within us."

Again, he said, "People who make a living by casting
nets or fishing in the seas and rivers, those who
sustain themselves by hunting beasts and catching
birds in the moors and mountains, and people who pass
their lives by trading and cultivating the fields are
all alike." In the words of Shinran, "Under the
influence of our karmic past we human beings will do
anything."

And yet, in recent years people put on the guise of
striving on the nembutsu path. They claim that only
the good people should say the nembutsu. Or they post
restrictions in the gathering places, proclaiming that
those who commit certain acts are prohibited from
entering. Are these not the sort of people who show
outwardly how wise, virtuous, and diligent they are,
while inwardly cherishing vanity and falsehood?

Karmic evil committed because of taking pride in the
Vow is also an effect of past karma. Thus, leave
everything good and evil to the working of karma and
single-heartedly entrust yourself to the Primal Vow.
Such is the way of Other Power. In Essentials of Faith
Alone it is said, "To what extent does one know the
power of Amida's compassion when he believes that
salvation is impossible because of his karmic evil?"
For the very reason that we are guilty of taking pride
in the Primal Vow, the true entrusting of Other Power
is settled.

We can be free of taking pride in the Primal Vow only
after having extinguished karmic evil and blind
passion. But if blind passion is extinguished, one is
a Buddha; and for a Buddha the Vow realized through
five kalpas of profound thought would be of no use.

Since the people who censure others for taking pride
in the Primal Vow themselves are filled with blind
passion and impurities, are they also not guilty of
taking pride in the Primal Vow? If so, what is the
evil that takes pride in the Primal Vow, and what is
the evil that does not take pride in the Primal Vow?
Indeed, all this debate is immature and shallow.

Chapter XIV

Some people say that one should believe that heavy
evils of eight billion kalpas can be extinguished in
the single utterance of nembutsu. This view refers to
an evil person, guilty of ten vices and five
transgressions, who has never said the nembutsu in his
lifetime but who for the first time on his deathbed is
told by a good teacher that if he says the nembutsu
once, he shall extinguish the evils of eight billion
kalpas, and if he says the nembutsu ten times, he
shall extinguish the evils of eighty billion kalpas
and thus attain birth. Is the single utterance or ten
utterances meant to show the relative weights of ten
vices and five transgressions? If so, this has to do
with the utility of nembutsu in extinguishing evil.
This is far from our under standing. The reason is
that in the awakening of one thought moment, having
been illuminated by Amida's light, we are endowed with
the diamond-like entrusting, and, thus, we are already
included in the stage of the truly settled. When our
life comes to an end, all the blind passions and evil
hindrances are immediately transformed into the
realization of the "wisdom of non-origination."

Realizing that without this compassionate vow,
wretched and evil beings such as ourselves can never
go beyond birth and-death, we should know that all the
nembutsu said through out our lifetimes simply express
gratitude for the benevolence and the virtues of
Tathagata's compassion.

To believe that each saying of nembutsu extinguishes
evil is to aspire to birth by eliminating evil through
one's own efforts. If so, since every thought that we
think throughout our life binds us to birth-and-death,
we must say the nembutsu, continuously and
consistently, until the final moment, for the sake of
attaining birth. But karmic consequences being
decisive, we may end our life by encountering
unforeseen accidents, or be tormented by illness,
without ever attaining right mindfulness. Saying the
nembutsu in such a state would be, indeed, most
difficult. How are we to extinguish evil during such a
time? If evil does not disappear then is attaining
birth impossible?

When we entrust ourselves to the Vow that grasps us
never to abandon, we shall quickly attain birth-
regardless of whether we commit evils for
incomprehensible reasons, and even end our lives
without saying the nembutsu. And when we spontaneously
say the nembutsu, our trust in Amida becomes stronger
and our gratitude to Tathagata deepens as we approach
the moment of supreme enlightenment. To desire to
extinguish evil is the thought of self-power, the
basic intent of those who hope to achieve
right-mindfulness at the moment of death. This shows
the lack of true entrusting to Other Power.


__________________________________________________
Do You Yahoo!?
Kick off your party with Yahoo! Invites.
http://invites.yahoo.com/

Hi fellow Godobos n frens,
i am back from my very enjoyable trip in Japan, so i
shall continue posting the Tannisho from where i last
left off...Pls do read it...Sorry but i can't remember
where i left off, so i'll send the parts from Preface
2 again to Chapter 18...
In gassho,
Shaku Do Datsu aka Clifton

Special Preface

While the master was still living, those who journeyed
together with great difficulty to the distant capital
with the same aspiration, and who, united in true
entrusting, set their hearts on the coming land of
Fulfillment, all listened at the same time to his real
thoughts. But now I hear that among the countless
people young and old, who say the nembutsu, following
after them, there are some who frequently express
erroneous views never taught by the master. Such
groundless views call for discussion, which follows.


Chapter XI

In meeting unlettered people who say the nembutsu some
people bother them with such questions as, "Do you say
the nembutsu by entrusting yourself to the
inconceivable power of the Vow or to the inconceivable
power of the Name?" They fail to clarify the two forms
of inconceivable powers and their significance. Thus,
they confuse the minds of the people. We must turn our
attention to this matter and carefully consider the
connection between the two.

By virtue of the inconceivable power of the Vow, Amida
Buddha devised the Name easy to uphold and pronounce
and, thereby, promised to take in all who say the
Name. Thus, when we entrust ourselves to the
inconceivable power of Amida's compassionate vow which
saves us to deliver us from birth-and death, and when
we realize that the saying of nembutsu occurs because
of the Tathagata's working, since our own calculation
is not involved, we are in accord with the Primal Vow
and will be born in the land of True Fulfillment.

When we entrust ourselves to the inconceivable power
of the Primal Vow as the heart of the matter, then the
inconceivable power of the Name is also naturally
found together with it. The inconceivable powers of
the Vow and of the Name are therefore one, and not the
slightest difference between the two exists.

Next, he who inserts his own calculations into the
consideration of good and evil, believing that the
former helps and the latter hinders birth in the Pure
Land, fails to entrust himself to the inconceivable
power of the Vow. Rather, he strives in his own
efforts to achieve birth; he claims the nembutsu,
which he utters as his own practice. Such a person
also fails to entrust himself to the inconceivable
power of the Name.

However, even though he fails to entrust himself, he
will be born in the borderland, the realm of
indolence, the castle of doubt, or the palace of womb
to be born eventually in the land of Fulfillment by
virtue of the Vow which vowed that unless all beings
are saved, Amida will not have attained Buddhahood.
All this is due to the inconceivable power of the
Name. Since this is due to none other than the
inconceivable power of the Vow, the Vow and the Name
are one and the same.


Chapter XII

Some people say that those who do not read and study
the sutras and commentaries cannot be certain of birth
in the Pure Land. This view is hardly worthy of
serious consideration.

All the sutras that reveal the essentials of the truth
of Other Power simply state by saying the nembutsu,
entrusting oneself to the Primal Vow, one attains
Buddhahood. What further knowledge is required for
birth in the Pure Land? Truly, those who are still
confused about this should by all means study hard and
realize the purpose of the Primal Vow. If the true
meaning of the sacred texts is not clearly understood,
even though one reads and studies the sutras and
commentaries, it is a great pity.

Since the Name is devised to be easily said by the
unlettered who cannot even grasp the basic meaning of
the sutras and commentaries, such utterance is called
effortless practice. Learning is a requirement in the
Path of Sages; thus, it is called difficult practice.
There are some who mistakenly pursue knowledge for the
sake of fame and profit; their birth in the next life
is doubtful, so reads an attesting passage.
Today, the people of single-hearted nembutsu and those
of the Path of Sages fall into dispute, claiming that
one school is superior and the other inferior. Thus,
enemies of dharma appear, and slandering of dharma
occurs. But is this not slandering and destroying
one's own dharma?

Even if all the schools together proclaim, "The
nembutsu is for those who are foolish; its teaching is
shallow and base," do not object. Instead, simply
reply, "We are taught that foolish people of inferior
capacity like ourselves, unlettered and ignorant, will
be saved by entrusting ourselves to Amida. As we
accept this and entrust ourselves, it is the supreme
dharma for us, regardless of how base it may seem to
people of superior capacity. No matter how superb
other teachings may be, if they are beyond our
realization and mastery, we cannot uphold them. Since
it is the basic intention of the Buddhas that we shall
all together go beyond birth-and-death, you should not
hinder us." In this way, if we have no rancor, who
would want to hurt us? Furthermore, an attesting
passage states, "Where there are arguments, various
kinds of blind passion are awakened; the wise should
avoid them."

The late master also said, "The Buddha predicted that
there will be people who shall entrust themselves to
this dharma and people who shall slander it. I have
already entrusted myself to the dharma, and there are
those who slander it- by this we know that the
Buddha's words are true. In fact, we should realize
that our birth is even more firmly settled. If,
contrary to this, no one denounced the nembutsu, we
might wonder why there are no slanderers, even though
there are believers. But this, of course, does not
mean that the teaching should necessarily become the
object of slander. The Buddha taught this because he
knew that both those who entrust them selves and those
who slander would exist. His teaching was designed to
dispel any doubts that might arise in us."

Is knowledge meant to be no more than a means of
defending against criticism and for engaging in
arguments and debates? If one truly studies, he will
come to see more clearly the intention of the Buddha.
Realizing the boundlessness of true compassion, such a
student will teach those who are unsure of being born
in the Pure Land because of their nature of the Primal
Vow does not discriminate between the good and evil,
the pure and impure. Only then will learning be
meaningful.

People who insist that knowledge is essential frighten
those who live the nembutsu in accord with the Primal
Vow. Such pedagogues are demons obstructing the dharma
and hated enemies of the Buddha. They not only lack
the truer entrusting of Other Power, but they wrongly
mislead others. They should stand in fear lest they go
against the teaching of our late master. And they
should be filled with remorse for going against
Amida's Primal Vow.


__________________________________________________
Do You Yahoo!?
Kick off your party with Yahoo! Invites.
http://invites.yahoo.com/

I.

'Amida, the Dharma Body'

"Since Amida attained Buddhahood

Ten kalpas have passed;

The Light of his Dharma-Body

Illumines the darkness of the world. (Jodo Wasan 1)"

When Gautama became a Buddha known as Shakyamuni, it was the power of
the Dharma - not his human power - that brought him Enlightenment. At
the moment of awakening to the Dharma, he became one with it and,
thereby, acquired a Dharma-Body without losing his human body. He
then dedicated the remaining years of his life to explaining to his
fellow-countrymen what the Dharma was and how they could realise it.
In so doing, he had recourse to spoken words in the conventional way
but, more often and more importantly, he used a direct method of
spiritual communication - samadhi. We Mahayanists believe in the
transmission of the Dharma through samadhi and seek to attain
emancipation through practices based on samadhi.

According to the Larger Sutra, which Shakyamuni revealed through the
Amida-Samadhi, Amida was formerly a Bodhisattva named
Dharmakara, 'the Dharma-Treasury'; he made forty-eight Vows,
performed acts of virtue and attained Buddhahood ten kalpas
ago. 'Kalpa', an incredibly long period of time, is the word used to
describe events in the transcendent realm. Upon attaining Buddhahood,
Amida acquired the Dharma-Body in the same way as Shakyamuni. What
distinguished him from Shakyamuni was that Amida chose to stay in the
transcendent realm, while Shakyamuni chose to become a Buddha in the
world of experience where we live.

The sphere over which Amida presides is called the 'Land of Utmost
Bliss' - Sukhavati in Sanskrit. It is, however, not separate from his
Dharma-Body. The Pure Land is itself Amida's Body, for in the
transcendent realm there is no distinction between one's existence
and one's environment. What actually exists in the Pure Land is
boundless Light - the Light of Wisdom and Compassion. It is
significant that in Shin terminology both Amida's Name and the name
of the Pure Land have 'Light' as the essential part. Shinran
declares: 'The Buddha (in Jodoshinshu) is the Buddha of Inconceivable
Light, and the Land is the Land of Infinite Light.'
(Kyogyoshinsho, 'Chapter on True Buddha and Land')  The same
transcendent Light manifests itself as Amida's majestic, illuminating
body and also as the glorious splendours of the Pure Land fully
described in the Three Pure Land Sutras.

Let us reflect on the nature of this world of experience. We are
taught that this is the realm of Samsara where sentient beings are
driven by blind passions to grasp at objects and commit various
karmic transgressions and, consequently, to repeat cycles of birth
and death without end. While repeating passion-ridden acts, we
accumulate evil karma, which supplies energy to perpetuate the
condition of birth-and-death. Reflecting on himself and his fellow-
beings, Shinran deplores: 'From the beginingless past until now, all
the multitude of beings have been transmigrating in the sea of
ignorance, drowning in the rounds of existence, bound to the cycle of
suffering, and lacking in pure faith.' (Kyogyoshinsho, 'Chapter on
True Faith')

For us who cannot escape from this realm of Samsara, the Pure Land
offers a haven, for that transcendent realm is filled with the Light
of Truth and there is no illusion and ignorance to drive us to evil
karma.

The Light of the Dharma-Body which fills the Pure Land pervades
everywhere in the realm of Samsara. Vasubandhu, the Second of the
Seven Masters, succinctly calls Amida 'the Buddha of Unhindered Light
Shining Throughout the Ten Quarters.' Although we look up to Amida
and worship him as if he were residing somewhere beyond our knowledge
and perception, from Amida's side there is no boundary that separates
us from him. His Light always shines upon us wherever we are. Even
though we are not able to see it, we can feel it and rejoice at being
embraced by it at all times.

© Horai Association of Australia
ABN 87 835 517 699
PO Box 39, Woodville, SA 5011, Australia

This is the first section of 'Amida the Infinite'. If anybody likes
this i will post some more!

Namuamidabutsu,
Erick

Hi everyone,
Clifton here, i am e-mailing all of you from Kyoto now
where i am at Nishi-Hongwanji, the Honzan! The Youth
Convention is finished and it was WONDERFUL!! I even
took a picture with Shinmon-sama (Huat Zhu! show u
when i return home!!!).I also took my Kikyoshiki n my
Homyo is Dodatsu.See you all soon!!! Ja matta!!!

In gassho,
Clifton

__________________________________________________
Do You Yahoo!?
Kick off your party with Yahoo! Invites.
http://invites.yahoo.com/

Thank-you for the welcome and visiting my site.
I am not sure of the origin of the legend. It is from the book "The Teaching
of Buddha" by The Soceity for the Promotion of Buddhism. Which I received as
a gift three years ago. I visited Clifton Org's web site, which is
wonderful! The temple which I belong to has a link to and from this site. I
belong to the Calgary Buddhist Temple. I will be sure to tell them of this
forum.
Thanks again
Yui-Do

>From: "Erick  Neiss" <ainulindale@...>
>Reply-To: shinlist@egroups.com
>To: shinlist@egroups.com
>Subject: [shinlist] Welcome Yui-do!
>Date: Fri, 28 Jul 2000 05:14:29 -0000
>
>*Hi
>I am new to this egroup I'm a Jodu Shinshu Buddhist, and would like
>to invite you to my website at:
>url: http://www.gail-kinniburgh-hanni.homepage.com
>I'm an artist and a large part of my artwork is based on my Buddhist
>beliefs. Let me know what you think...
>Yui-do*
>
>Greetings Yui-do!,
>
>  Wonderful! This group was just started a few weeks
>ago, so if you have any Shinshu friends then please tell them about
>it! As you can see we only have about 12 members, but of course we
>must all start somewhere! i checked out your page and enjoyed it
>immensely. What is the origin of the Buddhist legend involving the
>elephant? Your artwork is very pretty. i hope the others in the group
>go and check it out. If you haven't done so already, everyone, the
>page is at:
>
>  http://www.gail-kinniburgh-hanni.homepage.com
>
>  Just to reiterate. Also, you may want to check out Clifton Ong's
>page at
>
>http://www.shinmissionsg.cjb.net
>
>  ..Which is the official homepage of the Jodo Shinshu mission he has
>started in his native Singapore! Clifton has been practically the
>sole contibutor to this group so i would like to thank him very much,
>even though he is currently in Japan with a Shin youth group. i hope
>he is having the time of his life, as i am sure he is! :)
>Great to have you here, Yui-do!
>
>Namuamidabutsu,
>Xiang-zou
>
>
>
>
>
>
>To unsubscribe from this group, send an email to:
>shinlist-unsubscribe@egroups.com
>
>
>

________________________________________________________________________
Get Your Private, Free E-mail from MSN Hotmail at http://www.hotmail.com

*Hi
I am new to this egroup I'm a Jodu Shinshu Buddhist, and would like
to invite you to my website at:
url: http://www.gail-kinniburgh-hanni.homepage.com
I'm an artist and a large part of my artwork is based on my Buddhist
beliefs. Let me know what you think...
Yui-do*

Greetings Yui-do!,

  Wonderful! This group was just started a few weeks
ago, so if you have any Shinshu friends then please tell them about
it! As you can see we only have about 12 members, but of course we
must all start somewhere! i checked out your page and enjoyed it
immensely. What is the origin of the Buddhist legend involving the
elephant? Your artwork is very pretty. i hope the others in the group
go and check it out. If you haven't done so already, everyone, the
page is at:

  http://www.gail-kinniburgh-hanni.homepage.com

  Just to reiterate. Also, you may want to check out Clifton Ong's
page at

http://www.shinmissionsg.cjb.net

  ..Which is the official homepage of the Jodo Shinshu mission he has
started in his native Singapore! Clifton has been practically the
sole contibutor to this group so i would like to thank him very much,
even though he is currently in Japan with a Shin youth group. i hope
he is having the time of his life, as i am sure he is! :)
Great to have you here, Yui-do!

Namuamidabutsu,
Xiang-zou

Hi
I am new to this egroup I'm a Jodu Shinshu Buddhist, and would like
to invite you to my website at:
  url: http:// www.gail-kinniburgh-hanni.homepage.com
I'm an artist and a large part of my artwork is based on my Buddhist
beliefs. Let me know what you think...
Yui-do

Dear frens,
as some of you might know, Lady Othani Yoshiko, mother
of Gomonshu-sama Othani Koshin passed away last month
in Kyoto, Japan. A public funeral was held today
(25/08) at the Nishi Honganji in Kyoto. For those of
you who would like to see how a Japanese funeral is
conducted can watch the service broadcasted using Real
Player. For those of you who have Real Player can
watch the Service, for those of you who dunt, u can
download it first from http://www.hongwanji.or.jp/
(the Hongwanji's Official webpage). There is a page in
English so dun worry. This service is an eye-opener
and i urge u guys to see it, although it may be a
funeral.
I'll be flying off to Japan in abt 4 hours, so guys n
gals, take care of urselves and i'll e-mail u?IRC with
u when i return!
Ja ne, Kiyo tsukete!
In gassho,
Clifton


__________________________________________________
Do You Yahoo!?
Get Yahoo! Mail – Free email you can access from anywhere!
http://mail.yahoo.com/

Hi all,
last posting before i go off...Chapters 11-18 are
longer, so i'll just post a Chapter a day so tat u
guys can dissolve it...


Special Preface

While the master was still living, those who journeyed
together with great difficulty to the distant capital
with the same aspiration, and who, united in true
entrusting, set their hearts on the coming land of
Fulfillment, all listened at the same time to his real
thoughts. But now I hear that among the countless
people young and old, who say the nembutsu, following
after them, there are some who frequently express
erroneous views never taught by the master. Such
groundless views call for discussion, which follows.


Chapter XI

In meeting unlettered people who say the nembutsu some
people bother them with such questions as, "Do you say
the nembutsu by entrusting yourself to the
inconceivable power of the Vow or to the inconceivable
power of the Name?" They fail to clarify the two forms
of inconceivable powers and their significance. Thus,
they confuse the minds of the people. We must turn our
attention to this matter and carefully consider the
connection between the two.

By virtue of the inconceivable power of the Vow, Amida
Buddha devised the Name easy to uphold and pronounce
and, thereby, promised to take in all who say the
Name. Thus, when we entrust ourselves to the
inconceivable power of Amida's compassionate vow which
saves us to deliver us from birth-and death, and when
we realize that the saying of nembutsu occurs because
of the Tathagata's working, since our own calculation
is not involved, we are in accord with the Primal Vow
and will be born in the land of True Fulfillment.

When we entrust ourselves to the inconceivable power
of the Primal Vow as the heart of the matter, then the
inconceivable power of the Name is also naturally
found together with it. The inconceivable powers of
the Vow and of the Name are therefore one, and not the
slightest difference between the two exists.

Next, he who inserts his own calculations into the
consideration of good and evil, believing that the
former helps and the latter hinders birth in the Pure
Land, fails to entrust himself to the inconceivable
power of the Vow. Rather, he strives in his own
efforts to achieve birth; he claims the nembutsu,
which he utters as his own practice. Such a person
also fails to entrust himself to the inconceivable
power of the Name.

However, even though he fails to entrust himself, he
will be born in the borderland, the realm of
indolence, the castle of doubt, or the palace of womb
to be born eventually in the land of Fulfillment by
virtue of the Vow which vowed that unless all beings
are saved, Amida will not have attained Buddhahood.
All this is due to the inconceivable power of the
Name. Since this is due to none other than the
inconceivable power of the Vow, the Vow and the Name
are one and the same.


__________________________________________________
Do You Yahoo!?
Get Yahoo! Mail – Free email you can access from anywhere!
http://mail.yahoo.com/

Hi all,
missed out Chapter 7 in my previous post...

Chapter VII

In the person of nembutsu opens up the great path of
unobstructed freedom. The reason is that the gods of
heaven and earth bow before the practitioner of true
entrusting, and those of the world of demons and rival
paths cannot obstruct his way. The consequences of
karmic evil cannot bear fruit, nor does any form of
good equal his. Thus, it is called the great path of
unobstructed freedom.


Chapter VIII

The saying of nembutsu is neither a religious practice
nor a good act. Since it is practiced without my
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 separated from self-power, it is neither a
religious practice nor a good act on the part of the
practitioner.


Chapter IX

"Although I say the nembutsu, I rarely experience
joyful happiness nor do I have the desire to
immediately go to the Pure Land. What should be done
about this? ," I asked. Then he responded, "I,
Shinran, have been having the same question also, and
now you, Yui-en, have the same thought."

"When I carefully consider the matter, my birth in the
Pure Land is settled without doubt for the very reason
that I do not rejoice at that which should have me
bursting with joy. It is the working of blind passion,
which suppresses the heart that would rejoice and
prevents its fullest expression. All this the Buddha
already knew and called us foolish beings filled with
blind passion; thus, when we realize that the
compassionate Vow of Other Power is for beings like
ourselves, the Vow becomes even more reliable and
dependable."

"The working of blind passion also causes us not to
want to go to the Pure Land and makes us feel uneasy
worrying about death when we become even slightly ill.
Impossible it seems to leave this old house of
agitation where we have wandered aimlessly since the
beginning of time, nor can we long for the Pure Land
of peace which we have yet to know. This is due to
blind passion so truly powerful and overwhelming. But
no matter how reluctant we may be, when our life in
this world comes to an end, beyond our control, than
for the first time we go to the land of Fulfillment.
Those who do not want to go immediately are the
special concern of true compassion. For this very
reason the Vow of true compassion is completely
dependable, and our birth in the Pure Land is
absolutely certain. "

"If our hearts were filled with joyful happiness and
we desired to go swiftly to the Pure Land, we might be
misled and suspect that perhaps we are free of blind
passion "


Chapter X

The master Shinran said, in the nembutsu no
self-working is true working; it is beyond
description, explanation, and conceivability.


__________________________________________________
Do You Yahoo!?
Get Yahoo! Mail – Free email you can access from anywhere!
http://mail.yahoo.com/

Hi all,
just a last 2 postings before i fly off to Kyoto
tonite...

Chapter VIII

The saying of nembutsu is neither a religious practice
nor a good act. Since it is practiced without my
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 separated from self-power, it is neither a
religious practice nor a good act on the part of the
practitioner.


Chapter IX

"Although I say the nembutsu, I rarely experience
joyful happiness nor do I have the desire to
immediately go to the Pure Land. What should be done
about this? ," I asked. Then he responded, "I,
Shinran, have been having the same question also, and
now you, Yui-en, have the same thought."

"When I carefully consider the matter, my birth in the
Pure Land is settled without doubt for the very reason
that I do not rejoice at that which should have me
bursting with joy. It is the working of blind passion,
which suppresses the heart that would rejoice and
prevents its fullest expression. All this the Buddha
already knew and called us foolish beings filled with
blind passion; thus, when we realize that the
compassionate Vow of Other Power is for beings like
ourselves, the Vow becomes even more reliable and
dependable."

"The working of blind passion also causes us not to
want to go to the Pure Land and makes us feel uneasy
worrying about death when we become even slightly ill.
Impossible it seems to leave this old house of
agitation where we have wandered aimlessly since the
beginning of time, nor can we long for the Pure Land
of peace which we have yet to know. This is due to
blind passion so truly powerful and overwhelming. But
no matter how reluctant we may be, when our life in
this world comes to an end, beyond our control, than
for the first time we go to the land of Fulfillment.
Those who do not want to go immediately are the
special concern of true compassion. For this very
reason the Vow of true compassion is completely
dependable, and our birth in the Pure Land is
absolutely certain. "

"If our hearts were filled with joyful happiness and
we desired to go swiftly to the Pure Land, we might be
misled and suspect that perhaps we are free of blind
passion "


Chapter X

The master Shinran said, in the nembutsu no
self-working is true working; it is beyond
description, explanation, and conceivability.



__________________________________________________
Do You Yahoo!?
Get Yahoo! Mail – Free email you can access from anywhere!
http://mail.yahoo.com/

Hi frens,
another 3 chapters from the Tannisho, i'll be leaving
for Japan tomorrow (25/08/2000) so i'll post after i
return, see you guys!!!

Chapter IV

There is a difference in compassion between the Path
of Sages and the Path of Pure Land. The compassion in
the Path of Sages is expressed through pity, sympathy,
and care for all beings, but truly rare is it that one
can help another as completely as one desires.

The compassion in the Path of Pure Land is to quickly
attain Buddhahood, saying the nembutsu, and with the
true heart of compassion and love, save all beings as
we desire.

In this life no matter how much pity and sympathy we
may feel for others, it is impossible to help another
as we truly wish; thus our compassion is inconsistent
and limited. Only the saying of nembutsu manifests the
complete and never ending compassion that is true,
real, and sincere.


Chapter V

I, Shinran, have never even once uttered the nembutsu
for the sake of my father and mother. The reason is
that all beings have been fathers and mothers,
brothers and sisters, in the timeless process of
birth-and-death. When I attain Buddhahood in the next
birth, each and everyone will be saved.

If it were a good accomplished by my own powers, then
I could transfer the accumulated merits of nembutsu to
save my father and mother. But since this is not the
case, when we become free from self-power and quickly
attain the enlightenment of the Pure Land, we will
save those bound closest to us through transcendental
powers, no matter how deeply they are immersed in
karmic suffering of the six realms of existence and
the four modes of birth.


Chapter VI

It is utterly unthinkable that among the followers of
single-hearted nembutsu practice there are arguments
about "my disciples" and "other's disciples."

As for myself, Shinran, I do not have a single
disciple. If I could make others say the nembutsu
through my own devices, they would be my disciples.
But how arrogant to claim as disciples those who live
the nembutsu through the sole working of Amida's
compassion.

If the karmic condition is to come together, we shall
be together; if the karmic condition is to be
separated, we shall be separated. How absurd that some
people assert that if one goes against his own teacher
and says the nembutsu under another, he cannot attain
birth in the Pure Land. Are they saying that they will
take back the true entrusting which is a gift from
Amida as if it belonged to them? Impossible that such
a thing should happen.

When we live according to the reality of "made to be
come so by itself," we shall know gratitude to the
Buddha, as well as to our teachers.


__________________________________________________
Do You Yahoo!?
Get Yahoo! Mail – Free email you can access from anywhere!
http://mail.yahoo.com/

Hi all frens,
Another two chapters from the Tannisho to share with
you all...

Chapter II

I believe that the reason you have come here, crossing
over more than ten provinces at the risk of your
lives, is solely to ascertain the path that leads to
birth in the Pure Land. But if you suspect that I know
ways other than the nembutsu to attain birth, or that
I am versed in the scriptures connected with it, you
are greatly mistaken. If that is the case, there are
many eminent scholars in the monasteries of Nara and
Mt. Hiei, so you should go see them and ask them in
detail about the way to attain birth in the Pure Land.


As for myself, Shinran, I simply receive the words of
my dear teacher, Honen, "Just say the nembutsu and be
saved by Amida," and entrust myself to the Primal Vow.
Besides this, there is nothing else.

I really do not know whether the nembutsu may be the
cause for my birth in the Pure Land, or the act that
shall condemn me to hell. But I have nothing to
regret, even if my teacher should have deceived me,
and, saying the nembutsu, fall into hell. The reason
is that if I were capable of realizing Buddhahood by
other religious practices and yet fell into hell for
saying the nembutsu, I might have dire regrets for
having been deceived. But since I am absolutely
incapable of any religious practice, hell is my only
home.

If Amida's Primal Vow is true, Sakyamuni's teaching
cannot be false. If the Buddha's teaching is true,
Shan-tao's commentaries cannot be false. If Shan-tao's
commentaries are true, how can Honen's words be empty?
If Honen's words are true, what I, Shinran, say cannot
be meaningless. In essence, such is the true
entrusting of this foolish one. Now, whether you
accept the nembutsu, entrusting yourself to it, or
reject it, that is your own decision.


Chapter III

Even a good person attains birth in the Pure Land, how
much more so the evil person.

But the peoples of the world constantly say, even the
evil person attains birth, how much more so the good
person. Although this appears to be sound at first
glance, it goes against the intention of the Primal
Vow of Other Power. The reason is that since the
person of self-power, being conscious of doing good,
lacks the thought of entrusting himself completely to
Other Power, he is not the focus of the Primal Vow of
Amida. But when he turns over self-power and entrusts
himself to Other Power, he attains birth in the land
of True Fulfillment.

The Primal Vow was established out of deep compassion
for us who cannot become freed from the bondage of
birth and-death through any religious practice, due to
the abundance of blind passion. Since its basic
intention is to effect the enlightenment of such an
evil one, the evil person who entrusts himself to
Other Power is truly the one who attains birth in the
Pure Land. Thus, even the good person attains birth,
how much more so the evil person!


__________________________________________________
Do You Yahoo!?
Get Yahoo! Mail – Free email you can access from anywhere!
http://mail.yahoo.com/

Hi fellow Frens in the Dharma,
from now i shall be sending the Tannisho in parts (2
chapters a post). I shall be goin to Kyoto for the
Jodo Shinshu Youth Convention on Tuesday, and shall be
there till 05/08. See u guys when i come back!



Tannisho

Prologue
In reflecting upon my foolish thoughts and thinking of
the past and present, I deeply regret that there are
views deviating from the true entrusting which was
taught orally by our late master, and I fear that
doubts and confusion may arise among the followers who
come after us. Unless we rely upon a good teacher with
whom, fortunately, our karmic destinies are bound, how
can we possibly enter the true gate of effortless
practice? Do not violate the fundamentals of Other
Power by imposing up on it your own interpretations.

Thus have I committed to writing some words of the
late Shinran, which still ring clearly in my ears. My
sole purpose is to dispel the clouds of doubt in the
minds of the practitioners with the same aspiration.

Chapter I
When the thought of saying the nembutsu emerges
decisively from within, having entrusted ourselves to
the inconceivable power of Amida's vow which saves us,
enabling us to be born in the Pure Land, in that very
moment we receive the ultimate benefit of being
grasped never to be abandoned.

Amida's Primal Vow does not discriminate between the
young and old, good and evil; true entrusting alone is
essential. The reason is that the Vow is directed to
the being burdened with the weight of karmic evil and
burning with the flames of blind passion.

Thus, in entrusting ourselves to the Primal Vow, no
other form of good is necessary, for there is no good
that surpasses the nembutsu. And evil need not be
feared, for there is no evil, which can obstruct the
working of Amida's Primal Vow.


__________________________________________________
Do You Yahoo!?
Get Yahoo! Mail – Free email you can access from anywhere!
http://mail.yahoo.com/

Here's another one...

SEIKATSI SHINJO - SHINSHU PLEDGE

1. I take refuge in the Vow of the Buddha. Reciting His Sacred Name,
I will live through life with strength and security.

2. I adore the light of the Buddha. I will put my effort in my work
and with self-reflection and gratitude.

3. I follow the Teachings of the Buddha. Knowing that I am on the
Right Path, I will spread the Dharma.

4. I rejoice in the Compassion of the Buddha. I will respect and help
others and do my best for the welfare of mankind.

Hi fellow Godobos in the club,
looks like i'll send out the 1st message for our e-group. Below
is "The Essentials of Jodo Shinshu", taken out from the Buddhist
Churches of Canada Jodo Shinshu Seiten (Service Book).

KYOSHO – THE ESSENTIALS OF JODO SHINSHU

NAME:  Jodo Shinshu Honpa Hongwanji

FOUNDER: Kenshin Daishi Shinran Shonin (1173-1162)

BUDDHA:  Amida Buddha
		 (Buddha of Infinite Light & Life)

SUTRA:  Three Principal Sutras of Jodo Shinshu:
1. Larger Sutra on the Buddha of Infinite Life (Daikyo)
2. Sutra of Meditation on the Buddha of Infinite Life (Kankyo)
3. Smaller Sutra on the Buddha of Infinite Life (Shokyo)

TEACHING: Having awakened to the compassion of Amida Buddha and
rejoicing in the assurance of Buddhahood, we shall endeavor to live
the life of gratitude and service.

TRADITION: The Honpa Hongwanji is a community of people joined
together by the gladness of receiving the Shinjin of Amida Buddha. As
Jodo Shinshu Buddhists, we shall seek to be humble and sincere in
words and in deeds, to be responsible citizens of our society and to
share with others the teachings of Jodo Shinshu. Understanding fully
the principle of causality, we shall not practice petitionary prayer
and magic, and do not depend on astrology and superstitions.