Re: The great thought of enlightenment in the Pure Land
- --- In email@example.com, Paul Roberts <netpaul@o...> wrote:
> My recommendation: forget EVERYTHING ELSE anyone has said to update,original dharma
> explain, parse, revise and/or deconstruct his words. Read his words
> YOURSELF...keeping in mind a very basic understanding of the
> of Shakyamuni Buddha:This is essential for all aspiring Buddhas. To walk the White Path
is to move your own feet along whatever path it is that you will
allow yourself to see with the Amida's light.
Be sure, though, that you are reading the words of these teachers,
not what you want to find in them.
> One of the key points of divergence in the modern version of ShinBuddhism
> is the modern emphasis on Shin Buddhism being about the "here andnow",
> along with a corresponding de-emphasis on the very heart ofShinjin...which
> is FIRST AND FOREMOST concerned about "there and then".We can only approach Enlightenment when we understand that there is
no difference between "there" and "here", "Then" and "now". To try
to reject one for the other is to change which illusion you hold on
> Second, Shinran was not focused on the "here-and-now" at theexpense of the
> "there-and-then". This is a terrible distortion of his own wordsHere again, you're differentiating.
> Tanaka's teaching here does not REFLECT Shinran's views...itDEFLECTS and
> DENIES them!And then compounding the confusion with vehemence. Did Shakyamuni
Buddha stand up from under the Bodhi tree and start yelling at people
to "wake up"? Of course not. So how can we do that to ourselves and
expect to get past the suffering of emotional attachments.
> As I have been asserting (polemically, no doubt, but in a friendlyway) in
> recent posts, the aspiration to become a Buddha...and to help otherbeings
> become Buddhas as well...is at the very heart of original ShinDharma. It's
> so much more than looking for a moment of sanctuary...or even agraduated
> transformation...in this lifetime...in the "here and now".And yet, that's what I fear you are doing yourself. It's easy for us
to say "oh, that poor guy has suffered so - we should let him find
whatever happiness he can". No. I've had to accept that my
suffering is a part of me without letting it define me. For so long
I did that, and for so long I only caused my suffering to snowball.
You too have to do this.
The Dharma is not about solice, but about letting go of the suffering
we create in grasping at our illusions. That I feel joy in the act
of mindfull thnking, that I am proud of accomplishment in seeing the
Amida's Light in a grain or rice or my dog's sleeping on my feet -
these are the happy byproducts of allowing myself to shed at least
some of my attachments. No need to be concerned with "where"
or "when" Enlightenment will come when the Amida's Light is already
surrounding and within each element of your life.
> If the Shin Sangha is ever to re-capture the vision that inspiredthe
> founders, Honen and Shinran, and the restorer Rennyo, those who areconnect
> entrusted with the teaching and preaching of this dharma need to re-
> with the deep and ardent desire to become TRUE buddhas inthe "there and
> then"...the Pure Land after one's death.After what death? If it is bodily death that brings Enlightenment,
lets all drink Jim Jone's Kool-Aid! I thought that way too - for too
long - and I ended up looking to death as the answer to my
suffering. That is the poison of arrogance one needs to be mindful
of in order to allow yourself to hear the Light. If I want to help
my - our all of our - suffering how can I say "wait till later,
because _I_ know that it'll be better then". That doesn't fill
stomachs, doesn't dry tears. Compassion does that - and compassion
compassion is the desire to help the suffering we see, not the
suffering we remember.
> As I alluded to in other posts, this issue slammed home in my ownlife
> because of the great suffering I endured...and still live with...innot
> being able to save my own daughter...precisely because I am not aBuddha.
I'm sorry, but as I've stated before I was in your daughter's place
myself. You, Buddha or Superman couldn't save her. The only reason
I'm here is because I saw a glimmer of what I later learned to call
I hope you take my tone for the honest compassion that it is intended
to be. So many well intentioned people on this list have couched
their replies to any of your remarked in "let me start by saying I'm
sorry..." We are all sorry for your suffering, but none of us,
including yourself, can or should limit you to that. I fear that you
are excluding yourself - separating yourself - from others, from
both "here" and "there", in focusing on finding a "cure". There is
no magic shot. I'm glad to have the marks I do on my wrist because
they keep me honest. I can in no way pretend that what I went
through is "behind" me. It's immeadiately there every time I see my
wrist. Your pain will never go away. It too will always be a part
of you. As you are a part of me, and we are a part of a planet
spinning in space. I no more define the Earth than your pain defines
you. Please don't grasp at it so. You can no more than you can hold
the same water in a stream twice.
- --- In firstname.lastname@example.org, "Ray King" <rayking63@y...> wrote:
> I found this essay in "Living in Amida's Universal Vow" to be veryThere are a couple of articles by Akira Omine
> "Shinjin is the Eternal Now" by Omine Akira
published by the Center for Contemporary Shin
Buddhists Studies and available for download
as PDF files att the IBS on-line reading room
Religion and Language: The Soteriological
Significance of Religious Language
Jodo Shinshu in the 21st Century: A Return to the
Starting Point of Religion
Reverend Omine will be speaking at the Berkeley
Buddhist Temple at 2121 Channing Way this Sunday,
August 22nd at 9:30am. The talk will be given in
Japanese with English translation by Dr. David
Matsumoto of IBS.