VOLUME 03 No. 01 January 2008 FOR QUESTIONS, COMMENTS OR CONTRIBUTIONS, PLEASE CONTACT: [email protected] or [email protected]

This issue will present thoughts and It is in fact philosophical. When Amida is this world, “there” is the Pure Land; he is excerpts from: Mysticism, Christian and regarded as the object of adoration, he back and forth between here and there. Buddhist - by Daisetz Teitaro Suzuki, is separated from the devotee standing The fact is that he sees no distinction [1957, copyright not renewed]. This is all by himself. But when Namu is added between the two. Often he goes further a study of Buddhist mysticism, contrasted to the Name the whole thing acquires a than this: and compared with Christian mysti- new meaning because it now symbolizes How happy I am! cism, particularly the writings of Meister the unification of Amida and the devotee, “Namu-amida-butsu!” Eckhart. Suzuki explores Buddhist and wherein the duality no longer exists. This I am the Land of Bliss, Christian concepts of infinity, eternity and however does not indicate that the devo- I am Oya-sama. the transmigration of souls. For further tee is lost or absorbed in Amida so that “Namu-amida-butsu! Namu-amida-butsu!” reading of this book, visit: http://www. his individuality is no longer tenable as sacred-texts.com/bud/mcb/index.htm such. The unity is there as “Namu” plus Shining in glory is Buddha’s Pure Land, “Amidabutsu,” but the Namu (ki) has not And this is my Pure Land! vanished. It is there as if it were not there. “Namu-amida-butsu! Namu-amida-butsu!” What is the ultimate goal of This ambivalence is the mystery of the the teaching of the Pure Land O Saichi, where is your Land of Bliss? Nembutsu. In Shin terms it is the oneness Buddhism? My Land of Bliss is right here. THE ULTIMATE goal of the teaching of the of the ki and the ho, and the mystery is Where is the line of division Pure Land is to understand the meaning called the incomprehensibility of Buddha- Between this world and the Land of Bliss? of “Nembutsu,” whereby its followers wisdom (Buddhajña). The Shin teachings The eye is the line of division. will be admitted into the Pure Land. In the revolve around this axis of incomprehen- Nembutsu, contradictions dissolve and sibility (fushigi in Japanese, acintya in To Saichi “Oya-sama” or “Oya” not are reconciled in “the steadfastness of Sanskrit). only means Amida himself but frequently faith.” personifies the “Namu-amida-butsu.” To Now we see that the Nembutsu, or the him, sometimes, these three are the same Nembutsu literally means “to think of Myogo, or the “Namu-amida-butsu” is at thing: Amida as Oya-sama, the Myōgō Buddha.” Nen (nien in Chinese and the center of the Shin faith. When this is (“Namu-amida-butsu”), and Saichi. smriti in Sanskrit) is “to keep in memory.” experienced, the devotee has the “stead- In Shin however it is more than a mere fastness of faith,” even before he is in When I worship thee, O Buddha, remembering of Buddha, it is thinking actuality ushered into the Pure Land. For This is a Buddha worshiping another his Name, holding it in mind. The Name the Pure Land is no more an event after Buddha. consists of six characters or syllables: na- death, it is right in this sahalokadhatu, the And it is thou who makest this fact known mu-a-mi-da-buts(u) in Japanese pronuncia- world of particulars. According to Saichi, to me, O Buddha! tion and nan-wu-o-mi-to-fo in Chinese. In he goes to the Pure Land as if it were the For this favor Saichi is most grateful. actuality, the Name contains more than next-door house and comes back at his When we go through these lines end- Buddha’s name, for Namu is added to it. pleasure to his own. lessly flowing out of Saichi’s inner Namu is namas (or namo) in Sanskrit and I am a happy man, indeed! experiences of the “Namu-amida-butsu” means “adoration” or “salutation.” The I visit the Pure Land as often as I like: as the symbol of the oneness of the ki Name therefore is “Adoration for Amida I’m there and I’m back, and the ho, we feel something infinitely Buddha,” and this is made to stand for I’m there and I’m back, alluring in the life of this simple-minded Amida’s “Name.” I’m there and I’m back, geta-maker in the remote parts of the Far The interpretation the Shin people give to “Namu-amida-butsu! Namu-amida-butsu!” Eastern country. Eckhart is tremendous, the “Namu-amida-butsu” is more than lit- Zen is almost unapproachable, but Saichi When Saichi is in the Pure Land, “there” eral though not at all mystical or esoteric. is so homely that one feels like visiting his stands for this world; and when he is in 1 workshop and watching those shavings ki and ho as symbolized in the “Namu- that which lies beyond image. drop off the block of wood. amida-butsu.” He lived it every moment of The depth and universality of Eckhart’s his life, beyond all logical absurdities and O Saichi, what makes you work? teaching has drawn seekers of truth Chris- semantic impossibilities. I work by the “Namu-amida-butsu.” tian and non-Christian alike. His radical “Namu-amida-butsu! Namu-amida-butsu!” O Saichi, I am the most fortunate person! and penetrating insight makes him a I am altogether free from woes of all kind, natural point of reference for a genuinely How grateful I feel! Not at all troubled with anything of the ecumenical understanding. Everything I do in this world-- world. My daily work for livelihood-- Nor do I even recite the “Namu-amida- This is all transferred into building up the Who is D.T. Suzuki? butsu”! Daisetz Teitaro Suzuki (October 18, Pure Land. I’m saved by your mercifulness [O Amida- 1870 – July 22, 1966) was a famous I work in this world in company with all san!] Japanese author of books and essays on Buddhas, How pleased I feel for your favor! Buddhism, Zen and Shin that were instru- I work in this world in company with all “Namu-amida-butsu!” mental in spreading interest in both Zen ; and Shin (and Far Eastern philosophy in While walking along the mountain path, Protected by Oya-sama I am here; general) to the West. Suzuki was also a how I enjoy smoking! I know many who have preceded me prolific translator of Chinese, Japanese, I sit by the roadside for awhile, I take out along this path. and Sanskrit literature. the pipe in peace and I am sporting in the midst of the Namu- with no trouble beclouding the mind. In his later years, he began to explore amida-butsu. But let us go home now, we have been the faith of his mother’s How happy I am with the favor! out long enough, let us go home now. upbringing, and gave guest lectures on “Namu-amida-butsu!” How light my steps are as they move Jodo Shinshu Buddhism at the Buddhist To see Saichi work in the company of homeway! Churches of America. D.T. Suzuki also Buddhas and Bodhisattvas who fill up the My thoughts are filled with a return trip to produced an incomplete English transla- whole universe must be a most wonder- Amida’s country. tion of the Kyogyoshinsho, the magnum fully inspiring sight. A scene transferred “Namu-amida-butsu, Namu-amida-butsu!” opus of , founder of the Jodo from the Pure Land! Compared with this, Shinshu school. However, Suzuki did not Eckhart appears to be still harboring some- attempt to popularize the Shin doctrine in thing of this-worldliness. In Saichi all things Who is Meister Eckhart? the West, as he believed Zen was better For more information on Meister Eckhart come out of the mystery of the “Namu-ami- suited to the Western preference for East- and why D.T. Suzuki includes this Chris- da-butsu” in which there is no distinction ern mysticism[citation needed], though tian Mystic of past, please go to Meister between “rapturous moments” and “love he is quoted as saying that Jodo Shin- Eckhart and Buddhism at this website: for one’s neighbors.” shu Buddhism is the “most remarkable http://www.sacred-texts.com/bud/mcb/ development of Buddhism There is another aspect in Saichi’s life mcb03.htm ever achieved in East Asia.” Suzuki also which makes him come close to that of a took an interest in Christian mysticism and Zen-man. For he sometimes rises above More information on Meister Eckhart can in some of the most significant mystics of the “Namu-amida-butsu,” above the one- be found on this website by the Eckhart the West, for example, Meister Eckhart, ness of the ki and ho, above the ambiva- Sciety: whom he compared with the Jodo Shin- lence of wretchedness and gratefulness, of http://www.eckhartsociety.org/meister. shu followers called Myokonin. Suzuki misery and joy. He is “indifferent,” “non- htm was among the first to bring research on chalant,” “detached,” or “disinterested” the Myokonin to audiences outside Japan as if he came directly out of his “is-ness” The Eckhart Society says this of Eckhart as well. in all nakedness, in the “sono-mama-ness” von Hochheim - Meister Eckhart (c. 1260 of things. - 1327/8) is one of the great Christian mystics. He was born near Erfurt in Perfectly indifferent I am! Here we are in the month of March Thuringia and in his distinguished career No joy, no gratefulness! andA finalstill no questions. Thought? The piece by D.T. became a Parisian Professor of Theology Yet no grief over the absence of grateful- Suzuki is interesting since most associate and took a leading pastoral and organi- ness. him with Zen. But as you see by his latest sational role in the Dominican Order. writings, he acknowledged that Shinshu “O Saichi, such as you are, In the language of the Christian tradition is the highest development of Mahayana Are you grateful to Amida?” Eckhart expounds the eternal mysteries Buddhism. He cited that Zen was more “No particular feelings I have, in a style that is fresh and original in the suited for Western understanding, I However much I listen [to the sermons]; best sense. Through the vividness of his disagree. If we had masterful communica- And this for no reason.” use of imagery (alluding to the mysteries tors in the Shin Community with a return At all events, Saichi was one of the deep- of the spark of the soul, the Abyss, the to the doctrine of Shinran Shonin, I feel est Shin followers, one who really expe- desert, the birth of the Word in the heart, that Jodo Shinshu can be the best for the rienced the mystery of the oneness of the etc.) Eckhart paradoxically directs us to West. NAMO AMIDA BUTSU 2