T.Unno Interior Practice in Shin Buddhisml
Taitetsu Unno, Smith College, Northampton, MA
very common misunderstanding concerning confirmation of reality realizing itself in and A the Pure Land teaching of Shin Buddhism is through a person. Shinran calls this realization that it is a simplistic faith in an all-compassionate shinjin (true entrusting) which is not a human act savior that requires nothing of the believer. This but an act of the Primal Vow of the compassion superficial view stems from the fact that Shin ate Amida Buddha. The supreme challenge for stipulates no form of religous practice, such as Shinran was not the attainment of enlightenment meditation, visualization, or works of any kind. An but this awakening of shinjin which is the cause outside observer, however, is completely unaware that inevitably and necessarily leads to perfect en of the inner struggle that takes place in what I call lightenment Thus, he states: the "interior practice" in Shin Buddhism. Lacking this interior practice, a person cannot claim to be For the foolish and ignorant who are ever a Buddhist, for there would be no experience of the sinking in birth-and-death, the multitude turn ultimate goal of Buddhism, tenmei kaigo, which ing in transmigration, it is not attainment of may be loosely rendered as "the conversion of unexcelled, incomparable fruit of enlighten delusion into enlightenment" In modem parlance ment that is difficult; the genuine difficulty is it is the liberation from destructive, egocentered realizing true sbinjin.' impulses which become channeled properly into a creative life force. In short, what appears to be an This formidable chaUenge was expressed in ultimate form of passivity to an outsider requires, the vernacular by Ichitaro, a so-called myokonin, in fact, a radical transformation, called pamvrtti in the exemplary Shin practitioner, who lived the life classical Mahayana, that is at the heart of all forms of shinjin,also known as sana-mama, as-it-is-ness. of Buddhist practice. In a saying he left behind, he wrote: "Everything Shinran points to this interior process, is as-it-is (sona-mama) means this: We undergo all hidden behind the f~ of "easy practice," when kinds of difficult and painful practices. We travel he speaks of the immense challenge that the Shin to all kinds of places and then discover that we path poses: dido't have to do a thing, that things are as-they are. Everything is as-it-is after we've broken our More difficult than believing bones, trying everything:" in all the teachings Is the entrusting of the Primal Vow; "Most difficult of all difficulties." I so it is taught "Nothing more difficult than this," In order to establish the process of Shin so it is said.' awakening, let us begin by turning to the classical defmition of "practice" in the Mahayana tradition. This entrusting is not a volitional act, aris In his commentary to the Lotus Sutra, Fa-hua ing from a decision of a relative being, but a hsilan-i, Chih-i (538-597) states:
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Although religious practice implies forward a person.' Let us now turn more specifica11y to movement, there is no progression without what is involved in Shin interior practice. prajllL The guidance of practice by prajM FilSt, lraditionally Shin practice is said to be would not be authentic unless it is based on the single-hearted utterance of the Name, "Namu true rea1ity. The eyes of true wisdom together amida-butsu" (ca11ed recitative nembutsu), based with the feel of true practice lead a person to on Shinran's statement that ''The great practice is the realm of coolness and serenity. ' to say the Name of the Tathagata of Unhindered Light .... "Great practice," however, is not mere The essential components of authentic vocalization but involves an interior event: the pI1Ictice,according to Chih-i, include: 1) a forward, breakthrough of the boundless universe of Im progressive movement towards a goal, 2) which is measurable Light and Immeasurable Life that is guided by prajM or wisdom, and 3) based on true Amida in the awareness of a person_ Since practice reality. must be in accord with rea1ity to bring about the The signiflCllllce of this dermition is that it proper effect, it cannot be something performed by focuses on the internal process, rather than the an unenlightened being. The salvific activity of external requirements, of practice - a secluded Amida becoming manifest in a foolish, evil person and monastic environment, celibacy, physical is the only true practice; hence it is said, ''This posture, and others - as found in standard T'ien pI1Ictice arises from the Vow of great compas t'ai works.' Shin religious practice, of course, is sion." Such a manifestation of the vow of compas not bound by any such fonnalities, for everyday sion is none other than shinjin, confurned in the life is the dOilJ (bodhi-mlllJ(fa), the arena of spiri saying of the Name. 10 tual !raining. Through living authentically, we Second, however, recitative nembutsu has attain ultimate realization and express it in our two aspects, articulated by Shinran, as follows: actions in the world. When we look at the life of shinjin, we see that the three components of The person who feels that his attainment of practice are fulfilled: 1) The path of Shin guaran birth is not selUed should, to begin with, say tees progression towards supreme enlightenment the nembutsu in aspiration for birth. On the as found in the twofold realization of "birth in the other hand, the person who feels that his Pure Land:" (a) here and now in the awakening of auainmentofbirth is definitely settled should, shinjin (when we become part of the Primal Vow thinking of the Buddha's benevolence, devote as OsO-ekO, going to the Pure Land) and (b) in the himself to the nembutsu in order to respond moment of death when one becomes part of the with gratitude for the benevolence and should working of the Primal Vow (gensikkO, returning hope for peace in the world and the spread of to samsara) in this life, effecting universal deliver Buddha Dharma 11 ance. 2) This forward movement is guided by the teaching, flowing forth from the world of true According to the above, recitative nem reality, which is realized in a person who is butsu may refer to 1) the quest before the awaken "granted Amida's wisdom".' This wisdom, to ing of shinjin or 2) the life of gratitude subsequent gether with compassion, dialectically deepen and to the awakening. The laller which deepens and broaden through living the nembutsu. 3) All this is widens with spiritual maturity has not been re based on the working of the Primal Vow, the garded !raditionally as "practice," but it is part of compassionate working of true reality, called the continuous Shin religious life, beginning with Amida Buddha, which is realized and actualized in the quest for understanding and cuhninating in
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Buddhahood. Otherwise, gratitude may be dis This opening up is the fruition of constant torted into an animistic oksgesama mentality, "hearing" (mon), not only as the gateway but the called "a theodicy foc the happy days," which, final destination as capsulized in the expression, lacking the element oC negation, is unable to cope "hearing is none other than sbinjin" (mon-soku with misfortunes in liCe." Both the quest and the shin). The practice of "hearing," therefore, in consequent gratibJde are ultimately made possible volves several stages for its culmination in sbinjin; by the Primal Vow oC true compassion. they may be likened to the classical progression Third, while the body is not involved in through I) hearing (§ruta), 2) reflecting (cillll), and Shin practice in the sense of a fonnal meditative 3) repetitive cultivation (bh6vBIJ5) in traditional discipline, it is nevertheless an essential compo meditative practice. Of course, in Shin Buddhism nent oC the Cully realized state, for the mind-body the third stage is modified to mean the repeated ap complex is inseparable. Thus, the awakening of plication of what one has heard, the teaching, to shinjin means no less than actualizing "the body solving contradictions in everyday liCe. But the and mind that are supple and gentle" (shinshin three are to be capped by 4) hearing/awakening. nyiInan), as vowed in the Thirty-third Vow of This hearing difCers Crom the hearing on the ftrst Amida." The person who lives the nembutsu is stage which occurs within the subject- 7JJehciJicWodd 43 New Seri.. , No. 6; 1990 T.Unno heard sinks down without our awareness into This fmal point is also at the crux of the so the subconscious. The dichotomy between the called "transformation through the three vows," teaching and oneself begins to close, but the developed by Shinran, neither as a necessary understanding is stiU on the conceptual plane. sequential progression nor as a typology of reli 3) Repeated application and testing: this ac gious experience but as the contents of the awak cords with the original spirit of Sakyamuni ening to shinjin. The three vows are the aesthetic Buddha's injunction: "Just as the experts test ethical life of the 19th vow, the self-generated gold by burning it, culling it and applying it on good life of the 20th vow, and the life of shinjin a touchstone, my statements should be ac awakened by the 18th vow. Various interpretations cepted only after critical examination and not have been given, regarding the progression out of respect for me."l7 At this stage a through the three vows - religious, philosophical, dialectical relationship between oneself and and historical-but what is essential is the aware the teaching, between the conscious and sub ness that in spite of the deep-rooted self-attach conscious, occurs, such that the true self ment, hidden in the clinging to the practices of the begins to emerge through the teaching (reali 19th and 20th vows, true compassion permeates all zation of ki-no-jinshin) and the teaching three vows, guiding all beings to the ultimate gradually realizes itself, attains fruition, in the transformation that is Buddhahood.lI person (realization of hO-no-jinshin). The dis Let us lake a couple of examples to clarify cursive mode of thought is broken through. the dynamics of these four stages. First, we will 4) Hearing equals shinjin (mon-soku-shin): analyze the parable of the mustard seed from Early everything that is heard, the truth of dharma Buddhism and see how the teaching of imperma (hearing), defmes the totality of a person nence can radically change a person; and second, (awakening). The mind,lheart of the Buddha we will look at a myllkllnin story from the Shin covers the mind,lheart of the foolish, evil tradition to see how a foolish, evil being is being, transforming a person into a truly transformed by true compassion. awakened person. This awakening is bound The parable of the mustard seed involves less and limitless, experienced through the Kisa Gotami, who loses her beloved child, and out dynamic union of Amida Buddha and foolish of deep grief goes to the Buddha, asking for a being, a union which retains the dichotomy, medicine to bring her lil11e boy back to life. The while affmning a nondichotomous oneness. Buddha assents to her wish and teUs her, "You did Nondichotomous oneness means that the well, Gotami, in coming hither for medicine. Go wisdom and compassion of Amida, having enter the city, make the rounds of the entire city, become part of one's life, enables a person to beginning at the beginning, and in whatever house see the dichotomy within it the ever growing no one has ever died, from that house fetch tiny realization of the self-vain, false, and untrue grains of mustard seed."" GotamI makes the - in vivid contrast to that which is true, real rounds, but there is not a single family that can give and sincere. But a transformation occurs such her a handful of mustard seed, for everyone has that the false self is made into a true self. To known death in some form. She is deeply struck by describe this inner transformation Shinran has the universal truth of impermanence, death is some favorite metaphors: the ice of blind realized as being part of life, the son is given the passion melting to become the water of en proper funeral rites. And she proclaims: lightenment and the bits of rubble being changed into gold. The pat:ifjc World 44 New sm.., No. 6, 1990 T.UtuJO No viUage law, no law of marlc.et town, affuming all forms of life as precious in the midst No law of a single bouse is this - of old age, illness, and death. She has become truly Of all the worlds and all the worlds of gods, awakened, an awakening which expands the hori This only is the Law, that all things are zon of her life to embrace the sufferings of all impermanent. beings. Let us analyze another episode, revolving The mother returns to the Buddha, takes around an incident concerning the myDkilnin refuge in the Sangha, becomes a nun, and eventu Kichibei, who had a bed-ridden wife whom he had ally achieves fame as Kisa Gotami the Great taken care of for two years, day in and day oul '" Compassionate One. Once when a viUager remarlc.ed how tiring it must Here we see that Kiss Gotami's awakening be, he replied, "I don't know what fatigue is, is due to an internal process, following the general because caring for my wife everyday is always pattern of hearing, reflecting, cultivating, and both a flISt experience and a last experience." How hearing/awakening. She had heard the teaching of did Kichibei reach this enlightened awareness - impermanence, but it was taken objectively; she "always both a first experience and a last experi saw change and flux as part of the external world ence," an existential realization of impermanence, but not really touching her. Yet the teaching of flux, and change? He did not attain this immedi impermanence sank deep down into her subeon ately but only through a long struggle, a process scious, and as she reflected and thought about it, analyzed below. Even if the exact process de she began to realize that she herself-body, mind, scribed did not take place in this particular case, a all the senses - also constantly undergoes change. similar one must have occurred somewhere in But it was still on the intellectual plane, for when Kichibei's past to bring about his spiritual matur she is confronted with her own son's death, she ity. does not accept the truth of impermanence; in fact, Kichihei had heard the Shin teaching all his she stubbornly demands that her child be brought life, centered on the importance of awakening to back to life. shinjin, the dynamic unity of the foolish self and When Kisa Gotami goes to see the Buddha, true compassion. But what he heard initially was he does not sermonize about impermanence or the not for himself; it had nothing to do with his own Four Noble Truths; he makes her go out into the life. Foolish being meant other people, and true city, confront the reality of death everyWhere, and compassion or Amida had no immediate relevance grapple with it as a universal fact. The repetitive to his own life. Kichibei, of course had some confrontation with death in every household con intimation of his foolish nature; as an itinerant fums for Kisa Gotami the truth of impermanence. merchant, he experienced moments of frustration, The overwhelming evidence of loss makes her anger, greed, joy at success, and dejection at realize the teaching of impermanence not only in failure, but was not that the common lot of the death of her son but in her own fragility and humanity? mortality, but her vision of life is completely But one day his wife suffered a stroke and Ir.U\sformed from egoistic self-<:oncem to egoless became bed-ridden. Kichibei had to give up his concern for others. Now, her appreciation for the work, attend to his wife day in and day out - brevity of human life and the need to cherish every feeding, bathing, and taking care of her every living moment becomes a boundless empathy for personal need. The teaching never entered his all beings in pain and sorrow. For Kisa Gotami mind; he was just too busy with the chores that every word of the Buddha she now hears is not came one after another. What were the thoughts only true and real but becomes a saving grace, that might have come to him during the course of 7lIco PociJic Wodd 45 Ncw5mu, No. 6, 1990 T. Unno two years? He had both good days and bad days, When I ponder on the compassionate vow of but as the pressures increased with the passing of Amid&, established through five kaIpas of time, more and more he could not but think: Why profound thought, it is for myself, Kichibei did this happen to me? Why must I suffer so? Why alone. Because I am a being bound by so much should I alone have to take care of her? Why karmic evil, I feel even more grateful 10 the doesn't her sister come and help? Can 't!he doctor Primal Vow which is directed to save me. do something? Will she ever get better? And in (TannisMEpilogue)23 moments of despair: I wish she would die! When these thoughts occurred, all coming Para1Iello Kisa GotamI, who progressively from massive self-concern, words from even a felt the full impact of the truth of impermanence. deeper source - accumulated in years of hearing Kichibei went through the cycle of hearing the - welled forth from within: Shin teaching objectively, letting the words sink down into the subconscious, grappling with their All this the Buddha already knew and called compelling truth, applying them to life's contra US foolish beings filled with blind passion; dictions, and finally assenting lota11y 10 everything thus, when we realize that the compassionate heard. His life was thus authenticated by the vow of Other Power is for beings like our teaching. selves, the Vow becomes even more reliable We have delineated the process of Shin and dependable. (TannisM IX)" awakening, beginning with hearing and culminat ing in shinjin. Ultimately hearing and shinjin are Now, the teaching which he had heard over self-identical; and this hearing/awakening is both Ihe years came back to life everytime he became botlomless and fathomless. Yui-en, the author of W1happy or disgrWlUed, and the compelling mes TannisM, affmns this when he states: "How grate sage of dharma affmned his whole being: foolish ful I am that Shinran expressed this in his own and evil, thinking only about his own well being person to make us deeply reali:re that we do not and not really considering his wife's diffICult know the depth of karmic evil and that we do not plight, yet such a person is the primary concern of know the height ofTatMgata' s benevolence, all of !he Primal Vow. Thus, illuminated by "the wisdom which cause us 10 live in utter confusion"" (em granted by Amida," he clearly saw that his wife did phasis added). The perilous journey of self-reali not choose to become bed-ridden, nor did he zation in Shin Buddhism which is endless cannot himself choose to devote his life to her care, yet the be fully appreciated by conventional thinking_ reality was that both were living out their karmic destinies within the boundless compassion of m Amida, embraced and sustained by that which "grasps never to abandon."" Humbled, Kichibei Shin religious practice, however, does not struggled to embrace every difficulty in his life as end here, for the person of shinjin is committed to a confmnation of the working of true compassion, the life of hearing/awakening W1til the very end, and grateful, he accepted every word of Ihe living with a profound sense of humility , gratilude, dharma as defming and clarifmg his existence. No and awareness which continually broadens and longer was there need 10 look for life's fulfillment; deepens. The practical course of such a life, he had arrived. Now, he could identify with subsequent to awakening, has remained uncharted; Shinran: it has been vaguely referred to as the life of '1110 PMilic World 46 Now s.n.. , No. 6; /990 T. UII1IO gratitude which has never been considered to be between the Path of Sages and the Path of Pure religious practice as such. Yet it is supremely Land concerning love and compassion. In contrast important that Shin Buddhists embrace it as an to the Path of Sages wherein compassion may be extension of interior practice, so that awareness inconsistent and limited, ''The compassion in the will continue to grow and deepen. Path of Pure Land is to quic1dy auain Buddhahood, If we should apply the basic definition of saying the nembutsu, and with the true heart of practice to include everything thus described, we compassion and love save all beings as we de can say that the thrust of Shin practice now sire."" ''To quickly auain Buddhahood, saying the involves an expanded goal which is not just nembutsu" means to enter here and now the ocean personal salvation but universal deliverance, and of the Primal Vow, such that each of us is made to this goal is to be realiud through "the wisdom give up reliance on self-power and made to be granted by Amilia," enabling a person to act with come mediators in the on-going wade of true bUe compassion. AIl this is nothing but true reality compassion. We can say that Kichibei took care of realizing itself in arid through humanity. In sum, his wife nOl only because he was a devoted, the interior practice of Shin Buddhism is living the understanding husband, but because, having en life of hearing/awakening which knows no limits, tered the ocean of the Primal Vow, he sought to do such that positive changes for good result by virtue his utmost, with humility and gratitude, to reduce of the critical faculty acquired as the gift of shinjin his wife's suffering. A contemporary formulation (wisdom) and translated into action for the welfare of this approach is given by Tanabe Hajime in his of all beings (compassion). Philasopy as Metanoetics as follows: The problem that faces Shin Buddhism is one that also faces Buddhism in general. The In our gratitude the self is led to cooperate in teaching of impermanence, for example, has uni a mediating function in the absolute's work of versal validity, yet its bearing upon the life of an saving other relative beings. It is here that the average person must not only be taught as the Great Compassion of the absolute, which cherishing of this life, the importance of effort and receives the relative self by its transcendent cultivation, the sense of the interdependence and power, realizes its quality of absolute predica interconnectedness of all life, and the need to tion: it makes independent relative beings a awaken universal compassion, as did !Gsa Gotami, skilful means (upaya) to serve the workings of but it must carry this out in relation to concrete its Great Nay, and yet allows them their issues of universal concern: human and personal relative existence as an 'other' to serve as righls, the equality of all races, the non-discrimi mediators of absolute Other Power. (p. 256)'" nation between sexes, the very survival of the earth. In conclusion, Shin practice must con In the case of Shin Buddhism the interior cretely and practically "respond with gratitude for practice integral to hearing/awakening compels us the benevolence (of Amida Buddha) and should to address these issues also as mediators of great hope for peace in the world and the spread of compassion, not because we who are foolish and BuddhaDharma."'" The deepening and broaden evil are capable of it, but because it is the most ing of shinjin occurs only in so far as we relent natural thing to do within the working of the Primal lessly pursue the life of hearing/awakening in this Vow. Although space does not allow us to develop world. The interior practice of Shin naturally and this thesis fully at this time, the classical formula spontaneously helps us change systems of oppres tion for it can be found in Shinran's contrast sion whereever they occur into systems of compas- 1he P.ci/ic World 47 New Sen.. , No. 6, 1990 T.Unno sion. We thus are made to become humble and FOOlNOTES grateful participants in the ongoing drama of universal deliverance.'" 1. This paper was originaUy presented at the The interior practice which has been clar Third Conference of the International Association ifed by no means should bind a pelSOll to a rigid for Shin Buddhist Studies held in Honolulu, framework; in fact, what has been described is a Hawaii, in August, 1988. A version of this article process of awakening which is frequently over appeared in The Link (Newsletter of Nen-butsu looked but found at the core of Shin Buddhism. Followers in Europe: Les Editions de Ia Voie Ultimately, ofcowse, each of us must fmd our own Simple), No. IS (December 1988). way through the journey of life and discover for 2. llJdo..W8S81120, ShinshO-sMgyiJ-zensho our individual selves the boundless universe of (hereafter SSZ), II, 494. English !r., The l(Jdo Immeasurable Life and Light. This is the moral of Wasan (Ryukoku Translation Series, 1965), 102. the famous story about the art of thievery which See also the statement, "the going is easy but no cannot reaDy be taught to another; ultimately, it one is there," found in DaimurylJjuk~, SSZ I, 31. must be learned through one's own experiences . 3. KylJgyoshinshlJ, Chapter Shin, SSZ II, In order to teach the art of thievery to his son 48. English !r., The True Teaching, Practice and the father, a professional thief, one day lOOk him Realization oflhePureLand Way (hereafterTPR) to a big house, broke in, opened one of the large (Kyoto: Hongwanji International Center, 1983), chests and told him to jump in. The father imme Vol. II, 204. diately closed the lid and locked it, and returning 4. Tetsuo Unno, lodoshinshu Buddhism to the courtyard, pounded on the door, making a (San Francisco: Buddhist Churches of America, loud noise. The people, hearing the ruckus, came 1980),113. jumping out and began to search for the culpriL S. T 33.71Sb.17-18. The son, locked in the chest, became frightened 6. See, for example, "Dhyana for Begin and froze, until he thought up of a way to get ouL ners," in A Buddhist Bible, ed. Dwight Goddard He scratched on the lid, making the noise of a rat (Boston: Beacon Press, 1966),437496. gnawing, and when someone opened the lid, he 7. Tannislw: A Shin Buddhist Classic, Jr. jumped out and ran away. He was pursued, but Taitetsu Unno (Honolulu: Buddhist Study Center, when he came to a weD he threw a big rock into the 1984), XVI, 30. water. The pursuers thought the burglar had 8. See my "Bits of Rubble Change into jumped into the water and began searching for Gold: The Transformation of Self in Pure Land him. When the son safely returned home, he was Buddhism," Indo teLrugaku to bukkylJ (Indian Phi very upset with the father, but when the father losophy and Buddhism: Fujita KOtatsu Festschrift) asked him how he got free, he explained how he (Kyoto: Heirakuji, 1989),2747. did iL Thereupon, the father said, "Now you have 9. KylJgyoshinsM, Chapter Gyo, SSZ II, S. mastered the art! "" English !r., TPR I, 71. The saying of nembutsu, "Namu-amida 10. See Yoshifumi Ueda, "How is Shinjin to butsu," is Amida Buddha's grand confirmation, be Realized?", ThePacific World, New Series, No. affuming that each of us has truly arrived: "Now I (Fall, 1985). you have mastered the art!" 11. GosMsokushil, SSZ II, 697. The PaciJic World 48 Ne", Scies, No. 6; 1990 T.Unno 12. Sasaki Shoten, "Shinshu and Folk 20. From Soetsu Yanagi, The Unknown Religion," Bulletin of the Nanzan Institute for ClIIftsman (Tokyo: Kodansha International, Religion and Culture (1988) 33. 1978),155. 13. For this tenD, see Daimury{Jjuky{J, SSZ 21. Tannisho, 14. I, 11, 16,21,23, and 29. 22. For a pertinent discussion, see Tannisho 14. See The Ky{Jgy{JshinsM: The Collec XIII, 22-25. tion of Passages Expormding the True Teaching, 23. Tannisho, 35. Living, Faith, and Realizing in the Pure Land 24. Tannisho Epilogue, 36. (Kyoto: Ohtaniha Shumusho, 1968). 25. Tannisho III, 9. 15. "Dry Salvages," T.S. Eliot The Com 26. Berkeley: University of California plete Poems and Plays 1909-1950 (New York: Press, 1986,256. For criticism of Tanabe's inter Harcourt, Brace and Co., 1952), 136. pretation of Shinran, see the articles by Yoshifumi 16. A helpful guide for this purpose is Ueda and myself in The Religious Philosophy of Shinran: An Introduction to His Thought by Tanabe JIajime: Philosophy as Me/anoetics Yoshifumi Ueda and Dennis Hirota (Kyoto: (BeIkeley: Asian Humanities Press, 1990), 008. Honpa Honwanji Center, 1989). Taitetsu Unno and James W. Heisig. 17. Taltvasarpgraha, v. 3588. 27. GosMsokushu, SSZ II, 967. 18. For an interpretation relating the three 28. For further discussion, seemy "Personal vows to the historical situation, see Takeuchi Rights and Contemporary Buddhism," Human Yoshinori, The Heart of Buddhism (New York: Rights and the World's Religions, ed. LeRoy Crossroad, 1983), 48-68. Rouner (Notre Dame: U. of Notre Dame Press, 19. From The Teaching ofthe Compassion 1988),129-147. ate Buddha, ed. Edwin Burtt (New York: New 29. From D.T. Suzuki, Zen and Japanese American Library, 1982),45. Culture (Princeton: Princeton University Press, 1971),10. The Pacific Wood 49 New Series, No. 6; 1990