Nembutsu, and "Meditation" Question - Shin Buddhism

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Gnosis984
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Nembutsu, and "Meditation" Question - Shin Buddhism

Post by Gnosis984 »

Some of you may know that I have been searching for a school that I can commit to faithfully, and tonight, after reading many fine articles over at Muryoko: Journal of Shin Buddhism, http://www.nembutsu.info/index.htm, I have come to a few questions regarding Shin Buddhism.

1. Regarding Nembutsu:
This question, I should start with a brief preface. I have seen both that "Meditation" is not needed in Jodo Shinshu, as well as the view that it can be used as an auxiliary practiice in Jodo Shu, and it has led me into confusion.
This question can refer both to a verbal, or silent recitation. "Meditation" can result in a clear, and concentrated mind. From what I have read about "Deep Hearing", it seems that a concentrated, one-pointed mind would seem beneficial to the act of "Deep Hearing", regardless if one is practicing the Nemutsuu, Sutra study, listening to Dharma talks, etc. My experiences with Zazen although not very advanced, mainly just using the counting of breath as an anchor have indeed led me to a slight expansion of clarity, so it has brought to mind the question of relying on the Nembutsu in a similar way. Please do not think my question is in any way demeaning, but I am speaking out of ignorance, and am really trying to understand.

2. Regarding "Deep Hearing":
From my own past experiences, I have found that after the above mentioned "meditation", when I would go to read a Sutra, it seems to resonate more with me, allowing me to understand the Sutra a little better. I do not want my questions to suggest that I view the Nembutsu as inferior in any way, because that is far from it, but I have been profoundly drawn to the Japanese sects of Pure Land Buddhism, and am just trying to clarify questions that are confusing me.

I have come across a few Shin webpages, and articles, where some stress just Nembutsu, while others stress "auxiliary" practices, such as Refuge in the Three Jewels, the 5-8 precepts, Sutra chanting, and study along with the Nembutsu as the prime practice. Now, my understanding of the self-power/other-power concept is limited, but I do see Shin as having a complete reliance upon the other power. Is there any interpretations of such self power practices like mindfullness, concentration interpreted as being beneficial to the Deep Hearing that is stressed in Shin? I do not have any quarrels with other power, but it seems the more sources I check out, it just adds to confusion, and frustration.

Any help, no matter how small will be most appreciated, and my appologies if these questions have come up in the past.
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Re: Nembutsu, and "Meditation" Question - Shin Buddhism

Post by LastLegend »

Buddha Recitation the oral form is the most powerful practice. If ones mind only focuses on recitation, that itself is the main practice itself. When the mind is only focusing on recitation, it has no time to break precepts. When reciting orally, the mind turn inward to "see" the recitation and hear the sound of recitation at the same time. To have a picture of it, we can see awareness as the background, and "see" and hear reciting thought arises from it. The nature of the reciting thought is empty if that's any more confusing.

Just my thought. I could be wrong.
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Re: Nembutsu, and "Meditation" Question - Shin Buddhism

Post by Admin_PC »

I like what LastLegend said, but I'm going to throw in my own $.02.
Gnosis984 wrote:1. Regarding Nembutsu:
This question, I should start with a brief preface. I have seen both that "Meditation" is not needed in Jodo Shinshu, as well as the view that it can be used as an auxiliary practice in Jodo Shu, and it has led me into confusion.
I'm curious where the info on Jodo Shu comes from? Muryoko is a great source of info for Jodo Shin Shu, but from time to time excellent teachers of Jodo Shin Shu have been known to make statements about the practices of Jodo Shu that do not apply to the (main) Chinzei branch of Jodo Shu. I'm not 100% sure that this is the case, but the standard answer for Jodo Shu people in regards to practices outside of Nembutsu is that anything is fine once one is regularly performing one's 10,000 to 20,000 recitations.
Gnosis984 wrote:This question can refer both to a verbal, or silent recitation. "Meditation" can result in a clear, and concentrated mind. From what I have read about "Deep Hearing", it seems that a concentrated, one-pointed mind would seem beneficial to the act of "Deep Hearing", regardless if one is practicing the Nembutsu, Sutra study, listening to Dharma talks, etc. My experiences with Zazen although not very advanced, mainly just using the counting of breath as an anchor have indeed led me to a slight expansion of clarity, so it has brought to mind the question of relying on the Nembutsu in a similar way. Please do not think my question is in any way demeaning, but I am speaking out of ignorance, and am really trying to understand.
There are some schools of Jodo Shin Shu in the US that do have "meditation" classes, especially temples influenced by Rev Ogui, who studied with Suzuki Roshi of the Soto school of Zen. On the other hand, DT Suzuki, who experienced a Kensho as a result of his Soto Zen training, said that Nembutsu can lead to the same place as Zazen - a thought verified by other teachers of Chan and Zen throughout history. So it's not a situation where supplementation is really needed. Also, you can perform "Deep Hearing" while performing Nembutsu, or in normal daily activities. Nembutsu is also recommended while performing normal daily activities. It's a slightly different path than Zen's mindfulness practices, but will have similar end results. From my own limited experience, my mind goes through the same motions whether I'm focusing on my breath or reciting the Buddha's name. If anything, I think sticking with one method (versus mixing in others) would help you develop that one method more fully, but that's just me.
Gnosis984 wrote:2. Regarding "Deep Hearing":
From my own past experiences, I have found that after the above mentioned "meditation", when I would go to read a Sutra, it seems to resonate more with me, allowing me to understand the Sutra a little better. I do not want my questions to suggest that I view the Nembutsu as inferior in any way, because that is far from it, but I have been profoundly drawn to the Japanese sects of Pure Land Buddhism, and am just trying to clarify questions that are confusing me.

You may find similar clarity achieved through reciting the Nembutsu for an extended period of time before reading the sutra as well. Another thing that I've found interesting is chanting a sutra, even in English, at a rhythmic pace with a fish drum. The more often you do it, you get this interesting echo effect where levels of meaning of the sutra start to unfold as you hear yourself recite it.
Gnosis984 wrote:I have come across a few Shin webpages, and articles, where some stress just Nembutsu, while others stress "auxiliary" practices, such as Refuge in the Three Jewels, the 5-8 precepts, Sutra chanting, and study along with the Nembutsu as the prime practice. Now, my understanding of the self-power/other-power concept is limited, but I do see Shin as having a complete reliance upon the other power. Is there any interpretations of such self power practices like mindfulness, concentration interpreted as being beneficial to the Deep Hearing that is stressed in Shin? I do not have any quarrels with other power, but it seems the more sources I check out, it just adds to confusion, and frustration.

What you're talking about is more representative of mainland asian forms of Pure Land practice (Chinese, Vietnamese, Korean, etc). You'll also find similar recommendations for practice in Tendai (at least the more exoteric forms). For Shin, about the only thing that's close is the Buddhist Faith Fellowship, which does advocate Shin and Zen combined practice.

On one hand, seated breath meditation is only just one form of mindfulness & concentration practice, even among non-Nembutsu schools. Others include walking meditation, sutra chanting, mindful eating, etc.

On the other hand, Nembutsu has a very significant meditative aspect - it eventually leads to Nembutsu Samadhi. Reading/reciting the Pure Land sutras should be part of a Shin Buddhist education, knowing what they say is a supportive factor in Nembutsu Samadhi (the illiterate folks of the past would've garnered this understanding orally from their teachers).

I've gone through some of this same thought process in the past. I thought that Nembutsu was too simple, that it might not be enough, that maybe I was missing something or just slacking. Thought that I had to be doing meditation, that meditation would help me achieve some goal more quickly. Plus, most Westerners equate Buddhism with meditation, so the thought of "am I really practicing Buddhism?" would come up whenever they would ask me about my meditation practice. I think I started getting more confidence in Nembutsu-only practice when I dropped everything else and started shooting for higher numbers of Nembutsu: 1,000 to 2,000 and higher. Both seated meditation & nembutsu schools stress confidence in the practice as primary and warn against trying to accomplish anything via the practice.
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Re: Nembutsu, and "Meditation" Question - Shin Buddhism

Post by plwk »

Another thing that I've found interesting is chanting a sutra, even in English, at a rhythmic pace with a fish drum. The more often you do it, you get this interesting echo effect where levels of meaning of the sutra start to unfold as you hear yourself recite it.
You mean 'wooden fish'? lol
Interesting experience you have. Funny, all these years of using it and all I get is dok dok dok... maybe you shld recommend me your brand of wooden fish...
Maybe, I was more worried about neighbours complaining about the noise too... have reduce it over the years to only major chant parts :mrgreen:
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Re: Nembutsu, and "Meditation" Question - Shin Buddhism

Post by Admin_PC »

plwk wrote:
Another thing that I've found interesting is chanting a sutra, even in English, at a rhythmic pace with a fish drum. The more often you do it, you get this interesting echo effect where levels of meaning of the sutra start to unfold as you hear yourself recite it.
You mean 'wooden fish'? lol
Interesting experience you have. Funny, all these years of using it and all I get is dok dok dok... maybe you shld recommend me your brand of wooden fish...
Maybe, I was more worried about neighbours complaining about the noise too... have reduce it over the years to only major chant parts :mrgreen:
Sorry, we just called it "Moktak" back in Texas, so I'm not really used to referring to it in English.

Most of my experience with it was at the Vietnamese temple, using the mid-sized (7-inch or larger) drum for the English-speaking ceremony. So I didn't have to worry about bothering anyone with the noise. My last ceremony there, I was able to use the huge wooden fish, with the really heavy, long striker. It was heavy & difficult, a real workout, but it required a lot of concentration and it was actually fun. At home, I have a small, little 3-inch wooden fish, and have used it a number of times with sutra and nembutsu/nianfo recitation. I do have to worry about making too much noise when I practice late at night and it's a little smaller, so i have to worry a lot more about my aim. It's a little bit harder to get into that zone with my small wooden fish.

I would say that I got more out of the experience of striking the wooden fish while reciting at the temple, because it was always the same liturgy, I was chanting with other people, the sound wasn't an issue, and the size of the drum made it a little easier to settle into the rhythm of striking. I could just lose myself in the experience, letting my own thoughts drop off, and "hear" the words we were chanting in different ways than normally. In general, I think out loud recitation is great, especially when what you're reciting is in a language you can understand (like your native language). I can get that "echo" effect with or without the drum. I just find that I get the most out of it when it's a liturgy I've recited before, when it's easy to fall into the rhythm of the striking, and when it's in a language I can understand so I can reflect (or "echo") on what I just said.
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Re: Nembutsu, and "Meditation" Question - Shin Buddhism

Post by Losal Samten »

Could always go with mala and prayer wheel for the stealth approach.
Lacking mindfulness, we commit every wrong. - Nyoshul Khen Rinpoche
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Re: Nembutsu, and "Meditation" Question - Shin Buddhism

Post by Gnosis984 »

I've gone through some of this same thought process in the past. I thought that Nembutsu was too simple, that it might not be enough, that maybe I was missing something or just slacking. Thought that I had to be doing meditation, that meditation would help me achieve some goal more quickly. Plus, most Westerners equate Buddhism with meditation, so the thought of "am I really practicing Buddhism?"
This is exactly my feeling currently. My experience in practical Buddhism is mostly seated meditation, so I tend to completely forget that there is much more to it.
What you're talking about is more representative of mainland asian forms of Pure Land practice (Chinese, Vietnamese, Korean, etc). You'll also find similar recommendations for practice in Tendai (at least the more exoteric forms). For Shin, about the only thing that's close is the Buddhist Faith Fellowship, which does advocate Shin and Zen combined practice.
That is one of the webpages that I was reading which kind of added to confusion. I went looking to try to find an overall picture of Shin, but it seemed to me that different groups within it incorporate other aspects.
On the other hand, DT Suzuki, who experienced a Kensho as a result of his Soto Zen training, said that Nembutsu can lead to the same place as Zazen - a thought verified by other teachers of Chan and Zen throughout history. So it's not a situation where supplementation is really needed.
I have great respect for D.T. Suzuki, so I am curious as to where he said this?

It seems all to clear to me now that the only way to resolve my doubts, and confusions would be to start Nembutsu. Can the Nembutsu done sitting in whichever posture that is preferred, or standing?
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Re: Nembutsu, and "Meditation" Question - Shin Buddhism

Post by DGA »

or walking, as in Zhiyi's circumambulating nembutsu practice
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Re: Nembutsu, and "Meditation" Question - Shin Buddhism

Post by Losal Samten »

Or dancing.

phpBB [video]


(As a side are there any accurate representations of Ippen's nembutsu dance? In the house of Ohi in Shinshu region, where it is said that Saint Ippen danced Odori Nembutsu for the first time, there is an anecdote that since the people danced so wildly, the floor of the house crumbled.)
Lacking mindfulness, we commit every wrong. - Nyoshul Khen Rinpoche
འ༔ ཨ༔ ཧ༔ ཤ༔ ས༔ མ༔
ཨོཾ་ཧ་ནུ་པྷ་ཤ་བྷ་ར་ཧེ་ཡེ་སྭཱ་ཧཱ།།
ཨཱོཾ་མ་ཏྲི་མུ་ཡེ་སལེ་འདུ།།
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Re: Nembutsu, and "Meditation" Question - Shin Buddhism

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Gnosis984 wrote:That [Buddhist Faith Fellowship?] is one of the webpages that I was reading which kind of added to confusion. I went looking to try to find an overall picture of Shin, but it seemed to me that different groups within it incorporate other aspects.
Assuming you were talking about BFF: they are kind of an American Pure Land school, similar to how the Amida Trust is a UK/US Pure Land school, neither really represents an official lineage going back to Japan. The 2 major lineages for Shin Buddhism are the Otani School (Higashi Honganji) and the Nishi Honganji.

The former has some small representation in the US, particularly the Higashi Honganji temple in Los Angeles, the Maida Center, the Bright Dawn Sangha, and can be seen on the webpage for the the Living Dharma group out of West Covina.

The later is represented in the US mainly by the BCA and the Shin IBS. There is also a "True Shin Buddhist" group, influenced by the writings of Eiken Kobai, that has a significant online presence and prides itself on presenting a more standard, orthodox interpretation of the Nishi Hongwanji teachings.
Gnosis984 wrote:I have great respect for D.T. Suzuki, so I am curious as to where he said this?
quotes taken from the book we're about to do a study group on: Pure Land Zen, Zen Pure Land.
DT Suzuki, [i]The Eastern Buddhist[/i], Vol 4, No 2, p 121 wrote:We observe that even the extremely devotional form of Buddhist life as revealed in the [Pure Land] begins in its last stage of "spiritual rest" ... to approach the Zen type. Indeed here lies the unity of Buddhist experience throughout its varied expressions.
DT Suzuki, [i]The Eastern Buddhist[/i], Vol 3, No 4, p 314 wrote:Jiriki (self-power) is the ... [wisdom] aspect of enlightenment and tariki (other-power) is the ... [Great Compassion] aspect of the same. By [wisdom] we transcend the principle of individuation, and by [Great Compassion] we descend into a world of particulars. The one goes upwards while the other comes downwards, but this is our intellectual way of understanding and interpreting enlightenment, in whose movement however there is no such twofold direction discernible.
DT Suzuki, not sourced - Pure Land Zen, Zen Pure Land wrote:the psychological effects of the repetition
of the holy name are close to the effects of Zen meditation.
For additional quotes, you may just want to read DT Suzuki's The Buddha of Infinite Light: The Teachings of Shin Buddhism, the Japanese Way of Wisdom and Compassion.
Gnosis984 wrote:It seems all to clear to me now that the only way to resolve my doubts, and confusions would be to start Nembutsu. Can the Nembutsu done sitting in whichever posture that is preferred, or standing?
Walking, sitting, standing, or doing one's daily activities. I maintain a slight modification of Chin Kung's 10 Recitation Method whether I'm able to set aside significant time for Nembutsu or not.

...
Mother's Lap wrote:Or dancing.
The drumming that I usually do on Sundays (missed today due to illness) is based on the style depicted in your video, minus the mini-cymbals/hand-gongs/pseudo-cowbells and toting slightly different drums.
phpBB [video]
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Re: Nembutsu, and "Meditation" Question - Shin Buddhism

Post by Son of Buddha »

Nembutsu can derive the same experience as zazen meditation.
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Re: Nembutsu, and "Meditation" Question - Shin Buddhism

Post by 明安 Myoan »

Hi, Gnosis! Great to see you.

First if I may, I'd like to share something I wrote recently regarding other practices such as meditation that may at least show you one perspective:
One of the greatest kindnesses of Amida in my experience has been in transforming my relationship with the "sundry practices" like chanting, meditating, offering incense and so on.
Relying on myself, practice went according to my mood, with great ups and downs. Sometimes it was like putting a lid on a boiling pot, so I'd have to stop. For some dispositions, it can simply become too exhausting to be a Buddhist in this way.
But hearing the nembutsu, all these practices and life itself are seen to be the myriad forms of Amida's boundless generosity and compassion. Therefore, sitting, precepts, offering incense become gifts, not duties or projects... and seeing such kindness, that we passionate beings would have the chance to offer a speck of dust or to rest quietly, what can we do but gratefully say "Namu Amida Butsu"?
So for me, the nembutsu brings a transformative realization that turns all practices into gratitude. Even this is provided.
Gnosis984 wrote:1. Regarding Nembutsu:
This question, I should start with a brief preface. I have seen both that "Meditation" is not needed in Jodo Shinshu, as well as the view that it can be used as an auxiliary practiice in Jodo Shu, and it has led me into confusion.
Meditation with the view of doing something to purify the mind, realize enlightenment, or self-improve is very tricky. But even Dogen admonished against this, clarifying many times that practice itself is realization, that sitting is not some step in a long process.
Likewise, if our mind is seated firmly in the nembutsu, every activity is the compassionate activity of Amida, because we recognize its true source as other than "this self liberating itself". I think perhaps the emphasis to abandon other practices is pragmatic: we want to rely on ourselves, i.e. identify with our efforts and own goodness, a trap easy to fall into when we accumulate merit or work to transform the mind. The nembutsu in Jodo Shinshu is gratitude and humility before Other-Power, and so safer for egotistical beings who fool themselves.
2. Regarding "Deep Hearing":
From my own past experiences, I have found that after the above mentioned "meditation", when I would go to read a Sutra, it seems to resonate more with me, allowing me to understand the Sutra a little better. I do not want my questions to suggest that I view the Nembutsu as inferior in any way, because that is far from it, but I have been profoundly drawn to the Japanese sects of Pure Land Buddhism, and am just trying to clarify questions that are confusing me.
Where does the deep hearing come from? Who says the nembutsu? If it's something we create through our own diligent practice and goodness, then these things are coming from the world of thought-emotion-volition mind, and they will be subject to the crazy ups and downs of this same volatile mind.
We're not entreated so much to plug one practice in place of another, but to delve into the heart and discover faith with this most expedient teaching. Even Honen, who was absolute in his setting aside of practices like meditation, stressed the importance of the threefold devotional heart, which is not dependent on what we do but on what we recognize is being provided as we approach Amida through the nembutsu. He compared the deluded mind to a pond covered in thick reeds. If we draw close enough (follow the call of the nembutsu), we will see the fullness of the moon reflected.

It may be helpful to think of the nembutsu more broadly than a specific practice. It's the seedbed of our lives, from which gratitude, love, and renunciation spring, like plants growing without us somehow forcing the seeds to sprout. The nembutsu is not some words uttered, but our universal life that is lived. Deep hearing is seeing this for yourself. Really, where does the nembutsu come from when you say it? Amida is close indeed.
I have come across a few Shin webpages, and articles, where some stress just Nembutsu, while others stress "auxiliary" practices, such as Refuge in the Three Jewels, the 5-8 precepts, Sutra chanting, and study along with the Nembutsu as the prime practice. Now, my understanding of the self-power/other-power concept is limited, but I do see Shin as having a complete reliance upon the other power. Is there any interpretations of such self power practices like mindfullness, concentration interpreted as being beneficial to the Deep Hearing that is stressed in Shin?

Self-Power is called the difficult path because it traditionally takes many eons. Habituated clinging, aversion, and ignorance are very profound: we are egotistical beings drowning in an impossible ocean of karma built up through many years and many lives. So it's not that Self-Power isn't beneficial, merely that it is supremely difficult, and we mustn't underestimate the extent of our confusion. Shin encourages us to be realistic about our capacities, the closeness of death, and the world we live in. For many, the nembutsu becomes just about the only option.

So engaging in mindfulness, chanting, study, are well and good: they have merit. They may become a subtle source of identification however, swapping "worldly passionate being" for "ethical diligent Buddhist being". I would say if this practice draws you, establish yourself firmly in the nembutsu first. Then, if through gratitude for this life given by Other-Power, you feel moved to offer incense, offer incense; if through sheer love for Amida's benevolence you wish to sit quietly and acquaint yourself with the myriad gifted forms playing through your mind and body, sit in meditation. It's very different to do these things in this way than to labor for merit or strive to improve the mind. It was certainly a relief for me!
Gnosis984 wrote:This is exactly my feeling currently. My experience in practical Buddhism is mostly seated meditation, so I tend to completely forget that there is much more to it.
Yes! Buddhism is for living, which includes many activities.
I have great respect for D.T. Suzuki, so I am curious as to where he said this?
Suzuki wrote quite a bit about Pure Land. Here is just one example: http://www.worldwisdom.com/public/viewp ... Suzuki.pdf
It seems all to clear to me now that the only way to resolve my doubts, and confusions would be to start Nembutsu. Can the Nembutsu done sitting in whichever posture that is preferred, or standing?
I'll quote Honen here: "Within the nembutsu gate, the recitation of nembutsu is performed while walking, standing, sitting, or lying down, awake or asleep, without regard to the manner in which it is recited. Nembutsu is also recited without regard to one's ability."
Let the nembutsu soak into your most ordinary daily life. Where it shows up may surprise you and teach you a lot. While doubting, being depressed, angry, or joyful, the nembutsu appears: investigate this thoroughly. I hope you are astounded and deeply touched by such benevolence.

I personally sit zazen once or twice a day, watching the nembutsu play in and out of the mind. I feel this is a special time I can set aside during the day, as if to visit a good friend.

Hope to see you around :)
Namu Amida Butsu
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Re: Nembutsu, and "Meditation" Question - Shin Buddhism

Post by Gnosis984 »

One of the greatest kindnesses of Amida in my experience has been in transforming my relationship with the "sundry practices" like chanting, meditating, offering incense and so on.
Relying on myself, practice went according to my mood, with great ups and downs. Sometimes it was like putting a lid on a boiling pot, so I'd have to stop. For some dispositions, it can simply become too exhausting to be a Buddhist in this way.
But hearing the nembutsu, all these practices and life itself are seen to be the myriad forms of Amida's boundless generosity and compassion. Therefore, sitting, precepts, offering incense become gifts, not duties or projects... and seeing such kindness, that we passionate beings would have the chance to offer a speck of dust or to rest quietly, what can we do but gratefully say "Namu Amida Butsu"?
So for me, the nembutsu brings a transformative realization that turns all practices into gratitude. Even this is provided.
So engaging in mindfulness, chanting, study, are well and good: they have merit. They may become a subtle source of identification however, swapping "worldly passionate being" for "ethical diligent Buddhist being". I would say if this practice draws you, establish yourself firmly in the nembutsu first. Then, if through gratitude for this life given by Other-Power, you feel moved to offer incense, offer incense; if through sheer love for Amida's benevolence you wish to sit quietly and acquaint yourself with the myriad gifted forms playing through your mind and body, sit in meditation. It's very different to do these things in this way than to labor for merit or strive to improve the mind. It was certainly a relief for me!
I find both the above quotes to be very insightful to my current situation. As someone trying to find a school in which I can follow singly, I have been drawn to the Pureland schools after reading the Threefold Pureland Sutras. I have picked up free versians of Shinran such as the KyoGyoShinSho, and the compilation of some of his sayings in the Tannisho. Unfortunately, I haven't been able to find a copy of Honen's major work yet until I buy one.

I know that by practicing meditation like Shamatha to calm the mind, taking the precepts, studyng sutras, etc, that I am not going to become enlightened, yet for some reason I find them to be very important to me. I really feel perplexed.
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Re: Nembutsu, and "Meditation" Question - Shin Buddhism

Post by 明安 Myoan »

You may find this set of pithy responses to 145 questions put to Honen interesting: http://jodomon.blogspot.com/2009/09/hon ... opics.html

The Tannisho also is excellent. It's very brief and can be read in its entirety in 20 or 30 minutes. Alfred Bloom wrote a commentary on the Tannisho called "Tannisho: A Resource for Modern Living" that is worth reading.

At the Pure Land temple I attend, each week we take refuge, chant sutras, sometimes take precepts... It seems only natural to want to do your best, offering what we can, especially when we realize the benevolence of countless beings shown towards us that we are even alive, let alone encountering the Dharma. Why are you perplexed? :)
Namu Amida Butsu
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Re: Nembutsu, and "Meditation" Question - Shin Buddhism

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You may find this set of pithy responses to 145 questions put to Honen interesting: http://jodomon.blogspot.com/2009/09/hon ... opics.html" onclick="window.open(this.href);return false;
Thank you for the link,it was great. Besides those questions, it had sections on the first few chapters of Honen's Senchakushu which I have been desperately searching for online with no luck.
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Re: Nembutsu, and "Meditation" Question - Shin Buddhism

Post by 明安 Myoan »

How's it going, Gnosis?
Namu Amida Butsu
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