Spiritual Transformation and the Meaning of Shin Buddhism
by Alfred Bloom, Emeritus Professor, University of Hawaii
This essay addresses an important feature of Buddhism,
Jodo Shinshu or any religion of spiritual depth. That is, Buddhism is a
transforming teaching. It transforms our understanding of ourselves, and our
world. It gives rise to a broader and more inclusive perspective. It changes
attitudes and intellectual horizons. Particularly it transforms our human
relations and how we deal with people. Buddhism is not something to be
merely believed like a set of doctrine and beliefs. It is not simply a
ritual or a set of rules to follow. It is a spiritual force that works in
our lives.
In early Buddhism there are stories of people who
encountered the Buddha and suddenly attained the "spotless eye of truth."
They came to realize the truth of Buddhism in their hearts and minds and
became followers of Buddha. Enlightenment in principle means
transformation, bodhi or awakening. We waken to the truth. We wake up from
ignorance, delusions, greed, hatreds and prejudices. It means to go beyond
the petty, superficial misunderstandings which cause us to discriminate
against others. The awakening brought about in Buddhism helps us to deal
with our anxieties and our unhappiness.
In Mahayana Buddhism, teachers spoke of the
"transformation of consciousness." This term refers to a revolution in our
consciousness that arises as we become aware of the truth. For instance, at
some point in our lives we think that we are self-made, completely
independent people and the source of our own success. When there is the
transformation of consciousness, we see how others have contributed to our
lives, making our success possible, the discipline of our parents, the
guidance of our teachers, the support of our friends, as well as the
opportunity granted by employers. I recall a story where a woodpecker was pecking away at a tree, when it suddenly fell over. The woodpecker thought
he cut the tree down, when in reality, there was a woodsman cutting the tree
at the base. Buddhist transformation awakens a deep awareness of our
interdependence with all others, even the world of nature.
In Shinran’s thought it is called "eshin" or
"turning of
the mind." It is hirugaesu, meaning "to change one's mind." This
term is used in quotes of Shinran in the Tannishō. Shinran also
speaks of the water of our ignorance and passions transformed into the water
of the great treasure ocean… of the great wisdom-compassion of the Primal
Vow. He states: "The ice of blind passions melts and becomes the
water of virtues" (Collected Works of Shinran, I, p. 42, #91.).
Our spiritual corpses are transformed as they flow
into the sea of the Vow.
The ocean of the inconceivable Name does not hold
unchanged
The corpses of the five grave offenses and slander of the dharma;
The myriad rivers of evil acts, on entering it,
Become one in taste with the ocean water of virtues.
Rivers of blind passions, on entering the ocean --
The great, compassionate Vow
Of unhindered light filling the ten quarters --
Become one in taste with that sea of wisdom. (Ibid., p.371, #41-42.)
Spiritual transformation comes about as we hear of Amida’s
unconditional compassion expressed in the Vow which we encounter in the
midst of our frustrations while trying to solve life's problems on our own.
We have all encountered people who are in desperate straits, needing help.
Yet, they insistently refuse assistance, maintaining that they will solve
their problem themselves. They end up generally making things worse for
themselves and others. There needs to be a transformation of the mind to
recognize the compassion that awaits to embrace them and their problems.
Shinran himself describes the process of transformation in
the Sangantennyu or "Turning through the Three Vows," which he experienced
when he moved in his process of attaining true entrusting in Amida's Vow.
He moved from the struggle to gain enlightenment through his own power,
practicing morality and meditation according to the Nineteenth Vow, through the stage of relying on a practice such as the reciting of the Nembutsu for merit, finally reaching true entrusting, attaining
complete understanding of Amida Buddha's Vow, which opened his spiritual eye
to the true source of our enlightenment or awakening. This process represents a life of spiritual growth, going beyond self-striving to
awareness of Other-Power as the reality of interdependence.
A dramatic illustration of transformation can be found in
the story of Myōhōbō, related in "The Godensho" biography of Shinran.
According to this story, when Shinran moved into the area of Eastern Japan
to share the Dharma of Other-Power after his release from exile from
Kyoto, there was a Yamabushi or Mountain ascetic who opposed his
teaching. The Yamabushi were very popular among the villages, because of
their prayers for healing, and release from curses and demons. They underwent severe training in the rigorous environment of mountain tops to
acquire their spiritual power through mortifying their bodies and trying to
gain enlightenment. Demon possession and curses were widespread in
Japanese society. The monk threatened to kill Shinran because the
compassionate teaching of Amida drew people away from his magical
practices...
Shinran’s teaching of the unconditional compassion of
Amida freed people from magical beliefs and fears of demons and curses.
Trust in Amida’s Vow is spiritually liberating. In Tannishō, Shinran
declares that the Nembutsu is the single path free of hindrances. Those who
walk this path of freedom are not threatened by demons or any opponents and
there is no karmic retribution.
The Yamabushi, Myōhōbō, the name he acquired as a disciple
of Shinran, plotted to ambush Shinran as he made his daily tour. However,
though he waited for his prey, Shinran did not appear. Frustrated and
impatient, he went to Shinran's rsidence to have it out with him. At the
instant he met Shinran, all his hatred dissipated and he became one of
Shinran's leading disciples.
We do not know exactly what happened, but perhaps Shinran,
confident in his own faith, received the monk openly and with friendly
compassion. Shinran certainly must have known who he was and was aware of
his hatred and his motive for visiting. He would have recognized the
distinctive dress of the monk. Secure in Amida's compassion, he conveyed it
to Myōhōbō who was disarmed spiritually and transformed from an enemy to a
friend.
In Shinran’s letters, he received news of Myōhōbō's death
after an illness with sorrow and fond memory. He recalled the horrendous
deeds that he had planned to do but then transformed to an important
follower of Amida's Vow.
The transforming power of Amida's Vow still works today as
the recitation of the Nembutsu. Shinran has noted that constant recitation
of the Nembutsu mellows our minds, enveloping it in compassion. Namu Amida
Butsu reveals to us the spiritual unity of our human aspirations for truth
and fulfillment of life and the embrace of the Infinite which is the meaning
of the name. Awareness of the embrace of the Infinite expands the horizons
of life in this world through our human fellowship and in the life beyond
when we become one with the saving reality that works for the awakening of
all beings.
