Difference between revisions of "Karmic Defilements"
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<poem> | <poem> | ||
by Zuio H. Inagaki | by Zuio H. Inagaki | ||
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We call him the '[[Buddha]] of [[Pure]] [[Light]]'. | We call him the '[[Buddha]] of [[Pure]] [[Light]]'. | ||
Once his [[Light]] illumines us, we attain [[deliverance]] with | Once his [[Light]] illumines us, we attain [[deliverance]] with | ||
| − | All our [[karmic]] [[Defilements]] removed. ([[Jodo]] Wasan 7) | + | All our [[karmic]] [[Defilements]] removed. ([[Jodo]] [[Wasan]] 7) |
| − | In Shin [[Buddhism]], we are taught that [[Faith]] ([[shinjin]]) has two aspects: [[awareness]] of one's [[karmic]] [[evils]] and deep [[Faith]] in [[Amida]]'s saving [[Power]]. [[Shan-tao]] - the Sixth [[Master]] - in explaining the second of the three aspects of [[Faith]] mentioned in the [[Contemplation Sutra]], states: | + | In [[Shin]] [[Buddhism]], we are [[taught]] that [[Faith]] ([[shinjin]]) has two aspects: [[awareness]] of one's [[karmic]] [[evils]] and deep [[Faith]] in [[Amida]]'s saving [[Power]]. [[Shan-tao]] - the Sixth [[Master]] - in explaining the second of the three aspects of [[Faith]] mentioned in the [[Contemplation Sutra]], states: |
| − | 'Deep [[Mind]] is the [[Mind]] of deep [[Faith]]. It has two aspects. Firstly, one deeply and decidedly realizes that one is actually an ordinary [[being]] full of [[karmic]] [[evils]] and bound to cycles of [[birth]] and [[Death]], continually sinking and transmigrating in [[Samsara]] from | + | 'Deep [[Mind]] is the [[Mind]] of deep [[Faith]]. It has two aspects. Firstly, one deeply and decidedly realizes that one is actually an ordinary [[being]] full of [[karmic]] [[evils]] and [[bound]] to cycles of [[birth]] and [[Death]], continually sinking and transmigrating in [[Samsara]] from {{Wiki|innumerable}} [[kalpas]] ago without any {{Wiki|hope}} of [[deliverance]]. Secondly, one deeply and decidedly realizes that The [[Forty-Eight Vows]] of [[Amida Buddha]] embrace [[Sentient beings]] and enable those who [[Trust]] the [[Power]] of his [[Vow]] without [[Doubt]] and [[apprehension]] to be born unfailingly in the [[Pure land]].' |
| − | These reflections upon [[Human nature]] and [[human]] [[Destiny]] offer the [[vital]] key to our understanding of our own selves. [[Shan-tao]] gives us a true picture of what we really are in the continual current of [[Karma]]. All of us have our own historical [[existence]] as a {{Wiki|continuum}} of [[karmic]] [[cause and effect]]. The current of [[Karma]] which no one but ourselves has created carries us on and on without an end and without hope of salvation. | + | These reflections upon [[Human nature]] and [[human]] [[Destiny]] offer the [[vital]] key to our [[understanding]] of our [[own]] selves. [[Shan-tao]] gives us a true picture of what we really are in the continual current of [[Karma]]. All of us have our [[own]] historical [[existence]] as a {{Wiki|continuum}} of [[karmic]] [[cause and effect]]. The current of [[Karma]] which no one but ourselves has created carries us on and on without an end and without {{Wiki|hope}} of {{Wiki|salvation}}. |
| − | Shan-tao's explanation of the [[reality]] of [[human existence]] and that of [[Amida]]'s saving [[Power]] has been shared by other [[Pure land]] [[masters]], and has served as the | + | [[Shan-tao's]] explanation of the [[reality]] of [[human existence]] and that of [[Amida]]'s saving [[Power]] has been shared by other [[Pure land]] [[masters]], and has served as the standard of [[Faith]] in [[Pure Land Buddhism]]. In [[Shinran]], however, any implication of [[self]]-[[Power]], which may be suspected in the [[Mental]] [[attitude]] of '[[Faith]]' or '[[belief]]' on the side of the aspirant, is completely negated. He does not teach us to 'believe' or '[[Trust]]' in the ordinary [[sense]] of these words, but [[urges]] us to give up our [[Faith]] and [[belief]], which are inevitably [[rooted]] in our [[self-centeredness]] and [[Evil]] [[passions]], and even [[urges]] us to give up our entire selves! By giving ourselves up to [[Amida]], we find ourselves in the [[Light]] of his [[Wisdom]] and [[Compassion]]. |
| − | [[Amida]]'s [[Light]] of [[Pure]] [[Wisdom]] is bound to penetrate to the depths of our [[existence]] and dissolve our tenacious [[karmic]] bonds. With our [[impure]] [[Karma]] cancelled by [[Amida]]'s [[pure]] [[Karma]], we enjoy participation in his [[pure]] [[activity]], expressing our [[Gratitude]] by the [[Nembutsu]]. | + | [[Amida]]'s [[Light]] of [[Pure]] [[Wisdom]] is [[bound]] to penetrate to the depths of our [[existence]] and dissolve our tenacious [[karmic]] bonds. With our [[impure]] [[Karma]] cancelled by [[Amida]]'s [[pure]] [[Karma]], we enjoy participation in his [[pure]] [[activity]], expressing our [[Gratitude]] by the [[Nembutsu]]. |
</poem> | </poem> | ||
{{R}} | {{R}} | ||
Latest revision as of 01:02, 14 January 2024
by Zuio H. Inagaki
Amida's Light of Awakening is the most brilliant of all;
We call him the 'Buddha of Pure Light'.
Once his Light illumines us, we attain deliverance with
All our karmic Defilements removed. (Jodo Wasan 7)
In Shin Buddhism, we are taught that Faith (shinjin) has two aspects: awareness of one's karmic evils and deep Faith in Amida's saving Power. Shan-tao - the Sixth Master - in explaining the second of the three aspects of Faith mentioned in the Contemplation Sutra, states:
'Deep Mind is the Mind of deep Faith. It has two aspects. Firstly, one deeply and decidedly realizes that one is actually an ordinary being full of karmic evils and bound to cycles of birth and Death, continually sinking and transmigrating in Samsara from innumerable kalpas ago without any hope of deliverance. Secondly, one deeply and decidedly realizes that The Forty-Eight Vows of Amida Buddha embrace Sentient beings and enable those who Trust the Power of his Vow without Doubt and apprehension to be born unfailingly in the Pure land.'
These reflections upon Human nature and human Destiny offer the vital key to our understanding of our own selves. Shan-tao gives us a true picture of what we really are in the continual current of Karma. All of us have our own historical existence as a continuum of karmic cause and effect. The current of Karma which no one but ourselves has created carries us on and on without an end and without hope of salvation.
Shan-tao's explanation of the reality of human existence and that of Amida's saving Power has been shared by other Pure land masters, and has served as the standard of Faith in Pure Land Buddhism. In Shinran, however, any implication of self-Power, which may be suspected in the Mental attitude of 'Faith' or 'belief' on the side of the aspirant, is completely negated. He does not teach us to 'believe' or 'Trust' in the ordinary sense of these words, but urges us to give up our Faith and belief, which are inevitably rooted in our self-centeredness and Evil passions, and even urges us to give up our entire selves! By giving ourselves up to Amida, we find ourselves in the Light of his Wisdom and Compassion.
Amida's Light of Pure Wisdom is bound to penetrate to the depths of our existence and dissolve our tenacious karmic bonds. With our impure Karma cancelled by Amida's pure Karma, we enjoy participation in his pure activity, expressing our Gratitude by the Nembutsu.
