1.
The
Noble Truth of Suffering:
2.
The
Noble Truth of the Cause of Suffering:
3. The Noble Truth of the Cessation of Suffering:
4.
The
Noble Truth of the Path leading to the Cessation of Suffering:
In presenting the Four Noble Truths, the Buddha
behaves like a doctor who observes his patient (sentient beings) and tries to
define the illness (the first truth), finds the cause (the second truth),
states how it can be cured (the third truth) and prescribes a receipt (the
fourth truth).
Sentient
beings suffer in many ways: they are born, decay, get sick, are separated from
their loved ones, do not obtain what they want, get old and die only to be
reborn again and repeat everything ad infinitum. This is the First Noble Truth.
Everything
they experience, even the pleasures, lead to suffering and dissatisfaction. Why?
What is the cause of all these? The Second Noble Truth tells us that it is craving
and clinging. What craving and clinging means? It means that sentient beings
are never satisfied with whatever they have and wish for more. Why? Because
they think that by having this or that thing they will be happy. They base
their happiness on the possession of various material or immaterial objects.
When a certain thing is possessed beings are happy, when they lose it, they are
unhappy. Such a state of dependency over the presence and absence of certain
conditions and objects of desire[1]
leads to suffering.
The
true happiness is naturally present and does not depend on any material or
mental conditions. This is the Buddha’s happiness, while the so-called
happiness of unenlightened beings is false because it can exist only when
various causes and conditions exist.
Also,
because the objects of desire are impermanent, the happiness of possessing them
is also impermanent. Everything which comes into being due to the meeting of
various causes and conditions will disappear when the causes and conditions
that brought it also disappear. For example, we are happy when we have a
beautiful house but when that house is destroyed we suffer terribly.
The basis of
suffering is clinging and craving, that is, we are happy when we possess
objects of desire and we are unhappy when those objects disappear. The basis of clinging and craving is
ignorance. What is ignorance? It is to see things in a false way. In the
case of unenlightened sentient beings is to see the objects of desires as real
and permanent while they are actually unreal and impermanent. Real is something
which exists by itself without any causes and conditions, and unreal is that
which appears due to the various combinations of causes and conditions and
disappears when those causes and conditions disappear. The so-called reality of
unenlightened beings (relative reality) is samsara with its six planes of
existence and various objects of desire, while the true reality (absolute
reality) is the Buddha nature. The first is filled with suffering and
dissatisfaction because it is plagued by impermanence, craving and clinging,
while the latter is naturally happy and eternal because it does not depend on
anything and it has no beginning and no end.
The third
Noble Truth says that when one abandons ignorance, craving and clinging one
escapes suffering. Escape into what? It is the escape from having a distorted
view of reality into seeing things as they really are. Samsara is nothing else
than having a distorted view which is followed by clinging, desire, suffering
and dwelling in the six dreamlike realms of existence, while Nirvana means to
see things as they really are and thus dwelling in our true Buddha nature. The
first is accompanied by various gross or subtle obstacles, while the latter is
unlimited and unbounded, naturally free and filled with myriads of innate
qualities and powers.
The Path leading to the cessation of suffering and to the true Reality of Buddha nature (Nirvana/Budhhahood/perfect Enlightenment) is the Eightfold Path as explained in the Four Noble Truth:
“Right
Understanding, Right Thought, Right Speech, Right Action, Right Livelihood,
Right Effort, Right Mindfulness and Right Concentration”.
These
eight elements can be grouped into three categories: Wisdom (which implies
Right Understanding and Right Thought), Spiritual Ethics (which refers to Right
Speech, Right Action and Right Livelihood) and Spiritual Practice (Right
Effort, Right Mindfulness and Right Concentration). They were originally taught
for an audience of self-power practitioners who aimed at self-purification and self-liberation
from Samsara but I am here re-interpreting them in accordance with the Other Power
teaching of the Pure Land way. My explanations are solely related with faith, not
morality, because the Pure Land Path was especially designated for the lowest
of the low who are incapable to lead pure lives.
Wisdom (which
implies Right Understanding and Right Thought)
Right Understanding actually means 1) to know that we are people of deep karmic limitations, incapable of attaining Buddhahood through our own power; and 2) to know that only Amida Buddha can save us through His Vow Power (Other Power), without asking anything from us.
It is to “know that Amida brings one to ride on the power of the Vow. It is to know that, being carried by the power of the Vow, one will be born in the Pure Land of Bliss”[2] as Shinran said.
People who entrust to Amida Buddha can never lie themselves about their true capacities.
Shinran
also said:
"Shinjin (faith) is wisdom. This wisdom is the
wisdom attained because we are grasped by the Light of Other Power".[3]
The
difference between wisdom attained through self-power and that attained through
Other Power or faith in Amida is like trying to illuminate your room with a
small candle or using electricity. With a small candle you can see only a small
part of the room, while by turning on electricity you can see every corner. Similarly,
with your personal wisdom you can know yourself partially, but when you are
illuminated by Amida’s Light you become deeply aware of your limitations and
the need to rely on Amida. A person of
faith may have many shortcomings and even be illiterate, however he or she is
always deeply aware of the greatest matter of afterlife and the need to solve
it by entrusting to Amida:
“It has been said that those who do not know the
importance of the afterlife are foolish, even though they may understand eighty
thousand sutras and teachings; those who know about the afterlife are wise,
even though they may be unlettered men and women.”[4]
Right
Thought is to never fall from the above Right Understanding. It means to always
think in accordance with the Right Understanding. Thus, Right Though is Right
Understanding in action.
Later,
when we discover our Buddha nature in the enlightened realm of Amida we’ll naturally
understand everything about samsara and Nirvana, and we’ll have perfect Wisdom
and perfect Compassion, but now, while we are still caught in samsara our only
wisdom is the wisdom of faith.
Spiritual Ethics
(which refers to Right Speech, Right Action and Right Livelihood)
As I also explained yesterday, when I talked about the six paramitas, one who entrusts to Amida Buddha is naturally observing the eight precepts of faith as taught at Amidaji. He never denies or encourages others to deny the existence of Amida Buddha and His Pure Land, nor the authenticity of the Larger Sutra. He knows the importance of the wish to be born in the Pure Land for the attainment of Enlightenment and encourages all beings to have this aspiration. He always considers himself to be a person of karmic limitations and knows that the only way of salvation from Samsara is through Amida’s Power. He never doubts or causes others to doubt the Primal Vow and birth in the Pure Land. He never denies or encourages others to deny that birth in the Pure Land takes place after death. He never abandons the Nembutsu nor encourages others to abandon it. He never mixes nor encourage others to mix Nembutsu and devotion towards Amida Buddha with other faiths and practices from inside or outside of the Buddha Dharma.
If he ever talks about Amida Buddha, his words are always in agreement with the Primal Vow (Right Speech). If he acts in the name of Amida Dharma his deeds are in agreement with the Primal Vow (Right Action). His entire spiritual life is in harmony with the Primal Vow (Right Livelihood) and even if his moral capacities are very low and he is not capable to have pure thoughts, say pure words and do pure actions, he lives a life of faith and encourage others to faith Because of having faith, he is a wonderful person in the eyes of the Buddha:
"Sakyamuni rejoices in persons of shinjin,
saying, 'They are my true companions'”.[5]
„Persons of shinjin are the true disciples of the
Buddha[6];
they are the ones who abide in right-mindedness. Since they have been grasped
never to be abandoned, they are said to have attained the diamondlike mind.
They are called 'the best among the best', 'excellent persons', 'wondrous,
excellent persons', 'the very finest persons', 'rare persons'."[7]
"Practitioners of the Nembutsu are 'excellent
people' among human beings, 'wonderful, excellent people' among human beings,
'the very best people' among human beings, 'rare people' among human beings,
and 'the most excellent people' among human beings."[8]
„If ordinary people, whether good or evil,
Hear the Dharma and trust Amida’s Universal Vow,
Shakyamuni praises them as “humans of great and superior understanding”;
Such people are called “white lotus flowers.”[9]
Spiritual Practice
(Right Effort, Right Mindfulness and Right Concentration)
A person of faith enjoys listening deeply to Amida Dharma. This is the Right Effort. We make no other effort on the Pure Land Path than listening the Dharma again and again. This listening does not necessarily mean that we read and study thousands of pages every day, but that we naturally remember and reflect on the teaching, never forgetting its essentials.
We listen deeply before receiving faith and we listen deeply after entrusting to Amida. Why? Because we like it, because the Dharma is our joy and brings us spiritual comfort. Because no matter how attached we are in our daily lives we know that beyond the various illusory appearances of this world lies the true reality of Amida and His Pure Land. This is Right Mindfulness.
Shinran
Shonin said:
“In this fleeting world - this
burning house - all matters without exception are empty and false, totally without
truth and sincerity. The Nembutsu alone is true and real."[10]
To know
and remember the true and real and to say the Name of Amida (Nembutsu) that is true and real is also to practice Right Concentration.
Right Concentration is Right Mindfulness in action. Because we
know that this samsaric world is just a dream and an illusion, we focus on what
is true and real – Amida Buddha and His Pure Land. Although we say it in the
dream of samsaric existence, the Nembutsu is the only element that does not
belong to the dream. The Name of Amida is not part of samsara but the world of
Enlightenment. By saying it in faith ordinary people filled with blind
passions are actually practicing Right Mindfulness
and Right Concentration.
3. The Noble Truth of the Cessation of Suffering:
The Path leading to the cessation of suffering and to the true Reality of Buddha nature (Nirvana/Budhhahood/perfect Enlightenment) is the Eightfold Path as explained in the Four Noble Truth:
Right Understanding actually means 1) to know that we are people of deep karmic limitations, incapable of attaining Buddhahood through our own power; and 2) to know that only Amida Buddha can save us through His Vow Power (Other Power), without asking anything from us.
It is to “know that Amida brings one to ride on the power of the Vow. It is to know that, being carried by the power of the Vow, one will be born in the Pure Land of Bliss”[2] as Shinran said.
People who entrust to Amida Buddha can never lie themselves about their true capacities.
As I also explained yesterday, when I talked about the six paramitas, one who entrusts to Amida Buddha is naturally observing the eight precepts of faith as taught at Amidaji. He never denies or encourages others to deny the existence of Amida Buddha and His Pure Land, nor the authenticity of the Larger Sutra. He knows the importance of the wish to be born in the Pure Land for the attainment of Enlightenment and encourages all beings to have this aspiration. He always considers himself to be a person of karmic limitations and knows that the only way of salvation from Samsara is through Amida’s Power. He never doubts or causes others to doubt the Primal Vow and birth in the Pure Land. He never denies or encourages others to deny that birth in the Pure Land takes place after death. He never abandons the Nembutsu nor encourages others to abandon it. He never mixes nor encourage others to mix Nembutsu and devotion towards Amida Buddha with other faiths and practices from inside or outside of the Buddha Dharma.
If he ever talks about Amida Buddha, his words are always in agreement with the Primal Vow (Right Speech). If he acts in the name of Amida Dharma his deeds are in agreement with the Primal Vow (Right Action). His entire spiritual life is in harmony with the Primal Vow (Right Livelihood) and even if his moral capacities are very low and he is not capable to have pure thoughts, say pure words and do pure actions, he lives a life of faith and encourage others to faith Because of having faith, he is a wonderful person in the eyes of the Buddha:
Hear the Dharma and trust Amida’s Universal Vow,
Shakyamuni praises them as “humans of great and superior understanding”;
Such people are called “white lotus flowers.”[9]
A person of faith enjoys listening deeply to Amida Dharma. This is the Right Effort. We make no other effort on the Pure Land Path than listening the Dharma again and again. This listening does not necessarily mean that we read and study thousands of pages every day, but that we naturally remember and reflect on the teaching, never forgetting its essentials.
We listen deeply before receiving faith and we listen deeply after entrusting to Amida. Why? Because we like it, because the Dharma is our joy and brings us spiritual comfort. Because no matter how attached we are in our daily lives we know that beyond the various illusory appearances of this world lies the true reality of Amida and His Pure Land. This is Right Mindfulness.
[1] Objects of desire are infinite from food, drink, houses, wives, husbands, children, cars, riches, etc, to immaterial objects like various egoistic satisfactions of pride, conquering and subduing enemies, having good states of mind, etc. The happiness is which depends on the presence or absence of such objects of desire is not true happiness.
[2] Notes on the Inscription of Sacred Scrolls - The Collected Works of Shinran, Shin Buddhism Translation Series, Jodo Shinshu Hongwanji-ha, Kyoto, 1997, p.506
[3] Lamp for the Latter-Ages, letter 14 - The Collected Works of Shinran, Shin Buddhism Translation Series, Jodo Shinshu Hongwanji-ha, Kyoto, 1997, p.544
[4] Idem, p.107
[5] Shinran Shonin, Lamp for the Latter-Ages, letter 2, The Collected Works of Shinran, Shin Buddhism Translation Series, Jodo Shinshu Hongwanji-ha, Kyoto, 1997, p.526
[6] Read the chapter “The true disciple of Amida and all Buddhas” from my book The Meaning of Faith and Nembutsu in Jodo Shinshu Buddhism.
[7] Shinran Shonin, Lamp for the Latter-Ages, letter 2, The Collected Works of Shinran, Shin Buddhism Translation Series, Jodo Shinshu Hongwanji-ha, Kyoto, 1997, p.526
[8] Shinran Shonin quoted Master Shantao in his Kyogyoshinsho, chapter III, Kyogyoshinsho – On Teaching, Practice, Faith, and Enlightenment, translated by Hisao Inagaki, Numata Center for Buddhist Translation and Research, Kyoto, 2003, p. 131-132
[9] Kyogyoshinsho – On Teaching, Practice, Faith, and Enlightenment, translated by Hisao Inagaki, Numata Center for Buddhist Translation and Research, Kyoto, 2003, p. 77
[10]Shinran Shonin, Tannisho, The Collected Works of Shinran, Shin Buddhism Translation Series, Jodo Shinshu Hongwanji-ha, Kyoto, 1997
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