In the First Noble Truth, the Truth of Suffering, the Buddha encourages us to recognize that aging is an unavoidable part of our lives. In this talk Rev. Adams shares what it was like to get back on a skateboard at age 38. We also recall the lives of Rennyo Shonin and the Myokonin Genza, who show us how to age with peace of mind and kindness for others.
During the 2020-2021 Dharma School Year, we will be exploring the Four Noble Truths and the Eightfold Path taught by Sakyamuni Buddha in the first Dharma Talk he delivered after realizing Enlightenment, known as the First Turning of the Wheel of Dharma.
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Rev. Adams reflects upon the challenges of maintaining concentration during the Covid-19pandemic, how we can find inspiration in the life of Osono of Mikawa who struggled with mental concentration herself, and the teachings that Shinran received from Hōnen on maintaining concentration in the most crucial moment of life.
This Dharma talk is Part Five in a six-part series delivered via Zoom Meeting exploring the core Mahayana Buddhist teaching of the Six Paramitas: giving, discipline, patience, diligence, concentration, and wisdom. The Six Paramitas describe the characteristics of a well-lived Buddhist life, and endeavoring to practice them in everyday situations is a lifelong journey.
Slides for explanation of the Chinese Character for “time”
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Have you ever experience a state of deep concentration that enabled to you do an activity skillfully and without distraction, sometimes described as a “flow state” or being “in the zone”? What gave rise to that state of mind? Were you able to replicate it on more than one occasion?
Has Buddhist practice in general, and the Nembutsu specifically, helped you to cultivate a concentrated mind at times?
What the greatest obstacles you face in maintain mental concentration?
For the third month in a row, I am writing my Temple newsletter under the Shelter in Place Order. While our Sangha has pulled together wonderfully to continue many of our regular Temple activities online, including weekly Sunday Services and Dharma Discussions via Zoom Meeting, my family and I really miss spending time with all of you in-person at the Temple. All in-person Temple activities through June have been cancelled or moved to a virtual format. Regrettably, that means that we will not be able to gather for our annual Temple bazaar this year, which is a great disappointment for our whole community. Bazaar is one of the most fun and significant times of the year for us to gather at the Temple and deepen our Sangha friendships through work and play. While the summer will not be the same this year without bazaar, we are working on plans for an online Sangha activity that will provide a fun opportunity to come together with our hearts and minds on Saturday, June 27.
With all the changes that this pandemic has brought to our lives, I have come to truly appreciate the in-person encounters in my life. These days I find myself delighting in across-the-sidewalk conversations from at least six feet away with neighbors with whom I had only exchanged passing greetings in the past. As I reflect upon the importance of spending meaningful time together with friends and family, I am reminded of the deep affection and warmth that exists between people who rejoice together in the Nembutsu. The great modern-day Jodo Shinshu Buddhist priest Rev. Jitsuen Kakehashi shares the following example of a friendship in the Nembutsu that blossomed in Japan during the 19th century:
There was man named Shinjiro who heard that there was Dharma teacher of profound insight called Ichiren’in living in Kyoto. Shinjiro travelled to Kyoto to receive Ichiren’in’s teachings and went straight to the teacher’s home to request guidance in the Dharma.
As he waited in the entryway, Ichiren’in came out and abruptly asked him, “So you’re the one who wishes to see me. What is your business here?”
“I have humbly come to hear the meaning of the six kanji characters ‘Namo Amida Butsu (南無阿弥陀仏)’.” said Shinjiro.
When Shinjiro replied in this way, Ichiren’in’s expression softened and he said, “In that case, I’m glad you came. However, if you’ve come for that reason, then you must have already heard something about the meaning of the six characters. What have you heard?”
“Namo Amida Butsu is the voice of the Tathagata [Amida Buddha] calling to me and welcoming me with the message ‘I will liberate you without fail.’ I receive these words as the flawless truth.” replied Shinjiro.
Hearing this reply, Ichiren’in delighted in his whole being, and stepping down into the entryway where Shinjiro was standing, grasped his hand said, “That is indeed the meaning of the six characters! That is the meaning of relying upon and entrusting [in Amida Buddha]. An excellent Dharma friend has come to visit me today. Please, please, come on in.” With these words, Ichinen’in ushered Shinjiro into his private room where they talked extensively about the Dharma.
(Myokonin no Kotoba by Jitsuen Kakehashi, trans. H. Adams, p. 220-221)
The two became close friends, and in Ichiren’in’s later years, Shinjiro moved in with him to assist with housework and other various tasks, so that he could hear the Dharma morning and night. The following story captures the profound joy that they shared in the Nembutsu.
On one occasion, Shinjiro was summoned to the room of Ichiren’in. When he arrived at the room, Ichiren’in simply recited the Nembutsu without giving any indication as to why he had summoned Shinjiro. Shinjiro waited patiently expecting that Ichiren’in would eventually say something to him, but no word of explanation was offered. Having been summoned, Shinjiro could not just walk out of the room, so he eventually began reciting the Nembutsu himself, at which point his teacher redoubled the vigor of his Nembutsu recitation. Before they knew it, it had gotten late and it was the middle of the night. At that point, Ichiren’in finally paused in his Nembutsu recitation and said, “Shinjiro, thank you for your company this evening.”
(Myokonin no Kotoba by Jitsuen Kakehashi, trans. H. Adams, p. 222-223)
I often think that I need to be saying or doing something special in order to spend meaningful time with my loved ones. When we hear the Nembutsu, the six characters “Namo Amida Butsu,” with the open heart exemplified by Shinjiro and Ichiren’in we are reminded that Amida Buddha has already taken care of everything that needs to be accomplished for our liberation. With that deep awareness of the Buddha’s compassion, we can let go of our striving and simply cherish the time we have together. As we live in these extraordinary times, may the voice of the Buddha calling to you in the Nembutsu bring you great comfort and peace of mind. Namo Amida Butsu
During the month of October, we remember the women of the Nembutsu whose lives shine with the Buddha’s light of wisdom and compassion. One of the great Nembutsu poets of the late Edo Period was the Myōkōnin Okaru (1801-1856) who lived on the tiny island of Mutsure in Yamaguchi Prefecture.
As a young woman, Okaru was known for her strong personality and fiery temper. She married at age 19, but her husband travelled frequently for business and would stay away from home for long stretches at a time, causing Okaru to become frustrated and angry. When she eventually turned to the priest of the local Buddhist temple for counsel, he surprised her by saying that she should be grateful for this relationship trouble, because it was the karmic condition that led her to the Buddhadharma.
From that point on, Okaru visited the temple regularly, and her heart became settled in the peace and joy of the Nembutsu. People are often reluctant to let go of their preconceptions, so it took time for her fellow islanders to appreciate the change of heart she had experienced. With her mind always directed toward Amida Buddha’s Pure Land, Okaru showed little concern for worldly matters. To her neighbors, she appeared unkempt and peculiar.
The May 5th Children’s Day celebration was the only day of the year when the people of Mutsure were allowed to fish and harvest shellfish in the abundant waters that surrounded their island. Not only did Okaru join her fellow islanders on the beach, she was particularly zealous in gathering as many shellfish as she could. As the other islanders noticed the great trove of shellfish she had amassed, some people made snide remarks, saying “Okaru walks around all day saying ‘Namo Amida Butsu.’ If she’s such a devout Buddhist, how can she take the lives of so many living beings?”
That evening great mounds of empty shells piled up outside each home as families feasted on the day’s catch. When her neighbors noticed that no empty shells had been discarded outside Okaru’s house, some thought “That crazy old hag is eating her clams, shells and all.”
Around midnight, one of the islanders went down to the beach to collect fresh seawater for storing his uneaten shellfish, so they would stay fresh for the next day’s meal. Approaching the water, he noticed someone hunched over a basket, speaking softly. As he drew closer, he saw that it was Okaru carefully releasing the shellfish she had gathered back into the sea, saying “I’m sorry. I must have scared you when I took you away from your home today. I gathered as many of you as I could before the other islanders could get you. I’m sorry I couldn’t save more of your relatives. Now, return to your home, little shellfish! Namo Amida Butsu, Namo Amida Butsu.”
People would occasionally sneer at Okaru, but she did not pay any mind to what others thought of her. She enjoyed peace of mind in the Nembutsu, confident that the most important matter of her birth in the Pure Land of Amida Buddha was settled. In the words of one of her poems:
Though mocked (in this world)
As a crazy old hag,
In the Pure Land
I will be a radiant bride!
(Myokonin Okaru and Her Poems of the Shinjin, p. 47)