Featured Articles
Commentary by Rick Stambul
I often find studying our brand of Buddhism, Shin Buddhism, to be difficult on even my best days. I get stuck in the mud of academics like the proverbial person who can't see the forest for the trees. You know, getting too involved in the details of a problem to stand back and look at the situation as a whole. In trying to hear the distinctions between tariki, or Other Power, and jiriki, or self power, I found some rays of light that some of you may find of interest.
In his lectures on Shin Buddhism as found in Buddha of Infinite Light (it's in our library), D. T. Suzuki explores the concepts of Other Power, a term originally coined by Honen and which forms a central part of Shinran's message to us. Shinran's interpretation of the 18th or Primal Vow teaches that self power, or our own egocentric efforts to reach the truth, must be abandoned and replaced with reliance upon Amida Buddha (Other Power). This can be confusing stuff. Even Suzuki acknowledges:
So attaining the truth is no easy task. It is no joke, not just talk to pass the time. It is really serious work. Shin, especially, is more difficult really to understand than other teachings of Buddhism. Although Shin [Buddhism] teachers say that it is the easiest way to attain Buddhahood, to my mind it is the most difficult way to attain Buddhahood.
Suzuki teaches once we give up self power, pride, and hakarai or contrivance, no effort is expended and self effort or self power is replaced by Other Power. Pride is replaced by humility.
However, it's still easy for me to focus on form over substance. Kobayashi Issa (1763-1828), a renowned Haiku poet, wrote:
We should do far better to put this vexing problem of salvation out of our minds altogether and place our reliance neither on faith (Shinjin) nor on personal virtue, but surrender completely to the will of the Buddha [Amida]. Let him do as he will with us—be it to carry us to heaven or to hell. Herein lies the secret. [Emphasis added]
I still found my reading about the essence of tariki and jiriki hard to pin down. Then, in my continuing correspondence with Rev. Greg Gibbs of the Portland Oregon Buddhist Temple, he shared with me the following:
Shinshu is funny in that it does have a very complex conceptual basis which can be quite fascinating in itself and yet it is quite simple in the daily living of it. Honen's little poem cuts right through all the worrying about tariki and jiriki. The poem was on the fence of a Jodo Shu temple in both Japanese and English, right where the walkover pedestrian bridge crosses 5th street just east of Karasuma in Kyoto, so I often saw it when I was just walking around, and always saw it when I went once a month to a Zen temple there to meditate.
The moon shines upon the whole world, Neglecting not even the smallest hamlet. However, its beauty is only appreciated By those who gaze upon it.
Wow! Here is Honen, Shinran's acknowledged mentor into the world of the Nembutsu, offering helpful advice. It says to me that oftentimes one needs to give up the academic texts, the immersion in vague and hard to grasp concepts, and just stand back and look. The poem's simplicity belies the power of its message. It says to me: The moon represents illumination, or in Buddhist terms, enlightenment, and it brings the light of the dharma to every sentient being, everywhere. One need only look up at that moon to appreciate it. That is tariki. Trying to study the meaning of the moon, its philosophical and soteriological implications, misses the point. Just look! It's there to see, by itself, and anyone who takes a moment to look can appreciate its beauty and mystery without a roadmap.
Namo amida butsu.
© 2009 West Los Angeles Buddhist Temple Online
