[PR]上記の広告は3ヶ月以上新規記事投稿のないブログに表示されています。新しい記事を書く事で広告が消えます。
Psych%gro, 1961, 4, 132-134.
AWAKENING TO THE TRUE SELF -A CASE OE REV. HARA- KAIJO SASAMOTO
Prof. Chiba read a paper at the 1958 JPA Convention and published a couple of articles on the psycbological works ofBishop Kaijo Sasamoto, who was a psychologist and one ofthe few highest priests concentrated on Buddhistic practices. I had heard from Dr. Chiba that the manuscripts of Sasamoto's in- tended book" The True Self" were ruined during the World War II; then it was my extreme joy when Mr. Sho Kawanami, young scholar ofBuddhism, now at Toyo University, Tokyo, kindly sent me Sasa- moto's small book "The True Self,"* which was published in 1943 after his death. It is the compilation of a number of his lectures, of which his disciples took notes with much care and labor, spending several years. It was lectures addressed to the common people by the psychologist priest trained in Buddhistic practices of Zen and Jodo (Pure Land), and, I believe, his explanation may be far more easily followed by even Westerners who might be disappointed by the abstract discussions of Some Zen philosophers. This is one paragraph of Chapter 3 of the book, and I hope to publish the remaining parts of the book in the following issues ofPsychologia.
Kaijo Sasamoto was born in 1874 in Tokyo. His original name was Kawamoto, and, adopted by the Sasamoto family, he attended Jodo Sect Bnddhist School and the Fonrth National College, and then entered the University of Tokyo and majored psychology. He studied under Prof. Yujiro Motora, and, at the same time, it is said, he taught the doctrines of Yuishiki (Vijfiaptimatrata siddhi-sastra) to Dr. Mo- tora in return. After the graduation he taught psychology at Tendai and Jodo Buddhist Colleges for more than ten years. In 1913 he encountered with Bennei Shoja,** who was repected by his group as a living Buddha, in Asakusa, Tokyo, and after the passing away of the Shoja in 1920, he succeeded the leadership ofthe group. In 1935 when the KOfllyo-kai (Society ofLight) was founded, he was elected the first Presi- dent and was very busy going round all over the country for preaching KOfllyo-ism. He presided the Edi- tor. sammadhimeetingoftheSocietywhichwasheldinKyotoonJuly21-25,1937,inspiteofhisillness, and after returning to his temple in Y okohama he passed away on July 26.
I wish to tell you here a little a case of awakening to the Great Self, a story of Rev. Seirnin Hara. He was formerly the editor of the Jodo-kyo (Pureland Sect) News and lived at Shogyoji Temple, Matsubacho, Tokyo. He was my class-mate at Jodo-shu (Pure Land Sect) Buddhist School. The course of Jodo Sect Buddhism was then taught by Prof. Shukyoku Kato, and Hara always replied to the questions of his teacher with "I don't know." Then the teacher took Hara as nnable to nnderstand Buddhism, and gave him a nickname of "Phy- sics." But a little before he graduated from the school, he suffered from tuberculosis. Hara consulted with the physician about his disease but the physician told him that he could not live more than five years. Then he was shocked by the fear ofdeath. He feared death and disliked it. Nevertheless he could not say proper 'amen l' in Christian way, nor could recite 'ncl11butsu' in Buddhist way, nor could practise 'zazen.'
In the meantime, however, he was initiated into the teachings of Bennei Shoja. Even such a stubborn Hara was able to establish his faith by the direct instruction ofBennei Shoja, who was esteemed as a living Buddha. It was about 1905 or 1906. He confmed himself at a tem- ple, Senjtl-in, near Kamakura, and concentrated himselfon nCl11btltstl. His writings were com-
* Sasamoto, Kaijo. The True Self. Hyogo-Ashiya: Komyo-kai,1943.
** Shoja is not a common term. It expresses the highest respect and belief, and is to be compared with 'Saint'.
132
AWAKENING TO THE TRUE SELF 133
piled into a book of about 200 pages. Through this book we are informed of his life. He often continued nel11butsu for two or three nights without sleeping, enduring the pain of the disease. One night he concentrated on nel11butsu and was thinking about the relationship be- tween himselfand surroundings. This is quite natural for Hara who was a philosopher, as we can see by his nickname of "Physics." Thinking over such matters he was repeating l1elllbutsu "nallluamidabll ! nal11uamidabll!" All of a sudden everything was gone! Even the sound of mokllgyo (wooden gong) he was striking was not heard. No surrounding walls, no ceiling, no tatal1li (Japanese mattress), no transparent luminocity! No color, no heaviness, no lightness! Even his body didn't exist anymore! Completely nothing, except clearness and lucidity. No pen, no words could ever express it. No form, no color, there were no such things as sound, flavor, hardness, warmness, coldness. "Everything was gone" was really this state. If that state should be characterized, only the qualification "wide, clear and lucidly awake" will be ade- quate.
Then did he fall into a deep sleep during his nembutsu and meditation on the relation between him and the milieu, No! He was awake quite clearly and lucidly. Then no color, no sound, no east, no west, no heaviness, no lightness, . . . . Does it mean con- fusion, Not at all! There would be no more clear, no more certain experiences in the world than this. In the meantime he returned to the ordinary self, then he slept that night.
On waking up next morning, Rev. Hara looked round his surroundings through the window, he was surprised by the change of appearance. He pricked his arms and feet to check the reality, I suppose. It was the change of the relationship between himself and the surrounding world. /Until yesterday everything in the world looked outside to him- sel£ Mountains, rivers, grasses, and trees; the sun, the moon and the all the stars; man, beast, insects, and fishes: all seemed to exist outside of himself. But today everything seemed to exist inside of himsel£ To Hara everything was deemed as his mind, every activity was his mind's activity. The next day it was the same. Then Hara could have rest and remain at ease. It was the same as everybody did not doubt the reality of external surrounding objects. Nobody doubts "Why these things are seen or heard outside of myself," All people take it for granted, and remain at ease. Just reversely, Rev. Hara felt that everything was in his mind and felt at ease at that feeling.
All things appear outside of ourselves, and nobody wonders "Why," In fact, it is truly wonderful why people do not wonder why all things appear outside themselves. When we study psychophysics a little - psychophysics is a science of the relationship between the mind and the cerebral cortex - , we cannot say that all things appear outside of ourselves.
W e take various mental pictures, when we go on a trip. W e can recollect the Y omei- mon Gate of Nikko on our retum home. When we think of it, the image of the beautiful Yomeimon comes up vividly. All things should be seen and heard in the head, as on the film of camera. Nevertheless we do not doubt "Why the blackboard is seen outside of us - Why,", and it must be doubted. Here is our grave mistake, which makes us think in this way.
Now to Hara all things appeared inside of him through this way. But the self at that time was no more the small self as the one which was believed as himself formerly, it
At the age of41 (Meiji 33),during the preaching tour in Aichi pref. Benneo Shōninn got seriously ill.Then hi unezpectedly got time to arrange or write on his own teachings and experience. Then he came back to Zenko-ji temple and enter the spechial coffin he'd ordered to prepare in advance. He did Nen-butsu day and night for 30 days in the coffin.
he was continuously doing nen-butsu, he got the conviction that
he was given the mission from Amida to spread nen-butsu trhought 12 lights of Amida. So he began to preach in his new style. He noticed that the universe is entirely show n thought 12 lights of Amida.
In the beginning of the Taisho period, there perfprmed a big memorial service for the founder of Jodo-shu Honen in Kyu-shu. Bennei Shonin stepped for the first time on Kyu-shu and stayed there for about a year and a half. Many connections he got with the people who accept his teachings in a new style means sowing the seed of Amida Buddha.
What is the new style of his teachings for the moderns?
In former teachings, it is taught that far in the west there is a happy land named Gokuraku where Amida lives. And by repeating the name of Amida in fath, we can be born in the land after our death.
But according to the Bennei shonin’s new way of teachings, Amida’s body and mind occupy the whole universe. Amida is always in fornt of you who do nenn-butsu and watches you closely. So when you sincerely adore and never forget Amida, you can meet Amida by Amida’ response.
He founded society named Komyo-kai.
Bennei Shonin drew and handed followers many Portrait of Amida named Sanmai-butsu. He taught that you cannot see Amida at first but think and image him like this and adore him sincerely not leaving him any time.
Entering the Taisho era, Bennei Shonin published the book of devotion named Nyori-Komyo-Raihaigi adopting important part from Muryoju-kyo sutra. He named his way of teachings Komyo-Shugi and taught followers how to pray in front of Sanmai-butsu every morning and evening with the book of devotion.
When Bennei shonin made a lecture in the head temple of Jodo-shu Chion-in , in spite of some concerning in advance his lecture moved the audience deeply . Some audience felt like meeting Honen and shed tears.
Lecture notes of this lecture was published from Chionn-in later.
The title of this book means the true essence of the founder’s teachings.
One day, attendant priest drew near Bennei Shonin because the
new way of teaching differ from what he learned. Then Bennei Shonin said that he is taking great pains over informing what Honen truly intended. So the attendant just fell his face down in front of Bennei Shonin and felt like he is meeting Honen Shonin.
In the autumn of Taisho 7, Bennei shonin assumed the head of Muryoko-ji temple as I mentioned at the beginning. The school he founded for bringing up the youth became the Komyo gakuen Sagamihara high school(with attached kindergarden ).
Since Bennei Shonin entered Muryoko-ji temple, he become busy more and more preaching tours ,drawing Buddhist pictures , writing and so on.
Under the hard works , he got a fever and laid up with pneumonia in November Taisho 9. He was staying the Gokuraku-ji temple in kashiwazaki to lead Nenbutsu meeting. but fever did not went down,
His life was entirely devoted to Amida to the last. And for all doctor’s desperate efforts, he passed away leaving the massage that shujo does not know that Amida exists and I came to tell that. Coming to the end, he repeated the name of Amida , breathed his last breath while gathered followers who received the news of his critical illness watching. It was early in the morning on December 4th in Taisho 9.
Almost 100 years have passed since then. Some exhibitions have held to introduce Bennei shonin and his teachings. And many edited books of his writings and drawings have published.
As very profound and deep awareness Benei shonin reached, he unveiled the facts which scholars and priests could not figure out for the long time.
I ‘ll make a wish for as many people as possible know about Bennei shonin and Amida.
(the end)
Short biography of Yamazaki Bennei Shōnin (1859～1920)
He was born in a religious farm family in Washinoya(in Chiba ). Since he saw the image of Amida Triad in the sky at the age of 12, the adoration for Amida was irresistible and he became a priest when he was 21. Under the guidance of the master priest Taikō in Tōzenji-temple, he studied and worked very hard and never stopped Nenbutsu except for 3 hours sleep every day. When he was 24, he practiced hard Nenbutsu asceticism in Mt. Tsukuba for 2 months and achieved the very profound Mida samadhi there. After he achieved the most profound Mida samadhi in his 40’s, he began to make more preaching tours to reveal the truth which Shakyamuni, Zendō, and Hōnen realized. At the beginning of Taishō period , he named his way of teachings Kōmyō Shugi which means the 12 lights of Amida enlighten us.
He evaluated each Buddhistic views to indicate the straight way to become Buddha. And his teachings is based on very profound spiritual experience. The teachings of Bennei Shōnin is remarkable in many points. He unveiled the facts which scholars and priests of well learned could not previously clarify. For example he detailed explanation of Mushō-bōnin (the highest stage of Butsugen )for the first time in history.
He saw through that Buddhism is the transcendental monotheistic pantheism though Buddhism had been considered to be pantheism.
Among them, the statement concerning the substance of Mida in other words subject of our devotion and the statement of the attitude or mental preparation for Nenbutsu practicing seems to be especially important.
He continuously wrote many letters to his followers and many important writings, and also drew a lot of Buddhist drawings and paintings. In 1918 he was appointed the head priest of Muryōkōji-temple and came to Sagamihara. He founded a school there(Kōmyō Gakuen Sagamihara High School now) and accelerated his work. He devoted himself entirely to Amida and at last passed away peacefully in December 1920 in Kashiwazaki(in Niigata ) on the tour.
Story about Yamasaki Bennei Shonin
Almost 100 years ago, a very noble and grate buddhist priest came to Muryoko-ji temple (one of the Jishu temples) at Taima in Sagamihara. He was so noble and grate, people called him St.priest Bennei(Bennei Seija).
He was born to a farmer at Washinoya in Chiba in the last of Edo period and his name in childhood is Keinosuke.
In his childhood Keinosuke saw Amida triad in the sky and he came to
adore Amida from then. So gradually he desired to become a buddhist priest.
Becoming a fine young man, he worked hard and read much books on Buddha. At the age of 21, under the allowance of his father who prayed to Amida Buddha very much Keinosuke became a buddhist priest named Bennei. He entered Tozen-ji temple as a disciple of Otani Taiko the old master.
Bennei Shonin worked very hard at the temple, read many sutra- books until late at night, did nenbutsu practice from early in the morning so people in the temple wondered when does he sleep. Then old master sent 22 years old Bennei to Tokyo for study.
In Tokyo Bennei walked to school of Zojo-ji temple , school in Komagome and so on for lecture attendance. From morning till night even on the way to school, he had Amida in mind. At last there in the concentrated mind’s eye exist only Amida.
Avoiding complicated discussion or debate, he concentrated his mind to the Kegon Samadi on the way to school. One day suddenly everything had disappeared around him without the sounds of woody sandal Geta he worn. At that time, he united with the universe and in the light of Amida this unification became his own mind.
He thought that he’d finished the hall for Amida in his mind and he continuously called for Amida repeating the name of Amida every time. One day also on the way to school, he experienced special feelings for the beautiful and merciful holly face of Amida Buddha, and his body and heart were melting away. He was 24 at that time.
Returning from Tokyo, he entered a very small house near the house he was born and did Nenbutsu practice for almost 3 weeks abstaining from foods. He offered the lighting candles standing or incense laying on his arm to vanish. He also offered the oil with burning core on the palm, bearing that the yellow flame and heating oil invade the crack of his skin.
Just after that, he climbed up into Mt. Tsukuba and did very hard Nen butsu practice and devoting himself to Nenbutsu for 2 months on a rock or in a cave.
At last he gained Buddha’ eye(very advanced cognitive ability of the 5eyes) as the highest absorption. The mind and body of Amida Buddha fulfill the universe. Amida is in front of one who prays. And Amida responses and sympathizes Shujo’s pray. when Amida and Shujo become one and there exist no distinction , Only Amida himself exist clearly in the universe.
Back to Tozen-ji Temple , Bennei Shonin brought complete- Sutras of Chinese translation to the secluded small temple near by and began to read them. During that time, old master Taiko passed away so, he did Nenbutsu for 100days to return a favor. Very famous buddhist priest Fukuda Gyokai attempted to meet Bennei Shonin but he didn’t accept this proposal. Priest Gyokai was rather admired his serious attitude.
In Meiji 18 , he moved a small house for preaching at Goko, and intended to build a temple, the plan of which he took over from old master Taiko. Priest Fukuda Gyokai supported this plan.
26 years old Bennei shonin stayed the small preaching house where the shortage of foods and sleeping mat etc. was very serious. Nevertheless he walked for temple solicitations and handed out the rice grains on which he wrote Myogo(the name of Amida). He wrote it so quickly that wrapping cannot caught up with him. Reputation of rice grains of Myogo brought much cash contributions and Zenko-ji temple was completed when his age of 33. Main School of Jodo-shu which he supported to build was also completed next year.
He gained very profound mental condition on Mt. Tukuba, he made up his mind to advocate the presence of Amida widely to the people. So not staying the Zenko-ji temple, left it to the keeper, he started preaching tour again.
At the age of 36, Bennei Shonin came to adore Shakamuni more and more, so he gathered donations for the trip and went on a trip to visit the remain of Shakamuni in India. Visiting India was rare for Japanese in those days.
After returning from India, he went around the country and enlightened a lot of people. During the preaching tour, attendant priest was surprised many times because Benei Shonin did much incomprehensible things for him. For example Bennei Shonin cured the eye diseases, saw what ordinary people cannot see and so on. When the attendant asked why, Bennei Shonin said that he can apply himself the Amida’s power of mercy and wisdom because he always do Nenbutsu with all his heart.
Since the time when he was 38 years old(Meiji 30 ), he began to circulate many small books on Amida-sutra with illustrations. He wanted every one to make wish to meet Amida Buddha being born in Amida’s Land.
After that he talked everywhere on Amida for children, sang songs he made with them playing accordion. Many excellent songs he made have kept on being sung over until now.
( to be continued)
I devote myself to Amida. (Repeat this three times.)
EARY MORNING DEVOTION
I sincerely devote Amida
I devote my sole and body to the sacred name Hosshin, Houshin, Ojin. Amida, the unique and supreme being who unify the three aspects of universe. I sincerely worship you believing you are now here because you are anywhere anytime. As I am here owing to your ability and favor, I will serve you devoting myself. I implore you to support me so that I can show your glorious lights.
Verse praising Amida’s Light
Buddha told Ananda; the enormous Light of Amida who has eternal life surpass the lights of any other buddhas. Therefore, we respectfully call the Amida of eternal life the buddha of Infinite Light, the buddha of Boundless Light, the buddha of Unrestricted Light, the buddha of Incomparable Ligjh, the buddha of Flaming Light, the buddha of Immaculate Light, the buddha of Joyous Light, the buddha of Wising Light, the buddha of Unceasing Light, the buddha of Inconceivable Light, the buddha of Indescribable Light, the buddha of super ultimate Light, One who is caught this Light, coming off the mental dirt, will become soft in mind and body and arouse good will with great delight. One who is in torture will be eased up in this Light and come up to deliverance at the end of his life. The Light of Amida is so brilliant and illuminates every land of Buddha in every direction, that not only I but all buddhas, Sravakas, Pryteyakabuddhas and other Bodhhusayyvas praise this distinguished Light of Amida. If one who hear about the enormous power if this Light of Amida and think of or pray to Amida every day and night unceasingly with sincere heart, he can be born in eternal land according to his wish and will be admired by the Bodhisattvas and Sravakas. And at the terminative awakening, he will also be admired by the buddha and Bodhisattva in all directions. Buddha declared that I cannot tell about this enormous and marvelous Light of Amida exhaustively even if I spent tremendous time.
I sincerely invite Amida
Amida who unify the three aspects of universe. As you exist everywhere, I believe I myself is the place to invite you to. I entreat you to be in mind as you are in saint people. Now devoting myself, I invite you sincerely.
Please stay in my mind always and lead me high.
I sincerely praise and worship Amida
I devote myself to the Buddha of Infinite life.
I ‘ll devote myself to the Amiada, the absolute being with no beginning and end.
I devote myself to the Buddha of Infinite Light.
I sincerely worship the Infinite Light of Buddha who superlatively rules and calls us all, being the homeland of three Person of the Buddha in any time( through past, present, future )and space.
I devote myself to the Buddha of Boundless Light.
The Boundless Light of Buddha illuminates throughout the spiritual world in four phase of wisdom and awake us from delusion.
I devote myself to the Buddha of Unrestricted Light.
The Unrestricted Light of Buddha being holy, righteous and blessing emancipate us from the bondage of this world with mystic and marvelous force.
I devote myself to the Buddha of Incomparable Light.
This absolutely unlimited Light complete our Nirvana same as hi does for the other buddhas.
I devote myself to the Buddha of Flaming Light.
Though we are in the limitless torture and delusion from the limitless begining, this great Flaming Light removes all dirt.
I devote myself to the Buddha of Immaculate Light.
This Immaculate Light purifies our sense and good looks reveals naturally.
I devote myself to the Buddha of Joyous Light.
The Joyous Light relieves us from sufferings(worry) and brings us the feelig of the ultimate enjoyment.
I devote myself to the Buddha of Wising Light.
The wishing Light of Buddha enlightening us on the wisdom of Buddha and with the extinction of darkness the truth will reveal.
I devote myself to the Buddha of Unceasing Light.
The Unceasing Light consecrates our will and with the wish to become buddha and save people, we can embody Amida’s sacred will.
I devote myself to the Buddha of Inconceivable Light.
If we concentrate on the profound Inconceivable Light sincerely and unceasingly, true faith is aroused and we will be born in the spiritual world.
I devote myself to the Buddha of Indescribable Light.
Receiving Indescribable Light, beautiful seven flowers open in our heart. That means the mental daybreak with mystic and spiritual feeling.
I devote myself to the Buddha of super ultimate Light.
Under the super ultimate Light of Buddha, Amida’s sacred will become our will and of our behavior will be perfectly lightened.
Salvation with Light
His Light illuminating all time and space, Amida saves all of us who long for Amida.
Concentration on Amida with calling the name
Pray for all beings
I wish that turning the blessing equally for all being, we all have the wish for supreme enlightenment and rebirth in the peaceful Land together.
I sincerely make a vow
Amida bearing wisdom and benevolence! Because he was filled with the spirit of Amida, our teacher Shakamuni’s senses were entirely purified and he had always bright and graceful countenance. So after him, we vow not to change the peaceful look in any situation. I implore your blessing so that we always have the virtues like benevolence, joyousness, righteousness, patience, fortitude, chastity, modesty, faith and so on, and that we can take impartial attitude towards everyone with compassionate love.
I devote myself to Amida.(Repeat this three times.)
EVENING DEVOTION
I devote myself to Amida.
I sincerely thank Amida.
Amida, the embodiment of mercy for us! I sincerely thank you for the blessing that I could finish today’s work owing to the fresh and clean energy you bestowed upon us. And I also deeply thank you for the blessing that I could work today under you will receiving the Light of holy, rightous, and benefit.
Verse praising Amida’s Lights
(Abbreviated)
I sincerely repent myself
I reverently confess Mida who bears three virtue of Dharma body, wisdom and emancipation. I am now aware of my vice and sincerely repent my fault not to do what I should do and to do what I should’t do. I reverently vow that I repent my wrong doing and I will do my best to do right from now on. I implore your blessing to be right without falling in faults.
I sincerely praise and worship Amida
(abbreviated)
Concentration on Amida with calling the name
Pray for all beings
I wish that turning the blessing equally for all beings, we all have the wish for supreme enlightenment and rebirth in peaceful Pure Land together.
I sincerely pray for others
Amida, the embodiment of the supreme goodness! I didn’t know your existence before because I was in the dark. However I was astonished at your benevolent calling and sincerely devoted myself to you. I implore you to give me the eternal life in your infinite light. And I also implore you that I can distribute your blessing to all of the others. I also implore you that I can make the immaculate way to you avoiding the temptation of the evil. And I reverently wish that I can live peacefully with others in you Holly light showing your will to them.
I devote myself to Amida (Repeat this three times.)
Close of the
Devotion for the light of Amida
Transcendental monotheistic pantheism(超在一神的汎神教）
According to the depth to the religious consciousness, we can say that pantheism(汎神教）is on the more advanced stage than the stage which monotheism(一神教）is on. But Yamazaki Ben-ei shonin referred to the most advanced stage of religion and called this “ transcendental monotheistic pantheism(超在一神的汎神教）”. That means Buddhism should be recognized as so called “ transcendental monotheistic pantheism.” Among the grate universe there exist the foundamental and the same time the unique and absolute Being called Amida which originally means infinite. This is the very fact he finally found in the deepest samadhi .
Pantheism has the concept that we can see because we have the eyes. On the other hand monotheism has the concept that we can see because we are lighted up. The former rely on self and the later rely on salvation . Actuallry , we can see because we have the eyes and se are lighted up. So we can roughly say, this is the concept of transcendental monotheismic pantheism which Ben-ei shonin advocated.
The Copernican revolution concerning the body of Buddha
Amida has three aspects. Hosshin (法身：skt. Dharmakaya) the boddy(体）, Houshin(報身：skt. Sambhogakaya) the phase（相）, Oujin (応身：skt. Nirmanakaya) the function（用）. We should devote ourselves to HOUSHIN the absolute as the essence of the Hosshin,he said. Bennei shonin found out this in the deepest samadhi and this is the most important and epoch-making point of his teachings. Traditionally, it’s reversed and it was to say that Houshin of Mida belongs to Hosshin of Mida . But Ben-ei shonin made this matter clear. The fact is that not the base of the hole universe and the base of all phenomenon Hosshinn but the essennse of Hosshon and the core or center of the universe Houshin is the most basic Buddah. Predecessors could’t see through this fact because their Samadi were not suffucuently profound. To whom we devote ourselves is quite important for the belief or faith in religion. It is impossible to reach Jobutsu without devoting ourselves to HOUSSHIN the absolute.
About Ho-zo Bodhisattva
On religious mind, it’s a very important point to whom we devote ourselves. Who is Amida? According to the traditional teachings of Jo-do shu 、it has been believed that Amida is one of the buddhas and ruling the peaceful land in the west.
But Ben-ei shonin said that Amida rules the whole universe on the one hand and created all creatures and accept them on the other. He also said Amida is the unconscious Mind (不識的精神態）.Because Amida himself is the whole universe, no others are conceivable for Amida. And saying precisely, Amida has three aspects. Hosshin (法身：skt. Dharmakaya) the boddy(体）, Houshin(報身：skt. Sambhogakaya) the phase（相）, Oujin (応身：skt. Nirmanakaya) the function（用）. We should devote ourselves to HOUSHIN the absolute as the essence of the Hosshin,he said. Ben’ei shonin found out this in the deepest samadhi and this is the most important and epoch-making point of his teachings.
Jodo Paradise as Expedient
About the Jodo Paradise in the west, Bennei shonin says “ There was a legend that Paradise is in the west. So the land in the west suggests people the Paradise. This is the reason why Jodo Paradise is said to be in the west. As a matter of fact, Jo Paradise is not only in the west but is in everywhere , not far from this world for the enlightened one.
The substance of Mida and Straight road to Buddah
The substance of Mida has been regarded as phaseless(not having form) . But Bennei shonin pointed out this confusion of Buddhism as philosophy with Buddhism as religion. Religious principal object of worship shouldn’t belongs to the absolute and should’t be ruled by the law of causality , he said. They can’t remove the mysteries of the Universe if they regard Hosshin the absolute reality as the final goal.
“ All of the Buddahas attained enlightenment through Nenmida-Samadhi[quotation from Sutra]means that no Buddaha attained enlightenment without Nenmida-Samadhi but they don’t know the reason why so. Ordinary people hardly know the fact that there exist two faces of vacancy and Myo-u in the spiritual world . Attainment of Butsu-gen requires sufficient fusion both of Egen for vacancy and Hogen for Myo-u . First step of Butsgen is attained when Egen and Hogen function together . Attaining further steps on the way to Final stage, above all at the ideal revelation of Hosshin one encounter the very high wall which extremely hard to get over. Bennei sohnin says that Zen-do -daishi and Honen shonin also could’t avoid the grate effort in front of this deadlock. It is believed that various ways of Buddhism finally leads to the same place. But actually it’s impossible except tenacious belief longing for and imaging the image of Mida. Only Nen-mida-samadhi leads to the ultimate enlightenment so we can say it is the royal road to the ultimate.Belief on pantheism misleads us. This is the reason why Bennei shonin advocated the transcendental, monotheistic pantheism.
Ken-butsu as restricted meaning and Picture of Amida’s
face as Sanmai-butsu
There are various nature abilities to receive Buddhist teachings, but we cannot attain Buddah’s Samadi except Ken-butsu as restricted meaning. This is the reason why Bennei shonin draw us the picture of Amida’s face as Sanmai-butsu not to make detour. Sanmai-butsu means the mental object of adoration when praying devoutly to Amida Buddha (Nen-Mida-Samadi) and it has the important role to assist the entering Samadi. We can see this Sanmai-butsu three-dimensionally in Nenbutsu Samadi and this is more effective than the ordinary wooden or metallic stature . We should know the importance of this Sanmai-butsu in Komyo shugi.
How to begin Nen-butsu Practice
Bennei shonin distinguished clearly the guidepost to Jodo( Form) and the preparation on the way to Jodo(Contents). He made much of this contents. as preparation. Famous ” Ichimai kishomon “ of Honen shonin lacks the contents inspite of including the form. This is the stance of Komyo-shugi . Bennei shonin found with effort the Contents barley in the verse which Honen shonin composed. When he made his speech on Honen shonin as the founder of Jodo shu at Chion-in, he selected ten of such verses and commented on them. This speech moved many priests of Chion-in and the notes of this lecture was published later under the title of “ Pith and skin of the teachings of the founder”
Golden Samadhi as Golden Road to Buddha
There are tremendous kinds of Samadhi in Buddhism, but by gaining the part does not leads one to gaining the whole. It’s merely wondering around them. So it seems impossible to attain the same Samadhi with Shaka-muni. Then Bennei shonin definitely said that there is the Golden Road to Buddha, and that is Nen-Mida-Samadhi .He said that based on his own experience of deepest Samadhi and this is also the meaning that Koumyo shugi does’t require changing of religious belief on the way to Buddha.
37 steps towards Buddah and 7 steps of Nenbutsu
We can see 37 steps folded in 7 towards Buddha in Primitive Buddhist scripture and Hassho-do( noble eightfold path) is the last part of that. Following this, Bennei shonin showed 37 steps of Nenbutsu practice. He picked up the last 4 blocks and compared each to the educational steps. That is to primary school , junior high school..and so on. For each steps including samadhi, he gave clear and detailed explanation. This is also one of the characteristics of Komyo- shugi.
[Five roots and Five force : （五根・五力）]
stage of evocation under the Light of Inconceivable(難思光)
[Seven steps for enlightenment (七覚支） :
stage of development under the Light of Indescribable (無称光)]
・the first step - step of choice 択法覚支: throw away all of our mind to focus on Mida
・the second step- step of development 精進覚支: devoting ourselves sincerely to Mida
・ the third step- step of joy 喜覚支: slightly access the spirit of Amida and filled with joy
・ the fourth step- step of light and peaceful 軽安覚支: leaning our mind against Mida’s spirit
・ the fifth step - step of samadhi 定覚支: unify of our mind and Mida’s spirit by calming down
the tide of delusion
・ the sixth step- step of ease 捨覚支: become freely come into samadhi
・ the seventh step- step of mind 念覚支: the complete of the seven steps and all mind one
embraces matches that of Mida
[Eight holly paths for the attainment of Buddhahood: （八正道）
stage of completion under the Light of super ultimate(超日月光 )]
Adoring Nyorai thinking of his enormous mercy and admire the figure of Mida the symbol of Love. Its ultimate is the core of religion, the base of all wonder, the source of all moral behavior.
Religious belief and spiritual love
As they say in Sutra, “ One who see the figure of Buddah in contemplation also see the mind of Buddah.” I cannot help adoring Nyorai thinking of his enormous mercy when I look up and admire the figure of Mida the symbol of Love.” Bennei Shonin said. He considered the mind that respond to this enormous mercy to be the most graceful, refined, delicate, profound and mysterious. He mentioned the importance of the religious emotion over and over again. He classified this religious emotion into 3 steps, child’s affection for mother , love feelings of the youth , and at last the love for oneself. To express the spiritual love feelings and it’s advance, he took his original word 《Rei-ren》which means spiritual love. Further he clarified that the religious core is the mysterious unite of Amida and Shu-jo and quoted the verse of love feelings which Honen-shonin composed at the chance of speech at Seishi-do (Chion-in) in Kyoto 1916. He concluded that the mysterious unite with Amida realize through the emotional feelings of love for Amida《Rei-ren》.
His Evaluation of each Buddhistic views
Bennei shonin evaluated each Buddhistic views to explain the position of Koumyo-shugi. ① There are Nature religion ・Supernatural religion but Koumyo shugi as Engu-kyo integrates both ② Classifying the object of adoration, there are monotheism and pantheism but Koumyo-shugi is so called transcendental monotheistic pantheism and this is the truth of Mida he said. ③ Classifying the direction, there are Rationalism and sensitivity principle but Koumyo-shugi integrates both. ④ There are two kinds of gates in Buddhism. Ji-riki liberationism which says that we can see because we have eyes (pantheism) and Ta-riki wishing Amida’s Salvation which says that we can see because of the lights(monotheism). But Koumyo shugi(transcendental monotheistic pantheism) integrates both which says that we can see because we have eyes and illuminated by the light of Amida.
Koumyo shugi is out of deviation
There lies the tide of two kinds from old times in Buddhism . One isolates affection and the other makes much value on affection and virtue. In Sho-do mon, the representative of the former is Tenndai and that of the latter is Shingon. In Jodo mon, the representative of the former is Shin-shu (which aims vacuum) and that of the latter is Jodo-Shu. But we can see those who go towards the isolating of affection incline vacuum and we also see those who go towards virtue cannot attain complete virtue after all. For example, one cannot attain the whole universe uniting with Fudo son in Shingon shu or viewing the Pure Land in Jodo-shu. It’s because such unification is partial. The unification with the part but not with the core or center. In theory, one is all and all is one , so partial unification goes to the complete unification but practically not. Theory is not necessarily fits actuality.
Bennei Shonin proved that attaining the center core means attaining all.
Traditionally they misidentified the fact that the Grand spirituality which exists from the first is the Grand father including three aspects of the body and he exists transcendentally. There exists the law of the
great nature that assimilate us under the salvation. Leaning too much towards introspection , Zen-shu, Tendai-shu, Kegon- shu,Shingon-shu neglect the objective and no one attained the complete enlightenment by such way of austerities Bennei shonin said. He for the first time reveal the fact that Buddhism is the transcendental monotheistic pantheism and for the first time opened the contents of the final stage of Samadhi. This is one of the very important points of Komyo-Shugi.
On Mumyou
What is the darkness of mind (skt.Avidya: 無明 Mumyo )
This has been considered to be a difficult and annoying problem.
Why the absolute being ,though being the perfect goodness, created or brought forth the badness? Why the perfect being created the defective and imperfect human beings? Ben-ei shonin solved this difficult problem completely. After entering the profound spiritual awakening, he realized that Avidya is only the undeveloped condition and has no substance.
Essentially the Ability from Nyorai Zosho (unconscious intention) work
with the Intellect. But when it develops in the natural world , there exist
the condition that only the Ability work and the Intellect remain unrevealed. Avidya is these condition he said and solved the problem.
Unified Subject
Ben-ei Shonin named great self or real self Unified Subject. To tell the truth there are some degrees in so called great self or real self. That refered in 『Rinzai-roku』is the unification with Hosshin by Egen. That refered in 『Yuga-ron』is the unification with Hosshin by Butsugen. And that refered in Koumyo-shugi is the unifcation with the core of Hosshin , most profound area of Hosshin Housshin with the highest step of Butsugen. Ben-ei shonin also made clear solution for the problem what is the root of the recognition of distinction between self and others.