The Light

Hello, Mithu.

Welcome.

I've got a dress on with material that's basically meaning that I'm sliding off my bed tonight, so you see me fidgeting around a bit. I'm trying not to end up face down on the carpet.

I could—

it's fine. So welcome everyone who's joining us in the Shrine Room, and welcome to Judith, Matt, and Rob joining us online. And this evening we will start with a reading from a book by Alfred Bloom, who was Hawaiian, lived in Hawaii. And wrote a lot about Pure Land Buddhism. And, uh, so yeah, so this is from a book called Shinran's Gospel of Pure Grace. Through Shinran's frequent reference to the light of Amida Buddha, we could describe his theology as a theology of light. For according to him, it is in the embrace of light that passion-ridden beings are granted the status of salvation realized in the awakening of faith. On its cognitive side, the light reveals to man his true nature as passion-ridden and shows him the way of faith in Amida Buddha. However, this knowledge is not factual datum but inner awareness of one's spiritual condition and the simultaneous awareness that in effect Amida Buddha, by fulfillment of his aspirations, has already deigned to save such beings. This is faith itself. On its transcendental side, the embrace of light points to the fact that the sole ground of salvation is Amida Buddha. Thus Shinran extolled that light, for as one is illuminated by this light, he senses that his sins are cleansed, that karmic bonds are broken, and all illusions are dispelled. Surrounded by Amida Buddha's light, faith grows and there is joy. Thus Shinran calls all men to submit themselves to this light. And share its wondrous blessing. Here's a little verse by Shinran: Wisdom's light is infinite for all finite beings. There are none that light have not received. Let us take refuge in the true light. Nam-myoho-renge-kyo. So we'll move into some meditations and quiet sitting together. And in the silence, let's just see if we can experience the light. This evening we will chant Om Mani Devoree. A special apologies to Casp and Angie, you will have to relearn the correct version this evening.

Om Mani Devoree. Om Namite Wahre. Om Namite Wahre. Om Namite Wahre. Om Namite Wahuri. Om Namite Wahri. Om Amish Jai Wari. Om Amish Jai Wari. Om Amish Jai Wari. Free. Om Namah Shivaya. Om Namah Shivaya. Om Amishrei Waaree. Om Amishrei Waaree. Om Amishrei Waaree. Om Ami Deva Sri. Om Ami Deva Sri. Om Namite Wahree. Om Namite Wahree. Om Namite Wahree. Om Amidevaree. Om Amidevaree. Om Mani Devi Wari. Om Mani Devi Wari. Om Mani Devi Wari.

For refuge I go to the Buddha.

Refuge.

The one who is awake and full of love.

The one who is awake and full of love.

Namo Buddha. For refuge I go to the Dharma.

For refuge I go to the Dharma.

All that guides us to wisdom and compassion.

All that guides us to wisdom and compassion.

Namo Dhamma. For refuge I go to the Sangha.

For refuge I go to the Sangha.

Those who live in the Buddha's light. Those who live in the Buddha's light. Namo Sangaya.

Namo Sangaya.

With faith in the Three Jewels.

With faith in the Three Jewels.

And in light of my human tendencies.

And in light of my human tendencies.

I pray that I may become aware.

I pray that I may become aware.

Of when I take life.

Of when I take life.

I pray that I may become aware— of when I take what is not freely given.

Of how to say 'what it's not really giving.' I pray that I may become aware— oh right now then come on!

When I fall into sexual misconduct or will I fall into sexual misconduct? I pray that time they'd become aware—

but I praise this one who made me go away—

of when I fall into wrong speech.

Often I call it strong speech.

I pray that I might become aware—

okay.

Time they become aware of when I become intoxicated.

Of when I become intoxicated.

No blame.

No blame.

Be kind. Be kind. Love everything.

Love everything. Innumerable sentient beings, we vow to save them all.

Inexhaustible are the Buddha's passions.

We vow to master them more.

Immeasurable are the Dharma teachings.

We vow to master them more.

Infinite is Buddha's way.

We vow to follow it completely.

So, passion-ridden is Alfred Bloom's phrase for bonbu, which is a really important part of Pure Land Buddhism. The, the tendency to get something wrong, even if I've got a bit of paper here And I've really been in touch with other people's foolishness, especially today, for various reasons. We're, um, in the process of attempting to sell our house and buy a house. And there's been reverberations around the changes that are happening in the temple. And there's been— I won't go into the details, but there's been some complications with a neighbor who's been deeply upset with us and not selling our house to them. Um, and just really experiencing how difficult it is to encounter those parts of other people, especially when my own capacity is, is already taken up with all the different things happening, without being flipped into, without my parts being triggered, without falling into, um, being angry at the other person, or dismissing the other person, or being infuriated, or being disappointed, or frustrated, or seeing that person as just that, just that thing that they're showing in that moment, putting them— I think that one of the things that my system does is it like, it puts them in the category of a bad guy, like they're just bad through and through. I don't want to have anything to do with them ever again. And in parallel to that, certainly I have been much more aware of my own fallibility recently. There's been something about looking back over the past 10 years of running this place and what have we done okay and what have we kind of— what have I failed at? Moving through our days, moving through my days with all of this stress means that I'm making more mistakes, or, um, my patience is shorter. So that kind of, uh, keep forgetting what the phrase is— passion-ridden, passion-ridden nature is really close. And the other part of this chapter, because Bloom is talking about the differences between Shinran's version of Pure Land thought and traditional Pure Land thought, so I'll read you a little bit from here. The concept of Amida Buddha's light in traditional Pure Land thought was connected entirely with the merit-acquiring process and was received as a result of intense spiritual endeavor in the practice of the recitation of Buddha's name. Thus, experience assured the devotee of his union with the Buddha, and no doubt was an experience of great spiritual depth. It can readily be seen that Shinran differed sharply from this narrow understanding of Amida Buddha's light, which restricted its operation to only effect of discipline. For Shinran, the idea was elevated to a cosmic or universal level as the precondition for the salvation of all beings. For him, it was the spiritual basis whereby the Buddha acted to make known to beings their sinful and degenerate condition. And to assure them of his compassionate intention in his vow. In other words, the light as understood by Shinran was the source or cause of faith rather than the visionary effect of meditative discipline. So that's the kind— it's the kind of language that I think needs, uh, rereading. And concentrating on. But, but for me, the essence of what he's saying here is that we don't receive the light because we try really hard to be good people or to keep the precepts or to practice. That the light is already there, and the, the, the purpose for the light is to, is to shine onto those foolish parts of us and the foolish parts of other people, and that through that process we can lean into the all-encompassing acceptance and love of the Buddha. And I really need this, especially when when other people's worst parts and my own worst parts are so at the front, because discipline and intense practice and, you know, trying really hard is just not possible for me right now. And Shinran knew that. Shinran knew that and trusted that we don't have to do it. We just have to call the Buddha's name. We just have to open ourselves up to the light. The light is, is right there waiting for us. Namomi Tobey. In gratitude, we offer this incense to Buddha and Bodhisattvas throughout space and time. May it be fragrant as the Earth herself, reflecting our careful efforts, our wholehearted awareness. The fruits of understanding slowly ripen. May we and all beings be companions of Buddhas and Bodhisattvas. May we awaken from forgetfulness and realize our true nature. So, oh, we'll do the vows and then the announcement. So this Saturday after practice we have some continuous Nembutsu practice where the chant continues in this room and we sit for 20 minutes and then walk for 20 minutes and then sit. You can come and go, but if you haven't got a key to get in or you don't know the code, let me know if you're coming later and I can let you know how to get in. We are streaming it, so if anyone would like to drop in for some or all, they're very welcome. And then we'll have a bring-and-share vegan lunch. Afterwards. I think we've got a work day, a work day, maybe not till July actually, can't remember. Namaste. So blessed by Amitabha's light, may we care for all living things. Namaha Buddha.