Editor's Note - This is an excerpt from the March 2009 issue of the Buddhist Wheel

Like all major religious traditions, the Buddha-Dharma has a precept against killing. This precept is not limited toward fellow human beings; it applies to all life. This being the case, clearly, human beings cannot completely subscribe to this basic precept because we are directly and indirectly involved in the taking of life, animals, plants, minerals, and yes, even human life. The cause which led to the death of the historical Buddha may be linked to eating an offering of tainted mushrooms or pork . Though no one knows for sure, Sakyamuni must have understood man’s precarious niche in the web of life.

Having to take life directly and indirectly, are we aware of the fact that we depend on the sacrifices of others in order for us to live? They may be our parents, teachers, friends and neighbors. Not only do we depend on others for our physical sustenance, our own sense of well-being such as love, belonging with others, family, culture, but even the opportunity to strike out on one’s own into the world, depends on the good will of those who are willing to confirm their support. In the larger picture, even a stranger or the ill-will of an enemy can trigger the conditions for us to ponder life’s forces which profoundly sustain us in a mysterious universe.

Given a simple example like manicuring one’s lawn, I use herbicide on the persistent weeds, though I try to do physical weeding and pruning as much as possible. When I see a cockroach indoors, I spray it with pesticide. I’m so frightened of cockroaches (the ground ones are huge, and I’m terrified of the flying ones) I not only spray them, I drown them in the pesticide’s fluid. As we commit these basic acts of “good” housekeeping, shouldn’t we say or think, “I’m genuinely sorry for killing you”. I can justify killing an insect, not because it will eat me first; it’s done because I cannot tolerate its filthy presence and living in the same space as I do.

On the other hand, if I am walking at night for instance, I will certainly see one or two ground roaches out scavenging for a meal on the walkway or pavement. Because I am aware of the precept against killing, I do not go out of my way to step on the roaches, even if I am aware they are at my mercy. I’m able to feel good about having shown restraint in killing them. No matter how minor or brief, I end up congratulating myself. Reflecting upon the mighty Vow of Namo Amida Butsu, this egocentric behavior has no basis for truth, goodness or virtue. It is simply an extension or symptom of a selfcentered existence exploiting a religious idea to enhance that existence. This is a simple yet, revealing exercise of the modern state of self-centered existence, an existence never isolated from the Light of Great Wisdom and Compassion.

We cannot overstate Jodo Shinshu, the founder Shinran’s penetrating and realistic insight into the unconscious workings of human egoism. Despite our religious sentiments we fall prey to the dangerous impulse of disguising self-centeredness as “religious life”. Shinran’s naked assessment of the profound depth of human defilement led him to understand that as long as we live, we are incapable of purifying ourselves. This is a radical departure from the ideal of Buddhism which aims at self-purification.

Despite the popular Mahayana (Larger Vehicle) ideal of 84,000 p a t h s t o t h e s ummi t o f enlightenment, the distinctiveness of Shinran’s own spiritual sojourn was not to be counted as one among them. His preliminary struggles of twenty years living in the center of Japanese Buddhism on Mt. Hiei brought his bare awareness of a spiritual incapacity to truly cultivate spiritual virtues to benefit self and others. Further, his own meditations and dreams mirrored a profound anxiety over his spiritual destiny exasperated by unresolved sexual energies.

A basic formula or equation which defines humanity is that we all have problems, and they do not go away even up to the very moment we die. But if man’s histories and struggles can teach us today about who we are, where we’ve been and what we are capable of, we might just be better able to see through the likes and dislikes, biases and prejudices and even the deep brokenness that identifies our unique imprint. To “see” by natural terms means to identify in the power of sunlight which casts our shadows. In religious terms, a Vow especially designed to grasp and not forsake or “A-Mi-Da”.

Thus Shinran’s own true spiritual identity is proclaimed in confession: “When I ponder the fundamental intent of Amida’s Primal Vow arising kalpas ago, it is first directed foremost to myself, Shinran, alone.” Reflecting upon these words, they are also my own words. Unable to rid myself of all the likes and dislikes, biases and prejudices and the fundamental brokenness which identifies me as I am, its power reveals my deep sadness as well as deep joy as the sole recipient of Amida Buddha’s Great Compassion. I am genuinely sorry this day for my transgressions.

Namo Amida Butsu.

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