PACIFIC WORLD - The Institute of Buddhist Studies

Shigaraki: The Meaning of Practice in Shin Buddhism 5
ing, which unifies them all, are sustained and fulfilled by right endeavor
and right mindfulness. The final stage of right meditation refers to correct
meditation. It signifies the mental state that is pure and synthesizes all of
the previous seven stages of practices. In this way, right view as the starting
point of the path becomes, through correct meditation, right view that
is the ultimate attainment on the path.
In this way we can see on the eightfold noble path right view becomes
subjectively fulfilled within ourselves, so that we come to see things exactly
as they are in accordance with the principle of interdependent origination.
Again, right view, which is the ultimate goal of the path of practice, is discussed
at the outset as the gate of entry into that path. The path of practice
in Buddhism begins with our encounter with the teachings and our selection
of the truth elucidated therein as our ultimate refuge. Then, by being
unceasingly mindful of that truth and directing ourselves to that truth, we
relentlessly and critically negate our present state of being as empty and
false. Thus, we open our eyes to right view—this new manner of seeing—as
we follow the path that is pointed out by those teachings. This is starting
point of the Buddhist path.
Then, based on our performance of specific practices, this state of seeing
things as they really are gradually becomes manifest subjectively and
practically within our daily life. In other words, the path of practice is an
engagement in which we constantly discard our old self and realize the
growth of a new self, as we look toward becoming a person who can truly
live within right view itself. In this way, it could be said that the path of
practice leading to the attainment of enlightenment is the path on which we
earnestly move from right view at the entry level to right view at the level of
ultimacy. It is the path of self-fulfillment, of the culmination of seeing (and
knowing) things as they really are. This is the way in which I understand
the fundamental structure of the path of practice in Buddhism. I also believe
that the same structure can be found in the path revealed by Shinran, which
he called “the true essence of the Pure Land way (Jōdo shinshū).”
Since Shin Buddhism discusses the establishment of one buddha—
Amida—along with our whole-hearted taking of refuge in that buddha, its
teaching is often viewed as positing the existence of a transcendent being
and urging our absolute reliance on it. However, this is a total misunderstanding
of Shinran’s teaching. The Shin Buddhist path remains resolutely
Buddhist. That is, the doctrine of Shin Buddhism clearly sets out a path
on which human beings can transcend the secular world and attain supramundane
wisdom as we cast off our old selves and realize growth toward
buddhahood.
Shinran explains that this Pure Land path of practice, on which human
beings attain buddhahood, is the path of saying the Name (shōmyō no michi).
He also expresses it as the path of shinjin (shinjin no michi). 4