PACIFIC WORLD - The Institute of Buddhist Studies

More documents

Recommendations

Info

254Pacific Worldmind, deep mind, and mind of aspiration for birth by directing merit—thatframe the two aspects of deep belief.When we examine the two aspects of deep belief, as revealed by Shantao,we find that it does not comprehend the notion that “a single [shinjin]possesses two aspects.” That represents Shinran’s understanding. Instead,we discover that the structure of Shan-tao’s thought was based in thestandpoint of non-meditative practice, which he had expressed as “abandonevil and perform good.” One who has deep belief as to the nature ofbeings would never again commit the karmic offenses that one had committedin the past. Next, because of one’s deep belief as to the Dharma one’sgood thoughts would continue and one’s birth in the Pure Land would beassured. When we understand deep mind—the two aspects of deep belief—inthis way then any seeming contradictions between the three mindsdisappear.In our investigation of the background that brought about the formationof Shan-tao’s idea of two aspects of deep belief, we looked at itsconnection to other commentaries on the Kuan wu-liang-shou ching andfound that he did not apparently receive any direct influence from Huiyüan.T’an-luan’s discussion of the “two forms of not-knowing and threefacets of non-corresponding shinjin” hold some basic aspects in commonwith Shan-tao’s idea. However, those points are also common to all PureLand Buddhist doctrine. They likely represented a doctrinal setting thatindirectly influenced the formation of the idea of the two aspects of deep belief.However, it appears impossible to say that they were a direct cause of it.It was repentance that provided a stronger influence on the formationof the notion of the two aspects of deep belief. Repentance was performedin combination with the utterance and recitation of the Buddha’s Nameduring Shan-tao’s time. He also accepted repentance as a practice thatwould extinguish karmic evil. Repentance and the extinction of karmic evilwould bring about the arising of a true and real mind and the purificationof one’s mind and body. Through the cultivation of these roots of good, onecould expect to be born in the Pure Land. This represented the fundamentalmodel for the practice leading to birth in the Pure Land in Shan-tao’sthought. However, when Shan-tao taught that, among all Pure Landpractices, the act of saying the Name accords with the Primal Vow, he wasaddressing ordinary beings of the nine grades of birth with inferior capacities.Thus, he did not utilize the word “repentance” to explain this to them.In place of repentance he introduced the concept of the two aspects of deepbelief as to beings and as to Dharmic truth.The idea of the two aspects of deep belief, as elucidated by Shan-tao,was subsequently transmitted to Hønen and Shinran, in whose thought itwould come to be known as “the consummation of Mahåyåna Buddhism.”Translated by David Matsumoto
Yata: Concept of Two Aspects of Deep Belief 255NOTES1. This is the second part of an article that was originally published inJapanese as “Nishu jinshin no kyørishiteki køsatsu: seiritsu to sono haikei,”in Shinsh¥gaku 83 (1991): pp. 1–31. Part One of this translation waspublished in the Pacific World, Third Series, 3 (2001): pp. 157–176.2. See Nogami Shunjø, Ch¥goku Jødokyøshiron (Kyoto: Høzøkan, 1981), p.196, et seq; also Kashiwabara Y¥gi, Kangyø gengibun køyø (Kyoto: AngoJimusho, 1955), p. 7, et seq.3. See Satø Tetsuei, “Tendai Kangyøsho no saiginmi,” Sh¥gakuin ronsh¥ 23(1976): pp. 31–70. It is believed that Chih-i’s Kuan wu-liang-shou ching shuwas written after Shan-tao’s commentary.4. Hui-yüan, Kuan wu-liang-shou ching i-shu in Taishø, vol. 37, p. 183a–b;English translation by Kenneth K. Tanaka, The Dawn of Chinese Pure LandBuddhist Doctrine: Ching-ying Hui-yüan’s Commentary on the VisualizationS¥tra (Albany: SUNY Press, 1990), p. 178.5. Kuan wu-liang-shou ching i-shu, p. 184c; Tanaka, p. 187.6. See Tsuboi Shun’ei, “Zendø kyøgaku ni okeru sanjinjaku no keisei: Tokuni nishujinshin no keisei ni kanshite,” in Bukkyø daigaku Zendø kyøgakukenky¥kai, ed., Zendø kyøgaku no kenky¥ (Tokyo: Tøyø Bunka Shuppan,1980), p. 124 et seq.7. See Mizutani Køshø, “Tø Zendø no shijøshin ni tsuite,” Øryøshigaku 3and 4 (1977): pp. 339–370. Mizutani points out that scriptures translatedinto Chinese prior to Shan-tao’s time rendered shijø or shijøshin (sinceremind) as shinjitsushin (true and real mind). From that perspective, it isprobably not possible to say that Shan-tao’s interpretation of shijøshin wassuggested by Hui-yüan’s view on the matter.8. Chia-ts’ai, Ching-t’u lun, in Taishø, vol. 47, p. 87b.9. See Vimalak∆rti NirdeΩa (Vimalak∆rti S¥tra), Chapter on Buddha-land, inTaishø, vol. 14, p. 538b; Chapter on Bodhisattvas, in Taishø, vol. 14, p. 542.10. See Øhara Shøjitsu, Zendø kyøgaku no kenky¥ (Kyoto: NagataBunshødø, 1974), p. 101 et seq.; also Fujiwara Ryøsetsu, Øjø Raisan gaisetsu(Kyoto: Bunshødø, 1962), p. 62, et seq.11. See Mochizuki Shinkø, Ch¥goku Jødo kyørishi (Kyoto: Høzøkan, 1975),p. 194, et seq.; also Shigaraki Takamaro, Jødokyø ni okeru shin no kenky¥(Kyoto: Nagata Bunshødø, 1975), p. 350, et seq.12. T’an-luan, Ching-t’u-wang-shen-lun-chu (Jpn. Øjø ronch¥; Commentaryon the Treatise on the Pure Land), Taishø, vol. 40, 826; Shinsh¥
Page 7 and 8:
Buddhism and Cognitive Science:Cont
Page 9:
Payne: Buddhism and Cognitive Scien
Page 12 and 13:
6Pacific Worldconnectionist-dynamic
Page 14 and 15:
8Pacific Worldconceptual constraint
Page 16 and 17:
10Pacific WorldNOTES1. B. Alan Wall
Page 18 and 19:
12Pacific World16. See particulary,
Page 21 and 22:
A Science of Consciousness:Buddhism
Page 23 and 24:
Wallace: Science of Consciousness 1
Page 25 and 26:
Page 27 and 28:
Page 29 and 30:
Page 31 and 32:
Page 33 and 34:
Page 35 and 36:
Page 37:
Page 40 and 41:
34Pacific Worldtion experiences exp
Page 42 and 43:
36Pacific Worldto all the world rel
Page 44 and 45:
38Pacific WorldThe development or d
Page 46 and 47:
40Pacific WorldOur present science
Page 48 and 49:
42Pacific Worldmon to hold that cau
Page 50 and 51:
44Pacific Worldconceptualization. I
Page 52 and 53:
46Pacific Worldtionable that both t
Page 54 and 55:
48Pacific Worldit is like looking e
Page 56 and 57:
50Pacific Worldthe accepted underst
Page 58 and 59:
52Pacific WorldReward Anticipation
Page 61 and 62:
Studying “No Mind”:The Future o
Page 63 and 64:
Tainer: Studying No Mind 57with the
Page 65 and 66:
Tainer: Studying No Mind 59mously f
Page 67 and 68:
Tainer: Studying No Mind 61Chinese
Page 69 and 70:
Tainer: Studying No Mind 63approach
Page 71 and 72:
Tainer: Studying No Mind 65buddha n
Page 73 and 74:
Tainer: Studying No Mind 67to shape
Page 75 and 76:
Tainer: Studying No Mind 691. the g
Page 77 and 78:
Tainer: Studying No Mind 71Scenario
Page 79 and 80:
Tainer: Studying No Mind 73or pecul
Page 81 and 82:
Cognitive Theories of Ritual andBud
Page 83 and 84:
Payne: Cognitive Theories of Ritual
Page 85 and 86:
Page 87 and 88:
Page 89 and 90:
Page 91 and 92:
Page 93 and 94:
Page 95 and 96:
Page 97:
Editorial Note: Visions and Visuali
Page 100 and 101:
94Pacific Worldstruggles among his
Page 102 and 103:
96Pacific Worldscriptures and produ
Page 104 and 105:
98Pacific WorldWe need to remember
Page 106 and 107:
100Pacific Worldscriptures. This sh
Page 108 and 109:
102Pacific Worldeast and the west.
Page 110 and 111:
104Pacific WorldSince 1965, we have
Page 112 and 113:
106Pacific WorldNOTES1. Nalinaksha
Page 115 and 116:
Buddhism of Båmiyån 1Meiji Yamada
Page 117 and 118:
Yamada: Buddhism of Båmiyån 111Re
Page 119 and 120:
Yamada: Buddhism of Båmiyån 113Th
Page 121 and 122:
Yamada: Buddhism of Båmiyån 115su
Page 123 and 124:
Yamada: Buddhism of Båmiyån 117ha
Page 125 and 126:
Yamada: Buddhism of Båmiyån 119id
Page 127 and 128:
Yamada: Buddhism of Båmiyån 121of
Page 129 and 130:
Practice of Visualization and theVi
Page 131 and 132:
Yamabe: Practice of Visualization a
Page 133 and 134:
Page 135 and 136:
Page 137 and 138:
Page 139 and 140:
Page 141 and 142:
Page 143 and 144:
Page 145 and 146:
Page 147 and 148:
Page 149 and 150:
Page 151 and 152:
Page 153 and 154:
Page 155 and 156:
Page 157 and 158:
Page 159 and 160:
Hidden Realms and Pure Abodes: Cent
Page 161 and 162:
Davidson: Hidden Realms and Pure Ab
Page 163 and 164:
Page 165 and 166:
Page 167 and 168:
Page 169 and 170:
Page 171 and 172:
Page 173 and 174:
Page 175 and 176:
Page 177 and 178:
Page 179 and 180:
Page 181 and 182:
Page 183 and 184:
Page 185 and 186:
Page 187:
Page 190 and 191:
184Pacific WorldThe empire was spli
Page 192 and 193:
186Pacific Worldunder the Mongol Yu
Page 194 and 195:
188Pacific Worldtexts are introduce
Page 196 and 197:
190Pacific Worldning contrary to th
Page 198 and 199:
192Pacific Worldpassages from the s
Page 200 and 201:
194Pacific WorldPlate C: The Buddha
Page 203 and 204:
The Idea of the Last Dharma-Age inS
Page 205 and 206:
Asano: Idea of Last Dharma-age in S
Page 207 and 208:
Asano: Idea of Last Dharma-age in S
Page 209 and 210: Asano: Idea of Last Dharma-age in S
Page 223 and 224: Rennyo’s Theory on Amida Buddha
Page 225 and 226: Fugen: Rennyo’s Theory on Amida
Page 241: Fugen: Rennyo’s Theory on Amida
Page 244 and 245: 238Pacific Worldthat there are thre
Page 246 and 247: 240Pacific Worldhighest rank of the
Page 248 and 249: 242Pacific Worldforms of not-knowin
Page 250 and 251: 244Pacific WorldPrincipal Repentanc
Page 252 and 253: 246Pacific WorldExtensive Repentanc
Page 254 and 255: 248Pacific WorldIt is believed that
Page 256 and 257: 250Pacific WorldShan-tao draws upon
Page 258 and 259: 252Pacific Worldtsan. Hence, Shan-t
Page 262 and 263: 256Pacific Worldshøgyø zensho (he
Page 265 and 266: Pure Land Buddhism in China:A Doctr
Page 267 and 268: Mochizuki: Pure Land Buddhism in Ch
Page 285: Mochizuki: Pure Land Buddhism in Ch
Page 288 and 289: 282Pacific World. . . the spiritual
Page 290 and 291: 284Pacific World. . . gazes into un
Page 292 and 293: 286Pacific Worldcontemporary observ
Page 294 and 295: 288Pacific WorldThe Dzogchen Primer
Page 296 and 297: 290Pacific Worldinspired by Gampopa
Page 298 and 299: 292Pacific World“effortlessness
Page 300 and 301: 294Pacific Worldaggregate, rather t
Page 302 and 303: 296Pacific WorldAnd yet, Heisig rep
Page 304 and 305: 298Pacific WorldThe next section of
Page 306 and 307: 300Pacific Worldforeign culture, cl
Page 308 and 309: 302Pacific WorldNext, Heisig examin
Page 310 and 311:
304Pacific WorldToward the end of t
Page 312 and 313:
306Pacific Worldaspects, of which t
Page 314 and 315:
308Pacific Worldwarranted. But it i
Page 316 and 317:
310Pacific Worldthe point about the
Page 318 and 319:
312Pacific WorldJaffe argues in the
Page 321 and 322:
BDK ENGLISH TRIPITAKA SERIES:A Prog
Page 323 and 324:
BDK Tripitaka Series: A Progress Re
Page 325 and 326:
This issue of Pacific World:Journal
show all

PACIFIC WORLD - The Institute of Buddhist Studies

You also want an ePaper? Increase the reach of your titles

Delete template?

Save as template?