By D. T. Suzuki
Shin is the uniquely jap flowering of the kind of Buddhism often called "Pure Land." It originated within the 13th century with the charismatic and prophetic determine Shinran (1172–1263), whose interpretation of the conventional natural Land teachings was once tremendous influential in his personal lifetime and stay so this present day. In a interval whilst jap Buddhism used to be ruled via an elitist monastic institution, Shinran's Shin educating grew to become a manner of liberation for everyone, despite age, category, or gender.
Although Shin is considered one of Japan's maximum non secular contributions—and continues to be the main greatly practiced type of Buddhism in Japan—it is still little identified within the West. during this publication, in line with a number of lectures he gave within the Nineteen Fifties, D. T. Suzuki illuminates the deep that means of Shin and its wealthy archetypal imagery, supplying a scholarly and affectionate creation to this occasionally misunderstood culture of Buddhist perform.
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Extra info for Buddha of Infinite Light: The Teachings of Shin Buddhism, the Japanese Way of Wisdom and Compassion
They've always managed to catch me out; always turned me away from my attachments, and ideas of practice to make me listen to the way things are. Their emissaries are everywhere. They never let up. And perhaps I learnt something about the Noble Elephant, the symbol of Dhamma practice. The Buddha himself is likened to the elephant: it's the symbol of the unstoppable aspiration to Nibbana that keeps going through anything. It is with such an aspiration that a tudong monk establishes his practice -- he inclines to be enduring, to be resilient, and to be tested by wild and lonely places.
He left Australia in 1973 bound for Indonesia, with the idea of ultimately reaching Japan to practise Zen. He taught English for a while in Bangkok and met Ajahn Sumedho and some Western monks from Wat Bovornives, where he eventually decided to become a samanera. He received upasampada there from Phra Somdet ѡnasamvara in 1974, and spent his first vassa with Ajahn Thate at Wat Hin Mark Peng, on the Laotian border. After spending some time spent in a Bangkok hospital with serious health problems, he met Ajahn Sumedho again, and went to Wat Pah Pong.
Maybe on this retreat you find during a sitting that you are bored and restless, and waiting for the bell to ring. Now you can actually notice that. If we didn't have this form, then we could just walk out. But what happens if I walk out on restlessness? I might think I've gotten rid of restlessness, but have I? V. or read something -- I keep that restlessness going. And then I find my mind is not peaceful: it's filled with activity. Why? Because I've followed sukha and tried to get rid of dukkha.