By Takamaro Shigaraki
In his Heart of the Shin Buddhist Path, Takamaro Shigaraki examines Shin Buddhism anew as a pragmatic direction of religious development and self-transformation, demanding tests of the culture as a passive faith of mere religion. Shigaraki provides the center subject matters of the Shin Buddhist direction in clean, enticing, down-to-earth language, contemplating every one frankly from either secular and non secular views. Shigaraki discloses a nondual natural Land that unearths philosophical kinship with Zen yet has been little mentioned within the West. With its unassuming language and insights drawn from a lifetime of perform, Heart of the Shin Buddhist Path dispels the fog of false impression that has shrouded Western appreciation of Shin traditions to bare the unlimited mild of Amida Buddha that reaches all.
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Extra info for Heart of the Shin Buddhist Path: A Life of Awakening
There they constructed stūpa in which the remains could be enshrined. It might be said, therefore, that stūpa—portions of which still exist in India today—were originally gravesites built to enshrine Gautama Buddha’s remains. Many Buddhist householders learned the teachings of the Buddha by focusing on the stūpa in this way. Renunciant Buddhism The Buddhist teaching also refers to an awakened person or buddha as a tathāgata. The word tathāgata is a combination of two Sanskrit words, tathā and gata, and also tathā and agata.
As such, it was a path accessible to all persons, and it enabled all persons to grow into true human beings. Again, the prevailing opinion at the time was that the teaching of the Path of Sages, which described an extremely difficult path and taught that only a few skilled renunciants would be able to master it successfully, was the most superior, highest-grade Buddhist teaching. Such a path, it was held, constituted the central import of Gautama Buddha’s teaching. In contrast, Hōnen took the position that it was the Pure Land teaching, which revealed a path upon which all persons—no matter how foolish one might be or what kind of karmic offenses one might commit—can attain buddhahood, which transmitted the true heart and mind of Gautama Buddha.
This understanding then became widespread among lay householders—people who continued to dwell in worldly life, who humbly engaged in farming and trade, and who worked diligently in everyday life, while enmeshed in all sorts of ego-attachments. To those living a lay householder’s life, it never occurred to them that they should be able to look upon Gautama Buddha as their own predecessor or to follow in his footsteps. Instead, they came to see Gautama as truth or suchness itself, which came from beyond and appeared over here in order to teach them.