Introduction
Essentially, Shin Buddhism offers a
non-dual and deeply mystical approach to spiritual practice. For this reason, it is often called the Other Power school. Here,
Other Power, tariki in Japanese, means that which is other than the self-centered ego. “Other” does not mean a spiritual power or object external to your self, like a God, but the
‘Other” refers to your true and real self shared by all things, the Oneness of life itself. Ultimately, Shin closes
the gap between yourself and Yourself.
Shin Buddhism does not see our lives
as just separate and solitary entities, but rather, the energy or life force that we call our individual lives is really
the same Life and the same Self that is manifested in all things, animate and inanimate throughout the universe. In other
words, your true and real self is the one Life shared by all beings and the universe. This true and real self is called Amida
Buddha, which means Oneness, Life itself, Great Compassion, True Nature or Immeasurable Life and Light.
Tariki and the Primal Vow
Before we can proceed on with the topic of tariki, we need to mention its
source, which comes from the very foundation of life itself. This source operates on the quantum level of reality and in traditional
religious terms it is called the Primal Vow. This term refers to the already
fulfilled 48 Vows of Amida Buddha in timeless time, revealed in the Sacred Story from the Larger
Sutra of Immeasurable Life. In brief, the Primal Vow is a metaphor for the primordial promise of Life itself to care for
and liberate the weak, fragile and suffering, regardless of moral or economic status, race, gender, belief, intellectual capacity
or species. It manifests the fulfillment of its ancient promise in the minds of human beings through the experience of shinjin and its resulting verbal response of the nembutsu--Namu-Amida-Butsu.
The Primal Vow manifests the Great Activity of the universe, the
living force of unconditional love and compassion, which completely identifies itself with the joys and sufferings of each
sentient being and ceaselessly works to spiritually liberate all from their delusions and distress. This mysterious and ever-expanding
flow of invigorating life is an active agent in our lives and operates through the multitude of interconnections we encounter
in our life experience. At this mundane level, its working is called ‘Other Power.” It is part of the natural
backdrop of the universe like gravity and functions throughout the boundless web of the universe: the countless galaxies and
time, the Earth, its eco-system, our family, work, friends, pets, difficult people we meet, our minds, our bodies, etc.
This intimate caring force lies beyond any dualistic reference
but can be said to act both within us and outside of us. In a nutshell, the Primal Vow is the already accomplished promise
of primordial love, the spirit of Amida Buddha while Other Power is the working of Amida giving herself up to all sentient
beings and channeling their suffering burdens to boundless life.
The
Working of Other Power
In the Other Power approach, you do
not meditate or do any spiritual practice for the sake of attaining enlightenment, merit, peace, etc. These are qualities
already inherent within you, though the fulfilled Primal Vow. You do not need to strive for them because you are ultimately
enlightenment, self-filled merit, peace and the Buddha. In the Shin path, all
spiritual answers are already located within us. However, self effort is needed to progress along the path, otherwise nothing
can be made manifest by Other Power. Let’s not fall under the false understanding that Other Power is either an external
force or an internal one, and that self power and other power are separate realities that never touch one another. Let us
reflect to the words of the famous 19th century Shin poet, Saichi, “There is no self power, there is no other
power. All is Other Power.” This statement expresses the non-dual nature of the “Other.” Dr. Taitetsu Unno
wrote in his book River of Fire, River of Water, “For Saichi, self power and Other Power
are arbitrary distinctions made from the side of human beings.” He further states, “Other Power is not an object
within the conventional subject-object framework. It operates at the very foundation of life, nullifying all our dualistic
calculations.”
Suffering
& the Calling
You might be asking, “If I am
ultimately the Buddha, then why do I suffer so?” It is because you are not intimately aware of your true and real self,
instead you have mistakenly clouded your spiritual perception with a dualistic view of life, that is, I, my, mine you, yours
etc. This false view leads to attachment, rejection, fear, hatreds, stress, and a deep angst about suffering and death.
You might have also asked yourself,
“If my nature is enlightened, then why even bother to do anything?” What is the reason for doing any spiritual
practice?” The answer is because it in your nature to do so. You are called
by Life itself (Other Power) to awaken to and experience the dynamic unfolding of ultimate reality. As a result of this calling,
you will be better equipped to deal with the challenges of the human experience and live a joyful and purposeful life.
Non-Dual
Practice and Paradox
The Other Power approach or non-dualistic
mystical practice is a gate or door, by which you can profoundly experience the intimate and interconnected unfolding of life
itself.
The central Shin practice is called monpo or deep hearing, which drives us to intimately experience the call of Life itself and allows Life to speak
to us though the nembutsu – Namu-Amida-Butsu, which expresses the divine
liberating force that sanctifies all life. Deep hearing includes a whole host
of activities such as reading, studying, writing, reflecting, listening to dharma talks, meditating, voicing the nembutsu,
prayer etc. These practices are not performed in order to gain anything but are undertaken with an outlook of totally embodying
the activities as a non-dual experience. The non-dual impetus does not come from our weak self-centered ego but is naturally
aroused by the dynamic working of tariki.
By means of Other Power, your practice
manifests the Buddha’s practice and the Buddha’s practice manifests in your practice. Buddha’s practice
is realization (shinjin). Realization is the Buddha’s practice. Buddha’s practice manifests itself through the
Nembutsu. The Nembutsu is the expression of Buddha’s fulfilled practice. As you practice to awakened to or embrace your
true and real self, it is in fact your true and real self that awakens and embraces you. This is the essence of working of
Other Power. As a consequence, you become deeply aware that you are separate, imperfect and unique yet at the same time one
with all things. It is like the relative (me) and the absolute (Amida) dancing with one another. Like being dynamically embraced
in a tango, they deeply intertwine, being one expression yet two different performers. This is life’s great awakening
and paradox, and the essence of the panentheistic nature of Ultimate Reality (Amida). In the book River of Fire, River of Water, Dr. Unno writes, “when fully grounded
in such compassion, one’s flowering as a true, real and sincere person takes place naturally and spontaneously.”
My
Life is Buddha’s Life
As stated above, the Buddha’s
practice does not lead you to attain realization or liberation but is the manifestation of the enlightened life or liberation,
of the Buddha herself. This is because the universe (buddhaverse) has already
unconditionally created the enlightened life or spiritual liberation for suffering beings like ourselves, from the beginningless
beginning of time. Hence, you have nothing to add to your spiritual enlightenment. Just become aware of it. Be as you are!
The Universe accepts you as you are unconditionally. Let the Amida (Life itself)
take your hands out of your eyes so you can see things as they truly are and not what you think they may be.
You do not have to live in darkness and suffering anymore.
Therefore, when you voice the Nembutsu-
Namu-Amida-Butsu, it’s the Buddha who is really voicing the Nembutsu. When
you practice deep hearing, it is the Buddha who hears the rhythm of the buddhaverse.
When you chant, it’s the universe calling unto itself. When you put your palms together, you are cradling the universe.
When you bow with another person, it’s the countless galaxies, multitudes of worlds and beings bowing with you. When
you do zazen, it is the true expression of the awakened life that is already embedded within your relative life. When
you get up in the morning, it’s the Buddha who gets up in the morning etc, etc.
This is the reality of Oneness, of the intimate, non-dual and interconnected relationship with life. The working of
the tariki is everyday life. It is our life, it is Buddha’s life and it is
your life too.
Self
Power Schools
In Buddhism there are two main schools:
the Other Power and the Self Power. The Other Power school’s approach has already been explained above. The Self-Power
schools, also called the Path of Sages, generally offer a more dualistic or conceptual vision of reality and practice, in
which you strive to attain enlightenment, merit, rebirth as a celibate monk or in the Western Paradise, as if, all of these things are better, external and/or different from you. They tend to see Buddha nature as a
static state instead of an active, seeking and living reality. They are usually monk, nun or guru oriented, have a hierarchical
and more often a patriarchal attitude. Some even have guru worship as a main practice. The above description may seem a little
negative but we are merely contrasting the two main schools in order for you to have a better idea of the major differences.
For their part, the Self Power schools
have generated many great teachers and we should be open to wisdom where ever it may be found.
For some people, being involved in a Self Power school might be necessary and helpful to them, depending on their psychological
and karmic dispositions, and in what evolutionary stage they reside in as they walk their spiritual journey.
