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Buddha of Infinite Light
Shin is the uniquely Japanese flowering of the type of Buddhism known as "Pure Land." It originated in the thirteenth century with the charismatic and prophetic figure Shinran (1172–1263), whose interpretation of the traditional Pure Land teachings was extremely influential in his own lifetime and remain so today. In a period when Japanese Buddhism was dominated by an elitist monastic establishment, Shinran's Shin teaching became a way of liberation for all people, regardless of age, class, or gender.
Although Shin is one of Japan's greatest religious contributions—and is still the most widely practiced form of Buddhism in Japan—it remains little known in the West. In this book, based on several lectures he gave in the 1950s, D. T. Suzuki illuminates the deep meaning of Shin and its rich archetypal imagery, providing a scholarly and affectionate introduction to this sometimes misunderstood tradition of Buddhist practice.
Although Shin is one of Japan's greatest religious contributions—and is still the most widely practiced form of Buddhism in Japan—it remains little known in the West. In this book, based on several lectures he gave in the 1950s, D. T. Suzuki illuminates the deep meaning of Shin and its rich archetypal imagery, providing a scholarly and affectionate introduction to this sometimes misunderstood tradition of Buddhist practice.
96 pages, Paperback
First published January 1, 1998
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About the author
D.T. Suzuki
325 books454 followersDaisetsu Teitaro Suzuki (鈴木 大拙 貞太郎 Suzuki Daisetsu Teitarō; rendered "Daisetz" after 1893) was Professor of Buddhist philosophies at Ōtani University. As a translator and writer on Buddhism and Eastern philosophy, he greatly helped to popularize Japanese Zen in the West.
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Displaying 1 - 8 of 8 reviews
December 6, 2025
Pure Land Is Here
The great scholar D.T. Suzuki is best known for his work on Zen. In "The Buddha of Infinite Light" Suzuki explores the "Pure Land" or "Shin" Buddhist tradition. This is the most widely followed Buddhist tradition in Japan.
The book consists of lectures Suzuki gave in 1958 to the American Buddhist Academy, New York City. They were first published in 1970 and were revised and edited by Professor Taitetsu Unno of Smith College in 1997.
The book is short but dense. It is not a mere summary of the Pure Land Tradition, valuable as that is for those coming to it without background, but a development and an interpretation of it.
Pure Land differentiates between an other-power, or Oya-sama in the spiritual life, in which we respond to a source outside ourselves, and a self-power. Most Buddhist teachings, particularly the Theravada tradition, rely on self-power. The practitioner has to work out his own salvation through meditation and right practice and following the eight-fold path.
As I understand it, Pure Land is an other directed form of Buddhism which views Amida Buddha as the source of love, compassion, and the source of salvation. I don't think it quite equates to the Western concept of God, difficult as that concept is to explain. By reflection on Amida Buddha and the chanting of his name, the Pure Land Buddhist hopes to attain the Pure Land with the ultimate goal of Nirvana.
Suzuki writes (page 24)"Pure Land is right here, and those who have eyes can see it around them. And Amida is not presiding over an ethereal paradise; his pure Land is this defiled earth itself." Thus, contrary to what may be the usual interpretation of the Pure Land, Suzuki does not equate the Pure Land to an other worldly heaven but places it within us and our lives to be achieved by faith, practice, and sincerity. This interpretation, I think, tends to establish points of similarity between Pure Land (Shin) and Zen.
This is a learned book with discussions of Buddhist texts and history. As with his works on Zen, Suzuki draws illuminating parallels with western religious thinkers, including Meister Eckhart. There is also a chapter I found particularly eloquent on Pure Land Myokinin. This is a term that applies to devoted followers who have attained spiritual understanding but who are not ordinarily learned in a traditional academic sense. Pure Land provides a form of salvation open to everybody willing to trust in Amida rather than an exercise that appeals only to the learned.
This would probably not be the best introduction to Buddhism for a person approaching it for the first time. The book explains the Pure Land tradition shortly but in depth. It shows the appeal of the movement. It thus does not simply present an interpretation of a foreign religious tradition but can help readers of all persuasions understand something of the nature of spiritual life.
Robin Friedman
The great scholar D.T. Suzuki is best known for his work on Zen. In "The Buddha of Infinite Light" Suzuki explores the "Pure Land" or "Shin" Buddhist tradition. This is the most widely followed Buddhist tradition in Japan.
The book consists of lectures Suzuki gave in 1958 to the American Buddhist Academy, New York City. They were first published in 1970 and were revised and edited by Professor Taitetsu Unno of Smith College in 1997.
The book is short but dense. It is not a mere summary of the Pure Land Tradition, valuable as that is for those coming to it without background, but a development and an interpretation of it.
Pure Land differentiates between an other-power, or Oya-sama in the spiritual life, in which we respond to a source outside ourselves, and a self-power. Most Buddhist teachings, particularly the Theravada tradition, rely on self-power. The practitioner has to work out his own salvation through meditation and right practice and following the eight-fold path.
As I understand it, Pure Land is an other directed form of Buddhism which views Amida Buddha as the source of love, compassion, and the source of salvation. I don't think it quite equates to the Western concept of God, difficult as that concept is to explain. By reflection on Amida Buddha and the chanting of his name, the Pure Land Buddhist hopes to attain the Pure Land with the ultimate goal of Nirvana.
Suzuki writes (page 24)"Pure Land is right here, and those who have eyes can see it around them. And Amida is not presiding over an ethereal paradise; his pure Land is this defiled earth itself." Thus, contrary to what may be the usual interpretation of the Pure Land, Suzuki does not equate the Pure Land to an other worldly heaven but places it within us and our lives to be achieved by faith, practice, and sincerity. This interpretation, I think, tends to establish points of similarity between Pure Land (Shin) and Zen.
This is a learned book with discussions of Buddhist texts and history. As with his works on Zen, Suzuki draws illuminating parallels with western religious thinkers, including Meister Eckhart. There is also a chapter I found particularly eloquent on Pure Land Myokinin. This is a term that applies to devoted followers who have attained spiritual understanding but who are not ordinarily learned in a traditional academic sense. Pure Land provides a form of salvation open to everybody willing to trust in Amida rather than an exercise that appeals only to the learned.
This would probably not be the best introduction to Buddhism for a person approaching it for the first time. The book explains the Pure Land tradition shortly but in depth. It shows the appeal of the movement. It thus does not simply present an interpretation of a foreign religious tradition but can help readers of all persuasions understand something of the nature of spiritual life.
Robin Friedman
November 5, 2009
I blame Sam Harris. He didn't recommend this book, but he recommended the idea of eastern thought in what might be the most interesting and unexpected chapter of The End of Faith. I'll write more about this in some other review, but I read this book because I haven't been able to bring myself to actually buy a Buddhism book yet from the store, and this was the most 'serious' / non-self help looking book on the subject at my local library.
There are some interesting ideas scattered throughout the book, there are also quite a few moments of trying to reconcile Buddhism with Christianity. I know so little about the topic though to know if this book is any good. I do think this could be marketed in the New Age section really well, and maybe someone should push Shin Buddhism into the Law of Attraction crowd, 'just say these three magic words all the time and everything will be yours. it could work the first time, but if it doesn't it is just because you aren't sincere enough,' I see a goldmine here, maybe this is what I should be doing with my life, writing new age books and duping people; if only I lacked the morals to actually do this.
There are some interesting ideas scattered throughout the book, there are also quite a few moments of trying to reconcile Buddhism with Christianity. I know so little about the topic though to know if this book is any good. I do think this could be marketed in the New Age section really well, and maybe someone should push Shin Buddhism into the Law of Attraction crowd, 'just say these three magic words all the time and everything will be yours. it could work the first time, but if it doesn't it is just because you aren't sincere enough,' I see a goldmine here, maybe this is what I should be doing with my life, writing new age books and duping people; if only I lacked the morals to actually do this.
April 30, 2020
Re-read after thirty years!
This was one of the first books I read when I arrived in Japan thirty years ago. I had a beautiful copy of the book published by Shambhala that I had bought in Berkeley and brought with me in my suitcase. Maybe it's the same now-- but back then most Americans thought that Japan was the land of Zen Buddhists. I know there are Zen believers there, but I met very few. Like my husband, the majority of Buddhists I met were shin Buddhists. The most popular form being Pure Land. That is maybe why I always think of Pure Land Buddhism when I think of Japanese Buddhism--and this book is a wonderful introduction to the subject.
It was originally given as a series of talks in the 1950s and so is very easy to follow and he makes a lot of interesting comparisons to Christianity that are illuminating (at least they were to me way back then).
Like many people, I associate Suzuki with the negative baggage of nationalism. I also think of him as a teacher of Zen to westerners. But then there is this book, and re-reading it, I have to say I think it does a great job--maybe the best I've ever read?-- of distinguishing between jiriki (自力, one's own strength) versus tariki (他力 meaning "other power", "outside help") are two terms in Japanese Buddhist schools that classify how one becomes spiritually enlightened. Jiriki is commonly practiced in Zen Buddhism. In Pure Land Buddhism, tariki often refers to the power of Amitābha Buddha.
He also explains the concept of faith in Buddhism very well.. and I have to take my hat off to him since I don't believe he was a practioner, being trained in Zen.
Another much more detailed book on Pure Land Buddhism in the Heian Period is Robert Rhodes book on Genshin's Ojoyoshu. I am also interested in reading Pure Land, Real World, by Melissa Curley. https://www.amazon.com/Pure-Land-Real...
++
2nd Re-read in 2020.
This was one of the first books I read when I arrived in Japan thirty years ago. I had a beautiful copy of the book published by Shambhala that I had bought in Berkeley and brought with me in my suitcase. Maybe it's the same now-- but back then most Americans thought that Japan was the land of Zen Buddhists. I know there are Zen believers there, but I met very few. Like my husband, the majority of Buddhists I met were shin Buddhists. The most popular form being Pure Land. That is maybe why I always think of Pure Land Buddhism when I think of Japanese Buddhism--and this book is a wonderful introduction to the subject.
It was originally given as a series of talks in the 1950s and so is very easy to follow and he makes a lot of interesting comparisons to Christianity that are illuminating (at least they were to me way back then).
Like many people, I associate Suzuki with the negative baggage of nationalism. I also think of him as a teacher of Zen to westerners. But then there is this book, and re-reading it, I have to say I think it does a great job--maybe the best I've ever read?-- of distinguishing between jiriki (自力, one's own strength) versus tariki (他力 meaning "other power", "outside help") are two terms in Japanese Buddhist schools that classify how one becomes spiritually enlightened. Jiriki is commonly practiced in Zen Buddhism. In Pure Land Buddhism, tariki often refers to the power of Amitābha Buddha.
He also explains the concept of faith in Buddhism very well.. and I have to take my hat off to him since I don't believe he was a practioner, being trained in Zen.
Another much more detailed book on Pure Land Buddhism in the Heian Period is Robert Rhodes book on Genshin's Ojoyoshu. I am also interested in reading Pure Land, Real World, by Melissa Curley. https://www.amazon.com/Pure-Land-Real...
++
2nd Re-read in 2020.
June 11, 2025
I know Suzuki is viewed as controversial and problematic by traditional Pure Land Buddhists who believe in the Pure Land as a sort of "heaven", similar to many Christians, but I enjoyed the way he writes immensely. Suzuki argues that the Pure Land is "right here, and those who have eyes can see it around them. And Amida is not presiding over an ethereal paradise; his Pure Land is this defiled earth itself."
I don't know where I fall on that spectrum of belief just yet, but what I can say is that this is the most concise, clear explanation of Jodo Shinshu I have ever read. It may help that Suzuki directly compares and contrasts aspects of Shin Buddhism with Christianity- as a recovering Catholic, I found this really helpful. I wish I had read Buddha of Infinite Light a year ago, instead of starting with River of Fire, River of Water (╥﹏╥)
I highly recommend Suzuki's writing to anyone who is trying to get a fuller picture of the Shin tradition as a whole. He does not shy away from controversy, and explains his take on Jodo Shinshu in a forthright and simple manner.
I don't know where I fall on that spectrum of belief just yet, but what I can say is that this is the most concise, clear explanation of Jodo Shinshu I have ever read. It may help that Suzuki directly compares and contrasts aspects of Shin Buddhism with Christianity- as a recovering Catholic, I found this really helpful. I wish I had read Buddha of Infinite Light a year ago, instead of starting with River of Fire, River of Water (╥﹏╥)
I highly recommend Suzuki's writing to anyone who is trying to get a fuller picture of the Shin tradition as a whole. He does not shy away from controversy, and explains his take on Jodo Shinshu in a forthright and simple manner.
July 24, 2020
Suzuki's interpretation of Shin tries too hard to shoehorn Shin into Zen thought.
December 4, 2025
THE FAMED ZEN TEACHER PROVIDES AN INTERPRETATION OF SHIN BUDDHISM
Daisetz Teitaro Suzuki (1870-1966) was a Japanese author of books and essays on Buddhism, Zen and Shin that were instrumental in spreading interest in both Zen and Shin to the West. Suzuki spent several lengthy stretches teaching or lecturing at Western universities, and devoted many years to a professorship at Otani University, a Japanese Buddhist school.
The Foreword by Taitetsu Unno to this 1997 book ... explains, “This work is a completely revised version of ‘Shin Buddhism’ by D.T Suzuki, first published… in 1970. The book was a transcription of a [series of five talks] given by Suzuki in 1958 at the American Buddhist Academy in New York City... I have tried to keep the unadorned style and informal nature of his talk. In spite of surface simplicity, the main teachings of Shin Buddhism are presented with sensitivity, clarity, and depth.”
Rev. Hozen Seki [resident minister of the New York Buddhist Church] explains in the Preface, “I came alone into this world and am departing alone into the next world. If there were no compassion toward me from the Other-power, my past, present, and future would not exist. To protect and to guide me, there are countless powers. For example---my parents, my society… all these powers of compassion are called ‘Oya-sama’… Dr. Daisetz Suzuki, the world-renowned Buddhist scholar, presented a series of lectures on Oya-sama, a Japanese expression of great compassion that is also the Shinshu teaching… The five lectures were… taped in the spring of 1958 at… the New York Buddhist Church.”
Taitetsu Unno wrote in the Introduction, “Buddhism speaks of 84,000 paths to supreme enlightenment… ways that can lead us to the world of liberation freedom, and peace. Among them is the Pure Land path.” (Pg. 11) “We are made to acknowledge this life of fabrication when our reality is illumined by light… Light is symbolic of wisdom in Buddhism, and this light is none other than the Buddha of Infinite Light (Amitabha)… Each repetition of ‘Nama-Amida-Butsu’ liberates us from our delusions, even as we remain karmically bound to them. This liberation… is the cause for the endless celebration of this precious life.” (Pg. 13)
He explains, “The Pure Land tradition originated in India simultaneous with the rise of Mahayana Buddhism in the 1st century BCE. Historical evidence concerning the movement is obscure, but the scriptures of this tradition, later known as the Triple Sutras, appeared in the initial phase of the Mahayana movement… The Triple Sutras arrived in Japan together with the introduction of Buddhism in the 6th century… the Pure Land devotional practices attracted monks and nuns who could not find spiritual solace in existing practices… In the year 1175 the Tendai monk Honen… proclaimed the establishment of an independent Jodo or Pure Land School. He advocated exclusive reliance on the Primal Vow of Amida Buddha, enacted by the constant saying of the name of Amida Buddha… After his death… his followers founded a separate school, called Jodo Shinshu or Shin Buddhism, which eventually became the largest Buddhist school in Japan.” (Pg. 14-16)
He provides biographical info about Suzuki: “Suzuki was born in 1870 in Kanazawa, a stronghold of Shin Buddhism… His family came from a Zen background, but his mother was involved with a group that practiced an unorthodox form of Shin Buddhism… Suzuki … devoted his youthful years to Zen practice. In 1897 he came to the United States to work for Paul Carus of the Open Court Publishing Company… in 1921 he was invited to the faculty of Otani University… [which is] affiliated with Shin Buddhism. Thus, although Suzuki’s name is invariably connected to Zen, he did have a close relationship with the Shin tradition… But the much more compelling interest in Shin came from his own inner quest for religious awakening. . Throughout his life, Suzuki’s primary concern was to explore and probe deep spirituality… he became engrossed with Swedenborg early in his career… undertook the study of Meister Eckhart, and discovered the world of Shin Buddhism. Since Suzuki didn’t come from the orthodox Shin tradition, his interpretation is not colored by sectarian dogma… When Suzuki speaks from the experiential standpoint about Amida, Pure Land, faith, and salvation, they take on a meaning that has universal implications… And his astute existential-psychological analysis of Shin faith underscores some shared commonalities with the Christian experience of grace.” (Pg. 17-18)
Suzuki begins his lecture, “The Pure Land tradition of Buddhism matured in China, but it accomplished its full development in the Shin school of Pure Land Buddhism. The Shin school is the culmination of Pure Land thought that took place in Japan… There is one other Buddhist school that originated in Japan---Nichiren… Nichiren is sometimes confused with nationalism, but… Shin is absolutely free from such connections.” (Pg. 21)
He explains, “The Pure Land is not many millions of millions of miles away to the West. According to my understanding, Pure Land is right here. And those who have eyes can see it around them. And … [Amida’s] Pure Land is this defiled earth itself. It is now apparent that my Pure Land interpretation will go directly against the traditional view. But I have my explanation, and perhaps my interpretation will lead you to agree with my views.” (Pg. 24)
He reports, “A friend … request[ed] that I write out the essential teachings of the Pure Land school… He wanted me also to present the doctrine in such a manner that it would emphasize its similarity to Christian theology, to show that Amida and Pure Land doctrine are at least superficially close to Christianity… First… we believe in … Amida Buddha, as savior of all beings. ‘Savior’ is not a word that is normally used among Buddhists, and when it is used it is complying with Christian religious terminology… the idea of sin must be interpreted in the Buddhist sense of karmic evil. Second, we believe in Amida Buddha as our Oya-sama… the term used to express love and compassion… Third, we believe that salvation---‘salvation’ is not a good term here, but I am trying to comply with my friend’s request---consists in saying the name of Amida in sincerity and Devotion… The saying is ‘NAMU-AMIDA-BUTSU’… I take refuge in Amida Buddha… love and compassion are experienced when [this] is pronounced with singleness of heart.” (Pg. 24-26)
He continues, “Primal Vow, according to my interpretation, is the primal will, and this primal will is at the foundation of all reality… The Pure Land is created for true and real followers… when we sincerely intone NAMU-AMIDA-BUTSU. This means that, instead of going over to the Pure Land, it comes to us… Other-power and self-power stand in contrast: to be born in the Pure Land one must be born in the Pure Land and one must abandon self-power and embrace Other-power.” (Pg. 26-28)
Later, he adds, “we don’t go out of this world in order to be born in the Pure Land, but we carry the Pure Land with us all the time. Being born in the Pure Land means discovering the Pure Land in ourselves.” (Pg. 41) He goes on, “What is the use of lingering in the Pure Land, enjoying ourselves and doing nothing… God seems cruel to put us human beings into the world of birth and death, making us suffer so much. But nothing awakens religious consciousness like suffering.” (Pg. 42)
He notes, “Some people may ask how [the Name]… can be so efficacious as to carry us to Amida and the Pure Land. As long as a person has such doubt or question or hesitancy in accepting the Name, he or she is not yet in it, and therefore cannot fully experience it.” (Pg. 48) He states, “there is no such thing as spiritual life distinguished from worldly life. Worldly life is spiritual life, and spiritual life is worldly life.” (Pg. 50)
He explains, “when the Name is absolutely identified with Amida, then the Name ceases to be the name of someone who exists outside of the one who calls up that Name. This is perfect identity … but it is not ‘oneness.’ … In this kind of absolute oneness, absolute identity, the Name is Amida, Amida is the Name. There is no separation between the two… This absolute faith is reality. This is the moment… that if you say NAMU-AMIDA-BUTSU once, it is enough to save you. That the ‘one’ is ‘absolute one’ is a mystery.” (Pg. 53)
He clarifies, “birth in the Pure Land is not an event that occurs after death. The Pure Land is experienced here and now. In fact, Pure Land is surrounding us everywhere. We become conscious of it, we recognize that Amida has come to help us, after our strivings have been exerted and exhausted.” (Pg. 60-61)
He acknowledges, “English is a more intellectual language than either Japanese or Chinese. When the Japanese read their own writings, what they understand from these words is not exactly and definitively established… According to the Bible, when God was asked what his name was, he said to Moses, ‘My name is, “I am that I am”'---quite an abstract statement. In Japanese or Chinese, we would not use such a highly intellectual and abstract phrase.” (Pg. 73)
He concludes, “This is the essence of Shin teaching, as I understand it. We might say that religious life has nothing to do with our practical life. But… religious life… expresses itself in every deed. Christian saints would agree with this. Everything is colored by this religious experience. The world becomes permeated with gratitude and joy. That does not imply that everything bad in life becomes extinct. It is there. It is present and yet it is nonexistent. It is there as if it were nothing. All religious teachings converge on this single point.” (Pg. 84)
Suzuki’s (probably not very ‘orthodox’) interpretations will be of interest to those studying Shin Buddhism.
Daisetz Teitaro Suzuki (1870-1966) was a Japanese author of books and essays on Buddhism, Zen and Shin that were instrumental in spreading interest in both Zen and Shin to the West. Suzuki spent several lengthy stretches teaching or lecturing at Western universities, and devoted many years to a professorship at Otani University, a Japanese Buddhist school.
The Foreword by Taitetsu Unno to this 1997 book ... explains, “This work is a completely revised version of ‘Shin Buddhism’ by D.T Suzuki, first published… in 1970. The book was a transcription of a [series of five talks] given by Suzuki in 1958 at the American Buddhist Academy in New York City... I have tried to keep the unadorned style and informal nature of his talk. In spite of surface simplicity, the main teachings of Shin Buddhism are presented with sensitivity, clarity, and depth.”
Rev. Hozen Seki [resident minister of the New York Buddhist Church] explains in the Preface, “I came alone into this world and am departing alone into the next world. If there were no compassion toward me from the Other-power, my past, present, and future would not exist. To protect and to guide me, there are countless powers. For example---my parents, my society… all these powers of compassion are called ‘Oya-sama’… Dr. Daisetz Suzuki, the world-renowned Buddhist scholar, presented a series of lectures on Oya-sama, a Japanese expression of great compassion that is also the Shinshu teaching… The five lectures were… taped in the spring of 1958 at… the New York Buddhist Church.”
Taitetsu Unno wrote in the Introduction, “Buddhism speaks of 84,000 paths to supreme enlightenment… ways that can lead us to the world of liberation freedom, and peace. Among them is the Pure Land path.” (Pg. 11) “We are made to acknowledge this life of fabrication when our reality is illumined by light… Light is symbolic of wisdom in Buddhism, and this light is none other than the Buddha of Infinite Light (Amitabha)… Each repetition of ‘Nama-Amida-Butsu’ liberates us from our delusions, even as we remain karmically bound to them. This liberation… is the cause for the endless celebration of this precious life.” (Pg. 13)
He explains, “The Pure Land tradition originated in India simultaneous with the rise of Mahayana Buddhism in the 1st century BCE. Historical evidence concerning the movement is obscure, but the scriptures of this tradition, later known as the Triple Sutras, appeared in the initial phase of the Mahayana movement… The Triple Sutras arrived in Japan together with the introduction of Buddhism in the 6th century… the Pure Land devotional practices attracted monks and nuns who could not find spiritual solace in existing practices… In the year 1175 the Tendai monk Honen… proclaimed the establishment of an independent Jodo or Pure Land School. He advocated exclusive reliance on the Primal Vow of Amida Buddha, enacted by the constant saying of the name of Amida Buddha… After his death… his followers founded a separate school, called Jodo Shinshu or Shin Buddhism, which eventually became the largest Buddhist school in Japan.” (Pg. 14-16)
He provides biographical info about Suzuki: “Suzuki was born in 1870 in Kanazawa, a stronghold of Shin Buddhism… His family came from a Zen background, but his mother was involved with a group that practiced an unorthodox form of Shin Buddhism… Suzuki … devoted his youthful years to Zen practice. In 1897 he came to the United States to work for Paul Carus of the Open Court Publishing Company… in 1921 he was invited to the faculty of Otani University… [which is] affiliated with Shin Buddhism. Thus, although Suzuki’s name is invariably connected to Zen, he did have a close relationship with the Shin tradition… But the much more compelling interest in Shin came from his own inner quest for religious awakening. . Throughout his life, Suzuki’s primary concern was to explore and probe deep spirituality… he became engrossed with Swedenborg early in his career… undertook the study of Meister Eckhart, and discovered the world of Shin Buddhism. Since Suzuki didn’t come from the orthodox Shin tradition, his interpretation is not colored by sectarian dogma… When Suzuki speaks from the experiential standpoint about Amida, Pure Land, faith, and salvation, they take on a meaning that has universal implications… And his astute existential-psychological analysis of Shin faith underscores some shared commonalities with the Christian experience of grace.” (Pg. 17-18)
Suzuki begins his lecture, “The Pure Land tradition of Buddhism matured in China, but it accomplished its full development in the Shin school of Pure Land Buddhism. The Shin school is the culmination of Pure Land thought that took place in Japan… There is one other Buddhist school that originated in Japan---Nichiren… Nichiren is sometimes confused with nationalism, but… Shin is absolutely free from such connections.” (Pg. 21)
He explains, “The Pure Land is not many millions of millions of miles away to the West. According to my understanding, Pure Land is right here. And those who have eyes can see it around them. And … [Amida’s] Pure Land is this defiled earth itself. It is now apparent that my Pure Land interpretation will go directly against the traditional view. But I have my explanation, and perhaps my interpretation will lead you to agree with my views.” (Pg. 24)
He reports, “A friend … request[ed] that I write out the essential teachings of the Pure Land school… He wanted me also to present the doctrine in such a manner that it would emphasize its similarity to Christian theology, to show that Amida and Pure Land doctrine are at least superficially close to Christianity… First… we believe in … Amida Buddha, as savior of all beings. ‘Savior’ is not a word that is normally used among Buddhists, and when it is used it is complying with Christian religious terminology… the idea of sin must be interpreted in the Buddhist sense of karmic evil. Second, we believe in Amida Buddha as our Oya-sama… the term used to express love and compassion… Third, we believe that salvation---‘salvation’ is not a good term here, but I am trying to comply with my friend’s request---consists in saying the name of Amida in sincerity and Devotion… The saying is ‘NAMU-AMIDA-BUTSU’… I take refuge in Amida Buddha… love and compassion are experienced when [this] is pronounced with singleness of heart.” (Pg. 24-26)
He continues, “Primal Vow, according to my interpretation, is the primal will, and this primal will is at the foundation of all reality… The Pure Land is created for true and real followers… when we sincerely intone NAMU-AMIDA-BUTSU. This means that, instead of going over to the Pure Land, it comes to us… Other-power and self-power stand in contrast: to be born in the Pure Land one must be born in the Pure Land and one must abandon self-power and embrace Other-power.” (Pg. 26-28)
Later, he adds, “we don’t go out of this world in order to be born in the Pure Land, but we carry the Pure Land with us all the time. Being born in the Pure Land means discovering the Pure Land in ourselves.” (Pg. 41) He goes on, “What is the use of lingering in the Pure Land, enjoying ourselves and doing nothing… God seems cruel to put us human beings into the world of birth and death, making us suffer so much. But nothing awakens religious consciousness like suffering.” (Pg. 42)
He notes, “Some people may ask how [the Name]… can be so efficacious as to carry us to Amida and the Pure Land. As long as a person has such doubt or question or hesitancy in accepting the Name, he or she is not yet in it, and therefore cannot fully experience it.” (Pg. 48) He states, “there is no such thing as spiritual life distinguished from worldly life. Worldly life is spiritual life, and spiritual life is worldly life.” (Pg. 50)
He explains, “when the Name is absolutely identified with Amida, then the Name ceases to be the name of someone who exists outside of the one who calls up that Name. This is perfect identity … but it is not ‘oneness.’ … In this kind of absolute oneness, absolute identity, the Name is Amida, Amida is the Name. There is no separation between the two… This absolute faith is reality. This is the moment… that if you say NAMU-AMIDA-BUTSU once, it is enough to save you. That the ‘one’ is ‘absolute one’ is a mystery.” (Pg. 53)
He clarifies, “birth in the Pure Land is not an event that occurs after death. The Pure Land is experienced here and now. In fact, Pure Land is surrounding us everywhere. We become conscious of it, we recognize that Amida has come to help us, after our strivings have been exerted and exhausted.” (Pg. 60-61)
He acknowledges, “English is a more intellectual language than either Japanese or Chinese. When the Japanese read their own writings, what they understand from these words is not exactly and definitively established… According to the Bible, when God was asked what his name was, he said to Moses, ‘My name is, “I am that I am”'---quite an abstract statement. In Japanese or Chinese, we would not use such a highly intellectual and abstract phrase.” (Pg. 73)
He concludes, “This is the essence of Shin teaching, as I understand it. We might say that religious life has nothing to do with our practical life. But… religious life… expresses itself in every deed. Christian saints would agree with this. Everything is colored by this religious experience. The world becomes permeated with gratitude and joy. That does not imply that everything bad in life becomes extinct. It is there. It is present and yet it is nonexistent. It is there as if it were nothing. All religious teachings converge on this single point.” (Pg. 84)
Suzuki’s (probably not very ‘orthodox’) interpretations will be of interest to those studying Shin Buddhism.
December 24, 2020
This is one of my most important books on Shin Buddhism. I have been much influenced by D.T.Suzuki's interpretation on being born in the Pure Land based on his direct spiritual experience.
I have the same feeling with him.
I have the same feeling with him.
Read
May 22, 2022Light of Amitabh Buddha traveled a long way from India to japan, but zen is the peak of craziness, no sane man can really meditate.
among all 'organized religion kind of' zen is far better than others.
among all 'organized religion kind of' zen is far better than others.
Displaying 1 - 8 of 8 reviews