Change        

 

One of the most basic and fundamental Teachings of Buddhism is change. Transience and impermanence are just two of many words we use in Buddhism to express change. Some changes occur faster than others and are thus more recognizable, but the truth of change is universal as the Buddha shared with us. Our world is full of change, for transience, impermanence is the law that is basic to the world we live in. We see change in the seasons and climate, we see changes in society, we see changes in the world with the rise and fall of different countries. Some changes like the birth and aging of our planet Earth and Sun take place slowly and over billions of years. Other changes like the changes that occur within the millions of cells in our body occur very rapidly and minutely that we sometimes do not notice them, but regardless of whether we are aware of it or not change occurs from one instant to the next and never is there a moment when change is not occurring. In fact, the one thing that does not change is the Dharma that all things are always changing. Some changes are exciting and we look forward to them, but frequently with change come frustrations as our habitual routines are disrupted and sadness as we experience the great change we call death. But when we closely reflect as did the Buddha we find that change is very fundamental and basic, but do we acknowledge it? For many of us, I think, we have difficulty in accepting certain changes especially what we perceive to be negative change or change for the worst as in misfortune, sickness and death and especially when it hits close to home and I must see change in my family and myself.

 

 

In Buddhism, we talk about change, however, it is not enough to know about it intellectually. We must thoroughly understand it with both mind and body. We, each one of us, must be able to recognize any changes that are continuously occurring around and to us. A true understanding of change is reflected in our life by how we are able to adapt to it. A quick reference to paintings depicting the Historic Buddha’s entry into Complete Nirvana (see picture above) shows us clearly the different levels of understanding attained by those in attendance at that momentous occasion. We find the animal kingdom in agony and grief almost beyond description expressed by the Lion, the King of Beasts, sprawled on the ground on its back. The human race too is in deep sorrow with the widest range of emotions, feelings and understanding. But amidst the mourners, we find the great Bodhisattvas like Avalokiteshvara (the Bodhisattva of Amida Buddha’s Compassion), Manjushri(the Bodhisattva of Sakyamuni Buddha’s Wisdom), etc., whose tranquil countenance stands in striking contrast to the others gathered. The bodhisattvas fully comprehend the truth of change and the essence of the Buddha and hence as the Buddha itself do not weep. Theirs is a world of eternity, peace, selflessness and purity, one of wisdom beyond knowledge. The Buddha’s wish is for all of us to attain this same Wisdom and Compassion as Buddha itself.

            The Truths the Buddha shares with us may not seem so profound to our modern educated minds, but I am also reminded of the dialogue between an Indian monk and a Chinese emperor. “Long ago an Indian monk came to China. The Emperor called him to the palace and asked what the Buddha’s teaching was...” After listening to the monk the Emperor replied, “any child of six or seven knows as much, there is nothing so remarkable about this.” “Yes,” replied the Indian, “any child of six or seven knows as much, but even a person of sixty or seventy finds it difficult to practice this.” (Taken from “Young People’s Introduction to Buddhism by Buddhist Churches of America” )

            A Buddhist Master commented “Sometimes when I teach these things a person will come up to me afterward and say: ‘All this seems so obvious! I ‘ve always known it. Tell me something new.’ I say to him or her: ‘Have you actually understood, and realized, the truth of impermanence? Have you intergrated it with your every thought, breath, and movement that your life has been transformed? Ask yourself these two questions; Do I remember at every moment that I am dying, and everyone and everything else is, and so treat all beings at all times with compassion? Has my understanding of death and impermanence become so keen and so urgent that I am devoting every second to the pursuit of enlightenment? If you can answer ‘yes’ to both of these, then you have really understood impermanence.” (Taken from “The Tibetan Book of Living and Dying”)

The Buddha’s teaching is not hard to comprehend, but it can be difficult to live that Great Awareness perfectly. So it is precisely, for someone like myself who may intellectually understand the Great Truths of Buddhism like impermanence and death, but find it very difficult to swallow that Amida Buddha (Amitayus-Amitabha in Sanskrit), the Buddha of the Nembutsu, made the Great Vow or Great Promise which enables not only those of superior understanding like the Bodhisattvas and Great Masters to attain the Peace and Joy of Supreme Enlightenment, but all of us equally in just one more lifetime. In Shin Buddhism, Hongwanji, we find enlightenment, the Great Nirvana itself moving towards all sentient beings equally embracing us with its Great Compassion. It is in appreciation for this Great Foresight (Wisdom) and Unconditional Compassion of Amida Buddha that we recite the Nembutsu or "Namo-Amida-Butsu." The Nembutsu or oral recitation of Amida Buddha's Honored Name, then, in the Shin Buddhist Tradition, is not a petitionary prayer asking to be saved, it is our awakening to and grateful response to Amida Buddha’s Wisdom and Compassion that has become a part of my life not only at the time of death, but here in the present now.

 

Meditation: Amida Buddha surrounds all people and all forms of life with Infinite Love and Compassion. Particularly does the Buddha send forth loving thoughts to those in suffering and sorrow, to those in doubt and ignorance, to those who are striving to attain Truth (Dharma or Enlightenment); and to those whose feet are standing close to the great change people call death, Amida Buddha sends forth oceans of Wisdom and Compassion.

Adapted and taken from "Jodo Shinshu Service Book" by Honpa Hongwanji Mission of Hawaii.

In Gassho,

      Disciple of Sakyamuni, Dharma-Pleasure (Rev. Eric Matsumoto) 

Rev. Eric Matsumoto is the Resident minister at Honokaa Hongwanji, also in charge of Kamuela, Kohala & Paauilo Hongwanji. He was born and raised in Kona, Hawaii, graduated from University of Hawaii at Hilo in History and Liberal Studies (Japanese Language and Culture) and Ryukoku University in Kyoto, Japan with a Master's degree in Shin Buddhism. He is a member of Hawaii International Buddhist Association, a board member of North Hawaii Hospice and a member of North Hawaii Community Hospital Pastoral Committee.

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