Although we often say, “We go to the temple,” in essence, it means to learn—specifically, to seek guidance on how we should live through the teachings of the Buddha.
When we use the term “learn”, it makes us think of school education, but there is a quite difference between what improves one’s intelligence and ability to become an able person, and the learning of Buddhism. Rennyo says in his writing, The Recorded on the Life of Master Rennyo,
“No matter how much we learn by the bulk of the scriptures,
if we lack a settled, entrusting mind of the other power, this study is useless.”
Encountering Amida Buddha’s tremendous compassion—the vow which grasps and never abandons)—we receive the wisdom of entrusting the mind with joy and gratitude. That is, learning about Amida Buddha’s heart of great compassion is what it means to go to the temple and study Buddhism.
As you know, in Jodo Shinshu tradition, a statue of Amida Buddha is depicted standing on a lotus throne. Most Buddha statues in the temples of other Buddhist schools are seated. This posture shows the Buddha seated in meditation, representing the enlightenment he attained through his practice. And these Buddhas are depicted calling to all of us, “Try to gain merit through practice, eliminating all afflictions, and enter the world of enlightenment on your own.” In other words, the seated statue depicts the Buddha quietly waiting in stillness.
On the other hand, although our central object is “Namo Amida Butsu,” when depicted as a statue or a drawing, Amida Buddha is always standing. That is why the statue of a standing Amida Buddha is enshrined beautifully in our main altar.
In Jodo Shinshu, one of the most important principal sutras delivered by Shakyamuni Buddha is called, “The Sutra of Contemplation on the Buddha of Immeasurable Life.” And in it, there is an interesting expression: “The Buddha of Immeasurable Life appeared, standing in the air.”
Shan-tao, one of the seven Pure Land masters, describes this posture in his writing “Commentaries on the Contemplation Sutra” like this:
The reason why Amida Buddha is standing midair is because it expresses his ability to make all sentient beings who have sincere faith and who aspire to be born there, be born immediately in the Pure Land. Amida Buddha is discreet because of his nobility and preciousness. But although Amida Buddha appeared after establishing the Primal Vow, why does Amida Buddha face all sentient beings while standing? Why not sitting?
Actually, Amida Buddha has this deep thought: This world is one full of suffering where many evil beings live together tormented by the Eight Sufferings. They are also prone to betraying each other, behaving in a friendly way while hiding their real intentions with a smile. They cannot rid themselves of the Six Bandits (sight, hearing, smell, taste, touch, thought) that plunder the mind. They are on the verge of falling into the hole of flames of the Three Evil Realms: hell, hungry spirits, beasts. If Amida Buddha were not standing, ready to reach all sentient beings quickly, how would they be able to escape from this delusional prison? Amida Buddha has a firm grasp on all sentient beings to be able to take them immediately to the Pure Land. That is why he is always standing and never seated in meditation when facing all sentient beings…
Compared to the many statues of the seated Buddha, Amida Buddha’s statue in our sect is standing because of the deep influence by this interpretation of Shan-tao. There is a big difference between Amida Buddha depicted standing while many other Buddhas are shown seated in meditation.
For example, imagine that you are on a picnic with your young child, having lunch by a lake. As you eat, your child begins to wander toward the water. The moment you glance over, they slip into the lake. What would you do in that moment?
Of course, the moment you see your child fall into the lake, you will immediately break into a run. Without a second thought, you will dive into the water to save them. Then you will hold them tightly in your arms and carry them safely to shore. The instinct of a parent—who immediately leaps forward and dives into the water to save their child from drowning—is reflected in the standing posture of Amida Buddha.
And notice also that the standing Amida Buddha leans slightly forward. This demonstrates the ultimate heart of the great compassion that has already come to us and embraced us.
In other words, Amida Buddha rises up as quickly as possible to save us—we who are constantly swept away by our afflictions and struggling as we drown in a boundless world of delusion. This shows the great compassion of Amida Buddha, who comes forth from the Pure Land and without hesitation dives into this world of suffering.
We can find deeper meaning in the posture of the Amida Buddha statue. His right hand is raised, symbolizing infinite wisdom which beckons all sentient beings to the Pure Land. His left hand is lowered to express his infinite compassion, embracing and saving all who suffer. Through the image of Amida Buddha, which embodies the ultimate vow to embrace all sentient beings and never abandon them—we come to understand the heart of Namo Amida Butsu, the working of wisdom and compassion.
Because we humans live in a chaotic world where conflicts never cease, it is most important that we rely on the great compassion of Amida Buddha, maintain a spirit of humility within ourselves, and as Nembutsu followers put service to others into practice. This means living each day in gratitude, and seeking to repay the boundless compassion we receive through Amida Buddha’s working. May each of us cherish a heart that cares about and supports others and, by respecting one another, strives to expand—even if it is only little by little—a circle of peace and harmony in this world.
In Gassho,
Rev. Yushi Mukojima