Relational Buddhism 3

I’ve decided to term this existential/relational Buddhism as “Relational and vocational Buddhism.” I think those two words contain in essence the relationality, creativity and proactivity of the Buddhism I’m trying to express.

I align myself to Buddhism, say, because of three reasons. My journey of spirituality is obviously complex – most people’s are. But as Lord Buddha might put it in modern words, direct experience of the inexpressible Reality really dismantles the need for any kind of apologetics or flowery expressions of faith. Perhaps it’s at this point when contemplation becomes surprisingly simple. Here are the reasons in descending importance.

1. The Avatamsaka Sutra. Yes, a single Sutra converted me to Mahayana Buddhism. In this Sutra all my doubts about Buddhism were answered and even transmuted into reasons for Buddhism. In it all my questions of the cosmos were answered, beyond my expectations. For the Sutra is indeed a book(s) of science, the science of liberation in the interconnected multiverse, in the relationship between form and emptiness, in the relative and the Absolute. I needed no heavy philosophical argument for “proof” of a religion’s truth, although some prefer that. I needed no charismatic preacher. Looking back, the Avatamsaka alone would have been enough to convince me of the Mahayana truth.

2. The embrace of non-human sentients – as long as they’re living, they can know Buddhahood – it’s that simple. Of course, I hold the beliefs of traditional Chinese Buddhism dear to me, and in a way I wish to see the Buddhist phenomenon survive and prosper authentically for as long as the law of impermanence allows – but the Buddhas are able to see totality from an all-encompassing perspective. In the end, the Four Noble Truths are always taught, dependent origination always preached. In all lands, in the hearts of all beings, the light of Buddhahood is already there. This is the most beautiful and “independent” reality in the world.

3. The deepest meaning of the Buddhist tradition is not found in its mythological portraits. Certainly, it is unfair to say that the romance of Siddartha and Yasodhara, the childlike compassion of Sujata that sustained the prince throughout his ascetic ordeal, and the myriad of thousands upon thousands of tapestries woven around the Buddhist narratives in Theravada, Mahayana and Vajrayana are gobbledegook in today’s secular, scientifically minded society. They are not. However, they do not constitute the only component of religious orientation, or else the deeper meanings of religion would be trivialized into something that’s not even historical. Rather, the myths are transhistorical, along with the fundamental tenets of the Buddha. They are mathematically infinite in value, just as the light of Amitabha is literally infinite.

In other words, we seek a vision as well as a non-vision. They both possess interplay in our relation to the Buddha, Dharma and Sangha, for that is why we take refuge. This is the fundamental essence of relationship in Buddhism, to take refuge in the arms of the Lord, the Teaching, and our Community, our Order, our Friends and our Companions on the path.

As far as I can see, there are four dynamics of relating. The first is Buddha-human. The second is individual-individual, or one-on-one. The third is person-community. The fourth encompasses all mankind and eventually all sentience.

“The Great Practice is to utter the name of the Tathagata of Unhindered Light. This practice embodies all good and contains all virtues. It enables sentient beings to attain the supreme and consummate virtues very quickly. It is the treasure-sea of the virtues of True Thusness and the One Reality. Hence, it is called the Great Practice.” (Shinran, Senjaku hongaku nembutsu shu. T. 83. p 590)