For the younger people, this month is probably most significant for its celebration of Valentine’s Day. It probably still would be for me, too, but since I have learned that I am what is known as a pre-diabetic, I know I should not eat things like candy or cake that have a lot of sugar in them; otherwise I will move from a pre-diabetic to someone with, at best, type-2 diabetes, which is still controllable through diet but graduates to a much more strict one. “Diet” for a diabetic does not mean you need to eat less, although that is necessary. It really means that you should not eat food that contains a lot of sugar, or food, like white rice, that turns into sugar. You would be surprised how many things you should either not eat or should eat a lot less of. Right now, in the pre-diabetic stage, I might get away with eating half a piece of chocolate or a very thin slice of cake, but if I move up/down (take your pick) to a type-2, I might have to quit altogether or start needing insulin to control my glucose (sugar) level. Having to poke myself twice a day to check the latter is already more than I like, but it’s better than having to shoot myself with insulin everyday,

Of course, if Valentine’s Day means more than getting or giving something sweet, like chocolates, such as being more lovey-dovey with my wife, then everyday is Valentine’s.

As the title of this essay suggests, we commemorate the death of Śākyamuni Buddha in February, on February 15th, to be a little more precise. We do not really have exact dates for his birth or death, only approximations. It does not matter, does it, because the Dharma was left for us to try and follow. It is said that the Buddha once said, “He who sees me, sees the Dharma. He who sees the Dharma, sees me.” We can no longer see Śākyamuni Buddha, of course, but we can see the Dharma, and by seeing it we can see the Buddha.

Fortunately for us, or at least for me, people who came after Śākyamuni emphasized the real essence of his teachings, rather than the words, which is natural if you consider that all Buddhist words are means to the end of self-enlightenment, or perhaps we should say enlightenment of self. “Self-enlightenment” might be misconstrued as enlightenment through self-practice (jiriki, self-power).

In contrast to the words, the spirit of his teachings, which culminated in the bodhisattva-spirit, viz., the desire and will to lead all sentient beings to enlightenment, is aimed at the enlightenment of others. This way of realizing enlightenment depends on an other for us/me to make it (tariki, other-power). In our particular way of seeing, that “other” is Dharmâkara Bodhisattva, who, because “he” made and accomplished the vows, especially the 18th, became Amida Buddha. It is said in a sutra, as well as in the Shoshinge, that Śākyamuni proclaimed that his sole purpose for appearing in the world was to tell us about Amida’s Primal Vow (i.e., the 18th): It reads, “If, when I attain Buddhahood, sentient beings in the lands of the ten directions who sincerely and joyfully entrust themselves to me, and desire to be born in my land, and call my Name [Namo Amida Butsu] even ten times, should not be born there, may I not attain perfect Enlightenment – excluded, however, are those who commit the five greatest offenses [killing one’s father, mother, an arhat, causing the Buddha’s

body to bleed, or causing disunity in the Sangha] and abuse the right Dharma.”

What matters then is that a means for all of us to realize enlightenment was bequeathed to those of us who want or need it. All that is required of us is to meet the requirements of the Vow, albeit they are not met easily. Shinran Shonin, knowing by his own example that we would be prone to violate the requirements, interpreted the exclusionary clause to be an admonishment not to commit any of the offenses and not a genuine exclusionary clause. At a minimum, Shinran must have felt that, even if we did commit one or another or even all of the offenses, it was always possible that we would repent of having done so.

In considering this matter, we must keep in mind that we are talking about the offenses in terms of karma, i.e., physical, verbal and mental action. If we even think of committing one or another of the offenses, it is the same as actually having done so. Have you ever wished your father or mother out of your life? How often have we been blinded by our self-centered egos? If never, you are not the target of the Vow. If you have been, then you are the target of the Vow.

It is imperative for me that the Buddha’s wisdom and compassion live in the words of the Vow.

Namo Amida Butsu.

Gassho,

Donkon Jaan Doami