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Ju Shin (従真) Sui Ke (垂化) - Spirit of Shinran Followers

May 23, 2018

 

Many splendid works of calligraphy are exhibited throughout the Great Lecture Hall. Takamori Sensei taught the following concerning the piece called “Ju Shin Sui Ke.” 


In the Great Lecture Hall, there is a piece of calligraphy called “Ju Shin Sui Ke.” “Ju Shin” means “from the truth.” “From the truth” means, “those who’ve been saved by Amida Buddha” or “those who’ve come to know the truth clearly.” 

 

Once you’ve attained Shinjin, once saved by Amida Buddha, once coming to know of the truth— this is the meaning of “Ju Shin.” “Sui Ke” can be read as “cannot help but to lead.” “Ke” means to lead or to guide. 

Those who’ve come to know the truth would naturally be inclined to convey the truth to others. “Sui” means that you “will not be able to resist the desire to convey the truth. It’s not because you’ve been pressed or encouraged to do it by others. You will not be able to help but to do so.”

 

 The power of the truth which one becomes aware of is expressed through the two words, “Sui Ke.“

 

We’re seeking the teaching of Mahayana Buddhism. And the spirit of this teaching is that of benefitting one and all. Our true nature is egoism. We only think of self-interest. But we must closely observe this nature and try to first think of the interest of others. As it becomes clearer that all we think about is self-interest, we should intently pay attention to it. Benefitting others first: this is the most important mind-set for us. 

 

Those who’ve been made aware of this true teaching, of the supreme path that’s so difficult to find will surely feel joy about the encounter. If you are thinking, “I’ll just keep my joy to myself,” you are mistaken: this is misinterpreting Buddhism. “To think of only one’s self” is the way of Hinayana Buddhism which focuses on self-interest. It is not the spirit of Mahayana Buddhism. Mahayana Buddhism is the teaching of benefitting one and all. Thus, one would naturally want to convey to others the joy of having learned the truth. To give an example; imagine you’ve just eaten at a pizza restaurant you’d never been to before and the pizza was exceptionally delicious. You wouldn’t think to yourself, “Next time I want to eat pizza, I’ll go there all by myself and enjoy it alone. I’ll never tell anyone about that place.”

 

You won’t be able to stop yourself from telling as many people as possible, “There’s a great pizza restaurant over there. Take my word for it and go there.” This is true even for such things in daily life. How much more so with encountering the truth: there will no doubt be joy for having encountered it. 

 

If you have no such joy now, it means that you haven’t met the supreme teaching yet. It means that you don’t yet understand the teaching. Anyone who has met this supreme teaching will always have joy in their minds and won’t be able to help but to convey it to others. They just can’t stay still. Conveying the teaching to others is not something you do because you are urged to do so. 

 

Even if you’re told to stay still, to enjoy it alone, you won’t be able to remain silent. You cannot help but to share.

 

The supreme teaching has such power

 

 Those who’ve been made aware of the supreme teaching will naturally want to convey it to other people. Therefore, if you want to know how aware you are of the truth, you can find out by reflecting on how much you want to convey it to others and how much you’re involved in the activities of conveying it. 

This is true for anything in this world—where there is joy, there is for sure the desire to share it with others. You won’t want to keep it all to yourself. If you claim to have met the supreme teaching but don’t have the strong desire to share it with others, it means that your understanding is far from being deep. 

 

First and foremost, you must have a thorough understanding of the teaching. You must listen to the truth until you can exclaim, “I had no idea that this was the teaching! I had never dreamed that there was such a world!” We must keep in mind what we’re being taught and what kind of teaching we’re pursuing right now. From that, the activity of conveying the teaching to others is born.

 

Source: The Buddhist Village Times #27 | 2013, Ju Shin (従真) Sui Ke (垂化)

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                      Buddhist Villages Times #27

 

   

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