108 Impedements - Mara Old Friend

Welcome​ ​everyone​ ​-​ ​again​ ​-​ ​thank​ ​you​ ​for​ ​joining​ ​us​ ​today.​ ​We​ ​are​ ​always happy​ ​to​ ​gather​ ​together​ ​and​ ​offer​ ​a​ ​refuge​ ​to​ ​all​ ​who​ ​need​ ​it.​ ​​ ​Regular​ ​life​ ​can be​ ​difficult​ ​and​ ​demanding.​ ​This​ ​is​ ​a​ ​place​ ​to​ ​let​ ​that​ ​go.​ ​​ ​Take​ ​an​ ​easeful breath​ ​and​ ​calmly​ ​apply​ ​the​ ​teachings​ ​to​ ​your​ ​life.

We​ ​have​ ​not​ ​met​ ​for​ ​two​ ​weeks.​ ​We​ ​said​ b​​ on​ ​voyage​​ ​to​ ​Tomo-sensei​ ​on Friday​ ​-​ ​He​ ​had​ ​been​ ​living​ ​at​ ​your​ ​temple​ ​for​ ​5​ ​weeks!​ ​I​ ​think​ ​he​ ​will​ ​report​ ​to Tokyo​ ​that​ ​we​ ​are​ ​heartily​ ​pursuing​ ​the​ ​Dharma​ a​​ nd​ ​that​ ​we​ ​have​ ​excessively large​ ​dessert​ ​portions.​​ ​​ ​Thanks​ ​to​ ​all​ ​the​ ​members​ ​who​ ​participated​ ​and included​ ​him​ ​in​ ​activities​ ​during​ ​his​ ​stay.​ ​​ ​​ ​He​ ​gave​ ​the​ ​Bukko​ ​flower arrangement​ ​on​ ​the​ ​upper​ ​altar​ ​as​ ​a​ ​goodbye​ ​gift​ ​to​ ​all​ ​of​ ​the​ ​sangha.
Today​ ​we​ ​will​ ​talk​ ​about​ ​this​ ​bracelet.​ ​​ ​Many​ ​of​ ​you​ ​have​ ​them.​ ​​ I​​ f​ ​you​ ​do please​ ​raise​ ​your​ ​hand...yes.​​ ​​ ​There​ ​is​ ​a​ ​smaller​ ​version​ ​on​ ​at​ ​the​ ​incense altar.​ ​Normally​ ​there​ ​are​ ​​108​​ ​beads​ ​​on​ ​the​ ​​Nenju​.​​ ​​ ​They​ ​represent​ ​the​ ​108 impediments​ ​to​ ​enlightenment​ ​-​​ ​​ ​Things​ ​that​ ​​hold​ ​us​ ​back​​ ​in​ ​life.​ ​They​ ​​hold​ ​us back​​ ​in​ ​our​ ​understanding​ ​of​ ​​the​ ​Dharma​​ ​​ ​-​ ​Truths​ ​the​ ​Buddha​ ​taught.

At​ ​newcomers​ ​circle​ ​​after​ ​the​ ​service​​ ​people​ ​often​ ​ask​ ​why​ ​the​ ​bracelet​ ​has 108​ ​beads?​ ​​ ​​ ​​ ​​ ​Where​ ​does​ ​the​ ​number​ ​come​ ​from?
Six​ ​senses​ ​are​ ​recognized​ ​in​ ​Buddhism:​ ​sight,​ ​sound,​ ​smell,​ ​taste,​ ​touch,​ ​and [what's​ ​number​ ​six?]​ ​​mind​ ​-​ ​or​ ​consciousness​.​ ​Now,​ ​each​ ​of​ ​these​ ​six​ ​senses is​ ​associated​ ​with​ ​pleasant,​ ​unpleasant,​ ​or​ ​neutral​ ​feelings,​ ​making​ ​a​ ​total​ ​of 18​ ​feelings.​ ​For​ ​each​ ​of​ ​the​ ​pleasant,​ ​unpleasant​ ​and​ ​neutral​ ​feelings​ ​has​ ​two classifications:​ ​those​ ​feelings​ ​that​ ​are​ ​attractive​ ​or​ ​aversive.​ ​When​ ​we​ ​multiply the​ ​18​ ​different​ ​kinds​ ​of​ ​feelings​ ​with​ ​the​ ​two​ ​classifications,​ ​we​ ​arrive​ ​at​ ​the figure​ ​36.​ ​These​ ​36​ ​are​ ​the​ ​​basic​ ​passions​​ ​of​ ​sentient​ ​beings.​ ​They​ ​are manifested​ ​-​ ​past,​ ​present,​ ​and​ ​future.​ ​Thirty​ ​six​ ​multiplied​ ​by​ ​past,​ ​present, and​ ​future​ ​will​ ​give​ ​us​ ​the​ ​total​ ​of​ ​108​ ​impediments​ ​we​ ​experience. Sometimes​ ​it​ ​seems​ ​like​ ​1,008​ ​-​ ​other​ ​times​ ​we​ ​are​ ​doing​ ​pretty​ ​well.
It's​ ​quite​ ​a​ ​list...lets​ ​look​ ​at​ ​them. 

abuse
gambling
negativity
aggression
gluttony
obsession
agressive​ ​
greed
obstinacy
ambition
grudge
oppression
anger
hard-heartedness
ostentatiousness
​arrogance
hatred
pessimism
baseness
haughtiness
prejudice
blasphemy
high-handedness
presumption
calculation
hostility
pretence
callousness
humiliation
pride
capriciousness
hunger​ ​for​ ​power
prodigality
conceit
hurt
quarrelsomeness
contempt
hypocrisy
rage
craving
ignorance
recklessness
cruelty
imperiousness
ridicule
cursing
imposture
sadism
debasement
impudence
sarcasm
deceit
inattentiveness
seducement
deception
indifference
self-denial
delusion
ingratitude
self-hatred
derision
insatiability
sensual​ ​luxury
desire​ ​for​ ​fame
insidiousness
shamelessness
discord
intolerance
skeptical​ ​doubt
disrespect
intransigence
stinginess
dissatisfaction
irresponsibility
stubbornness
distortion
jealousy
talking​ ​too​ ​much
dogmatism
know-it-all
temper
dominance
lack​ ​of​ ​comprehension
torment
effrontery
laziness
tyranny
egoism
lechery
unkindness
envy
lust
unruliness
excessiveness
lying
unyielding
faithlessness
malignancy
vanity
falseness
manipulation
vindictiveness
faultfinding
masochism
violence
furtiveness
mercilessness
wrath

As​ ​I​ ​read​ ​them,​ ​I​ ​find​ ​some​ ​that​ ​ring​ ​true​ ​and​ ​some​ ​that​ ​I​ ​seldom​ ​experience​ ​- but​ ​none​ ​that​ ​I​ ​have​ ​never​ ​experienced​​ ​in​ ​body​ ​speech​ ​or​ ​mind.​ ​​ ​​I​ ​had​ ​to​ ​look four​ ​of​ ​them​ ​up.​ ​​​ ​​That​ ​is​ ​just​ ​what​ ​human​ ​life​ ​is​ ​like.​ ​​ ​We​ ​are​ ​held​ ​back​ ​from understanding​ ​what​ ​the​ ​Buddha​ ​taught​ ​by​ ​our​ ​habits​ ​of​ ​mind,​ ​our​ ​heavy​ ​burden of​ ​karma​ ​these​ ​states​ ​of​ ​mind​ ​sow.

These​ ​are​ ​the​ ​mental​ ​states​ ​the​ ​Sakayamuni​ ​Buddha​ ​overcame​ ​in​ ​his enlightenment​ ​2500​ ​years​ ​ago.​ ​​ ​​ ​Under​ ​the​ ​Bodhi​ ​he​ ​was​ ​no​ ​longer​ ​troubled any​ ​of​ ​these​ ​states.​ ​​ ​Or​ ​sometimes​ ​we​ ​say​ ​-​ ​“He​ ​conquered​ ​Mara​ ​the​ ​undoer”. Mara​ ​the​ ​un-doer​​ ​can​ ​be​ ​seen​ ​as​ ​​the​ ​author​ ​​of​ ​these​ ​impediments.​ ​​ ​He​ ​is​ ​a conceptual​ ​device​ ​that​ ​serves​ ​to​ ​group​ ​the​ ​difficult​ ​aspect​ ​we​ ​experience.​ ​​ ​We don't​ ​really​ ​see​ ​these​ ​impediments​ ​as​ ​imposed​ ​from​ ​the​ ​outside.​ ​Mara​ ​lives​ ​in every​ ​sentient​ ​being​ ​​ ​-​ ​I​ ​can​ ​see​ ​I’ll​ ​need​ ​to​ ​explain​ ​a​ ​bit​ ​about​ ​Mara. Understand​ ​the​ ​Buddha’s​ ​teachings​ ​are​ ​intended​ ​to​ ​help​ ​us​ ​all​ ​with​ ​Mara,​ ​as manifest​ ​in​ ​these​​ ​impediments.
Mara​​ ​is​ ​a​ ​figure​ ​often​ ​referred​ ​to​ ​in​ ​Buddhist​ ​writings​ ​in​ ​gattas​ ​from​ ​monks and​ ​nuns​ ​of​ ​Buddha’s​ ​time.​ ​​ ​In​ ​stories​ ​of​ ​the​ ​Buddha's​ ​enlightenment,​ ​Mara’s forces​ ​attacked​ ​the​ ​bodhisattva​ ​​Siddhartha​​ ​as​ ​he​ ​sat​ ​under​ ​the​ ​Bodhi​ ​tree,​ ​on that​ ​last​ ​night.​ ​​ ​In​ ​the​ ​sutras​ ​there​ ​are​ ​many​ ​versions​ ​of​ ​that​ ​moment...​ ​here​ ​is an​ ​abbreviated​ ​version​ ​from​ ​the​ ​​Mara​ ​Upasata​ ​Sutra​...

As​ ​Siddhartha​ ​sat​ ​under​ ​the​ ​Bodhi​ ​Tree,​ ​Mara​ ​realized​ ​that​ ​something wondrous​ ​was​ ​about​ ​to​ ​happen.​ ​​ ​And​ ​he​ ​set​ ​out​ ​to​ ​stop​ ​the​ ​Buddha's Enlightenment.​ ​​ ​​ ​But​ ​Siddhartha's​ ​meditative​ ​calm​ ​proved​ ​so​ ​powerful that​ ​when​ ​Mara's​ ​deadly​ ​forces​ ​hurled​ ​spears​ ​and​ ​arrows​ ​at​ ​him​ ​they were​ ​transformed​ ​into​ ​flowers​ ​of​ ​offering​ ​that​ ​showered​ ​gently​ ​down.
​ ​​ ​​ ​Siddhartha​ ​was​ ​equally​ ​unmoved​ ​when​ ​Mara​ ​sent​ ​his​ ​beautiful daughters​ ​-​ ​Tanha​ ​(Craving),​ ​Arati​ ​(Boredom),​ ​and​ ​Raga​ ​(Passion)-​ ​in an​ ​attempt​ ​to​ ​seduce​ ​the​ ​bodhisattva​ ​by​ ​dancing​ ​before​ ​him.

​ ​​ ​​ ​In​ ​a​ ​final​ ​attempt​ ​to​ ​unseat​ ​Siddhartha,​ ​Mara​ ​insisted​ ​that​ ​he,​ ​not Siddhartha,​ ​had​ ​a​ ​right​ ​to​ ​the​ ​throne​ ​of​ ​enlightenment​ ​by​ ​virtue​ ​of​ ​his previous​ ​meritorious​ ​deeds.​ ​​ ​​ ​Mara's​ ​hordes​ ​thundered​ ​forth​ ​their support.​ ​​ ​​ ​In​ ​response,​ ​the​ ​solitary​ ​bodhisattva​ ​reached​ ​down​ ​and touched​ ​the​ ​Earth,​ ​calling​ ​upon​ ​the​ ​earth​ ​to​ ​bear​ ​witness​ ​to​ ​his countless​ ​past​ ​deeds​ ​of​ ​merit.​ ​In​ ​acknowledgement​ ​the​ ​earth​ ​gave​ ​a great​ ​shudder,​ ​at​ ​which​ ​Mara's​ ​fearsome​ ​elephant​ ​bowed​ ​down​ ​before the​ ​Buddha​ ​in​ ​submission,​ ​and​ ​Mara​ ​with​ ​his​ ​armies​ ​fled​ ​in​ ​terror.​ ​At that​ ​moment​ ​hosts​ ​of​ ​devas​ ​arrived​ ​to​ ​proclaim​ ​Siddhartha's​ ​great victory​ ​and​ ​to​ ​witness​ ​his​ ​Enlightenment.

In​ ​the​ ​first​ ​watch​ ​-​ ​The​ ​Buddha​ ​didn’t​ k​​ ill​ ​​the​ ​demons​ ​-​ ​he​ ​transformed​ ​their arrows​ ​into​ ​flowers.​ ​In​ ​the​ ​second​ ​watch,​ ​he​ ​didn’t​ e​​ liminate​​ ​the​ ​sensual daughters​ ​of​ ​Mara,​ ​he​ ​tolerated​ ​and​ ​was​ ​unmoved​ ​by​ ​them.​ ​When​ ​Mara​ ​got clever​ ​and​ ​calculating,​ ​Buddha​ ​simply​ ​touched​ ​the​ ​earth.​ ​He​ ​was​ ​well​ ​grounded in​ ​his​ ​view.​ ​No​ ​fighting​ ​or​ ​arguing.A​ ​quiet​ ​calm​ ​centered​ ​response.​ ​​ ​It​ ​was​ ​a victory​ ​in​ ​that​ ​Mara​ ​bowed​ ​down,​ ​seeing​ ​he​ ​could​ ​not​ ​break​ ​Buddha’s​ ​integrity. His​ ​wholeness​ ​was​ ​complete.​ ​​ ​Buddha​ ​had​ ​no​ ​impediments​ ​for​ ​mara​ ​to​ ​pry​ ​him apart.

These​ ​impediments​ ​always​ ​have​ ​overarching​ ​elements​ ​of​ ​ego​ ​and​ ​arrogance. The​ ​Buddha​ ​recognises​ ​the​ ​spiritual​ ​potential​ ​within​ ​all​ ​of​ ​us.​ ​​ ​The​ ​teachings don’t​ ​rid​ ​the​ ​student​ ​of​ ​his​ ​demons,​ ​but​ ​allows​ ​us​ ​to​ ​live​ ​with​ ​them!​ ​This​ ​is​ ​our Shin​ ​method​ ​of​ ​dealing​ ​with​ ​Mara.​ ​​ ​​ ​Mara​ ​impedes​ ​us​ ​from​ ​becoming enlightened​ ​and​ ​actively​ ​traps​ ​us​ ​in​ ​this​ ​world​ ​of​ ​constant​ ​suffering​ ​-​ ​samsara. In​ ​the​ ​shoshinge​ ​we​ ​chanted,​ ​the​ ​negative​ ​elements​ ​are​ ​referred​ ​to​ ​as​ b​​ onno or​ ​faults​ ​rooted​ ​in​ ​the​ ​“I-Me-Me-My”​ ​self.​ ​​ ​They​ ​are​ b​​ lind​ ​passions​.​ ​Passions that​ ​make​ ​us​ ​blind​ ​-​ ​obscure​ ​the​ ​true​ ​nature​ ​of​ ​everything​ ​and​ ​trap​ ​us​ ​in suffering.​ ​The​ ​goal​ ​of​ ​Buddhism​ ​is​ ​to​ ​become​ ​free​ ​of​ ​these​ ​demons​ ​so​ ​that​ ​we can​ ​be​ ​joyfully​ ​awake,​ ​spiritually​ ​free,​ ​and​ ​really​ ​able​ ​to​ ​work​ ​toward​ r​​ elieving the​ ​suffering​ ​all​ ​beings.

All​ ​Buddhism​ ​does​ ​this​ ​in​ ​different​ ​ways.​ ​84,000​ ​paths.​ ​The​ ​genius​ ​of​ ​our founder​ ​Shinran​ ​Shonin,​ ​is​ ​he​ ​showed​ ​a​ ​way​ ​to​ l​​ ive​ ​with​​ ​our​ ​demons​ ​by awakening​ ​to​ ​a​ ​deeper​ ​understanding​ ​of​ ​the​ ​world​ ​around​ ​us.​ ​​ ​We​ ​all​ ​have faults​ ​and​ ​limitations​ ​-​ ​ok.​ ​Realizing​ ​this​ ​imperfection​ ​of​ ​self,​ ​we​ ​begin​ ​to appreciate​ ​the​ ​love​ ​and​ ​concern​ ​of​ ​Amida​ ​Buddha.​ ​​ ​We​ ​can​ ​objectively​ ​see wisdom​ ​and​ ​compassion​ ​around​ ​us​ ​even​ ​though​ ​we​ ​are​ ​struggling.​ ​​ ​In​ s​​ pite​ ​of and​ ​really​ ​​because​ ​o​f​ ​those​ ​limitations​ ​the​ ​Wisdom​ ​and​ ​Compassion​ ​of​ ​the Universe​ ​is​ ​here​ ​for​ ​us.​ ​​ ​The​ ​Buddha​ ​is​ ​a​ ​refuge​ ​for​ ​the​ ​small​ ​self.​ ​​ ​By​ ​relying on​ ​the​ ​vow​ ​of​ ​Amida​ ​Buddha​ ​-​ ​promising​ ​to​ ​free​ ​us​ ​from​ ​this​ ​world​ ​of​ ​constant suffering​ ​-​ ​we​ ​are​ ​rescued​ ​from​ ​the​ ​grinding​ ​mess​ ​of​ ​samsara.​ ​​ ​The​ ​clouds​ ​that obscure​ ​our​ ​view​ ​can​ ​clear.

Amida​ ​is​ ​the​ ​Buddha​ ​of​ ​Infinite​ ​Life​ ​and​ ​Infinite​ ​Light.​ ​Among​ ​all​ ​Buddhas,​ ​he​ ​is the​ ​only​ ​one​ ​who​ ​promised​ ​that​ ​he​ ​will​ l​​ ead​ ​to​ ​Buddhahood​​ ​​all​ ​beings​​ ​no matter​ ​their​ ​spiritual​ ​capacities,​ ​especially​ ​those​ ​whose​ ​karma​ ​is​ ​so​ ​heavy​ ​that they​ ​probably​ ​deserve​ ​to​ ​be​ ​born​ ​in​ ​hell.​ ​All​ ​that​ ​beings​ ​need​ ​to​​ ​do​​ ​is​ ​to​ ​entrust themselves​ ​in​ ​Amida,​ ​say​ ​his​ ​Name​ ​in​ ​deep​ ​trust,​ ​and​ ​aspire​ ​for​ ​birth​ ​in​ ​his “Buddha​ ​Field”​ ​-​ ​What​ ​we​ ​come​ ​to​ ​call​ ​the​ ​Western​ ​Pure​ ​Land...

When​ ​I​ ​attain​ ​Buddhahood,​ ​sentient​ ​beings​ ​in​ ​the​ ​lands​ ​of​ ​the​ ​ten quarters​ ​who​ ​​ ​sincerely​ ​and​ ​joyfully​ ​entrust​ ​themselves​ ​to​ ​me,​ ​desire​ ​to be​ ​born​ ​in​ ​my​ ​land,​ ​and​ ​call​ ​​ ​my​ ​Name,​ ​even​ ​ten​ ​times,​ ​will​ ​be​ ​born there.

We​ ​are​ ​saved​ ​from​ ​the​ ​grinding​ ​mess​ ​by​ ​looking​ ​deep​ ​within​ ​our​ ​limited​ ​self and​ ​rediscovering​ ​and​ ​accepting​ ​the​ ​“real​ ​people”​ ​that​ ​we​ ​actually​ ​are;​ W​​ e​ ​are ok​ ​just​ ​as​ ​we​ ​are​.​ ​We​ ​may​ ​be​ ​drowning​ ​in​ ​a​ ​deep​ ​ocean​ ​of​ ​suffering​ ​-​ ​ok.​ ​We may​ ​be​ ​tortured​ ​by​ ​our​ ​own​ ​greed,​ ​anger,​ ​and​ ​stupidity​ ​-​ ​ok.​ ​​ ​Shinjin​ ​or​ ​true entrusting,​ ​is​ ​the​ ​key​ ​to​ ​our​ ​freedom​ ​from​ l​​ ifetimes​​ ​of​ ​suffering.​ ​Entrusting​ ​in the​ ​vows​ ​of​ ​the​ ​Buddha​ ​and​ ​calling​ ​the​ ​name​ ​of​ ​the​ ​Buddha,​ ​Namu​ ​Amida Butsu​ ​relieves​ ​our​ ​burden.​ ​​ ​We​ ​may​ ​try​ ​very​ ​hard​ ​to​ “​​ get​ ​rid​ ​of”​​ ​​ ​all​ ​those impediments​ ​read​ ​out.​ ​​ ​No​ ​matter​ ​how​ ​earnest​ ​and​ ​sincere​ ​we​ ​are,​ ​it​ ​may​ ​be impossible​ ​to​ ​be​ ​​free​​ ​from​ ​our​ ​demons.​ ​Ultimately,​ ​that​ ​is​ ​what​ ​Shinran​ ​found when​ ​he​ ​studied​ ​the​ ​Dharma​ ​for​ ​20​ ​years​ ​on​ ​Mt.​ ​Hiei.​ ​​ ​Amida​ ​Buddha​ ​offers​ ​a different​ ​way​ ​out​ ​-​ ​not​ ​by​ ​striving,​ ​but​ ​​by​ ​accepting​.​ ​Amida​ ​Buddha​ ​accepts​ ​me just​ ​as​ ​I​ ​am,​ ​and​ ​that​ ​transforms​ ​my​ ​experience​ ​of​ ​life​ ​from​ ​a​ ​world​ ​of​ ​demons to​ ​a​ ​world​ ​of​ ​joys​ ​in​ ​the​ ​present​ ​moment.

We​ ​can​ ​take​ ​a​ ​specific​ ​impediment​ ​and​ ​see​ ​it​ ​in​ ​our​ ​life.​ ​When​ ​we​ ​do​ ​that​ ​and really​ ​accept​ ​it​ ​as​ ​part​ ​of​ ​us.​ ​Its​ ​power​ ​diminishes.​ ​If​ ​we​ h​​ ate​ ​​that​ ​thing​ ​about us,​ ​or​ ​​fight​​ ​to​ ​make​ ​it​ ​go​ ​away,​ ​we​ ​actually​ ​empower​ ​the​ ​impediment​ ​-​ ​we​ ​send energy​ ​to​ ​Mara.​ ​If​ ​we​ ​accept​ ​and​ ​acknowledge​ ​that​ ​limitation​ ​in​ ​our​ ​nature,​ ​then its​ ​power​ ​diminishes.​ ​Not​ ​until​ ​it​ ​is​​ ​gone​,​ ​but​ ​until​ ​it​ ​is​ ​no​ ​longer​ ​holding​ ​us back.​ ​​ ​We​ ​can​ ​rely​ ​on​ ​the​ ​compassionate​ ​ocean​ ​of​ ​Amida​ ​Buddha​ ​to​ ​absorb​ ​or buffer​ ​what​ ​is​ ​too​ ​much​ ​for​ ​us​ ​to​ ​bear​ ​alone.​ ​​ ​​ ​When​ ​we​ ​decrease​ ​this​ ​artificial tension​ ​inside​ ​us​ ​the​ ​impediments​ ​diminish.​ ​Not​ ​with​ ​the​ ​old​ ​goal​ ​of​ ​eradicating them,​ ​but​ ​to​ ​just​ ​let​ ​them​ ​be.​ ​​ ​We​ ​see​ ​them​ ​with​ ​clarity​ ​and​ ​the​ ​demon​ ​quality​ ​is lost.
While​ ​we​ ​usually​ ​hide​ ​our​ ​faults​ ​and​ ​limitations,​ ​the​ ​founder,​ ​Shinran​ ​shonin, was​ ​very​ ​upfront​ ​with​ ​his​ ​acceptance​ ​of​ ​his​ ​own​ ​faults.​ ​​ ​Many​ ​times​ ​Shinran writes​ ​of​ ​his​ ​inner​ ​experience.​ ​​ ​He​ ​writes​ ​about​ ​his​ ​own​ ​blind​ ​passion​ ​as​ ​a plague​ ​of​ ​snakes​ ​and​ ​scorpions​​ ​in​ ​his​ ​own​ ​mind.

He​ ​wrote:
“My​ ​mind​ ​is​ ​full​ ​of​ ​snakes​ ​and​ ​scorpions,
And​ ​since​ ​even​ ​the​ ​good​ ​I​ ​try​ ​to​ ​do
Is​ ​tainted​ ​with​ ​the​ ​poison​ ​(of​ ​my​ ​self-centered​ ​effort), It​ ​must​ ​be​ ​called​ ​the​ ​practice​ ​of​ ​an​ ​idiot.”

The​ ​difficult​ ​​ ​thoughts​ ​-​ ​images​ ​-​ ​memories​ ​we​ ​carry​ ​are​ ​really​ ​like​ ​poisonous snakes​ ​and​ ​scorpions​ ​-​ ​Mara’s​ ​minions.​ ​​ ​​ ​We​ ​can​ ​be​ ​​ok​ ​just​ ​as​ ​we​ ​are​​ ​when​ ​we see​ ​that​ ​the​ ​​wonderful​ ​teacher​ ​Shinran​​ ​lived​ ​with​ ​these​ ​same​ ​snakes​ ​and scorpions​ ​his​ ​whole​ ​life.​ ​​ ​​ ​He​ ​clearly​ ​taught​ ​they​ ​are​ ​not​ ​removed​ ​in​ ​this​ ​life,​ ​in Shinjin​ ​we​ ​accept​ ​these​ ​Bonno​ ​in​ ​ourselves​ ​and​ ​others.​ ​​ ​​ ​We​ ​don’t​ ​have​ ​any expectation​ ​that​ ​our​ ​snakes​ ​and​ ​scorpions​ ​won’t​ ​be​ ​part​ ​of​ ​our​ ​karmic​ ​baggage for​ ​the​ ​remainder​ ​of​ ​this​ ​last​ ​life​ ​as​ ​a​ ​non-Buddha.
Shinran​ ​teaches​ ​us​ ​this​ ​by​ ​the​ ​example​ ​of​ ​his​ ​life.​ ​​ ​He​ ​never​ ​claims​ ​perfection. He​ ​actually​ ​accepts​ ​himself​ ​as​ ​limited.​ ​This​ ​is​ ​Amida​ ​Buddha​ ​accepting​ ​us, holding​ ​us,​​ ​just​ ​as​ ​we​ ​are​,​ ​never​ ​to​ ​be​ ​let​ ​go.

What​ ​I​ ​am​ ​truly​ ​grateful​ ​for​ ​-​ ​really​ ​beyond​ ​words​ ​​ ​-​ ​is​ ​that​ ​one​ ​gift​ ​of​ ​the Buddha​ ​-​ ​the​ ​incomparably​ ​priceless​ ​opportunity​ ​to​ ​listen​ ​deeply​ ​to​ ​Shinran’s plain​ ​teaching:​ ​to​ ​hear,​ ​and​ ​to​ ​understand,​ ​and​ ​to​ ​accept​ ​the​ ​gifts​ ​of​ ​Amida Buddha​ ​-​ ​the​ ​assured​ ​and​ ​easy​ ​path​ ​to​ ​the​ ​end​ ​of​ ​suffering​ ​-​ ​at​ ​long​ ​last.

Grateful​ ​for​ ​this,​ ​I​ ​say​ ​the​ ​nembutsu.​ ​It​ ​is​ ​just​ ​the​ ​most​ ​visible​ ​part​ ​of​ ​a​ ​grateful life.​ ​​ ​Deep​ ​down,​ ​our​ ​practice​ ​is​ ​to​ ​respond​ ​with​ ​gratitude​ ​in​ ​all​ ​areas​ ​of​ ​our lives.​ ​Every​ ​day​ ​brings​ ​innumerable​ ​gifts​ ​--​ ​life,​ ​love,​ ​nourishment,​ ​shelter, challenges,​ ​friend​ship,​ ​and​ ​more.​ ​​ ​These​ ​beautiful​ ​gifts​ ​are​ ​lost​ ​when​ ​our​ ​view is​ ​clouded​ ​by​ ​the​ ​impediments.​ ​​ ​But​ ​by​ ​​ ​accepting​ ​Mara​ ​we​ ​deflate​ ​him.​ ​By recognizing​ ​our​ ​limitations​ ​we​ ​diminish​ ​them.​ ​​ ​​ ​On​ ​the​ ​basic​ ​level,​ ​just​ ​try​ ​to remember​ ​the​ ​pres​ence​ ​of​ ​this​ ​acceptance​ ​in​ ​our​ ​lives,​ ​say​ ​the​ ​nembutsu,​ ​and do​ ​our​ ​best​ ​to,​ ​Give​ ​back,​ ​​ ​Be​ ​patient,​ ​Be​ ​helpful,​ ​and​ ​Be​ ​caring.
To​ ​quote​ ​a​ ​poem​ ​by​ ​the​ ​Myokonin​ ​Saiichi​ ​- The​ ​sea​ ​is​ ​just​ ​full​ ​of​ ​water;
there​ ​is​ ​the​ ​seabed​ ​that​ ​sustains​ ​it. Saiich​ ​is​ ​just​ ​full​ ​of​ ​evil​ ​karma; there​ ​is​ ​Amida​ ​that​ ​sustains​ ​it. How​ ​happy​ ​I​ ​am!

We​ ​triumph​ ​over​ ​Mara​ ​everyday​ ​in​ ​small​ ​ways​ ​and​ ​that​ ​is​ ​thanks​ ​to​ ​Amida Buddha.​ ​We​ ​can​ ​handle​ ​our​ ​many​ ​difficulties​ ​with​ ​humble​ ​gratitude​ ​for​ ​the infinite​ ​life​ ​that​ ​sustains​ ​us.​ ​​ ​​ ​The​ ​great​ ​wish​ ​of​ ​Amida​ ​Buddha​ ​for​ ​all​ ​beings​ ​- let's​ ​share​ ​it​ ​out​ ​loud​ ​-

​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​May​ ​you​ ​be​ ​happy;​ ​​ ​May​ ​you​ ​be​ ​free​ ​from​ ​harm: ​ ​​ ​​ ​​ ​May​ ​you​ ​receive​ ​boundless​ ​compassion;
​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​And​ ​may​ ​peace​ ​and​ ​harmony​ ​fill​ ​your​ ​heart
​ ​-​ ​Namu​ ​Amida​ ​Butsu​ ​​ ​Namu​ ​Amida​ ​Butsu​ ​​ ​Namu​ ​Amida​ ​Butsu​ ​-


READING:​ ​​Mara​ ​Comes​ ​for​ ​Tea​ ​-
​ Retold​ ​from​ ​Thich​ ​Nhat​ ​Hanh's​ ​​Heart​ ​of​ ​Understanding
​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ 
One​ ​day​ ​the​ ​Buddha​ ​was​ ​sitting​ ​in​ ​meditation​ ​in​ ​his​ ​cave​ ​on Vulture​ ​Peak​ ​while​ ​his​ ​trusted​ ​disciple,​ ​Ananda,​ ​was​ ​outside collecting​ ​food​ ​for​ ​their​ ​next​ ​meal.​ ​Ananda​ ​looked​ ​up​ ​from​ ​his​ ​chores​ ​when​ ​he saw,​ ​coming​ ​toward​ ​the​ ​cave,​ ​the​ ​Buddha's​ ​nemesis,​ ​Mara.​ ​Mara​ ​was​ ​a​ ​demon king​ ​who​ ​tried​ ​to​ ​prevent​ ​the​ ​Buddha​ ​from​ ​reaching​ ​enlightenment​ ​under​ ​the Bodhi​ ​tree​ ​many​ ​years​ ​earlier.​ ​Since​ ​then,​ ​he​ ​had​ ​continued​ ​to​ ​be​ ​a​ ​perpetual thorn​ ​in​ ​the​ ​Buddha's​ ​side,​​ ​so​ ​to​ ​speak,​​ ​cultivating​ ​greed,​ ​desire​ ​and​ ​hatred​ ​in men.​ ​​ ​Ananda​ ​knew​ ​this​ ​and​ ​was​ ​immediately​ ​enraged​ ​by​ ​his​ ​appearance​ ​at the​ ​Buddha's​ ​cave.​​ ​​ ​​ ​​Ananda​ ​approached​ ​Mara:​ ​"Get​ ​out​ ​of​ ​here!​ ​The​ ​Buddha does​ ​not​ ​wish​ ​to​ ​have​ ​his​ ​cave​ ​invaded​ ​by​ ​demons!"
Mara​ ​replied:

"Go​ ​and​ ​ask​ ​him​ ​for​ ​yourself.​ ​I​ ​simply​ ​wish​ ​to​ ​speak​ ​with​ ​your​ ​master."
Reluctantly​ ​and​ ​nervously​ ​Ananda​ ​did​ ​as​ ​the​ ​demon​ ​king​ ​asked​ ​and​ ​entered the​ ​Buddha's​ ​cave.​ ​"World​ ​Honored​ ​One,​ ​the​ ​demon​ ​king,​ ​Mara​ ​approaches your​ ​cave​ ​and​ ​seeks​ ​an​ ​audience​ ​with​ ​you.​ ​I​ ​have​ ​already​ ​told​ ​him​ ​to​ ​leave​ ​but he​ ​insisted​ ​I​ ​ask​ ​you​ ​myself."
The​ ​Buddha's​ ​eyes​ ​opened​ ​from​ ​his​ ​meditation​ ​and​ ​he​ ​smiled,​ ​widely.​ ​"Mara​ ​is here!?​ ​Really?​ ​It​ ​has​ ​been​ ​so​ ​long​ ​since​ ​we​ ​have​ ​spoken.
Yes,​ ​yes,​ ​ready​ ​some​ ​tea​ ​and​ ​invite​ ​him​ ​in​ ​and​ ​we'll​ ​talk."

Dumbfounded,​ ​Ananda​ ​did​ ​as​ ​the​ ​Buddha​ ​asked,​ ​putting​ ​a​ ​pot​ ​on​ ​the​ ​fire​ ​to​ ​boil and​ ​then​ ​going​ ​outside​ ​to​ ​tell​ ​Mara​ ​that​ ​he​ ​was​ ​welcome​ ​in​ ​the​ ​Buddha's​ ​cave. "As​ ​I​ ​knew​ ​I​ ​would​ ​be,​ ​​little​​ ​Ananda,"​ ​said​ ​the​ ​demon​ ​king​ ​arrogantly,​ ​brushing past​ ​the​ ​Buddha's​ ​humble​ ​disciple.
When​ ​Mara​ ​entered​ ​the​ ​cave​ ​the​ ​Buddha​ ​sprang​ ​to​ ​his​ ​feet,​ ​nearly​ ​leaping​ ​into the​ ​air​ ​with​ ​excitement.​ ​"Mara,​ ​my​ ​good​ ​friend,​ ​it​ ​has​ ​been​ ​so​ ​long​ ​since​ ​we have​ ​seen​ ​each​ ​other.​ ​Please​ ​sit,​ ​have​ ​some​ ​tea​ ​and​ ​tell​ ​me​ ​why​ ​you​ ​have come​ ​to​ ​visit."

Ananda​ ​was​ ​very​ ​nervous​ ​now​ ​and​ ​listened​ ​to​ ​the​ ​conversation​ ​between​ ​his master​ ​and​ ​the​ ​demon.​ ​Mara​ ​sipped​ ​his​ ​tea​ ​slowly​ ​and​ ​then​ ​spoke.​ ​"Buddha, things​ ​are​ ​not​ ​going​ ​well.​ ​I​ ​wish​ ​to​ ​be​ ​something​ ​else.​ ​Something​ ​other​ ​than​ ​a Mara."

"But,​ ​Mara,​ ​you​ ​are​ ​so​ ​good​ ​at​ ​being​ ​Mara.​ ​Remember​ ​when​ ​you​ ​sent​ ​images of​ ​sense​ ​pleasures​ ​and​ ​warnings​ ​of​ ​how​ ​difficult​ ​it​ ​would​ ​be​ ​for​ ​me​ ​to​ ​fully​ ​reach enlightenment​ ​when​ ​I​ ​sat​ ​beneath​ ​the​ ​bodhi​ ​tree?​ ​That​ ​was​ ​a​ ​fantastic​ ​job​ ​of being​ ​Mara.​ ​I​ ​really​ ​had​ ​to​ ​struggle​ ​to​ ​get​ ​where​ ​I​ ​am​ ​now.
I​ ​truly​ ​owe​ ​you​ ​a​ ​debt​ ​of​ ​gratitude."

Now​ ​Ananda​ ​was​ ​getting​ ​very​ ​fearful.​ ​He​ ​did​ ​not​ ​like​ ​the​ ​idea​ ​of​ ​Buddha​ ​having a​ ​debt​ ​of​ ​gratitude​ ​to​ ​Mara.​ ​This​ ​was​ ​very​ ​upsetting​ ​but​ ​he​ ​listened​ ​further.
"Well,​ ​I​ ​suppose​ ​you​ ​are​ ​right,"​ ​said​ ​Mara,​ ​"but​ ​being​ ​Mara​ ​I​ ​always​ ​have​ ​to​ ​be sneaking​ ​around​ ​in​ ​the​ ​shadows,​ ​talking​ ​in​ ​riddles​ ​and​ ​half-truths.​ ​It​ ​is​ ​such hard​ ​work​ ​always​ ​trying​ ​to​ ​think​ ​of​ ​the​ ​clever​ ​things​ ​to​ ​say​ ​and​ ​do.​ ​I​ ​just...I​ ​think.

it​ ​would​ ​be​ ​easier​ ​to​ ​be​ ​something​ ​else.​ ​And​ ​the​ ​worst​ ​part:​ ​my​ ​disciples​ ​have heard​ ​about​ ​your​ ​the​ ​Dharma​ ​and​ ​are​ ​talking​ ​about​ ​non-duality,​ ​justice, non-violence,​ ​and​ ​​peace.​..it​ ​is​ ​so​ ​frustrating​ ​being​ ​Mara.​ ​I​ ​think​ ​it​ ​would​ ​be much​ ​better​ ​if​ ​you​ ​took​ ​my​ ​disciples.​ ​Maybe​ ​we​ ​could​ ​switch​ ​for​ ​a​ ​while?

You​ ​could​ ​be​ ​Mara​ ​and​ ​I​ ​could​ ​try​ ​being​ ​Buddha?"
At​ ​this​ ​request​ ​Ananda's​ ​heart​ ​really​ ​began​ ​to​ ​pound.​ ​He​ ​knew​ ​that​ ​his​ ​master had​ ​just​ ​said​ ​he​ ​owed​ ​Mara​ ​a​ ​debt​ ​and​ ​he​ ​also​ ​knew​ ​how​ ​profound​ ​his​ ​master's compassion​ ​truly​ ​was.​ ​He​ ​had​ ​seen​ ​him​ ​give​ ​to​ ​others​ ​when​ ​he​ ​had​ ​almost nothing.​ ​He​ ​was​ ​terrified​ ​that​ ​he​ ​would​ ​now​ ​become​ ​the​ ​disciple​ ​of​ ​Mara​ ​and the​ ​Buddha​ ​would​ ​become​ ​a​ ​demon​ ​king.​ ​No​ ​worse​ ​thought​ ​was​ ​imaginable.

The​ ​Buddha​ ​thought.​ ​He​ ​sipped​ ​his​ ​tea.​ ​And​ ​then​ ​he​ ​spoke:​ ​"Mara,​ ​do​ ​you think​ ​it​ ​is​ ​just​ ​frustrating​ ​being​ ​Mara?​ ​Being​ ​the​ ​Buddha​ ​is​ ​equally...no,​ ​doubly frustrating,​ ​I​ ​guarantee.​ ​You​ ​think​ ​you​ ​have​ ​trouble​ ​with​ ​your​ ​disciples?​ ​Mine put​ ​words​ ​in​ ​my​ ​mouth​ ​and​ ​write​ ​them​ ​into​ ​sutras​ ​that​ ​I​ ​have​ ​never​ ​said.​ ​I​ ​teach them​ ​about​ ​non-attachment​ ​to​ ​material​ ​things​ ​and​ ​what​ ​do​ ​they​ ​do?​ ​They​ ​build stupas​ ​and​ ​erect​ ​shrines​ ​in​ ​my​ ​name!​ ​They​ ​even​ ​build​ ​enormous​ ​statues​ ​of​ ​me out​ ​of​ ​gold​ ​just​ ​to​ ​pray​ ​to​ ​even​ ​though​ ​I​ ​have​ ​told​ ​them​ ​time​ ​and​ ​time​ ​again​ ​that I​ ​am​ ​not​ ​a​ ​god.​ ​And​ ​they​ ​sell​ ​trinkets​ ​in​ ​temples.​ ​It​ ​is​ ​an​ ​absolute​ ​pain.​ ​But​ ​I​ ​do not​ ​give​ ​up​ ​being​ ​Buddha​ ​because​ ​that​ ​is​ ​what​ ​I​ ​am."
​
Mara​ ​sighed​ ​and​ ​vanished​ ​into​ ​the​ ​shadows.​ ​Ananda​ ​felt​ ​slightly​ ​relieved​ ​but continued​ ​to​ ​worry​ ​that​ ​one​ ​day​ ​Mara​ ​would​ ​get​ ​what​ ​he​ ​ultimately​ ​wanted.