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What is Other Power?

by George Gatenby

Karmic evil is from the beginning without real form;
It is the result of delusional thought and invertedness.
Mind-nature is from the beginning pure,
But as for this world, there is no person of truth.
(Shinran Shonin)¹

The person who attains shinjin and joy
Is taught to be equal to Tathagata.
Great shinjin is itself Buddha-nature;
Buddha-nature is none other than Tathagata.
[Shinran's Note:] 'great shinjin': having entrusted ourselves to the Other Power of Amida's Primal Vow is great shinjin. That which brings us to attain enlightenment is great shinjin.
(Shinran)²

We are immensely fortunate in these dharma-ending days to have discovered the nembutsu of the Primal Vow of Amida Buddha, in which the ineffable wisdom that pervades the universe took form as the Name, namu-amida-butsu. This is the working of 'Other Power' (tariki), a term that was first used by the Pure Land sage Tan-luan (476-542).

In exploring some aspects of Other Power, we ought to begin by perhaps identifying those things and events that are not likely to be its vehicles. The first of these is ordinary social relationships. In society, we are all bound, out of consideration for the common good, to be civil, respectful, kind and polite. However, in the first place, the organisation of society does not come under the purview of the Fourfold Noble Truth and does not contribute anything to the path to liberation.

In the search for truth, there are certain questions that are unimportant. Of what material is the universe constructed? Is the universe eternal? Are there limits or not to the universe? In what way is human society put together? What is the ideal form of organisation for human society?³

While the dharma body is the underlying reality that pervades all things⁴ it does not control or direct events. It is present everywhere, like space. Knowing everything, it is compassionate. But it only works truthfully in those who have become awakened to the presence of Amida Buddha's light in their lives.

A nenju that I own always reminds me of this fact. The string itself signifies 'the wisdom that pervades all things' and the large ('Buddha') bead and the two, smaller ('bodhisattva') beads represent enlightened beings. In the case of my nenju, the ordinary beads are opaque, and the buddha beads are clear glass. This is a true representation of the state of affairs in the world. Buddha-nature does not become visible, like the string of the nenju, unless the mental defilements and passions (bonno, Sk. kleshas) have been seen for what they are.

The Larger Sutra gives an account of the true nature of human society,⁵ and of familial relationships. Even though, for the most part, family and friends contribute to our happiness and material well-being, human society is complex and often harsh. It is driven by greed, anger and delusion. Even so, the sutra enjoins us to be kind and loving,⁶ and to live virtuously in the world.⁷

So, Other Power is not human society and it is not our families. Neither is Other Power the same thing as nature, or various commodities. It is just that while the dharma body, or supreme Buddha, pervades these things, it is obscured and not in control of events.

Although Tan-luan was the first great teacher to coin the term 'Other Power' its true significance is implicit throughout the sphere of the Buddha Dharma, including the Pali Canon. A survey of the oldest scriptures of the Pali Canon suggests that the Buddha led his followers to realisation by the way of intervention and his 'progressive talk'.

The Buddha first descended to the level of the individual concerned and, by means of a progressive talk, gradually guided him into a state of consciousness in which he could see for himself the impermanence of the phenomenal world, the sanctuary beyond and the path thereto. At this moment [the disciple] became an ariyasavâka, hearer of the roar of the Timeless Beyond.⁸

This is the typical pattern of other power that Shakyamuni's disciples encountered in the process of becoming his disciples. According to Shinran - following the lead of the dharma master Shan-tao (613-681) -, Other Power works in a similar way through the light and Name of the Buddha Amida.

Truly we know that without the virtuous Name, our compassionate father, we would lack the direct cause of birth. Without the light, our compassionate mother, we would stand apart from the indirect cause of birth. Although direct and indirect causes may come together, if the karmic-consciousness of shinjin is lacking, one will not reach the land of light. The karmic-consciousness of shinjin is the inner cause. The Name and the light - our father and mother - are the outer cause. When the inner and outer causes merge, one realises the true body of the fulfilled land.⁹

Amida Buddha dwells in the Pure Land, which is the result of the working of his Vows.¹⁰ He is the 'light unhindered throughout the universe', illuminating all people of the nembutsu.¹¹ The light is inconceivable and unhindered by our blind passions. The form that Amida Buddha takes in order to awaken us is the Name. It is only through the Name that we can eventually realise shinjin and join the ranks of the truly settled who are destined to attain enlightenment after birth in the Pure Land.

It is significant that Shinran sees the light and Name as 'outer' causes. The reason for this is that there is no way that we can conjure or create either of them. They come from elsewhere, beyond our imagination or comprehension. When, like Shakyamuni Buddha's disciples, we see - by means of the light and Name - the reality of existence, and when we know the eternal bliss that is beyond, the awakening of shinjin sets us free. We enter the stage of the truly settled, and are able to live with greater confidence in the compassionate embrace of the Buddha.

So the working of Other Power is initially the active intervention on the part of an awakened individual to release us from the round of birth-and-death. In order to shatter our attachment to the things which keep us in the realm of wandering and suffering we must see for ourselves the things that bind us and the goal of release. In the case of the Pure Land path this amounts to two simultaneous deep realisations, which are concomitant with the awakening that Shakyamuni's disciples came to, at the point of entering the path to liberation.

Once Shakyamuni's disciples had seen the way ahead they then took up the Path. They were carried by the presence of Shakyamuni and his daily guidance. Later, after his demise, they were nurtured by the dharma. In the Pure Land way realisation is also immediately followed by taking up the Path. Like the Path in Shakyamuni's time, which, despite obstacles, was supported by his example and presence, we go through life embraced and supported by the Primal Vow of Amida Buddha - unconcerned about our obstacles: the irritant that is caused by our blind passions.

Deep mind is the deeply entrusting mind. There are two aspects. One is to believe deeply and decidedly that you are a foolish being of karmic evil caught in birth-and-death, ever sinking and ever wandering in transmigration from innumerable kalpas in the past, with never a condition that would lead to emancipation. The second is to believe deeply and decidedly that Amida Buddha's Forty-eight Vows grasp sentient beings, and that allowing yourself to be carried by the power of the Vow without any doubt or apprehension, you will attain birth.¹²

The working of Other Power becomes a living reality when we figuratively step onto the Path - 'allowing [ourselves] to be carried by the power of the Vow without any doubt or apprehension.' In the case of Amida Buddha's dharma, it is symbolised in the story of the White Path between the Two Rivers of Water and Fire, which represent greed and anger. This is a story that was originally related by master Shan-tao. It exemplifies the life of shinjin and is a perfect description of the working of Other Power.

Further, I say to all who aspire for birth in the Pure Land: I will now present a parable for practicers so that their shinjin be protected from attacks by those of wrong or nonbuddhist views and of different opinions. What is the parable?

Suppose there is a traveler journeying one hundred thousand li toward the west, when suddenly, along the way, he comes upon two rivers [in a single channel – one of fire, extending southward, and one of water, extending north. Each river is one hundred paces across, immeasurably deep, and endless to the north and south. Dividing the fire and water is a single white path four or five inches wide. This path, from the eastern bank to the western bank, is one hundred paces in length. Billows of water surge over the path and flames sweep up to scorch it. Water and fire thus alternate without a break.

Now the traveler has already journeyed deep into the vast and solitary wilderness; there is no one to be seen. But bands of brigands and wild beasts lurk there, and seeing the traveler alone, they vie with each other to kill him. Fearing for his life, the traveler at once flees toward the west, when without warning the great river appears. He reflects, 'I can see no end to this river either to north or south. In the middle is a white path, but it is exceedingly narrow. Although the two banks are but slightly separated, how is it possible to cross? Assuredly this day I shall die. If I turn back, brigands and wild beasts will press closer and closer upon me. If I run north or south, beasts and poisonous insects will contend with each other to attack me. If I venture on the path westward, surely I will plunge into the two currents of water and fire.'

There are no words to express the terror and despair that fill him at this point. He thinks further to himself: 'If I turn back now, I die. If I remain here, I die. If I go forward, I die. There is no way for me to escape death. Therefore, I choose to go forth, venturing on this path. Since this path exists, it must be possible to cross the rivers.'

When this thought occurs to him, he suddenly hears the encouraging voice of someone on the eastern bank, 'O traveler, just resolve to follow this path forward! You will certainly not encounter the grief of death. But if you stay where you are, you will surely die.'

Further, someone on the western bank calls to him, 'O traveler, with mind that is single, with right-mindedness, come at once! I will protect you. Have no fear of plunging to grief in the water or fire.' The traveler, having heard the exhortation on his side of the river and the call from the other, immediately acquires firm resolution in body and mind and decisively takes the path, advancing directly without entertaining any doubt or apprehension.

When he has gone but one or two paces, the brigands on the eastern bank call out to him: 'O traveler, come back! That path is treacherous and permits no crossing. You are certain to meet your death. None of us address you thus with evil intent.'

The traveler hears the voices calling him, but he gives no backward glance. Thinking only of the path, he advances directly forward with the mind that is single and forthwith reaches the western side, free forever of all afflictions. He meets his good friend, and his joy in boundless. This is the parable.

Now to apply the parable: The eastern bank is the burning house that is this Saha world. The western bank: the precious land of perfect bliss. The brigands and wild beasts calling with treacherous familiarity: a sentient being's six sense organs, the six forms of consciousness, the six kinds of objects, the five aggregates, and the four elements. The wilderness where no one is to be seen: one constantly joins with evil companions, without ever meeting a true teacher.

The two currents of water and fire: sentient being's greed and desire are likened to water, their anger and hatred to fire. The white path in the middle, four or five inches wide: amidst sentient being's blind passions of greed and anger, a pure mind that aspires for birth in the Pure Land is awakened. Since the greed and anger are intense, they are like the water and fire. Since the good mind is slight, it is like the white path. Further, billows of water constantly surge over the path: desires arise incessantly to defile the good mind. Flames ceaselessly scorch the path: anger and hatred consume the dharma-treasure of virtue.

The traveler follows the path and advances directly westward: turning away from all practices, he advances directly westward. He hears the voice of someone on the eastern bank encouraging and exhorting him, and following the path, advances directly westward: Sakyamuni has already entered nirvana and people of later times cannot meet him. His teachings still remain, however, and we can follow them. They are like that voice.

When he has gone one or two paces, the brigands call him back: people of different understandings, different practices or false views, with their own misguided opinions, one after another seek to confuse him, claiming that he is committing evil and will fail. Someone on the western bank calls to him: this is the intent of Amida's Vow.

The traveler forthwith reaches the western side; he meets his good friend, and his joy is boundless: sentient beings long sinking in birth-and-death and for innumerable kalpas lost is transmigration, being bound in delusion by their own karma, have no means of gaining emancipation for themselves. Reverently embracing Sakyamuni's teaching in his exhortations to advance westward and obeying Amida's call to us with his compassionate heart, the traveler accepts and accords with the mind of the two honored ones; never giving a thought to the two rivers of water and fire and taking the call of the honored ones to heart at every moment, he entrusts himself to the path of the power of the Vow. After his death, he attains birth in that land and meets the Buddha. How boundless is his joy!¹³

This is the working of Other Power: the light and Name bring us to see the truth about ourselves; we see that the only way to liberation is the 'white path' of shinjin. Stepping onto the path between the two rivers of water and fire, we discover that the supportive power of the Primal Vow is already there.

In the situation that is outlined in this story the only agents of Other Power are the teaching of Shakyamuni Buddha and the Call of Amida Buddha. The light of Amida Buddha is made concrete for us in the teaching of Shakyamuni, which is an exclusive reference to the three Pure Land sutras and the teachings of the masters who expound them. The Name (namu-amida-butsu), is firstly the Call of the Primal Vow of Amida¹⁴ and, when we simply trust ourselves to his Call but once, our cry of delight and acceptance.

Let me stress, that, in all of this, other people, our families, the environment or our own hearts and minds may be potential obstacles.¹⁵ People of good intentions may even try to deflect us from the path. Unless we are in this situation - with no choices and no illusions about our own attachments and those of others - can we hear the Call and follow. Only in this way may our lives be filled every day with light and joy.

The truth is that few people want us to follow the dharma as it really is. Furthermore, we also prevaricate and try to find our own ways to avoid taking the Path to the other shore. No one wants us to accept the Noble Truth of suffering or that we are completely powerless to do anything about it. It is natural for us to want to have claims upon others and to conform to the expectations of those we love. In the Pure Land way it is our own individual hearts that are the locus of the Path, of shinjin. We may live on with our attachments and the people we love. But no one can answer Amida's Call except each one of us, alone; often in the face of opposition and resistance.

Claims that the teaching of Amida Buddha is anything other than the highest good - the deepest yearning of our inner hearts to lose ourselves completely and find a true life, though hearing the Name - are represented, in the story of the Two Rivers and the White Path, by the crowd on the eastern shore calling us back. They may, indeed, be colleagues, family and friends, or even clergy. Do not listen to them.

The working of Other Power is only this: the light of Amida Buddha; the Call of the Primal Vow in the Name; and Great shinjin, which arises when we unequivocally accept the Call of the Vow and joyfully turn to face Amida Buddha. In the words of Shinran:

Other Power is none other than the power of the Tathagata's Primal Vow.¹⁶

---

1: CWS, p. 423.

2: CWS, p. 351.

3: Majjima Nikaya, 7-63, Culamalunkya-suttanta.

4: CWS, p. 283: 'The wisdom that pervades all things is called Buddha.', see also, CWS, p. 461.

5: The Three Pure Land Sutras, Numata Center for Buddhist Translation and Research, 2003, pp. 54-62.

6: op. cit. p. 48.

7: op. cit. p. 51.

8: Divine Revelation in Pali Buddhism, by Peter Masefield, Sri Lankan Institute of Tradional Studies, Colombo, p. xviii. Similar patterns of 'other power' instrumentality can be found in the Milinda Panha, the Abhidharma Kosha Bhasyam, and the Prajnaparamita literature, among others.

9: CWS, p. 54.

10: op. cit. [Larger Sutra], p. 23.

11: op. cit. [Contemplation Sutra] p. 87; CWS, p. 34.

12: CWS, p. 85.

13: CWS, pp. 89-90.

14: CWS, p. 38.

15: Selected Sayings of St. Honen, K. Urakami, Hawaii Council of Jodo-shu, p. 66; CWS, pp. 575-7; 581, 583-4.

16: CWS, p. 57.