Aspiration to become a Buddha – the most important matter

It is of utmost importance for those who enter the Buddhist path to have the aspiration to become a Buddha. Without this aspiration there is no Buddhism. If we don’t want or don’t feel the urgency of complete freedom from the many sufferings of repeated births and deaths, then Buddhism will remain for us only an object of study, an interesting lecture of mythology or an intellectual delight. 

There are, so to speak, two visions one can have about himself and the world. The first is the ordinary vision depending on one's cultural education or daily concerns, and the other is the Dharmic vision. 

The first represents what is considered normal in various times, containing limited explanations of the world and almost no interest in the meaning of human existence or in something which is beyond the present life. The immediate utilitarianism is fundamental in the non-Dharmic vision of the world.

On the other hand, the Dharmic vision perceives the world and personal life through the perspective of the Buddhist teaching (Dharma) where everything is explained in terms of the preciousness of human birth, impermanence, the law of karma, and the suffering inherent in all the samsaric realms of existence (the Four Thoughts). Also, what is truly important is defined in a different way than immediate utility, and the attainment of Freedom from samsara for us and all beings is considered to be supreme. 

By reading, listening and deeply reflecting on the explanations offered by the Dharma about the world and our existence, one comes to understand why it is necessary to become a Buddha. By engaging more and more in the study of the Dharma, and by deeply understanding the Four Thoughts, we reach the point when we receive the so called, “Dharmic vision” or “Dharma eye”. Then, many of our mental constructions that we considered to be solid and unbreakable will break down and the world will start to empty itself of the false colors projected on it and taken as the true reality. 

Walking the Buddhist path with the aspiration to become a Buddha and having the Dharmic vision on our side, we become more intimate with our own karma, that is, we start to know ourselves better and especially our spiritual limitations. This stage – the awareness of our spiritual limitations in comparison with the effort of becoming a Buddha – is extremely important and especially emphasized in Jodo Shinshu. As I already explained in the various sections of the Four Thoughts, nothing is permanent in samsara, especially our so called "spiritual achievements". Thus, everything we think we attain now can be gone in the next hours, days or months, because our mental states are always changing. As death may come at any moment, we really do not have time for the so called "spiritual evolution" and the influence of our habitual karma from eons of living in the darkness of delusions and blind passions is always at work to hinder our most noble aspirations. When we reach the point where we wish to escape samsara, but realize it is impossible to do it through our own power and limited capacities, we may become ready to accept Amida Buddha's helping hand that is extended to us and all beings. If we listen deeply to Amida's simple message of salvation, entrust to Him, say His Name in faith and wish to be reborn in His Pure Land, we will finaly arrive at the end of our insane journey in samsara. This means that we become assured of birth in the Pure Land of Amida, and after we die we'll be reborn there and attain perfect Enlightenment.

By fully understanding the Four Thoughts as they were explained in this book, we easily come to accept the Three Pillars of Jodo Shinshu, that is,  1) we aspire to attain Buddhahood (perfect Enlightenment), 2) we realize our limitations and the imposibility of attaining this goal through our own power, and 3) we entrust to Amida Buddha in order to attain Buddhahood in His special Enlightened realm where, unlike our samsaric environment, everything there is conducive to Enlightenment. 

Faith (shinjin) as it is understood in Jodo Shinshu contains this twofold profound conviction (nishu jinshin): 1) we know that we are persons of deep karmic limitations, incapable to attain Buddhahood through our own power; and 2) we know that only Amida Buddha can save us through His Vow Power, without asking anything from us. 

To aspire to become a Buddha is fundamental but this aspiration remains just an unfulfilled desire like many others if our personal capacities cannot lead us to this goal. It is not necessary to become a saint or some kind of special kind of person in order to have the aspiration to become a Buddha, but to be successful in attaining Buddhahood we'll need efforts and qualities infinitely greater than our ordinary capacities. So, in the moment we realize that it is impossible to attain this state through our own power, we are ready to hear the message of the Primal Vow of Amida Buddha. 

It is very important to understand that Jodo Shinshu doesn’t require to consider ourselves incapable in our daily activities, but only in matters of attaining supreme Liberation. To become a Buddha is not the same thing with being a good electrician, business man or anything we want in our private life. Such a difference should be very well discerned.

Walking path to Freedom from birth and death is not a hobby or an interesting cultural topic, but the only real activity in our lives. It means to escape from the endless sufferings of birth and death. If this is important to you, then you are indeed a disciple of the Buddha.

---recommended article (Entering the Jodo Shinshu path)---