As
I already explained, Shinran Shonin taught that the true reason for all Buddhas appearance in the world is to help sentient beings entrust to Amida and be born
after death in His Pure Land, where they can easily attain Nirvana. Thus, the
logical conclusion he draw from here, is that the person who has faith in Amida
is the true disciple of the Buddhas because he is in accord with their inermost
intent. He said:
"The
true disciple of the Buddha means this: 'true' contrasts with false and
provisional. 'Disciple' means a disciple of Shakyamuni and other Buddhas,
namely, the practitioner who has attained adamantine faith (shinjin). Because
one certainly realizes great Nirvana with this faith and practice, one is
called a true disciple of the Buddha"[1].
It is of great wonder to me why so many
Buddhists of our days use their precious time in human form to try to achieve
something for which they have all the chances to fail, that is, perfect
Enlightenment, when they can simply entrust to Amida Buddha, go to His Pure
Land after death, and instantly attain perfect Enlightenment there. Is it
really wise to use our extremely short time in futile attempts to become a Buddha
in this life, when all we have to do is let Amida carry us to His enlightened
place where there are no obstacles, and where everything is automatically
conducive to Enlightenment?
It becomes very clear why Shinran said that all those difficult practices of the self-power path
(esoteric or exoteric) are just provisory teachings for those who cannot yet
follow the simple path of faith in Amida Buddha. Sometimes, even advanced
practitioners can't see the most simple truth. Because people complicate their
minds, then complicated practices and teachings were given to them to keep them
focused on the Buddha Dharma until they may become open to Amida's simple
message of salvation: "entrust yourselves to me, say my Name and wish to
be born in my land" (Primal Vow).
Accoding to the 17th Vow, all Buddhas say the
Name of Amida Buddha, so all Buddhas, no matter what practices or teachings are
associated with them, are ultimately teaching the Primal Vow: "entrust
yourself to Amida, say His Name and wish to be born in His Pure Land". It
takes a longer or shorter time for the various disciples and practitioners of
many paths and Dharma gates until they realize the main intention of Shakyamuni
and all Buddhas, but when they finaly do that they will all entrust to Amida,
say His Name and wish to be born in His Pure Land. All Buddhas point to Amida's
Primal Vow and all Buddha lands are connected to the Pure Land of Amida Buddha.
This is the most profound truth which very few are able to accept. Those who
can accept this are called true disciples, while those who can’t, are
provisional disciples. All practitioners who follow the various Buddhists
methods of the self-power path (the Path of Sages), or enter the Pure Land way
but do not rely exclusively and totally on the Power of Amida Buddha[2],
are included in the category of provisional disciples:
“'Provisional' disciples refer to practitioners of the path of sages
and those who practice meditative or non-meditative good of the Pure Land Way'”.[3]
False disciples reffer to those who follow
nonbuddhist practices and teachings. Shinran explained:
„'False' disciples refers to the adherents of the sixty-two views and the
followers of the ninety-five wrong paths.
The
Nirvana Sutra states:
'The
World-honored One always preached, 'All non-Buddhists learn the ninety-five
wrong teachings and fall into the evil realms'.
The
Master of Kuang-ming Temple says:
'The
ninety-five wrong teachings all defile the world;
Only the
Buddha’s single path is pure and tranquil'".[4]
Urging us to become true disciples, Master
Shan-tao said:
"Abandon
the teachings that Amida Buddha abandoned, observe the practice that Amida
Buddha observed, and leave the practices that Amida Buddha left. This is said
to be 'in accordance with the teaching of Amida Buddha' and 'in compliance with
the intent of Amida Buddha'. Such a person is referred to as the 'true disciple of Amida Buddha'".[5]
We must abandon everything which is not
mentioned in the Primal Vow of Amida Buddha, where only faith, saying of the
Name in faith and wish for birth in the Pure Land are taught. If we do this, we
are in accord with Amida's Primal Vow and we are His true disciples. Any Buddhist
practice or teaching associated with it, which is not mentioned in the Primal
Vow, like various meditation methods, mantras etc, should NOT be
followed because they do not lead to birth in the true fulfilled land of the Pure
Land. This does NOT mean those practices and teachings are bad! Being part of the
various Dharma gates they are all perfect and good in themselves, but I repeat,
they are not leading to the Pure Land of Amida Buddha, because they were not
mentioned in His Primal Vow. This is the only reason we should not follow them.
The true disciples of Amida and all Buddhas constitute
de shinjin aspect of our sangha (arya sangha of Jodo Shinshu), which is the third
object of refuge in the Three Jewels, according to the Jodo Shinshu teaching. See The Three Refuges in Jodo Shinshu Buddhism for more details.
[1] Kyogyoshinsho – On Teaching, Practice, Faith, and Enlightenment,
chapter II, translated by Hisao Inagaki, Numata Center for Buddhist Translation
and Research, Kyoto, 2003, p. 126
[3] Kyogyoshinsho – On Teaching, Practice, Faith, and Enlightenment,
chapter III, translated by Hisao Inagaki, Numata Center for Buddhist
Translation and Research, Kyoto, 2003, p. 134-135
[4] Kyogyoshinsho – On Teaching, Practice, Faith, and Enlightenment,
chapter III, translated by Hisao Inagaki, Numata Center for Buddhist
Translation and Research, Kyoto, 2003, p. 134-135
[5] Master Shan-tao quoted by Honen Shonin in An Outline of the Doctrine for Birth in the
Pure Land, The Promise of Amida
Buddha - Honen's Path to Bliss; English translation of the Genko edition of
the works of Honen Shonin - Collected
Teachings of Kurodani Shonin: The Japanese Anthology (Wago Toroku),
translated by Joji Atone and Yoko Hayashi, Wisdom Publications, Boston, 2011,
p.106
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