How to help friends and family create a connection with Amida Buddha

Question: “Sometimes, one may be concerned about friends and family, because they have chosen different religious ways, or decided to believe in nothing at all. Of course, they also think that their path is the correct one and even if this can change during a lifetime, they might never have access to Buddhism. If we try to bring them on the path, they might block this from the beginning. It is just too early for them from the karmic point of view. How can we work discreetly on them, so that they develop interest in Buddhism, if not in this life, at least in one of the coming lives? What is your advice?”

Answer: Master Rennyo often spoke about having or not having good from the past and that people without this good from the past cannot entrust to Amida Buddha. The "good from the past" represents our good karma from past lives and this life which manifests itself as an opening or receptive state of mind towards the message of the Primal Vow of Amida Buddha.

A lot of people hear the teaching about the Primal Vow but few are opened to it. This openness is very important in our tradition and is the manifestation of the good stored from the past.

Rennyo said:

"When we consider presenting our tradition's Other-Power faith, we must first distinguish between the people who have good from the past and those who lack good from the past. For, however long ago a person may have listed his name as a participant in this tradition, it will be difficult for one who lacks good from the past to attain faith. Indeed, faith will of itself be decisively settled in the person for whom past good has unfolded. And so, when we discuss the two [kinds of] practices - right and sundry - in the presence of people who lack good from the past, this may lay the foundation for slander, contrary to what one would expect. To teach extensively in the presence of ordinary people without understanding this principle of the presence or absence of good from the past is in total opposition to our tradition's rules of conduct.

Hence the Larger Sutra says, 'If a person lacks roots of good, he will not be able to hear this sutra'  and 'to hear this sutra and to sustain faith (shingyō) are the most difficult of all difficulties; nothing surpasses these difficulties".

So, we should clearly not behave like Jehowa’s witness with people, but be very smart when approaching them, trying to see if they have that openness or good from the past Master Rennyo was talking about. I think the best attitude is to be ourselves an example of faith. Those around us should see us as constant and devoted followers of Amida Buddha. Usually, when one converts to a new religion the others around him are curious on how long it will last. If they know you as a person who constantly changes religions and faiths they will never take you serious, but if you prove that you are constant in your faith, that one year, two years, five years, ten years already passed since your conversion they might start to respect that. In time they might get curious and ask questions. People’s curiosity cannot be stopped, so sooner or later they will ask you questions and you have to be there for them to answer.

Even if they do not entrust to Amida Buddha nor join you in the Nembutsu of faith they will still make a karmic connection with Amida. Only by seeing an image of Amida, by hearing the sound of Nembutsu or by listening to a short Dharma explanation they are actually introduced for the first time to Amida Buddha. That is their first initiation, the first seeds of encountering Amida which will remain in their mind-streams and one day, perhaps in this life or the next, it will make them more receptive.

So, be an example of faith and be available. Also, remember that due to Amida’s Power you are a future Buddha yourself and so every connection a person does with you is a connection with a future Buddha. It is beneficial for people to create friendship with you so be open to people.