Be careful how and to whom you speak about Amida Buddha

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In reference to saying anything about Amida Buddha to other human beings, Master Rennyo said:
 
„In particular, act with extreme caution, as this is a time when people determinedly strain their ears to hear anything that can be distorted and spread in slander.”[1]
 
Whatever we say about the Nembutsu teaching, it can always be misinterpreted if we say it to those who are not karmically mature and not opened to it. Master Rennyo called those who are not karmically mature and not open, to be people without stored good from the past. Thus he instructed:
 
„In teaching others, one must determine the presence or absence of good from the past.”[2]
 
The "stored 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 or Amida’s Name but few are opened to it. This openness is very important in our tradition and is the manifestation of good stored from the past[3].
 
Master Rennyo said: 
„There is nothing, be it taking refuge in Amida or attaining faith, that is not related to good from the past.”[4]
 
and he explained the relation of good from the past and faith in his teaching on the five conditions for birth in the Pure Land, that I already explained in my article on this topic.
 
He also said (words in brackets are my own):
 
„Efforts to teach others (telling them about the Name of Amida is also teaching) will be useless if we fail to determine the presence or absence of good from the past. For this reason, one should instruct others after having considered their innate capacity for birth in the Pure Land in light of the existence or nonexistence of good from the past.”[5]
 
He also criticized the way some of his followers did not take into consideration this openess or good from the past:
 
 „Recently, the way of followers of the Buddha Dharma in our tradition has been to talk indiscreetly about the teaching with no clear understanding of what is right and what is wrong. Hence we hear that the true meaning of Shin teaching has been utterly lost. It is with detailed knowledge of the above that one is to proclaim our tradition’s basic principles”.[6]
 
Those who say ANYTHING about Amida Buddha should know at least the essentials of the Jodo Shinshu teaching so that in case they are asked they can give a proper answer. If they lack basic good knowledge that comes from a faith guided understanding of the Dharma, then they can lead others into confusion.  Also, again, before saying anything about Amida Buddha and His Name, one must ponder deeply if the person in front of him is opened or not.
 
Why is it so dangerous if the person we say anything to about Amida is not opened or lacks stored good from the past? The reason is simple – they can become enraged and/or slander the Dharma and Amida himself, thus creating more evil karma that can make them be born into hells and other lower realms. Even if ultimately it's good to hear the Name of Amida as that is somehow an introduction to Him and His teaching, to hear it and answer with slander is very bad for that person.
 
Somebody pointed to me that I myself encouraged people to say the Name of Amida to animals even if they do not understand the meaning. Yes, but that advice was for animals and animals are not humans! The human mind is more complicated than that of animals and even if its good for any being to hear the Name of Amida, the animal mind cannot create aversion to it like a human being without good from the past! This is why Master Rennyo and myself advise for caution when saying anything related with Amida Buddha to humans!
 
The best way for us to help other human beings hear anything about Amida Buddha is to be examples of faith ourselves, understand the teaching well, be available if anybody has any question[7], make the teaching easy to access and free, engage in or support Dharma activities and Dharma centers, etc.
 
Question: How can I help other human beings create a connection with Amida Buddha without them having the feeling that I impose Amida on them or that I intrude into their lives? Give me some examples.
 
My answer:  It’s extremely important to be smart, act with caution and find the right moment, as well as the right words and situations to help others make a connection with Amida Buddha.
For example, you can invite a friend into your house and be sure that you place an easy to see image of Amida from where he sits. No matter if he is not interested in religion he will see the image and make a connection. He will surely ask what that image represents and you have the chance to introduce him to Amida with a few words. Also, you can write the Name (Namo Amida Bu) somewhere where it can be easily seen by visitors so they can also make a conection with it and perhaps ask simple questions out of simple curiosity. Or you can write a few short Dharma sentences on a card hunged on a wall that can also be visible to visitors.
 
Such images, words and Nembutsu itself can be placed in your courtyard, too. You can even place a statue or image of Amida Buddha that can be visible from outside of your courtyard.
Also, you can wear a nenju (Buddhist rosary) at your arm all the time and people can become curious about it, or have a t-shirt or a cap with Amida and Nembutsu, etc. These are just a few ways by which you can promote Amida Buddha without being invasive to others and without giving them the feeling that you preach to them without their wish. No normal people should have any problem if you express yourself through your own clothing or by images posted in your own house and courtyard, especially if when meeting with them you do not speak about Amida without being asked.
 
More than this, if you are a good friend and neighbour, always helping others while wearing Amida related images, words or items (like a Nenju) many people will look with respect to you and will not dare insult your religion even if they are not interested in it. I myself have been engaged in lots of social activities with Christian friends whose respect I gained through hard work and who started to get curious about Buddhism, asking questions and hearing about Amida without myself talking to them deliberately about Him.
 
Remember – do not be intrusive, but cautious, smart and inventive in matters related with Amida Dharma. And always take into consideration the openess (good from the past) of those in front of you.
 
Namo Amida Bu

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[1] Thus I Have Heard from Rennyo Shonin (Rennyo Shonin ‘s Goichidaiki Kikigaki), translated by Hisao Inagaki, Dharma Lion Publications, Craiova, 2008, p.82
[2] Thus I Have Heard from Rennyo Shonin (Rennyo Shonin ‘s Goichidaiki Kikigaki), translated by Hisao Inagaki, Dharma Lion Publications, Craiova, 2008, p.81
[3] Also, if you listen again and again to the teaching in this life, thus becoming immersed with all your being in the Dharma, this listening will become a “stored good” which will make you open to the call of the Primal Vow.
[4] Thus I Have Heard from Rennyo Shonin (Rennyo Shonin ‘s Goichidaiki Kikigaki), translated by Hisao Inagaki, Dharma Lion Publications, Craiova, 2008, p.82
[5] Thus I Have Heard from Rennyo Shonin (Rennyo Shonin ‘s Goichidaiki Kikigaki), translated by Hisao Inagaki, Dharma Lion Publications, Craiova, 2008, p.82
[6] Thus I Have Heard from Rennyo Shonin (Rennyo Shonin ‘s Goichidaiki Kikigaki), translated by Hisao Inagaki, Dharma Lion Publications, Craiova, 2008, p.83
[7] Only questions asked while in a learning mood deserve an answer. Questions asked out of the wish to slander or mock the Dharma should not be taken into consideration.