Showing posts with label SHINJIN (FAITH). Show all posts
Showing posts with label SHINJIN (FAITH). Show all posts

Tuesday, May 22, 2018

Faith in Amida Buddha is not the creation of our mind



"Since Amida makes you trust Him
And responds to your trust,
Your trusting heart does not arise
From within yourself."[1]

The reason why in a Nembutsu follower’s heart coexist both faith in the Primal Vow and his blind passions and illusions is that this faith doesn’t belong to him.   

This is another important aspect of the Jodo Shinshu teaching. It is said that in a poisonous Eranda forest grow only Eranda trees and not the famous Chandana trees with their fine fragrance. It is a miracle if a Chandana tree grows in an Eranda forest. Similarly, it is a miracle if faith in Amida Buddha flourishes in the people’s hearts. How can it be possible that from human passions the faith in Buddha be born? The answer is that this phenomenon is practically impossible and that faith in Amida is not the product of our minds, but what Amida plants in us. That is why shinjin or the entrusting heart is called “rootless faith” for it has no roots in the human mind but in Amida’s Power and Compassion. The same thing happens with saying the Name which expresses faith. Everything comes from Amida and manifests like an echo in our minds and on our lips, just like a child who faithfully answers his mother’s calling.

Saturday, May 19, 2018

Birth in the borderland of the Pure Land



I already explained in detail the Primal Vow (18th) and showed that faith in Amida’s Power is the cause of birth in the Pure Land. However, the situation is that not all practitioners are able to give up entirely the attachment to their personal power in reaching birth in the Pure Land. They simply cannot rely exclusively on Amida but think there is still something they need to add to His Power so that they will deserve to be born in the Pure Land. Thus, they remain attached to the idea of merit accumulation even if they also put some trust in Amida. This kind of faith mixed with reliance on their own so called “merit” and personal power is not in accord with the Primal Vow, but still Amida does not abandon such people. Especially for those who are not capable to rely exclusively on Him, but still wish to be born in His Pure Land, Amida created the 19th and 20th Vows[1]

Wednesday, May 16, 2018

The true disciple of Amida and all Buddhas



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].

Tuesday, May 8, 2018

The Three Refuges in Jodo Shinshu Buddhism

revised and updated on May 8th 2018
download in pdf from 1) my google drive, 2) my page on Academia.edu



The Three Refuges[1] are:

I TAKE REFUGE IN THE BUDDHA
Buddham saranam gacchami[2] (Namo kye Bu[3])
I TAKE REFUGE IN THE DHARMA
Dhammam saranam gacchami (Namo kye Ho)
I TAKE REFUGE IN THE SANGHA
Sangham saranam gacchami (Namo kye So)

     1) The meaning of taking refuge in the Buddha 
       This means to take refuge in Amida Buddha who is the central Buddha in Jodo Shinshu. Only through Him can we attain Buddhahood in the Pure Land as He is the only Buddha among all Buddhas who made the Vow of saving everybody, no matter their spiritual capacities.  

By taking refuge in Amida, we automatically honor and take refuge in Shakyamuni Buddha as the Teacher who showed us the path of Amida Dharma (His main reason for coming into this world) and in all Buddhas in the ten directions, as all encourage us, teach us and guide us to entrust to Amida Buddha.

Saturday, May 5, 2018

The Ten Benefits of faith in Amida during this life: 10. The benefit of entering the stage of the truly settled (non-retrogression)


By receiving faith (shinjin) and saying the Name of Amida we enter, in this life, in the stage of the truly settled for birth in the Pure Land, where we’ll actually go after death, and where we’ll immediately attain Buddhahood (Nirvana). This is also called the stage of non-retrogression, the stage of definite assurance, the group of the rightly established stage, the stage equal to perfect Enlightenment, the stage equal with Maitreya, etc.
Here are some passages related with this stage:

„If one is mindful of that Buddha’s infinite power and
merit,
One will instantly enter the stage of definite
assurance. So I am always mindful of Amida”[1]

"When we, ordinary people filled with evil passions, the multitudes defiled by karmic evil and subject to birth and death, attain the faith and practice transferred by Amida for our going forth, we will immediately join the Mahayana group of the rightly established stage. Because we dwell in the rightly established stage, we unfailingly reach Nirvana".[2]

Monday, April 23, 2018

The Ten Benefits of faith in Amida during this life: 8.The benefit of being aware of Amida’s benevolence and of responding in gratitude to His virtues; 9.The benefit of constantly practicing great compassion





As I explained at the chapter related with the Primal Vow, faith gives us two kinds of awareness:
1) that we are people of deep karmic limitations, incapable to attain Buddhahood through our own power; and
2) that only Amida Buddha can save us through His Vow Power (Other Power), without asking anything from us.

The repeated births and deaths of samsaric existence are not a matter of mythology but a real danger for the unenlightend beings and the most important problem to be solved while we are still enjoying the rare karmic circumstance of being born a human being and meeting Amida Dharma. If the follower deeply realizes that samsara is not the place where he should build himself a destiny, but a never-ending cycle of momentary or false hapiness and disatisfaction, and that he cannot escape from it through his own powers, he may reach the point when  he accepts Amida Buddha’s helping hand that is extended to him.
In the next passages we see  how Shinran expressed his awareness of Amida’s benevolence after he received faith:

Saturday, April 21, 2018

The Ten Benefits of faith in Amida during this life: 7. The benefit of having great joy in our hearts



The receiving of faith (shinjin) is equivalent with escaping a great burden. We know that we’ll become Buddhas in the Pure Land of Amida, no matter our present situation. This joy is like the relief you feel when a great burden is taken from your shoulders, and indeed there is no greater burden than to be unenlightened and a slave of samsaric existence. The burden of your liberation is carried by the Buddha called Amida, who already crossed the Path for you. Anybody who carries a great burden is happy when that is taken away from him, so you can be happy or feel relief when you first entrust to Amida Buddha, if attaining Buddhahood or final liberation from birth and death is the most important matter for you. However, this doesn’t mean that hour by hour, minute to minute, second to second, you will think on Amida or feel a continuous joy as to jump in the air. Our lives are in such a way that we can always be overwhelmed by daily problems and worries. But its ok, its simply ok to be like this. We are not compelled to always jump with joy because we are saved by Amida. Despite of this, the salvation of Amida is always present, as our simple faith in Him remains with us since we first received it in our hearts. I usually explain that faith, once received, becomes like breathing, always being there although you don’t always express it consciously. We don’t always feel our breathing, but this doesn’t mean that breathing doesn’t exist. Sometimes we feel it better when, for example, we are fascinated by the clear air of the mountains or of a beautiful morning and we take long and deep breaths, while some other time we are too hurried and busy in our daily life to concentrate on it.

Friday, April 20, 2018

The Ten Benefits of faith in Amida during this life: 4. The benefit of being protected and cared for by all the Buddhas and 6. The benefit of being protected constantly by the Light of Amida's heart



If the 1st benefit described the protection of various powerful unenlightened beings (worldly protectors), the 4th speaks about the protection of all Buddhas (enlightened protectors), and the 6th refers to the special protection of Amida Buddha himself. I decided to explain the 4th and 6th benefit together because they are interrelated.

The 4th and 6th benefits include but are not limited to, protection against various influences from external evil forces, sorcery, black magic, evil spirits, etc.
Shinran Shonin said:

Thursday, April 19, 2018

The Ten Benefits of faith in Amida during this life: 5. The benefit of being praised by all the Buddhas

Shinran Shonin said:

“Amida’s Seventeenth Vow declares that the Buddha will not enter into perfect Enlightenment if those who say the Name are not praised by all the countless Buddhas throughout the worlds in the ten quarters. The passage declaring the fulfillment of the Vow states: ‚such people are praised by all the Buddhas and rejoice.’’’[1]

Those who entrust to Amida are regarded by Shakyamuni as His true companions: 

"Those who realize shinjin, which is Other Power,
'Revere the Dharma and greatly rejoice in it,
And therefore are my true companions'.
Such is the praise of the World Honored One,
the Master of the teaching".[2]

"Sakyamuni rejoices in persons of shinjin, saying, 'They are my true companions'”.[3]

They are wonderful people, as well as true disciples of Shakyamuni, Amida and all Buddhas:

The Ten Benefits of faith in Amida during this life: 3. The benefit of our karmic evil being transformed into good

Due to the influence of Amida we can transform an unpleasant experience into an opportunity to understand life as it is and the Dharma.  It doesn’t mean that we will no longer have problems, or experience lack of material things, etc., but that we can understand these unfortunate events as being the effects of our karma, using them to become more aware that this is samsara, the world of suffering, from which we must escape once and for all through birth in the Pure Land. Bad events in our lives can thus be transformed through the light of the Dharma into useful ones – useful for our understanding.

Also this benefit refers to the fact that in the instant we receive shinjin (faith) our karma is cut or sterilized and cannot plant its seed into another life. When shinjin enters our heart we receive the pure karmic energy of Amida Buddha. Our evil is turned into good in the sense that it is no longer an obstacle for our birth in the Pure Land at the end of this life:

The Ten Benefits of faith in Amida during this life: 2. The benefit of being possessed of supreme virtues

This benefit means that by entrusting ourselves to Amida Buddha’s Primal Vow we receive His merits and virtues which cause us to attain birth in the Pure Land:

"When sentient beings of this evil world of the five defilements
Entrust themselves to the selected Primal Vow,
Virtues indescribable, inexplicable, and inconceivable
Fill those practicers".[1]

„All beings, having heard Amida’s virtuous Name,
Attain joyful faith, rejoice in what they hear,
And call his Name even once. The person of sincerity, Amida,
Endows merit to them. All who aspire for birth in the Pure Land attain Birth there.
Hence, I prostrate myself to worship him and aspire to be
born there.'"[2]

Shinran Shonin explained in his work “Passages on the Two Aspects of The Tathagata’s Directing of Virtue”:

The Ten Benefits in this life of a person who has faith in Amida Buddha


NEW! Download the whole explanations in a single article in pdf (47 pages)


Shinran Shonin speaks about ten benefits that a    person who entrusts in Amida Buddha                          receives in the present life:

„When we acquire adamantine true faith we unfailingly gain ten benefits in this life. What are  the ten?[1]


Amida’s heart (the 4th and 6th benefit are explained together in the same article!)
9. The benefit of constantly practicing great compassion 
                (the 8th and 9th benefit are explained together!)

I will explain each one of them in separate short articles. Please click on them to read the explanations. This is a more in depth presentation of an older study that I made many years ago. Please have patience until I finish it.




[1] Shinran Shonin, Kyogyoshinsho, chapter III, Kyogyoshinsho – On Teaching, Practice, Faith, and Enlightenment, translated by Hisao Inagaki, Numata Center for Buddhist Translation and Research, Kyoto, 2003, p. 121 and The Collected Works of Shinran, Shin Buddhism Translation Series, Jodo Shinshu Hongwanji-ha, Kyoto, 1997, p.112


Wednesday, April 18, 2018

Why did Shinran say that we should not wait for Amida’s coming at the moment of death?



Question:
 Why did Shinran say that we should not wait for Amida’s coming at the moment of death? Will Amida not come for people of shinjin?

Answer:
The person who has faith in the Primal Vow does not wait for the final moment of death to have a good state of mind in which to say Nembutsu and be welcomed by Amida Buddha, but receives faith during his present life and becomes assured of birth in the Pure Land at the moment of death, when he is naturally welcomed  by Amida Buddha and attains Budhahood. The Nembutsu one says during one’s whole life is thus the expression of faith and gratitude, and not the self power nembutsu. When Shinran said that we should not wait for Amida's coming at the moment of death, he did not mean that we are not actually received by Amida in His Pure Land when we die or that He might not send one of His manifestations to us in our final hours before death! Of course Amida can do that if He wants! What Shinran meant is that we should not think that the moment of death is more important than our daily lives, and we should not attach a false significance to it, fearing that if we do not have a good state of mind or concentration in those final moments, then we will not go to the Pure Land. No matter we are or we are not in a concentrated or good state of mind when we die, no matter if we say the Nembutsu or die without saying it because of unforeseen circumstances, we will be welcomed by Amida Buddha in His Pure Land if we already entrusted ourselves to Him and said His Name in faith during life. Shinran explained:

Friday, April 13, 2018

Abandon the idea that you can attain Buddhahood in this life


Question:
You said in one of your recent  posts that as long as you still harbor in your mind the smallest thought of personal merit or “maybe I can attain Buddhahood by myself” kind of thinking, you cannot see and enter the Dharma gate of birth in Amida Buddha’s Pure Land. Please explain in more detail.

Answer:
People don't really understand what is meant by becoming a Buddha in this life, and in this very body. This is perhaps due to the bad influence of many fancy Buddhist magazines which talk about Enlightenment like it’s some kind of calmness or stillness of mind which can be attained by everybody. They use a language which makes Enlightenment seem a normal human experience if you are good, and meditate, and they also describe Shakyamuni, the historical Buddha, like a normal human being who proved that spiritual calmness can be attained by anybody.

Tuesday, March 6, 2018

Summary of the Primal Vow



            Now, after so many pages in which I tried my best to explain in detail the elements of the Primal Vow, I would like to make a summary, so that you keep in mind its essentials.
Click on the highlighted words to go to the specific part of the Primal Vow related to them.

Basically, what Amida promised is this:

"If you sincerely and exclusively entrust yourself to me, say my Name in a relaxed manner, without being obsessed with numbers and special states of mind, and wish to be born in my land, then you will go there after death. If this will not happen, then it means I do not deserve to be called a Buddha, but you should not worry, because a Buddha always keeps His promises.

However, the fact that I save you so easily, does not mean that I agree with your evil deeds, so please try your best not to do the five gravest offences. Don’t worry, I will save you anyway, no matter what you do, but please try your best to avoid them.

Also, please notice that I really can’t save you if you slander the right Dharma, that is, if you deny my existence, and the existence of my Pure Land. If you do that, you are not actually entrusting yourself to me and do not wish to be born in my land, and the saying of my Name is false. Nobody can go to a place which he thinks it doesn’t exist and can’t be saved by someone whom he considers being an imaginary person. It’s logical, isn’t it? So, please entrust yourself to me as to a real, existing Buddha who manifested a Pure Land especially for you, wish to be born there after death, and say my Name.
I am awaiting you! Please come as you are!"

Monday, February 26, 2018

The so called “exclusion” in the Primal Vow: „excluded are those who commit the five grave offenses and those who slander the right Dharma."


-  updated and revised on 26th February 2018 - 


"If,when I attain Buddhahood, sentient beings of the ten quarters who sincerely entrust themselves to me, desire to be born in my land, and say my Name perhaps even ten times, should not be born there, may I not attain the supreme Enlightenment. Excluded are those who commit the five grave offenses and those who slander the right Dharma."
(The Primal Vow of Amida Buddha)

Many people that come in contact with the Primal Vow of Amida Buddha experience two types of reactions: they are happy when reading the all-inclusive message in the first part, but they get unsure right after reading the last sentence: "excluded are those who commit the five grave offenses[1] and those who slander the right Dharma”.

Saturday, February 24, 2018

The meaning of "sincerely entrust themselves to me, desire to be born in my land, and say my Name, perhaps even ten times" from the Primal Vow


            - click to return to A Detailed Explanation of the Primal Vow of Amida Buddha - 

"If, when I attain Buddhahood, sentient beings of the ten quarters who sincerely entrust themselves to me, desire to be born in my land, and say my Name perhaps even ten times, should not be born there, may I not attain the supreme Enlightenment.
Primal Vow of Amida Buddha 

One who is sincerely in love will say „I love you” often or seldom, and wish to be with the person he loves. Similarly, a person who sincerely entrusts to Amida Buddha will express his faith by saying the Name of Amida and wish to be born in His Pure Land. It’s as simple as that.
Feelings of love are automaticaly expressed with words of affection, just like faith in Amida will manifest as Namo Amida Bu (Nembutsu). Thus, we can say that the Nembutsu and wish to be born in the Pure Land of Amida Buddha are expressions or manifestations of faith. One who has faith or „sincerely entrusts” to Amida will certainly say His Name and desire to be with Him in His Pure Land. This is why Shinran Shonin said that faith (shinjin) is the cause of birth in the Pure Land and subsequent attainment of Nirvana:

Elements of genuine faith: 1) Accepting the actual, literal existence of Amida Buddha and His Pure Land

Without accepting the actual, literal existence of Amida Buddha there can be no true faith, no true salvation and no real birth in His Pure Land. If we have faith in someone, then it means we are sure beyond any doubt that he is reliable and that he will keep his promise. Also to believe in someone’s promise means that we accept his existence, too. Promises can be made by living persons, in our case by a living, existing Amida Buddha, not by material objects or fictional characters[1]. Thus, we must accept Amida as a living Buddha who can hear, see and save us by taking us to His Pure Land after death.

Honen Shonin said:

"Amida Buddha fulfilled the forty-eight vows and established the Pure Land. He always listens to a person who utters His name".[2]

„Amida Buddha never fails to hear you, regardless of time and circumstances”.[3]

He also said:

Friday, February 23, 2018

Elements of genuine faith: 2) To accept the story of Amida Buddha as told by Shakyamuni Buddha in the Larger Sutra

            - click to return to the main list of the elements of genuine faith in Amida Buddha - 

This sutra explains the apparition of Amida and His Pure Land in terms of cause and effect[1] and cannot be denied, especially because Shakyamuni's main reason of coming to this world was to teach this sutra:

“To reveal the true teaching: It is the Larger Sutra of the Buddha of Immeasurable Life. The central purport of this sutra is that Amida, by establishing the incomparable Vows, has opened wide the Dharma storehouse, and full of compassion for small, foolish beings, selects and bestows the treasure of virtues. The sutra further reveals that Shakyamuni appeared in this world and expounded the teachings of the way to Enlightenment, seeking to save the multitudes of living beings by blessing them with this benefit that is true and real[2]. Thus, to teach the Tathagata’s Primal Vow is the true intent of this sutra; the Name of the Buddha is its essence”[3].

The Larger Sutra reveals the true teaching. It is indeed the right exposition for which the Tathagata appeared in the world, the wondrous scripture rare and most excellent, the conclusive and ultimate exposition of the One Vehicle[4], the precious words disclosing perfect, instantaneous fulfillment, the sincere words praised by all the Buddhas throughout the ten quarters, the true teaching in consummate readiness for the beings of this day. Let this be known”[5].

Thursday, February 22, 2018

Elements of genuine faith: 3)To wish to be born in the Pure Land for the attainment of perfect Enlightenment/Buddhahood


The goal of Buddha Dharma is to become a Buddha. Not to paint this life in different colors, not to become a smart or interesting kind of Buddhist, but to become a Buddha. The Buddhist path is not a method of relaxation or a tablet for headache, something like “how can we become happier and calmer people” or a recipe for momentary happiness, but a road to Buddhahood or complete Freedom for us and all beings.

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.