Abandon any practice which is not mentioned in the Primal Vow

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'". [1]

This passage means that 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 you do this, you are in accord with Amida's Primal Vow and you are His true disciple. Any practice or teaching which are not mentioned in the Primal Vow, like various meditation methods, mantras or anything else, should NOT be followed because they do not lead to birth in the true fulfilled land of the Pure Land[2]. This does NOT mean those practices are bad! On the contrary, if they were taught by Shakyamuni Buddha they are all perfect and good in themselves, but I repeat, they are not practices 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. Mixing the various Dharma gates is wrong and not useful at the level we are now as unenlightened beings.

 

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[1] Master Shan-tao quoted by Honen Shonin in An Outline of the Doctrine for Birth in the Pure Land.

[2] The true fulfilled land of the Pure Land is the center of the Pure Land where upon birth there we immediately become Buddhas.

The mechanism of the salvation offered by Amida Buddha

This new video teaching is part of the playlist DHARMA TALKS on my Youtube channel:

Too easy to be true for those too proud

 

Shinran Shonin said:

"Realization of true and real shinjin (faith in Amida)

Is rare in the defiled world of the last Dharma-age;

The witness of Buddhas countless as the sands of the Ganges

Reveals how difficult it is to attain ". [1]

Because people tend to dismiss the path of birth in the Pure Land through simple faith in Amida as being too easy to be true, all Buddhas give testimony to it, thus attesting to its effectiveness and utmost importance.

It’s like all Buddhas are saying in one voice: "don't disparage this Path of Nembutsu! We are also praising Amida's Name, so you should do the same!". Why do I say that all Buddhas praise Amida's Name? Because Amida himself promised in His 17th Vow: "all Buddhas will praise my Name".
Why not saying a Name that all Buddhas praise and why not follow a Path so simple that al Buddhas recommend?

Amida Buddha offers us the easiest Path out of samsara but many will miss it due to their illusory dreams of spiritual greatness.

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[1] Shinran Shonin, Hymns of the Dharma Ages (Shozomatsu Wasan)

False or unsettled shinjin

 

A friend asked me what is false or unsettled shinjin? Then he gave me a quote from Kyogyoshinsho:

“1. One’s faith is not sincere; at one time it exists and at another it does not;

2. One’s faith is not single-hearted, because it is not firm;

3. One’s faith is not constant, because it is mingled with other thoughts.”

Worldly benefits and otherworldly benefits of Nembutsu

Question:  According to what I have read in some teaching of the Chinese Pure Land school, they say that it is incorrect to say that Nembutsu does not bring benefits to this life, like for example, longevity and other physical and worldly benefits which is in contradiction to Shinran’s thought.  I for my part contemplate the ten benefits which have nothing to do with my longevity or other worldly benefits that I know I do not have and I'm not very interested in them either.  Why do these schools wish for more benefits as if going to the Land of Amida is not enough?

My answer: If one does not have aspiration for birth in the Pure Land then he does not meet the requirements of the Primal Vow: “entrust yourself to me, say my Name and wish to be born in my land”. It is very clear that according to the Primal Vow we must say the Nembutsu with faith in Amida Buddha and aspiration for birth in His Land. Amida did not say that we should say the Nembutsu while wishing to get worldly benefits and long life. However, due to a combination of personal karma and Amida’s help we might indeed receive more benefits than the usual ten, including long life, although this is not why Amida manifested His Name and instructed us to say it as an expression of faith. Honen Shonin said:

Again on the idea that faith in Amida comes from Amida - very simple explanations

There are many who get stuck at the idea of shinjin (faith) coming from Amida Buddha, or being Amida's gift. However, this is a very simple thing, and you should understand it in a simple way, so that it may not become an obstacle.

First of all, shinjin or simple faith in Amida is like when you do not know how to fix your car and you trust John who is a mechanic to fix it for you. In our case, you cannot attain Buddhahood by yourself and you trust Amida Buddha to help you attain it by taking you to His Pure Land.Your trust in John arises because you heard he is a very skilled mechanic and you saw him doing other repairs. So, in truth, John is the one who makes you trust him.

Also, let’s say you have a best friend. To have faith in your best friend is, in fact, answering to his love and to the fact that he is constantly there for you so, in fact, your trust in him is his gift. You trust him because of him.

How can one know that he received shinjin (faith) if he has no access to a temple or priest?

Question: “Because nothing physical happens or is done to the person receiving shinjin (baptism /Dharma transmission, etc.) how can that seeker know he/she has indeed received shinjin (faith) and attained the rightly established state? This question above assumes that the person referred to has no physical access to a Shinshu Buddhist temple or priest, which is a sad reality across most of the world except for Japan.”  

 

My answer: Fortunately, in our school there are neither gurus nor masters who can give or confirm the receiving of faith in the heart of the practitioner. Jodo Shinshu is a personal and exclusive relation between Amida Buddha (a real and living Buddha) and the person who has faith in Him. They are like mother and child.

Thus, the Mother (Amida) is always sending her love to the child and she knows if the child entrusts to her while the child (the follower) knows that he is loved and has faith in the Mother.

Amida Buddha is our strength

Amida Buddha is our strength.

No matter the outer or inner obstacles that appear in our lives, we should not fall prey to desperation because Amida Buddha is on our side.

Dear friends, please follow this heart advice! Whatever disturbing emotions and fears appear in your mind-stream due to your ignorance, attachments and past karma, just ignore them, let them come and dissolve by themselves, and you focus on Amida. Change the focus to Amida every time your inner or outer world is overcome with problems and difficulties.

Remember this truth - all that appears in the outer or inner samsaric universe is illusory and ultimately not real. Only Amida, His Pure Land and His Name are truly real, so focus on that. Don't allow your lives to be ruled by illusion and fear. Choose the real, choose Amida and make Him the foundation of your life.

Namo Amida Bu

On doubts and fears

Question: “How does the person of Nembutsu, who has received shinjin, deal with the ‘demon’ of doubt that resurfaces after the believer has received and experienced the blessings of true entrusting from Amida Buddha? 

As foolish beings, our Saha world minds are prone to delusion and ‘doubt’. That is part of our hopeless condition as bonbu. Perhaps those who have doubt after receiving shinjin are loved all the more by Amida Nyorai, because Amida recognizes the great need to embrace these hopeless, helpless beings in their delusional state of doubt. A Chinese Pure Land Master once said, “You may not ever doubt Buddha Amitabha (Amida), but, you will doubt yourself.” (I realize that those who have shinjin have Amida’s own faith through His merit transference to us, and that Amida Buddha cannot doubt himself).

At some level, most Westerners, who are converts from some form of Christianity, know they are ‘risking their very eternal lives’ (souls?) to receive, and possibly transmit, the Dharma of our school of Buddhism.

The Four Noble Truths from the Jodo Shinshu perspective

 After manifesting the attainment of perfect Enlightenment, Shakyamuni Buddha spoke about the Four Noble Truths: 

1.     The Noble Truth of Suffering:
“Birth is suffering, decay is suffering, disease is suffering, death is suffering, to be separated from the pleasant is suffering, not to get what one desires is suffering. In brief all the experiences made with the body and mind, which have craving as their base, are suffering.”
 
2.     The Noble Truth of the Cause of Suffering:
“It is this craving which produces rebirth, accompanied by passionate clinging, welcoming this and that. It is the craving for sensual pleasures, craving for existence and craving for non-existence.”

What did Shinran mean by "shinjin (faith) is Buddha nature"?

The crest of Amidaji. The eight petal
lotus represents the eight elements of faith
(shinjin) and the eight precepts of faith. 

Fragment from my book 
Simple Teachings on Emptiness and Buddha nature

I heard some people misinterpreting the saying used by Shinran; “shinjin is Buddha nature” as to mean that shinjin (faith) actually means to believe in the existence of Buddha nature. Of course, Shinran accepted the existence of Buddha nature as He was quoting a lot from Mahaparinirvana Sutra and other sutras were Shakyamuni teaches about it. However, this was not his intention when he said that “great shinjin”  or “great faith” is Budha nature.

First let’s see how he said that:

Shinjin is not dettachment

Shinjin is NOT detachment. Shinjin is simple faith in Amida Buddha. Because shinjin or simple faith is not detachment it co-exists with our blind passions, attachments and ignorance.

We know we are saved by Amida and we'll go to His Pure Land when we die - this is faith (shinjin); but we are afraid to die because of attachment to our bodies, and we also cannot have a perfect moral behavior because we have ignorance and blind passions.

If we had no blind passions, atachments and ignorance, then we'll be Buddhas and for Buddhas the salvation offered by Amida has no sense.

Amida Buddha's Primal Vow was made for unenlightened beings. While we are still in this samsaric world, itself the effect of our personal and collective karma, blind passions and ignorance, we cannot become perfect beings or Buddhas. Only after we are born after death in the enlightened environment of the Pure Land can we become Enlightened beings.

Please do not confuse faith (shinjin) with Enlightenment or any kind of sainthood.

Eight guidelines to protect and transmit the true faith in Amida Buddha

Many people asked me for a detailed and strict guideline on how to think and act in matters related with faith (shinjin), so that they do not fall into wrong views, nor be a cause of wrong views in others. As you probably know if you read my book The Meaning of Faith and Nembutsu in Jodo Shinshu Buddhism, I always teach that genuine faith in Amida Buddha has eight elements:

1) To accept the actual, literal existence of Amida Buddha and His Pure Land

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

Again on the idea that faith in Amida comes from Amida - very simple explanations

There are many who get stuck at the idea of shinjin (faith) coming from Amida, or being Amida's gift. However, this is a very simple thing, and you should understand it in a simple way, so that it may not become an obstacle.

First of all, shinjin or simple faith in Amida is like when you do not know how to fix your car and you trust John who is a mechanic to fix it for you. In our case, you cannot attain Buddhahood by yourself and you trust Amida Buddha to help you attain it by taking you to His Pure Land.Your trust in John arises because you heard he is a very skilled mechanic and you saw him doing other repairs. So, in truth, John is the one who makes you trust him.

Also, let’s say you have a best friend. To have faith in your best friend is, in fact, answering to his love and to the fact that he is constantly there for you, so in fact, your trust in him is his gift. You trust him because of him.

Don't be upset with samsara

The wheel of samsara. In the left, outside of the wheel,
you can see the Pure Land of Amida Buddha and a path
 leading to it. In the right you can see Shakyamuni,
the historical Buddha, also outside the wheel,
pointing to Amida.

Don't be upset with samsara. Why should you be upset with your own dream? Soon you will wake up in Sukhavati - the enlightened (awaken) realm of Amida and all the delusions and sufferings of your dream state will be over. All your experiences in the samsaric dream will seem like they have never really existed. You will then have a good laugh at everything and immediately start an endless activity of awakening others from their various dreams and nightmares.

But until you wake up in Sukhavati, everything you do here and anything that happens to you, belongs to the dream. You are trying to solve illusory problems in illusory cities and countries, fighting for illusory goals and being mad at other dreaming people over illusory situations.

The Nembutsu of faith - the genuine saying of the Name of Amida Buddha

Question: How can I be sure that I say Nembutsu in the right way? You often use terms like “the genuine/true Nembutsu”. What is it exactly and how it differs from a Nembutsu said in the wrong way?

Answer: The Name of Amida Buddha is not your property, and it does not work because of you. It works because of Amida. Your saying of the Name is effective because Amida put all His Power and infinite merits in His Name.

Some of the things I'll do when I attain Buddhahood in the Pure Land of Amida

After my birth in Sukhavati and attainment of Buddhahood there, I will always wear the image of Amida on the crown of my head, like Avalokitesvara. Wherever I'll go in the ten directions to save sentient beings, and whatever form I will manifest for their sake, this will be one of my main features as a Buddha.

In all the places of the universe I will proclaim the Primal Vow of Amida and help all beings entrust to Him. I will be a guide towards Amida's Light, a ship for His Pure Land, and a witness to His Holy Name.

Wherever beings will say Amida's Name I will be there to protect them against all obstructions; they will have in me a constant companion and friend, and to those who don't entrust to Amida yet, I will be like their own shadow, never being separated from them even for a moment until they receive faith.

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.

Birth in the borderland of the Pure Land

I already explained in detail the Primal Vow (18^th) 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 19^th and 20^th Vows[1]. 

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].