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:

Building the walls of Amidado (Hall of Amida)

Amidado after building exterior walls
and treated them with wood lacquer

CLICK HERE TO READ ABOUT THE NEW UPGRADES AT THE TEMPLE 

As you may know, in June I built the roof and last year the metal frame and concrete platform of Amidado (Hall of Amida).

These days I started working on the walls. Here you can see some photos with the materials I bought and the progress I made until now. The total amount paid was around 1000 euros. My plan is to make a sandwich type of wall. This is composed of double walls filled with thermal insulation. On the outside walls I must also add  another insulation and a water resistant paint. However, I made only one wall and postponed the rest for another time when I am able to raise more funds. I will also need a double door and windows, a stove, etc. The cost of all the things that need to be done for Amidado is around 3000 euros.

The Nembutsu is true and real

wooden plaque with Nembutsu
in the courtyard of Amidaji

Fragment from my book 
Simple Teachings on Emptiness and Buddha nature

“In this fleeting world - this burning house - all matters without exception are empty and false, totally without truth and sincerity. The Nembutsu alone is true and real."[1]

The above words of Shinran Shonin summarizes many of the teachings presented in this book.

“All matters without exception are empty and false”, that is, all samsaric phenomena are empty of themselves and by being empty they are also a lie, (“without truth”), a magical display, an illusion and not ultimately real. The Nembutsu alone is true and real because it is the Name manifested by Amida Buddha from the ultimate reality and Buddha nature itself. It is part of the Dharmakaya of Compassionate means which is inseparable from the Dharmakaya of Dharma-nature.

As Buddhas are truly awake (the word “Buddha” means the “Awakened One”) they constantly invent methods to take us out of the dream world and bring us to the true reality of Buddha nature. Among these methods, the most easy to use by ordinary people filled with heavy illusions and blind passions is the Nembutsu of faith in Amida.

The enlightened manifestations for the sake of saving sentient beings

Amida Buddha and His Pure Land
always guiding samsaric beings to
what is true and real

Fragment from my book 
Simple Teachings on Emptiness and Buddha nature

The innate qualities of Buddha nature are activated when we attain perfect Enlightenment, that is, when we actually discover it. As I explained earlier, the discovered Buddha nature is called Dharmakaya. This Dharmakaya and its innate qualities enter into action in the moment of Enlightenment, taking various forms and manifestations for the sake of saving sentient beings.

While the mind-streams of beings and the samsaric environment in which they live are the effect of various causes and conditions and are thus considered to be empty of themselves, the Dharmakaya is only empty of illusions, blind passions and any samsaric phenomena, but NOT empty of itself. Because of this, the ultimate reality and everything that is rooted in it has true and real existence. Buddhas (fully Enlightened Beings) are true and real no matter the form they manifest or the emanations they create for the salvation of samsaric beings.

On the idea of innate or primordial Enlightenment

Fragment from my book 
Simple Teachings on Emptiness 
and Buddha nature

Whenever I used the image of seeds planted into a good soil and growing into trees was just to explain the potential we have of becoming Buddhas. However, I have never used it in order to say that the Buddha nature we discover when we become Buddhas is something created by us and not already present with all its enlightened qualities beyond the many layers of illusions and blind passions. As I clearly specified in fascicle 2 of Amida Dharma, the potential I refer to is to awaken to the Buddha nature that is already present:

“Just like all seeds have the natural potential to become trees, all sentient beings have the natural potential to become Buddhas, that is, to awaken to their own Buddha nature. Beyond the various layers of our delusory personality, the Buddha nature is the true reality, uncreated and indestructible, the treasure hidden in every one of us. When it's discovered, the causes of suffering and repeated births and deaths are annihilated and the one who attained it becomes himself a savior and guide of all beings that are still caught in the slavery of samsara”.

Rules of conduct implied in the Ryogemon

please also read Rules of the temple/dojo

The rules of conduct are found in Rennyo Shonin’s Letters[2]:

-         respect other Buddhist schools and do not denigrate their teachings or followers[3]

-         do not belittle other Buddhas and Bodhisattvas

-         do not denigrate the kami (gods of Shintoism)[4]

-         do not put on airs of a high spiritual person – be humble

-         do not impose[5] our faith on people of various religions or Buddhist schools

Conditions for being accepted as a member of Amidaji

fragment from Amidaji Constitution

The applicant for full (adult) membership has to express the wish to become a member either verbally or in writing and promise that he/she will accept the teaching of Amidaji and observe the Constitution. Also, he must be in accord with “the conditions for being accepted as a member of Amidaji temple" as explained below. Membership can be decided by any priest or lay teacher of Amidaji sangha.