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.”

Thoughts after a religious service with my Nembutsu friends

I recite in the middle of my personal chaos and everybody in the Amidado (Amida Hall), recites in the middle of his/her personal chaos. We do not transform this chaos into order or purity, we don’t think at all to purity or negativity, we just recite and the sacred sounds of sutras and Nembutsu come from Amida, carrying us, embracing us, accepting us.  

In Jodo Shinshu we leave everything to Amida Buddha, our bad karma and our good karma. We do not rely on our good karma to attain Buddhahood in the Pure Land and our bad karma does not count, only Amida is important. Recitation reminds us of this, when no matter how we feel, we continue to recite.

Also, our everyday life is sometimes good or bad, we chose what we like and reject what we don’t like, but in the Amidado we don’t do this. We follow only the Path, not our own likes and dislikes, not our own opinions, but the Dharma.

Chanting in the middle of our chaotically mental states reminds us that exactly in the middle of our everyday life with its ups and downs, we follow the Nembutsu Path. We have to keep going in the middle of our own chaos, we have to walk the white path in the middle of the river of fire and water.

Shakyamuni urges us to go to the Pure Land, and Amida is calling us. The path is here, in the middle of our misery, ignorance, blind passions and personal difficulties. It is the path Amida has built for us. While we recite the Name and feel our minds are disturbed by personal thoughts or other problems, we just let them be as they are, and we continue to say....... NA MO A MI DA BU, NA MO A MI DA BU, NA MOA MI DA BU.......

 

The three vows of salvation

Click here if you want to read a detailed explanation of the Primal Vow of Amida Buddha

Generally speaking, Buddhist practices taught by Shakyamuni Buddha can be classified into two groups:

 1.      meditative practices

2.      non-meditative practices

Meditative practices include various types of meditation and visualization that we can find in all schools of Buddhism from Theravada to Mahayana and Esoteric Vajrayana[1].

Non-meditative practices include chanting sutras, observing precepts, abstaining from evil or doing various good acts, etc. These non-meditative practices are said to generate merit or positive karmic energy that help the practitioner attain higher rebirths or spiritual states. They can also be transferred or directed by the practitioner toward various goals, including his future Enlightenment.

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:

Mind precedes matter

Question: Can matter evolve and become conscious?

Answer: Matter itself without a conscience is not alive and life does not appear out of dead matter. Life has always existed, so it does not come suddenly into existence from matter. Life or conscience of a certain being takes a form (body) according to its karma, so we can say that conscience inhabits matter, not matter becomes conscious.

Also, conscience precedes matter because matter appears due to the personal karma of one conscience and the collective karma of many consciences. Thus, the outside world we see around us as matter is actually the karmic manifestation of conscience. It is the dream and the illusion of conscience. When we dream at night we also see various worlds and outside objects but when we wake up in the morning we realize they are not real but the effects of our minds and thoughts during the daytime.

However, not even when we wake up in the morning we are not awake as we are still in the samsaric dream, so the dream at night is just a dream within a dream.

We believe that a dream is something not real when compared with our waking life, which we regard as truly real. For Buddhas, however, neither our dreams during the night nor our perceptions during the day are real. So, the matter we see around us appears due to our minds and as a correspondence to our minds. If we have minds filled with cruelty, then the matter around us will appear as fire and various punishments and our bodies will be the bodies of hell dwellers. If our minds are filled with stinginess then our bodies will take the form of hungry spirits, if our minds are dominated by animal instincts for food and sex our bodies will take the form of animals and so on. Also, the Enlightened Ones (Buddhas) have glorious Sambhogakaya bodies free of obstacles because their minds are enlightened and free.

Thus, again, mind precedes matter.

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.

False (mundane) merits vs True (supramundane) merits

Question: What does it mean to seek to be born in the Pure Land through a false, deceitful and poisoned good?

My answer: To seek to be born in the Pure Land through a false, deceitful and poisoned good means to aspire to be born in the Pure Land through transferring one’s personal merits. Shinran said that personal merits are always mixed with the poison of ego, ignorance and attachments, so he considered that we do not actually have genuine merits. In relation with this, we should remember the story of the meeting between Master Bodhidharma and Emperor Wu of Liang.

It is said that when Master Bodhidharma came to China, Emperor Wu called him and asked him: “I’ve built many temples and I’ve offered many lands to the path of the Buddha; now please tell me what merits have I gained? Bodhidharma’s answer came shocking but true: “None, not one merit.” Why Bodhidharma said that? It was because the merits the emperor described above were worldly merits gained with a mind full of attachments and lacking the wisdom of ultimate Reality.