AMIDA DHARMA - Fascicle 9. The five conditions for birth in the Pure Land

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1.There are five conditions that someone must meet in order to be born in the Pure Land: karmic good from the past, a good spiritual teacher, Amida’s Light, faith (shinjin) and the saying of Amida Buddha's Name (Nembutsu)

2.The good from the past represents our good karma from past lives and this life (prior to the awakening of faith) which manifests itself as an opening or receptive state of mind towards the message of the Primal Vow of Amida Buddha.

In Jodo Shinshu a very important practice is to listen to the teaching. However, a lot of people hear the teaching about the Primal Vow but few are opened to it. This openness is very important in our tradition and it is the manifestation of the karmic good from the past. 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 karmic good which one day will make you open to the Primal Vow.

A Standard of Shinshu Faith (complete free online edition)

update - click for the audio version on my youtube channel (work in progress)

A Standard of Shinshu Faith by Dr Ryosetsu Fujiwara was first published in 1963 by the Buddhist Churches of America and it contains a digest of the Anjin Rondai - Topics for Discussions on Faith, which is the doctrinal standard of the Nishi Hongwanji branch of Jodo Shinshu school. As the author himself said in the first part of the book:

"For the better understanding of Shinshu and for the prevention of unorthodox faith, the Nishi Hongwanji selected a certain number of special topics for discussion of Doctrine and of Faith. The latter, including 30 topics, is called 'Anjin Rondai' or 'Topics for Discussion on Faith.' The original is not so easy to understand because of its classical terminology and expressions. So the writer has tried to sum up the main points of these topics and rearranged them with the hope that it would become a helpful guide for those voluntarily working for the spreading of Shinshu in the West".

As this book is now out of print, I thought that it is very important to  make it available online to readers, especially in our difficult times when so many divergences from the Jodo Shinshu teachings prevail in the international sangha.

Elements of genuine faith: 4) The twofold profound conviction (nishu jinshin)

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

Faith in Amida Buddha means a twofold profound conviction:

1) to know that we are people of deep karmic limitations, incapable to attain Buddhahood through our own power;

2) to know that only Amida Buddha can save us through His Vow Power (Other Power), without asking anything from us

“Deep mind is deep entrusting faith. It has two aspects. First, to believe deeply and unwaveringly that we are actually ordinary beings of karmic evil subject to birth and death, ever sinking and ever transmigrating in samsara since innumerable kalpas ago without a chance to escape from it. Second, to believe deeply and unwaveringly that the Forty-eight Vows of Amida Buddha enfold sentient beings, enabling them to board His Vow-Power and attain Birth.”[1]

"There are two aspects concerning this mind of trust: the first is to believe oneself to be a foolish being of defiled karma, subject to birth-and-death, from incalculable kalpas past constantly sinking and constantly turning, without any condition that could lead to liberation. The second is to believe deeply and decisively that, since one does not doubt that Amida's Forty-eight Vows grasp sentient beings, one rides on the power of that Vow and will without fail attain Birth.."[2]

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

If Amida’s Primal Vow is true…

Shinran Shonin

click here for the audio version 

on my youtube channel

Shinran Shonin said:

“If Amida’s Primal Vow is true, Shakyamuni’s teaching cannot be false. If the Buddha’s teaching is true, Shan-tao’s commentaries cannot be false. If Shan-tao’s commentaries are true can Honen’s words be lies? If Honen’s words are true, then surely what I say cannot be empty.”

The Primal Vow is true. This is the basis of our faith and of the entire Amida Dharma which was taught by Shakyamuni and the succeeding Masters. Everything starts with this – the Primal Vow is true. If we accept that the Primal Vow is true and we rely on it without any doubt, then we are saved; if not, this life in human form is wasted:

“if in this lifetime still you are entangled in a net of doubt, then unavoidably you must pass once more in the stream of birth-and-death through myriads of kalpas”.

Don't do many things, just focus on the recquirements of the Primal Vow

Recently, a reader wrote to me:

"We do many things at our temple, we meditate, do various practices, so we never become bored. Why don't you do the same to attract new members?"

In His Primal Vow Amida Buddha mentioned that we should do three things only and exclusively, "entrust yourself to me, say my Name, and wish to be born in my land". All these three are expressed in the Nembutsu of faith.

Its a pity you are bored with the Primal Vow, and that you and your temple sangha are not focused on what Amida asks you to do.  If in the Primal Vow meditation was mentioned, then I would teach and practice meditation. But as only faith, nembutsu and wish to be born in the Pure Land are to be found there, I obey and limit myself to them. Please do the same if you wish to be born in the true fulfilled land of the Pure Land[1]. Our school is the school of the Primal Vow, so if you consider yourself a member, then be a follower of the Primal Vow.

The six paramitas (perfections) in the Jodo Shinshu context

Shaku Shingan: “You may have heard of how at O-higan in North America, it is often taught that we "must" attain the six perfections (paramitas).” 

My answer: I know that some link Ohigan with the six paramitas (perfections). This is not good because we are not a self-power school.
 
The word “Ohigan” means “the other shore”. We also celebrate Ohigan at Amidaji but the meaning we attach to it is to remember the importance of birth in the Pure Land. This is what “going to the other shore” means.
 
The six paramitas were taught in the context of self-power practices so we can simply ignore this term. However, if we wish to use it then we must reinterpret it in the context of Other Power faith.

Elements of genuine faith: 5)To accept the Primal Vow of Amida Buddha without any doubt and be sure of your birth in the Pure Land

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

After hearing the Primal Vow you should have no doubt, think that the Primal Vow is reliable and that Amida Buddha will keep His promise and take you to His Pure Land if you entrust yourself to Him, say His Name and wish to go there.

Shinran Shonin said:

"Shinjin (faith) is hearing the Vow of the Tathagata and being free of doubt".[1]

"'Entrusting' is to be free of doubt, believing deeply and without any double-mindedness that the Tathagata's Primal Vow is true and real."[2]

"Hearing the inconceivable selected Primal Vow and the holy Name of supreme wisdom without a single doubt is called true and real shinjin; it is also called the diamondlike mind".[3]

"'Entrusting' is to be free of doubt, believing deeply and without any double-mindedness that the Tathagata's Primal Vow is true and real."[4]

"The Great Sage Sakyamuni teaches
That Amida's land is easy to reach,
And calls the sentient being who doubts the Pure Land path
A person lacking eyes, or lacking ears".[5]

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.

The merit transference from Amida Buddha to those who entrust to Him

How does Amida Buddha save us? By transfering His merits to us, those who have faith in Him. Shinran Shonin said:

"When I humbly contemplate the true essence of the Pure Land Way, I realize that Amida’s merit transference has two aspects: one is the aspect of going forth, and the other that of returning. Concerning the aspect of going forth of merit transference, there are true teaching, practice, faith, and Enlightenment"[1].

In the practices based on personal power the practitioner “earns” virtues which he transfers for his own Enlightenment. But in the case of  Other Power (Pure Land) way, the transference of merits takes place from Amida Buddha to those who entrust to Him. This transference of merit (eko) carries the follower to the Pure Land where he attains Nirvana or perfect Enlightenment. Shinran Shonin says in a hymn:

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.

Transcript of Amidaji Sangha meeting on Zoom (November 8th 2020)

             

Rev Josho Adrian Cirlea on zoom in Amidado
(Hall of Amida) of Amidaji temple 

 Because members of Amidaji are from   different   countries and they can't all visit Amidaji in   the   same time we organize online meetings on Zoom   twice a month. First we have a Nembutsu liturgy  and  then a question and answer session. Here is a   revised and proofread fragment from the previous   meeting. Participants are only given their Buddhist   names.  

 Joshin:

 One of the things that I'm finding amazing is the   Other Power of Amida. And how the more you   become a person of faith, you realize that faith in Amida is not from you. It can't be from you. And it comes directly from Amida and I see so much proof of that, in my faith. When it's like everything else in my life is in upheaval and change and flux. The only thing that remains unchanging is my faith in Amida Buddha. And it just I still find that amazing. 

Faith is simple, nothing special

I noticed that some practitioners from other traditions or with previous experience in other schools,  who sometimes talk with me about Jodo Shinshu, perceive shinjin (faith in Amida Buddha) like a special state of mind that must be attained by them and which is hard to attain. Maybe this tendency comes from the practices they are used to within their traditions, where something has to be attained, felt or visualized, etc.   

But shinjin is different. It doesn’t necessarily imply a special state of mind, or special thing to be felt or experienced. It is simply to entrust in Amida Buddha. I rely on Amida for my attainment of Buddhahood in His Pure Land. That is all.

All Buddhas praise Amida's Name (short explanation of the 17th Vow of Amida Buddha)

 last revised September 24 2019

“If, when I attain Buddhahood, innumerable Buddhas in the lands of the ten directions should not all praise and glorify my Name, may I not attain perfect Enlightenment.”[1]

the 17^th Vow

In this vow Dharmakara promised that when He becomes Amida Buddha, His Name will be praised by all Buddhas so that sentient beings are encouraged to entrust to it and say it in faith. Thus, the 17^th Vow supports the 18thVow (the Primal Vow) in which the saying of Amida’s Name in faith and aspiration to be born in His Pure Land are mentioned. As Shinran said in Notes on Essentials of Faith Alone:  

Information on priest ordination in Jodo Shinshu (Nishi Hongwanji branch) and my opinion on this matter

Last update - September 2020. 

This is an old article. However, I will keep it here as I wrote it in May 2018 for those who are looking for such information and for the sake of historical record. Amidaji is now an independent branch of Jodo Shinshu Buddhism with its own system of priest ordination. Click here if you are interested to know more about it. 

Many people ask me about priest ordination in Jodo Shinshu, so I thought to post this article to help them get some information, and also to express some of my own views on this matter.

As far as I know, in Jodo Shinshu school (Nishi Hongwanji branch) a tokudo (priest ordination) candidate must have two recommendation letters from other Jodo Shinshu priests with a higher rank, but sometimes, even one recommendation is enough from one’s local priest to make one join a tokudo session for foreigners, as the other recommendation will be easier to get if one has earned the trust of a priest with a good connection in the system. These tokudo sessions for foreigners are usually organized from time to time (not at fixed intervals) by Hongwanji International Center, which deals with all matters related with ordination for non-japanese candidates. Their website is this, http://international.hongwanji.or.jp You can also access the official page of  Hongwanji here, http://www.hongwanji.or.jp/english

The candidate must spend 15 days in some kind of retreat at a facility near the main temple (Nishi Hongwanji), in Kyoto. There he (or she) is examined and attends various courses on doctrine and ritual, after which he receives a tonsure and the actual ordination from the Go Monshu sama - the Patriarch and leader of Nishi Hongwanji branch.

There is NO true spirit of compassion in the celebration of Christmas, Easter or other holidays of monotheistic religions

I think it’s necessary to continue the previous article We should not make publicity to nonBuddhist holidays or the gods and spirits they represent with a new one in which to explain even more why I think that promoting nonBuddhist holidays, symbols and so-called “divine figures” associated with them is creating a subtle obstacle for other people’s encounter with the true teaching of Buddhism. Many nowadays Buddhists and especially teachers or aspiring teachers suffer from the illness of political correctness, combined with an incapacity to use what they already have in Buddhism to promote its teachings. They are blind for subtle dangers and are unable to raise themselves above the ideologies or habits of their time and so they support some things just because the majority do it and it’s nice (and “compassionate”) to do them, or it pleases people, etc, without being aware that they actually build more obstacles for people’s encountering the Dharma and receive faith in Amida.
 
I usually do not read other people’s reactions to my posts, but sometimes their stupidity helps me to explain things better, which is why I think this article will be very beneficial to many.
 
Somebody wrote a reply to my previous article,
“The point I am making is that neither Amida Buddha, nor Shakyamuni Buddha, nor any other buddha (awakened being) cares whether you celebrate Christmas or not. Being an American raised in a Protestant Christian family, I personally celebrate Christmas, and treasure its spirit of forgiveness, charity, and compassion.”
 
Here is my answer,
The true spirit of Compassion is to be found in the Buddha Dharma because true Compassion is always related with true Wisdom which belongs only to Buddhas. From Infinite Wisdom arises Infinite Compassion, that is, from a real understanding of ultimate Buddha nature, the emptiness of samsaric phenomena and of the suffering of all beings drowned in delusion, Infinite Compassion arises. 

Sangha as spiritual friendship

It is recorded in the Samyutta Nikaya that one day, Ananda said to the Buddha:

“Venerable One, I thought a great deal and reached the conclusion that spiritual friendship is half of the spiritual life!”

The Buddha answered: “Don’t talk this way, Ananda. Spiritual friendship is everything in the spiritual life!”

Starting from the above passage, which produced a deep impression on me, I made a personal search into the classical texts of our school for the meaning of sangha.

Any group is founded on a common interest of its members, which in the case of sangha is a spiritual one. Rennyo Shonin made this very clear in many of his letters and drastically criticized the behaviour of his contemporaries when they turned their meetings into worldly gatherings:

How to help friends and family create a connection with Amida Buddha

Question: “Sometimes, one may be concerned about friends and family, because they have chosen different religious ways, or decided to believe in nothing at all. Of course, they also think that their path is the correct one and even if this can change during a lifetime, they might never have access to Buddhism. If we try to bring them on the path, they might block this from the beginning. It is just too early for them from the karmic point of view. How can we work discreetly on them, so that they develop interest in Buddhism, if not in this life, at least in one of the coming lives? What is your advice?”

How to help friends and family create a connection with Amida Buddha

Question: “Sometimes, one may be concerned about friends and family, because they have chosen different religious ways, or decided to believe in nothing at all. Of course, they also think that their path is the correct one and even if this can change during a lifetime, they might never have access to Buddhism. If we try to bring them on the path, they might block this from the beginning. It is just too early for them from the karmic point of view. How can we work discreetly on them, so that they develop interest in Buddhism, if not in this life, at least in one of the coming lives? What is your advice?”

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.