Month: June 2016

True and Real Shinjin

                ORIGINAL TEXT – KYOGYOSHINSHO

真 實 信 心 

true-entrusting-fa

In the chapter on Shinjin, Master Shinran passionately wrote…

As I reflect, I find that our receiving of Shinjin arises from the Vow-mind with which Amida Tathagata selected the Vow, and that the clarification of this True Mind has been skillfully taught to us through the compassion of The Great Sage, Shakyamuni.

But both monks and lay persons in this Dharma Ending Age and tradition teachers of these times are still floundering in the concepts of “self-nature” and “mind only”. Therefore, they disparage the True Realization of enlightenment in The Pure Land Way. Being lost in the self-power attitude of meditative and non-meditative practices, they are confused and ignorant of the diamond-like True Shinjin.

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True and Real Shinjin (真 實 信 心) is The Absolute Confidence of Amida Buddha that His Sincere Aspiration to save all sentient beings from samsara, the relentless cycle of birth, suffering, old age and death, will definitely be fulfilled. He had boldly made Forty-eight amazing Vows when He was performing extremely hard practices and disciplines as Bodhisattva Dharmakara, under the guidance of Buddha Lokitesvaraja billions of years ago. Out of deep reflections over an incredibly long period of contemplation and His great compassion for the various painful situations of suffering all beings have to endure, He had strongly pledged that each Vow – expressing His Compassionate Aspiration appropriate to the karmic condition of different sentient beings – would be fulfilled accordingly, as He had promised.

Through the hard practices He performed over billions of years, The Bodhisattva has realised all His Vows and thus He became Amida Buddha. The Pure Land has been established for the sake of all suffering beings and it is here that Amida Buddha abides. Though not all sentient beings are saved at this moment, the fulfilment of His Vows and His Shinjin ensures that all sentient beings will eventually be saved with their birth in The Pure Land sooner or later, as they come to entrust themselves in His Vow of Boundless Compassion.

Amongst the forty-eight Vows, the two important Vows specifically identified by Master Shinran are the 17th Vow (The Vow that All Buddhas Praise His Name) and the 18th Vow (The Primal Vow). These Vows have been exclusively selected by Master Shinran as the Vows specially made to save him and all sentient beings in this Dharma Ending Age when everyone of us, without exception, is heavily burdened by the five defilements of greed, hatred, ignorance, jealousy and pride – all drowning in the adverse environments in which we live, especially in this materialistic world.

The two important Vows that directly concern us are……

The Vow that All Buddhas Praise His Name (諸 佛 稱 名 願) states: “If, when I attain Buddhahood, the countless Buddhas throughout the worlds in the ten quarters should not all praise and Say My Name, May I not attain The Supreme Enlightenment.”

Thus, with the fulfilment of this Vow, Saying the Name of Amida Buddha (Nembutsu: Namo-Amida-Butsu, 南 無 阿 彌 陀 佛) which is endowed with the Infinite virtues of Amida Buddha, is praised and fully supported by all Buddhas.

The Primal Vow (阿 彌 陀 佛 本 願) states: “If, when I attain Buddhahood, sentient beings of the ten quarters, with Sincere Mind, Joyfully Entrusting themselves, Aspiring to be born in my Land, and Saying 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 offences and those who slander the Right Dharma.”

Thus, for those who single-mindedly Take Refuge in Amida Buddha, The Primal Vow is the highest Mahayana Teaching that promises the Salvation particularly for the ordinary masses – not just for the well-endowed, monks or the  practising sages. Master Shinran says that the main reason for Shakyamuni Buddha’s appearance in this world is solely to preach The Primal Vow of Amida Buddha especially for mundane foolish persons (凡 夫 , bombu).

Therefore, mundane foolish persons like us should simply entrust ourselves to Amida Buddha and The Primal Vow and be freed from samsara forever when this life ends here. Total reliance on The Primal Vow is our only viable way out of this crazy cycle of relentless painful existence. We should be realistic enough to know that besides receiving Shinjin in The Primal Vow,  we DO NOT have any other choice.

Thus, Shinjin is Amida Buddha’s True and Real Mind of Boundless Compassion directed to us through the power of The Primal Vow. When this True and Real Mind of Shinjin reaches suffering beings who could deeply and single-mindedly rely on Amida Buddha and the working of The Primal Vow, it is received by them, accepted and manifested as their ‘Entrusting Mind’ (信 心), the Shinjin of Other-power.

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Fulfilment of The Primal Vow (本 願 成 就) had already been fully accomplished when The Bodhisattva, after billions of years of Sincere, True and Selfless difficult practices, brought this Vow to perfection and became Amida Buddha with His Pure Land wonderfully established ten kalpas ago, even though not all sentient beings have been born in The Pure Land yet. The enlightenment of all sentient beings like us had already been fulfilled at the hands of Amida Buddha who had accomplished all our aspirations and necessary attendant practices.

Therefore, The Primal Vow is always in an active mode, instantly fulfilled whenever any sentient being is karmically ready to joyfully entrust himself/herself and accept the Shinjin of Amida Buddha without any doubt or apprehension.

Thus, the moment when we have ‘Listened Deeply’ to The Buddha Dharma and are able to ‘Hear’ without any doubt, the inconceivable fulfilment of The Primal Vow, Amida Buddha’s Shinjin is awakened in us – we can then accept willingly, this precious gift of Shinjin freely given to us by Amida Buddha, Joyfully Entrusting ourselves and our karmic destiny completely to Amida Buddha and His Primal Vow.

Naturally, with this one-thought-moment of True Shinjin, we are truly settled in our minds and would Say His Name (Namo-Amida-Butsu, 南 無 阿 彌 陀 佛), taking refuge in Amida Buddha with deep gratitude to Him for having saved us. It is really inconceivable that we are enabled to receive and experience this salvation while still living in this world.

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The Entrusting Mind (信 心) is The Shinjin of Amida Buddha instantly bestowed on sentient beings who, having Listened Deeply (深 聞) to The Dharma of Amida Buddha, finally ‘Heard’ (聞) how The Primal Vow arose – its origin and fulfilment – are altogether free of doubt. As this True and Real Shinjin comes wholly from Amida Buddha, it is diamond-like and the truly decisive cause of our birth in The Pure Land. True and real Shinjin is unfailingly accompanied by Saying the Name of Amida Buddha (Nembutsu: Namo-Amida-Butsu, 南 無 阿 彌 陀 佛) which is selected and accomplished by Amida Buddha as the practical and easy medium of transferring His Infinite virtue to suffering beings.

Therefore, Shinjin is “the mind that accepts The Primal Vow without doubt”. Regarding this Entrusting Mind (Shinjin), Master Shinran states in his True Pure Land Teaching – KyoGyoShinSho :

“There are two aspects to this mind. One is to believe deeply and decidedly that you are a foolish being of karmic evil caught in birth and death, ever sinking and ever wandering in transmigration from innumerable kalpas in the past, without a condition that would lead to emancipation. The second is to believe deeply and decidedly that Amida Buddha’s Forty-eight Vows grasped sentient beings, and that allowing yourself to be carried by the power of the Vow without any doubt or apprehension, you will attain birth in the Pure Land.”

Thus, when we receive The Inconceivable Gift of Shinjin from Amida Buddha, our birth in His Pure Land is assured. Shinjin, the Entrusting Mind we receive from Amida Buddha is therefore the decisive cause of our birth in The Pure Land. Both The Primal Vow and Nembutsu (念 佛) are the vital objects of our Shinjin.

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Nembutsu (念 佛) – Saying the Name (Namo-Amida-Butsu, 南 無 阿 彌 陀 佛) is the essence of Joyful Entrusting (True Shinjin) in The Primal Vow. The Nembutsu is our spontaneous expression of Taking Refuge in Amida Buddha whenever we remember The Primal Vow, realising with Deep Gratitude, His Boundless Compassion in saving even wretched persons like ourselves – the multitudes of suffering beings who are unable to free themselves, with their own power, from the painful cycle of samsara.

The Name of Amida Buddha is endowed with perfect virtues, praised and glorified by all the Buddhas in the ten directions – wonderfully fulfilled through “The Vow that the Name shall be praised by all Buddhas”.

The Larger Sutra states: “All sentient beings, as they hear The Name, realise even one thought-moment of Shinjin and joy, which is directed to them from Amida’s Sincere Mind, and aspiring to be born in that Land, they will attain birth and instantly dwell in the stage of non-retrogression.”

Thus, Saying the Name is the Great Practice contained in The Primal Vow – the Right Act and perfect virtue directed to us by Amida Buddha for our going forth to The Pure Land. The Nembutsu effectively breaks through all our ignorance and readily brings all our aspirations to fulfilment. It is not our self-power practice or good act. The Nembutsu is also not for the purpose of gaining merits or our prayer for material benefits.

With deep gratitude abiding in our hearts, we spontaneously  and constantly say the Nembutsu (Namo-Amida-Butsu, Thank You Amida Buddha) – whether standing, walking, sitting, lying down, in times of happiness  or in sadness, in any circumstance or environment and living in the exhilarating embrace of Namo-Amida-Butsu till the end of our lives in this unsatisfactory existence.

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The Precious Gift of Shinjin, our entrusting mind, is freely given by Amida Buddha to all persons whether good or evil, irrespective of gender or social status. But many people cannot put their trust in Amida Buddha or the Primal Vow because they doubt the Boundless Compassion of Amida Buddha and so unable to entrust themselves or their destiny entirely in Amida Buddha – they reject this gift of Shinjin. Though this is the ‘easy way’ out of samsara, it is also the most difficult of all difficulties for many people to accept.

Expressing beautifully in poetry, Master Shinran, through his deep reflections and passionate personal experience of Shinjin wrote…..

Entrusting in Amida Buddha’s Primal Vow and Saying The Name
For arrogant sentient beings with perverted views
To accept and be blessed with Shinjin is difficult indeed
It is the most difficult of all difficulties that one could meet

Encouraging beings of the ten quarters with the words
“With Sincere mind Entrust yourselves and Aspire for birth”
Amida established The Vow beyond conceptual understanding
And made it the cause of birth in the True and Real Fulfilled Land

Thus, only those with karmic links with Buddhas from the past and those who, realising their utter inability in performing meditative and non-meditative Buddhist practices, put aside all these self-centered disciplines and whole-heartedly Listened Deeply to Amida Buddha and The Primal Vow, will come to Entrust themselves and their destiny fully in Amida Buddha and The Primal Vow, receiving and accepting this inconceivable gift of Shinjin.

On receiving Shinjin, we are ‘Embraced and Not Forsaken’ (攝取不捨) by Amida Buddha who instantly transfers His entire store of infinite karmic merit to us for our going forth to The Pure Land. Though we remain our foolish selves, filled with the same five defilements as other persons living in this Dharma Ending Age, we are Truly Settled in mind and heart. We immediately belong to the Truly Settled Group (正 定聚) of those whose birth in The Pure Land is Absolutely Assured.

People who receive Amida Buddha’s Gift of Shinjin ‘Know’ with the one-thought moment of True Entrusting that they have been embraced by Boundless Compassion and definitely assured of birth in The Pure Land. They ‘Know’ that this is their last deluded existence in samsara and that they will become Buddhas at the end of their lives in mortal flesh.

NAMO AMIDA BUTSU   南 無 阿 彌 陀 佛
NAMO AMIDA BUTSU   南 無 阿 彌 陀 佛
NAMO AMIDA BUTSU   南 無 阿 彌 陀 佛

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HOME PAGE: The Call of Boundless Compassion

Four Seals of Dharma

南 無 阿 彌 陀 佛D

I take refuge in Amida Buddha, Saying The Name in profound gratitude for His  inconceivable gift of salvation

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The Four Seals of Dharma define all authentic Buddhist Teachings taught by Shakyamuni Buddha during His lifetime. From the perspective of The True Pure Land Teachings (JodoShinshu) expounded by Master Shinran, they contain  the Four Seals of Dharma with The Primal Vow of Amida Buddha that embodies Namo Amida Butsu (南 無 阿 彌 陀 佛), clearly taught as the Right and only path available that assures mundane foolish persons (凡 夫 , bombu) absolute freedom from the firm clutches of samsara – the end of suffering and attainment of Nirvana at the end of their lives.

Master Shinran does not directly enumerate or describe the four Dharma seals in his writings but they are randomly mentioned. The following poem which is adapted from a previous post (Amida’s Gift of Salvation) touches on the four seals:

The texture of life
Appears rough or fine,

Constantly fashioned by karmic threads

Accumulated from countless time.

Fleeting and impermanent

Closely examining the fabric
We will definitely see,
The ugly threads of stained emotions
That weave the net of suffering without cease.

Interdependent

Our own wretched existence
Despite the persistent hue and cry,
Are just like dust specks

Against the vast sky.

Insignificant

Yet, we have already been proffered
The true and real Land of Enlightenment,
An extremely long time ago

By Amida’s grace and compassion.
Inconceivable

The Buddha’s Primal Vow
Call of Boundless Compassion,
Saves even an evil person like me

In my wretched condition.

Namo Amida Butsu

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The first four stanzas deeply express the Four Seals of the Buddha Dharma, authenticating the True Pure Land Teaching transmitted directly from Shakyamuni Buddha through the seven Pure Land Masters to Master Shinran – Impermanence (Anicca), All stained emotions have the nature of Suffering (Dukha), Emptiness/insignificance of all phenomena (Anata) and Absolute freedom (Nibbana/Nirvana is Inconceivable).

The last verse intimately convey to us the unique teaching on Amida Buddha and His fulfilled Land taught by Shakyamuni Buddha particularly for saving wretched, evil persons in this Dharma Ending Age, according to  their true nature and capacity – those who realised their total failure and inability to save themselves by self-power. Namo-Amida-Butsu guarantees salvation of all suffering beings who entirely entrust their karmic destiny to Amida Buddha and His Primal Vow.

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Namo-Amida-Butsu  南 無 阿 彌 陀 佛

HOME PAGE : The Call of Boundless Compassion

Listening Deeply

LISTENING DEEPLY TO THE KYOGYOSHINSHO
深 聞 教 行 信 證

listening-deeply-fa

Deeply listen to The True and Real Pure Land Teaching 
Deeply listen to The True and Real Pure Land Practice 
Deeply listen to The True and Real Pure Land Shinjin 
Deeply listen to The True and Real Pure Land Realization

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Listening Deeply ( ) to the True Pure Land teachings of Master Shinran leads us to accept the True and Real existence of Amida Buddha and His fulfilled Pure Land of Peace and Bliss. Repeated exposure to the true teachings in our past and during this life, allows us to finally resolve all our doubts regarding Amida Buddha and The Primal Vow. Thus, we ‘HEAR’ without any doubt His compassionate call and receive His inconceivable gift of Shinjin (信 心) that guarantees our complete freedom from the relentless cycle of pain and suffering in samsara at the end of our lives.

In his magnum opus the KyoGyoShinSho (教 行 信 證), Master Shinran expounded clearly and thoroughly, on the True and Real Teaching, Great Practice, Shinjin and Realization of The Pure Land Way. In order that our intellectual listening is brought down from our minds to find a place deeply in our hearts, he exhorts us – mundane foolish persons (凡 夫 , bombu) – to reflect (夫 以), ponder (竊 以), take heed (謹 按) and so on – deeply listening to the Dharma messages and finally to ‘HEAR’ The Primal Vow.

With profound gratitude for his benevolence in meticulously transmitting this True teaching to us so that we can receive Amida Buddha’s gift of Salvation, I am paraphrasing what he has taught in the following poem on Listening Deeply:

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The vicious cycle of samsara
Firmly holds suffering beings,
Yet those wishing to be freed
Struggled in vain with self-centered means.
Their puny capacities
Are useless with no effect,
So, mundane foolish persons
Deeply Listen and reflect.

When we honestly realise
With the ripening of good karma,
That we are spiritual idiots
In this Age of corrupted Dharma.
We are doomed to complete failure
Salvation deprived by self-power,
So, mundane foolish persons
Deeply listen and ponder.

The Larger Sutra
On The Land of Happiness,
Is The True Teaching
For those lost in wretchedness.
With True and Real existence
Amida’s Salvation is perfect,
So, mundane foolish persons
Deeply Listen and accept.

Amida’s Primal Vow
Saves all without exception,
With Saying His Name
As The Great Practice of compassion.
Just by entrusting in His promise
Our Salvation is guaranteed,
So, mundane foolish persons
Deeply listen and take heed.

With the one-thought moment
Of complete Vow-power reliance,
We are firmly grasped
By The Light of Compassion.
This is the precious gift of Shinjin
Bestowed on us by Amida’s grace,
So, mundane foolish persons
Deeply listen, be embraced.

People of settled Shinjin
Are assured of True Realization,
Spontaneously they say His Name 
Grateful for Amida’s compassion.
And naturally they continue
To deeply listen and relate,
So, mundane foolish persons
Deeply listen, replicate.

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NAMO AMIDA BUTSU   南 無 阿 彌 陀 佛
NAMO AMIDA BUTSU   南 無 阿 彌 陀 佛
NAMO AMIDA BUTSU   南 無 阿 彌 陀 佛

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HOME PAGE: The Call of Boundless Compassion/The Primal Vow