Month: April 2017

True Disciple of Buddha


真 佛 弟 子

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In this beautiful passage from his magnum opus – the Kyo-Gyo-Shin-Sho – Venerable Master Shinran carefully explains to us, the meaning of ‘True disciple of Buddha’…..

In the term “True disciple of Buddha”, ‘true’ contrasts with false and provisional. ‘Disciple’ indicates a disciple of Shakyamuni and the other Buddhas. This expression refers to the practicer who has realized the diamond-like heart and mind. Through this Shinjin and practice, one will without fail transcend and realize great Nirvana: hence, that practicer is called ‘True disciple of Buddha’.


Suffering sentient beings like us have been transmigrating endlessly in samsara – the vicious cycle of countless births, suffering and deaths – unable to extricate ourselves from the unfathomable ocean of pain and suffering. We do not know why we are born here – in this ever-changing environment – so badly defiled and firmly attached to greed, hatred, ignorance, jealousy, and arrogance. Constantly struggling in vain to find happiness and to avoid suffering, we may perhaps live for 100 years but finally we still have to blindly leave this human existence in agony for another unknown realm of suffering. How sorrowful it is that this extremely rare human birth, would be so unwisely squandered by us and would just end in this way, completely beyond our comprehension!

We should know that the Buddha Dharma is the only True Teaching in this world of absolute delusion, that gives us a chance and means of escaping from samsara. Painfully ignorant of this fact, the majority of us are led to become agnostics or to simply follow other widely touted, false spiritual teachings, which definitely and relentlessly keep us mercilessly strapped to the treacherous wheel of samsara.


Amida Buddha’s True and Real Shinjin (真 實 信 心), is His Sincere Mind and Absolute Confidence that all persons who single-heartedly accept His Primal Vow, will definitely be born, as they wish, in His Land of Peace and Bliss, at the end of their present lives. This Great Compassionate Vow had been wonderfully fulfilled ten kalpas ago when the Tathagata attained Supreme Buddhahood, after trillions of years perfectly performing the extremely difficult practices of a Bodhisattva; thus creating the Pure Land:

“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 offenses
And Those Who slander The Right Dharma.”

The Primal Vow (阿 彌 陀 佛 本 願) is clearly the Buddha’s Promise to save all beings from the dreadful cycle of samsara. Saying the Buddha’s Name (南 無 阿 彌 陀 佛 – Namo Amida Butsu), fulfilled in the Primal Vow, is thus, the active cause of our births in the Pure Land. It is Amida Buddha’s Great Practice of directing His infinite virtues to us for our going forth. By the power of this Vow of Great Compassion, persons with the lowest spiritual aptitude, like ourselves, who are absolutely incapable to perform difficult meditational and non-meditational practices, are effectively pulled out from jaws of samsara, at the end of this life.

Through Amida Buddha’s innumerable manifestations in this world, The Tathagata, without a moment respite, tirelessly saved countless beings in the past and continues right now, to lead badly defiled persons in the present, out of samsara, this painfully unsatisfactory world of delusion.

By simply entrusting ourselves to Amida Buddha and the Primal Vow, we are assured of birth in the Pure Land. We should know that Amida Buddha has already accomplished our Pure Land births by fulfilling for each of us our aspirations and all the necessary attendant practices. All ignorant sentient beings will realise this fact sooner or later – with the ripening of their good karma from the past – when they would become ready to receive Amida Buddha’s inconceivable gift of Entrusting Faith (信 心 – Shinjin) in the marvellously wonderful Primal Vow.


Shakyamuni Buddha who appeared in this world out of His great compassion for all suffering beings, have effectively taught us, individually or as a group, appropriate methods of ending this fearful samsaric nightmare of birth, old age, sickness and death. The Exalted One persistently exhorts us to listen deeply to His teaching about the truth of our suffering and how we can put a permanent end to this suffering.

However, the sheer weight of negative karma, defilements and stubborn evil passions accumulated by us through billions upon billions of births, are so incredibly immense and varied, that extremely few of us would listen to what the Buddha taught. Every one of us has already built up a solid and intractable ego totally overwhelmed by our blind passions, that firmly hold us in this sphere of perpetual suffering. Thus, as we live through our fleeting lives without any suitable condition for emancipation, we would painfully leave this human life and are again recycled within the treacherous realms of gods, demi-gods, humans, hungry spirits, animals and hell beings.

It is said that Shakyamuni Buddha – the World-honored One, Teacher of gods and humans – skilfully taught 84000 methods and more when He walked on this earth over 2500 years ago, dispensing the appropriate Dharma medicine to each individual or group in accordance with their natures and capacities. The Buddha’s superior disciples who strictly perform the extremely difficult practices, fully in accord with the appropriate methods taught by Him on the Path of Sages, all receive emancipation. They were able to leverage on the Buddha’s physical presence and wonderful energetic-field, to attain freedom from samsara. These superior Dharma practitioner were indeed ‘True disciples of Shakyamuni Buddha’.

However, Shakyamuni Buddha revealed that, the true intent for His appearance in this world, was solely to preach Amida Buddha’s Primal Vow which seeks to save the vast majority all persons trapped in samsara, especially the lowest grade of Dharma followers who are absolutely incapable of performing any practices. The Buddha knows that, as His physical presence receded in time and space, extremely few disciples in future generations would be able to attain even the entry stages to Enlightenment, through the strict practices taught to superior disciples on the Path of Sages during His lifetime. Thus, by delivering the true teaching of Salvation – The Large Pure Land Sutra – He urges us to take the easy Path of the Pure Land, effectively out of samsara. All foolish persons, in this Dharma Ending Age, who fully entrust themselves to Amida’s Primal Vow, are therefore, called ‘True Disciples of Shakyamuni Buddha’.


All the Buddhas, in the innumerable universes and galaxies throughout the ten directions, have the same Great Compassion for all suffering samsaric beings, who are continuously and blindly trapped in the realms of gods, demi-gods, humans, animals, hungry ghosts and hell-beings. They want us to become fully Enlightened Buddhas and hence be completely free from all pain and suffering. Yet, due our intractable egos, developed over countless lifetimes – our solid intellectual and emotional arrogance – most of us simply do not have the aspiration or the humility to listen deeply to what the Buddhas taught.

These World-honored Buddhas know that, entrusting in Amida Buddha’s Primal Vow, is the easiest and most effective method of securing the Salvation of all pathetic, suffering beings – particularly during the Dharma Ages that lack the physical presence and the immediate energetic-field of a Buddha. Thus, all the Buddhas throughout the ten directions, praise and fully support Saying Amida’s Name which embodies the Primal Vow. Mundane foolish persons like us, should mindfully take heed of all the Buddhas’ exhortations and become their ‘True Disciples’ by simply entrusting ourselves single-heartedly to Amida’s Compassionate Vow.


Shinran Shonin , a True disciple of Shakyamuni Buddha, was born in Japan and lived from 1173-1263. Deeply understanding the right and true intent of Shakyamuni Buddha’s teachings and the explanations transmitted by the Venerable Masters before him, he clearly expounded to us, about the true and provisional teachings in relation to The Path of Sages and The Pure Land Way. He also carefully explained about the distinctive characteristics of The Right, Semblance and Dharma-ending Ages which define the spiritual capacities of Dharma practicers.

The teachings of Shakyamuni Buddha on the Path of Sages were intended for the period when He was in this world and through the five hundred years of The Right Dharma Age (正 法 時 代); they are altogether inappropriate for the times and nature of beings in the thousand years of the Semblance Dharma Age (像 法 時 代) and during the materialistic years of the Dharma Ending Age (末 法 時 代) that followed. Out of billions of sentient beings who seek to cultivate the Way by performing meditative and non-meditative practices during the Dharma-ending Age, not one will gain perfect realization at the end of their extremely rare human lives.

We are now entrenched in The Dharma-ending Age; it is the evil world of the five defilements. This one gate – the Pure Land Way – is the only path that affords passage. Furthermore, even within the Pure Land Way, not one of us is able to come to the end of suffering by performing any self-power meditative or non-meditative practices. These practices are no longer in accord with the times and nature of beings. Yet most followers of the Buddha Dharma today, ignorant of this fact, do not even admit or honestly recognize their own inability and unfavourable circumstances they are now in, letting this life pass by in vain and struggling without any hope of ever coming close to emancipation. In short, they are painfully ignorant of Shakyamuni Buddha’s skilful teachings and true intention for His appearance in this world.

However, in this Dharma-ending Age, followers who truly and deeply listened to the Buddha’s teachings, will realize their own inability, utter foolishness and adverse circumstances they are in, knowing that they are doomed to complete failure by self-power practices. Wishing to be forever freed from the clutches of samsara, they single-heartedly entrust themselves and their karmic destiny entirely to  Amida Buddha and the Primal Vow. Saying the Name (南 無 阿 彌 陀 佛 – Namo Amida Butsu) as they receive the inconceivable gift of Shinjin (Entrusting mind – 信 心), they know without any doubt that they have now joined the assembly of those assured of Nirvana and would be freed from the crazy cycle of pain and suffering at the end of their lives.

The practice of listening deeply to the Buddhas’ teachings and single-hearted reliance on Amida Buddha and His Primal Vow are fully in accord with our true natures, spiritual aptitudes and The Dharma-ending Age. Followers of Shinjin belong to the rightly-established group whose births in Unconditioned Land of Peace and Bliss at the end of their lives, are absolutely guaranteed. They are thus, wonderfully and rightly described by Master Shinran as ‘True Disciples of Buddha’.


True Disciples of Buddha – are therefore, the appropriate term for Buddhist followers – especially in this Dharma Ending Age – who rely completely on Amida Buddha’s absolute Vow-power (Other-power) and are truly settled in diamond-like Shinjin. They know without any doubt that, they will be Buddhas in Amida’s Pure Land at the end of their present lives. Naturally, they would live out the rest of their lives, remaining as foolish persons filled with blind passions, yet carefully watch over and constantly protected by the Compassionate Light of Amida Buddha, Shakyamuni Buddha and all the Buddhas in the ten directions.

However, as expounded by Master Shinran in the Chinese text mentioned above, ‘True’ is contrasted with ‘False’ and ‘Provisional’. These latter categories of Buddhists, really do not have the aspiration or the appropriate means that are in accord with their true natures, aptitudes and circumstances, to escape from samsara, at the end of their pitiful existence in this mortal world:

False disciples of Buddha are people who may call themselves Buddhists, yet, they often mix their views and practices with other non-Buddhist, religious teachings. These are unstable, confused, ignorant followers, who always try to compare Buddha with God and Nirvana with Heaven. It is extremely sad that they do not even understand that the Buddhas’ teachings are the only methods that could get them out of samsara, while all other non-Buddhist spiritual paths, would only perpetuate their pain and suffering, relentlessly, in samsara.

Provisional disciples, on the other hand, are actually good Buddhists who are practicers of the difficult, expedient means taught by Shakyamuni Buddha in meditational and non-meditational disciplines meant for the truly superior disciples on the Path of Sages, during His lifetime. These followers of Buddha, depend largely on their own self-power efforts, practices and strict moral conducts to gain Enlightenment, without honestly taking stock of their own aptitudes for such difficult practices. Being followers of doubt and uncertainty, they may also mix their self-power practices with partial reliance on Amida Buddha’s Pure Land way.

Therefore, provisional disciples are good Buddhists who do not understand that, as the Buddha’s energetic presence receded in time, all their self-power struggles are simply not in accord with their poor spiritual aptitude, circumstances and the Dharma Age they are in. It is again extremely sorrowful, that they still harbour doubts and simply cannot entrust themselves single-heartedly to Amida’s Primal Vow, which is now, the only option available, that could assure them of Enlightenment at the end of this samsaric life.


Listening Deeply to the Buddha Dharma in general and to the Amida Dharma in particular, may all wretched foolish persons come to accept Amida’ precious Gift of Shinjin and become ‘True Disciples of Buddha’. May they, for as long as they live, continue to Say the Buddha’s Name – which is fully endowed with the Buddha’s infinite merits and virtues – in deep gratitude to Amida Buddha for His Boundless Compassion.

True Disciples of Buddha have definitely HEARD:

The Call of Boundless Compassion

The Buddha’s infinite merits and virtues
Are bestowed equally on all beings.
May all accept Amida’s Gift of Shinjin
And obtain birth in His Land of Peace and Bliss.

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

Home Page: The Call of Boundless Compassion

Song on The Texture of Life

A fleeting life saved by Amida Tathagata

 歸 命 無 量 壽 如 來

This poem ‘The Texture of Life’ has been set into a beautiful song by Richard St. Clair and presented on this You Tube channel.

It describes the ugly, stained texture of this unsatisfactory life, contrasting it with Amida Buddha’s wonderful fabric of Infinite Compassion that assures our birth in His Unconditioned Land of Peace and Happiness.

A fleeting and impermanent life, that had been in the firm clutches of samsara – the vicious cycle of birth, suffering and death – that had trapped us for many billions of transmigrations, is now saved and forever embraced and not forsaken by Compassionate Light of Amida Buddha:



The texture of life
Appears rough or fine,
Fashioned by strong karmic threads
Accumulated from countless time.
Fleeting and impermanent

Closely examining the fabric
We will definitely see,
The ugly stained threads of blind passions
Weaving the net of suffering without cease.
Interdependent, interdependent

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

Yet, we have already been proffered
The Unconditioned Land of Enlightenment,
More than fifty billion years ago
By Amida’s grace and compassion.

The Buddha’s Primal Vow
Call of Boundless Compassion,
Was made to save an evil person like me
In my wretched condition.
Namo Amida Butsu

His wonderful Gift of Salvation
Received by me in this precious human life,
Is the fabric of Infinite Compassion
Assuring my freedom from pain and strife.
Namo Amida Butsu

Recognizing that my useless self-power
Cannot free me from the pain of samsara,
I take refuge and gratefully rely
On the Vow-power of Amida Buddha.
Namo Amida Butsu, Namo Amida Butsu

The Buddha’s infinite merits and virtues
Are bestowed equally on all beings.
May all accept Amida’s Gift of Shinjin
And obtain birth in His Land of Peace and Bliss.
Namo Amida Butsu, Namo Amida Butsu
Namo Amida Butsu


May all who listened deeply to the message conveyed through this song, are brought to receive the Precious Gift of Entrusting Faith (Shinjin) in Amida Buddha’s Primal Vow. Saying the Buddha’s Name for as long as our breaths last, we have clearly Heard:

The Call of Boundless Compassion

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


HOME PAGE – The Call of Boundless Compassion