(10) Fulfillment of Compassion
Fukudenji said he did not understand that Amida’s great compassion
fills the heart of foundering sentient beings. Rennyo answered, “The lotus of
the buddha-mind blossoms internally in the mind and heart, and not in any other
bodily organ. It is said that Amida’s benevolence fills the heart and mind of
sentient beings throughout the universe, which refers only to those acquiring shinjin.” Fukudenji was grateful for the
reply.
The teaching that
Fukudenji struggled with comes from the Anjin-ketsujosho,
or “Tract on the Settled Mind.” As we shall see, Master Rennyo had the highest
regard for this treatise, which is said to have originated within the Seizan
sect of Jodo Shu, but was adopted by him as containing the pith of Shinshu
teaching. It is indeed a wonderful piece of sacred literature, thoroughly
plumbing the depths of Namo Amida Butsu while uncovering its essence, the unity
of the Dharma and sentient beings in the sacred Name. Because of the profundity
of its theme, however, it can be difficult for those of us who are not scholars
to understand. So it is not surprising that Fukudenji was perplexed.
When Master Rennyo
speaks of “the lotus of the Buddha-mind,” he is referring of course to shinjin,
the true entrusting heart. Ordinarily in Buddhism, bodhi-mind (Sanskrit bodhicitta) refers to the initial spark
of nirvana struck out by the bodhisattva in the initial stage of his (or her)
spiritual quest. It is likened to a lotus because, while it grows in the hearts of sentient beings, it is rooted in the true reality of Tathata, or "suchness." Master Shinran makes it clear that this bodhi-mind and
the shinjin bestowed by Amida are one and the same. In fact, shinjin is Amida’s own pure enlightened
mind reflected in the being to be saved. For this reason, we may speak of
shinjin as being adamantine or diamondlike—wholly indestructible, unlike faith
generated by the myriad religious paths of this Saha world.
Buddhism rejects the
notion of the duality of mind and heart. Indeed, this arbitrary distinction,
the product of western Romanticism, is not recognized by the vast majority of peoples
throughout history. This is reflected in the Japanese language in the word kokoro, which translated means
“heart-mind,” indicating the organic unity of the emotive and cognitive aspects
of consciousness. To say that the lotus of the Buddha-mind blossoms internally
in the heart and mind, therefore, is to acknowledge that the truth and virtues
of the Primal Vow pervade the world of true nembutsu—of nembutsu arising from
gratitude in response to Amida’s working.
What an expansive
picture Master Rennyo paints in this short talk! Truly, the Buddha is
all-pervasive, and His Name reverberates throughout the infinite cosmos. All
beings, whether they are human or divine, on earth or in the heavens, in
whatever world they may find existence—all are, without exception, shone upon
by this Light, which is eternal Wisdom. There is not a single one who is not
touched by Amida’s light. In the Kyogyoshinsho, Master Shinran writes:
Truly we know that without the virtuous Name, our compassionate father,
we would lack the direct cause for birth. Without the light, our compassionate
mother, we would stand apart from the indirect cause of birth. Although direct
and indirect causes may come together, if the karmic-consciousness of shinjin
is lacking, one will not reach the land of light.
So we see that it is
solely in the person of shinjin that the compassion of Amida Buddha finds
perfect fulfillment. Although sentient beings may be touched by the Immeasurable Light, so
that they feel joy in mind and body and good thoughts arise, it is of no avail
if they do not also encounter the Name. And even if a person meets with both
light and Name, if shinjin is not thereby called forth, birth in the Pure Land
will not be finalized. It is only when the steadfast mind to entrust in the
Primal Vow is awakened in us that we are grasped by Amida Buddha, never to be
abandoned. Which is why Master Rennyo’s observation concerning people of
shinjin is so important.
Looking back at the
many conditions that have brought us to enter the Pure Land Way, we may
be tempted to take credit for some of them as due to our own efforts. But when
we honestly reflect on the matter, we realize that everything is owing to the
working of Other-Power. The circumstances of our birth, our discovery of the
Dharma, and the past actions which led us to the present moment—all of this was
the result of the Buddha’s cultivation over uncountable lifetimes. If in the
past we practiced precepts, we did so only at the Buddha’s encouragement. If in this life we devoted ourselves to listening to the Dharma, we did so only
because we were captivated by its inherent virtues. Even the nembutsu we
pronounce is but the natural response which great love and great compassion
draw from us. It has nothing whatever to do with any virtue or merit on our
part. Just as the lotus in
its muddy ground is nurtured by causes and conditions (sun, water, soil)
outside of itself, so too shinjin is nourished by causes outside of ourselves.
It is Amida who lets fall the Dharma rain; we merely receive this benevolent
gift. “Hence,” as Master Shinran states, “whether with regard to practice or to
shinjin there is nothing whatever that has not been fulfilled through Amida
Tathagata's directing of virtue to beings out of the pure Vow-mind. It is not
that there is no cause or that there is some other cause.”
Finally, we should
take note of Fukudenji’s response, which was one of gratitude. How often do we
remember to thank our good teachers for their efforts to instruct us? We should
feel ashamed if we did not repay those who take the trouble to guide us in the
right way. Surely the best way to repay them is to heed the wholesome message
they deliver, abandon various and sundry religious practices, and entrust
ourselves without doubt or hesitation to Amida Buddha and His Vow alone.
