Due to the
influence of Amida we can transform an unpleasant experience into an
opportunity to understand life as it is and the Dharma. It doesn’t mean that we will no longer have
problems, or experience lack of material things, etc., but that we can
understand these unfortunate events as being the effects of our karma, using
them to become more aware that this is samsara, the world of suffering, from
which we must escape once and for all through birth in the Pure Land. Bad
events in our lives can thus be transformed through the light of the Dharma
into useful ones – useful for our understanding.
Also this benefit
refers to the fact that in the instant we receive shinjin (faith) our karma is
cut or sterilized and cannot plant its seed into another life. When shinjin
enters our heart we receive the pure karmic energy of Amida Buddha. Our evil is
turned into good in the sense that it is no longer an obstacle for our birth in
the Pure Land at the end of this life:
"When
we say 'Namo Amida Butsu'
The karmic evil of our transmigration in birth-and-death disappears".[1]
The karmic evil of our transmigration in birth-and-death disappears".[1]
"Though
we commit evil throughout our lives,
If we say the nembutsu always
With our hearts turned wholly to Amida,
Our obstructions fall away by the Vow's spontaneous working.”[2]
If we say the nembutsu always
With our hearts turned wholly to Amida,
Our obstructions fall away by the Vow's spontaneous working.”[2]
"The
power of the Vow is without limit;
Thus, even our karmic evil, deep and heavy, is not oppressive.
The Buddha's wisdom is without bounds;
Thus, even those of distracted minds and self-indulgence are not abandoned".[3]
Thus, even our karmic evil, deep and heavy, is not oppressive.
The Buddha's wisdom is without bounds;
Thus, even those of distracted minds and self-indulgence are not abandoned".[3]
„Although the sun and moon may be covered by
clouds and mists, the darkness is dispelled and beneath the clouds and mists it
is light; know that in the same way,
although shinjin is overcast by clouds and mists of greed, desire, anger, and
hatred, they form no obstruction to birth in the Pure Land."[4]
No matter what we
did in the past or will do in the future due to our illusions and attachments,
our evil becomes as good as non-existent once we receive faith and say the
Nembutsu of faith. Being an ordinary person of grave karmic evil brings us to
the special attention of Amida’s Compassion:
"Amida guides sentient beings who are filled with
blind passions and karmic evil."[5]
"Concerning
the people who say the nembutsu, it is splendid that they entrust themselves to
Amida's Vow realizing it is for the sake of those possessed of blind
passions."[6]
[1] Shinran Shonin, Hymns of the Pure Land - Hymns of the Benefits in the Present, The Collected Works of Shinran,
Shin Buddhism Translation Series, Jodo Shinshu Hongwanji-ha, Kyoto, 1997, p.353
[2] Shinran Shonin, Hymns of the Pure Land Masters (Koso Wasan), The Collected Works of Shinran, Shin Buddhism Translation
Series, Jodo Shinshu Hongwanji-ha, Kyoto, 1997, p.376
[3] Shinran Shonin, Hymns of the
Dharma Ages (Shozomatsu Wasan),The
Collected Works of Shinran, Shin Buddhism Translation Series, Jodo
Shinshu Hongwanji-ha, Kyoto, 1997, p.408
[4] Shinran Shonin, Notes on the Inscriptions on Sacred Scrolls, The Collected Works of Shinran, Shin Buddhism Translation
Series, Jodo Shinshu Hongwanji-ha, Kyoto, 1997, p.519
[5] Shinran Shonin, Notes on Once-calling and Many-calling, The Collected Works of Shinran, Shin Buddhism Translation
Series, Jodo Shinshu Hongwanji-ha, Kyoto, 1997, p.488
[6] Shinran Shonin, A Collection of Letters, Letter 4, The Collected Works of
Shinran, Shin Buddhism Translation Series, Jodo Shinshu Hongwanji-ha,
Kyoto, 1997, p.544
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