'Salvation' in Shin Buddhism means, above anything else,
liberation from the bondage of karma. Since our defiled karma is
created by our blind passions, which arise from our basic
ignorance, our bondage to karma cannot be eliminated without
removing our blind passions and ignorance. Let us first clarify the
causal relationships between ignorance, blind passions, and the
state of karma-bondage in accordance with the fundamental Buddhist
theory of the "twelve causations."
As we all know, the Buddha Shakyamuni's renunciation of the world
was motivated by a quest for the cause of the suffering of life.
After six years' search for the answer, he finally found it while
sitting in meditation under the Bodhi-tree. As he meditated deeply
on the painful reality of life, he discovered that the condition of
life and death was caused by the state of existence. Next, he found
that the state of existence was caused by grasping. In that way,
his meditation brought him deeper and deeper inside, until he came
to the ignorance at the base of his existence. The moment he
realized it, that ignorance was gone and thus he attained
Enlightenment.
Since, in Shin Buddhism, salvation is achieved when we receive
Amida's wisdom, compassion and merits through the Name, settling of
shinjin should mean elimination of this basic ignorance. Let us
first examine the implications of the twelve causations. (1)
Ignorance (avidya), which lurks in the depth of our existence; it
covers up the mind at its root and hinders it from perceiving the
ultimate reality. (2) Conditioned by ignorance, blind volition or
force (samskara) arises; this is the karmic energy before one's
individual character is formed. (3) Next, consciousness (vijnana)
arises; this is explained as the 'apperceptional principle' or the
'life-potency of the sensory side of individuality', which may be
considered as the subconscious or pre-conscious activity. (4) Next,
conditioned by consciousness, 'name and form' (nama-rupa) are
produced; they are the immaterial and material factors which
together constitute an individual existence. (5) Next arise the six
sense-organs (sad-ayatana), i.e., eyes, ears, nose, tongue, tactile
organ, and mind, followed by (6) contact with the external objects
(sparsha), and (7) sensations (vedana). (
Next desire
for pleasure (trisna) arises; this includes strong craving and
lust, and represents all evil passions. (9) Next arises the act of
grasping what one desires (upadana), which is followed by (10) the
state of existence (bhava). (11) Then, birth (jati) and (12) decay
and death (jara-marana) occur.
The twelve causations reveal many inner facts about our samsaric
existence. According to the popular view in early Buddhism, the
first two are related to the cause in the past life, the next five
are their results in the present life, and the following three,
i.e., from desire to the state of existence, act as the cause of
the next life; the last two are their result. In order to attain
liberation from the cycle of samsaric causations, one must get rid
of 'desire' and 'ignorance'.
The Buddha taught us various methods of liberation, each in
correspondence with an individual's propensity and capacity. But it
is clearly all but impossible to remove, with our own power, the
factors which constitute our existence. Since all our efforts are
defiled by 'desire' and 'ignorance', how can we make 'pure'
efforts? The answer is given by the Buddha himself and the Pure
Land masters. The Seven Masters invariably taught that we should
avail ourselves of Amida's Power of the Vow. The heart of trusting
in the Power of the Vow is shinjin. Since this heart does not arise
from our defiled minds but is Amida's Mind given to us, it is free
of defilements. The moment we receive it, or rather we are received
by Amida, our spiritual darkness is gone. Even though we have not
yet severed blind passions, their roots have already been cut, so
that they will not bear the fruit of suffering in Samsara. Thus
attainment of Nirvana is promised us. After relinquishing the
causes and effects of the samsaric existence, we will forever enjoy
the pleasure of the Dharma for ourselves and help others to enjoy
it as well.
The term 'salvation' is interpreted in various ways in different
religions. Within Buddhism, this term has different meanings in
Hinayana and Mahayana. Even within the Mahayana, various schools
and sects give this term specific meanings. There are at least
three clearly distinguishable levels of understanding about
'salvation.' The first is the common-sense level, in which this
term is used in a socio-religious sense. For example, to remove
social evils and help the destitute and handicapped people is the
popular activity of salvation. Since religious organizations exist
in society, they are expected to fulfill their functions to remove
causes of social evils and sufferings and establish a better
society. So it is natural that every religious organization should
have this aspect of activity, but the emphasis placed on it varies
in each religion. Right from the beginning, Buddhism has had this
aspect of salvation in its teaching, but the idea behind it has
been above the level of morality or sociological concerns. While
encouraging its followers to be kind to all living beings and
engage in social welfare activities, Buddhism primarily aims at
removing the root-cause of their sufferings.
The second level is attained by turning one's attention to the
subjective self. This does not simply mean introspection or
reflection on oneself in the ordinary sense of the term, nor does
it involve deepening of one's guilty feelings for social evils. The
focal point of understanding of the meaning of 'salvation' on this
level is the law of karma. On the first common-sense level, the law
of karma as taught in Buddhism is not yet fully appreciated. It has
no deeper meaning to ordinary people than a didactic teaching. On
the second level, one learns the law of karma as a guide to
understanding the root-cause of sufferings. But we must be careful
not to mix up the Buddhist teaching of the law of karma with the
Hindu concepts of karma. Both believe in transmigration and propose
methods of attaining liberation from it, but Buddhism is different
from the ordinary Hindu views in not admitting the permanent self
(atman).
Buddhism conceives of one's existence as a process of becoming in
the nexus of causal relationships. Of the twelve links of
causations, we find that the first three, i.e., ignorance, blind
volition, and consciousness, are the most important in the
formation of one's existence but, because of the deep-seated
ignorance in the mind, easily escapes clarification even by great
religious and philosophical thinkers of the past and present. These
three elements form the murky area of the unknown force, which
threatens one's existence from underneath and fills one with
indefinable fear and anxiety. This anxiety intrinsic to one's
existence could sometimes drive one to violent acts or fanatic
faiths; this is the nursery of various superstitions and wrong
views. From the Buddhist viewpoint, this is the area where one's
karmic seeds are accumulated and 'fermented' until they become
mature and are manifested as mental and bodily actions. When this
area is completely illumined by the light of wisdom, one attains
liberation.
The third level is beyond the first two but, at the same time,
includes them. In the Mahayana concept of salvation, an
individual's liberation from delusion and suffering cannot be
completed until and unless all sentient beings attain the same
liberation. The awareness of the universal relationship with them
gives rise to the resolution to save them all; this resolution
turns one into a Bodhisattva. When Amida was a Bodhisattva, he made
this resolution in the form of the Forty-eight Vows. Now that they
have been fulfilled, he has already accomplished our salvation. The
moment we hear the Name and, through it, attain shinjin, we realize
that we have been in his Light of boundless Wisdom and Compassion.
With the darkness of mind completely cleared, we everlastingly
enjoy oneness with Amida Buddha. In the ocean of Amida's Wisdom,
there is no discrimination between bombu and sages, evil-doers and
good persons. They are equally taken in and never abandoned, and
become one with Amida just as various river-waters are turned into
one taste upon reaching the ocean.
The Buddha's Wisdom and Virtue have been praised
So that sentient beings in the ten directions may know about
them;
Those who have attained Faith should always
Strive to repay the Buddha's Benevolence.
(Hymns on the Pure Land 50)
(3)