Indian precedents
The originalIf, when I attain buddhahood, sentient beings in the lands of the ten directions who sincerely and joyfully entrust themselves cittā">rasanna- cittāto me, desire to be born in my land, and think of me even ten times should not be born there, may I not attain perfect enlightenment. Excluded, however, are those who commit the five grave offenses and abuse the Right Dharma.Luis O. Gomez, translating from the Sanskrit, uses "serene trust" for prasanna- cittā. In the ''Dasabhumikavibhāsā'' attributed to
If a person sows roots of good but still harbors doubts, the flower petals will not open. For the person of pure xìnxīn, the flower will open and he will see the Buddha.Another syonymous term is cittaprasāda (settled faith, pure faith). According to the ''Dà zhì dù lùn'', cittaprasāda can be attained by sentient beings through the actions of the Buddha:
All his bodily actions, all his vocal actions and all his mental actions accompany knowledge (''sarvāṇi kāyavāgmanaskarmāṇi jñānānuparivartini''). – In the Buddha, all bodily, vocal and mental actions are preceded by knowledge (''jñānapūrvaṃgama'') and, subsequently, accompany knowledge (''jñānānuparivartin''). Of all the bodily, vocal or mental actions of the Buddha, there is not one that is not useful to beings: this is why it is said that his actions are preceded by knowledge and accompany knowledge. Thus it is said in a sūtra: "In the Buddhas, even the out breath (''praśvāsa'') and the in breath (''āśvāsa'') are useful to beings." How, then, would their bodily, vocal and mental actions not be useful to them? The wicked who smell the perfume (''gandha'') of the breath (''ānāpāna'') of the Buddha obtain pure faith (''cittaprasāda'') and love the Buddha.In Bodhiruci's translation of Vasubandhu's ''Upadeśa on the Sūtra of Amitāyus Buddha'' (無量壽經優波提舍), the term 信心 is used in the following passage:
How does one contemplate? How does one produce pure faith ��心 If a good man or woman practices the Five Gates of Mindfulness and if that person's practice is perfected, ultimately that person will obtain birth in the Land of Peace and Bliss and will see Amida Buddha. What are the Five Gates of Mindfulness? The first is the Gate of Worship. The second is the Gate of Praise. The third is the Gate of Aspiration. The fourth is the Gate of Contemplation. The fifth is the Gate of Merit Transference.Furthermore, Vasubandhu speaks of three key qualities bodhisattvas cultivate to achieve birth in the Pure Land: (1) the undefiled pure mind that does not seek anything, (2) the peaceful pure mind that seeks to eliminate suffering in all beings, (3) the blissful pure mind which seeks to bring all beings to Buddhahood. Vasubandhu also goes on to state that "the above-mentioned three types of minds, namely, the undefiled pure mind, the peaceful pure mind and the blissful pure mind are condensed into one which is the perfection of the exquisite, blissful, superior and true mind". He also states that this comprises Wisdom ( Prajña),
Precedents in Chinese Buddhism
Illustration of Shandao ( Ōtani University Museum) In Chinese Buddhism, the term 信心 (''Xìnxīn'') and other related compounds (such as 信心門, xìnxīn mén, "gate of the faith mind") appear in various sources like the ''Mahāparinirvāṇasūtra'' and the ''Shi Moheyan Lun'' (釋摩訶衍論, a commentary to the '' Awakening of Faith''). Various ChineseTanluan
The Chinese Pure Land patriarch Tanluan gives faith a central role for the practice of Pure Land Buddhism. According to Tanluan, reciting the names of the Buddha Amitabha has the power to eliminate ignorance and satisfy all of one's aspirations. However, some people are not in true union with the name of the Buddha and this is because of a lack of faith. If one's faith is not honest, definitive, continuous and one-pointed, then one will not be able to attain union (相應 xiāngyìn, or "association", "to be bound to",Shandao's triple mind of faith
The central concept of Pure Land faith taught by Shandao is the triple mind or "three minds" (三心), which is the mental attitude needed to attain birth in the Pure Land of Amitabha.Conway, Micheal. "Ethics in Pure Land School", in Cozort; Shields. ''The Oxford Handbook of Buddhist Ethics,'' Oxford University Press, 2018. The "Three Minds" are found in Shandao's extant works, like his commentary on the '' Amitayus Contemplation Sutra'' (''Guan Wuliangshou Jing'' 觀無量壽經) and in his ''Hymns in Praise of Birth'' (''Wangsheng Lizan Ji,'' 往生礼讃). They are also listed in the '' Contemplation Sutra'' and taught by other Chinese commentators like Jingying Huiyuan. According to Shandao, the "Three Minds" represent three qualities necessary for practitioners seeking birth in the Pure Land of Amitābha Buddha. They are:Meyer, Christian; Clart, Philip. ''From Trustworthiness to Secular Beliefs: Changing Concepts of Xin 信 from Traditional to Modern Chinese,'' p. 185. Brill, 2023. # The Sincere Mind (至誠心, zhicheng xin): This mind embodies the quality of complete sincerity and authenticity in one's trust in Amitābha Buddha. For Shandao, sincerity here means aligning one's intention entirely with Amitābha's vow to liberate beings. It implies an earnest and wholehearted commitment without pretense. # The Deep Mind (深心, shen xin): This mind reflects a profound trust and belief in the effectiveness of Amitābha's power and vow. Shandao interprets this as unwavering confidence that Amitābha's vow can indeed enable rebirth in the Pure Land. It also involves deep humility, recognizing one's own limitations and the inability to attain liberation through self-effort alone. # The Mind Aspiring for Rebirth (迴向發願心, huixiang fayuan xin): Often translated as "Aspiring-for-Rebirth Mind," this is the sincere desire and intention to be born in Amitābha's Pure Land. This mind also involves dedicating all merits accumulated from one's practices, thoughts, and deeds to this purpose. Shandao emphasized the importance of these three qualities as internal states that align the practitioner with Amitābha's vow. By cultivating these three mental attitudes, Shandao taught that one could ensure rebirth in the Pure Land regardless of one's level of doctrinal understanding or meditation skill.Japanese Pure Land
Shinjin (信心, often translated as "true entrusting" or "mind of true faith") is a general Japanese Buddhist term used in other traditions, especially in Japanese Pure Land Buddhism. Hōnen 法然 (1133–1212), the founder of Jōdo-shū and Shinran's teacher, discussed the idea of Shinjin basing himself on the teaching of Shandao about the threefold mind (sanshin 三心 ). However, the term Shinjin is particularly associated with theHōnen
Hōnen generally follows Shandao's explanation of the threefold mind or threefold devotional heart and exhorts his followers to "cultivate the threefold devotional heart". Hōnen explains the threefold mind as follows:Put succinctly, the Three-fold Devotional Heart is nothing more than just the earnest desire for birth in the Pure Land. The wish for birth in the Pure Land, truthfully and without pretension, is called the "Genuine Heart." The purity of this heart, which bears no doubt even for a moment that the vocal Nembutsu leads to Buddha Amitabha to come to welcome one at the time of death, is called the "Profound Heart." One's desire to be born in that Pure Land and to transfer one's accumulated merits of practice and wholesome deeds for Ojo (birth in the Pure Land) are called the "Heart Aspiring Ojo through the Transference of Merit." In short, if one wishes for birth in the Pure Land with purity of heart, one will by nature embody the Three-fold Devotional Heart.Furthermore, according to Hōnen, the triple mind is "the heart of the essential vow, which Amida Buddha made when he was a bodhisattva Dharmakara".Atone Jōji & Hayashi Yōko : ''The Promise of Amida Buddha, Hōnen's Path to Bliss'' (''Kurodani Shōnin wagotōroku''); p. 138. Boston, Wisdom Publications, 2011. He also writes that it is not necessary to have some deep scholarly understanding to develop this faith, since:
The threefold devotional heart was designed for even the most ignorant. Those who are not even aware of the name of the threefold devotional heart can also possess the three parts of it without knowing anything about them. Accordingly when one hears that Amida Buddha will certainly receive us into the Pure land through total reliance on him and the single-hearted recitation of his name – if, with deep faith in these words without questioning, one desires to be welcomed by him and recites his name – one will embody the threefold devotional heart naturally because one's heart is in accordance with the threefold devotional heart.Hōnen also taught that there are two types of the threefold heart: "the threefold devotional heart that encompasses wisdom and the threefold devotional heart that encompasses practice".Atone Jōji & Hayashi Yōko : ''The Promise of Amida Buddha, Hōnen's Path to Bliss'' (''Kurodani Shōnin wagotōroku''); p. 367. Boston, Wisdom Publications, 2011. The threefold heart of faith which encompasses wisdom is developed gradually through study of the Pure Land scriptures. The threefold heart of practice meanwhile is "devotion in the recitation of nembutsu, unshakable faith, and aspiration for birth in the Pure Land."
In Shinran and Jōdo Shinshū
Shinran ( Nara National Museum) Shinjin became a major element in the teachings of Shinran, who is credited with transforming and systematizing Pure Land beliefs into the school of Jōdo Shinshū (浄土真宗, "True Pure Land School").Lee, Kenneth D.. (2004). "Comparative Analysis of Shinran's Shinjin and Calvin's Faith". ''Buddhist-Christian Studies'', 24(1), 171–190. For Shinran, Shinjin represented a radical interpretation of faith as total reliance on Amitābha (Japanese: Amida) Buddha's saving vow, contrasting with the traditional Buddhist emphasis on self-power (''jiriki'' 自力) practices such as meditation and ethical perfection. Furthermore, Shinran saw shinjin as the essence of Pure Land Buddhism, as he states in ''Notes on 'Essentials of Faith Alone:'' "Know that the true essence of the Pure Land teaching is that when we realize true and real shinjin, we are born in the true fulfilled land".Olson, Carl, ''Original Buddhist Sources,'' Rutgers University Press, 2006, ''p. 323''. According to the Shinran, all the various mental qualities discussed by the past masters like Vasubandhu (who speaks of the undefiled mind, the peaceful mind and the blissful mind, as well as the five mindfulnesses) and Shandao (who teaches the three minds), are really all aspects of one quality, ''Shinjin''. Shinran draws on passages in Vasubandhu's ''Upadeśa on the Sūtra of Amitāyus'' where he speaks of the "single mind" or "single mindedness" to support this position. In Shinran'sWe see clearly that sincere mind is the mind that is the seed of truth, reality, and sincerity; hence, it is completely untainted by the hindrance of doubt. Entrusting is the mind full of truth, reality, and sincerity; the mind of ultimacy, accomplishment, reliance, and reverence; the mind of discernment, distinctness, clarity, and faithfulness; the mind of aspiration, wish, desire, and exultation; the mind of delight, joy, gladness, and happiness; hence, it is completely untainted by the hindrance of doubt. Aspiration for birth is the mind of wish, desire, awakening, and awareness; the mind of accomplishment, fulfillment, performance, and establishment. It is the mind of great compassion directing itself to beings; hence, it is completely untainted by the hindrance of doubt. Here, in considering the literal meanings of the terms for them, we find that the three minds are the mind of truth and reality, free of any taint of falsity; they are the mind right and straightforward, free of any taint of wrong and deceit. Truly we know, then, that this is called shinjin* because it is untainted by the hindrance of doubt. Shinjin* is the mind that is single. The mind that is single is shinjin that is true and real.Thus, Shinjin has other dimensions besides devotion and trust, including a joyful aspect, aspiration, lack of doubt, and wisdom or discernment.
As Amitabha's mind
The ultimate dimension of shinjin is that it is non-dual with Amitabha Buddha. Shinran taught that true Shinjin is not self-generated but rather is a gift of grace granted by Amitābha, who is always calling out to beings to guide them to the Pure Land. Thus, James C. Dobbins writes:For Shinran, faith is not the believer's individual act of volition, a conscious decision in favor of Amida and Pure Land; instead, it is a state wherein humanly contrived choices cease and one reposes effortlessly in Amida's embrace. Amida's mind and purpose become one's own mind and purpose. In fact, faith is none other than Amida's mind transmuted in the person.According to Yoshifumi Ueda, "Shinjin is the mind of Amida Buddha given to and realized in a person. Shinran interprets shin (信) to mean truth, reality, sincerity; jin (心) means mind. When shinjin is realized, Amida's mind (wisdom and compassion) and the practitioners mind of blind passions become one."Ueda, Yoshifumi (1985)
Buddha-nature is great shinjin. Why? Because through shinjin the bodhisattva-mahasattva has acquired all the paramitas from charity to wisdom. All sentient beings will without fail ultimately realize great shinjin. Therefore it is taught, "All sentient beings are possessed of Buddha-nature.Shinran also writes: "Faith means single-mindedness. Single-mindedness means the indestructible mind. The indestructible mind nowiki/>vajra mind">vajra.html" ;"title="nowiki/> nowiki/>vajra mindmeans the mind aspiring for complete enlightenment [
Shinjin and practice
Since in Shin Buddhism, Shinjin is none other than the Buddha's power working through one, the actual details of how one practices Buddhism and recites the name of the Buddha (When the thought of saying the Nembutsu emerges decisively from within, having entrusted ourselves to the inconceivable power of Amida's vow which saves us, enabling us to be born in the Pure Land, in that very moment we receive the ultimate benefit of being grasped never to be abandoned. Bloom, Alfred.
The Foundation of Shinran's Faith: Supremacy of the Vow in the 'Tannisho'
'' Buddhist Study Center (BSC), Honpa Hongwanji Mission of Hawaii.
Settled shinjin
As Ueda notes a key distinction in Shinran's writings is between those who have not attained truly settled Shinjin and those who have If one's shinjin is not truly settled and one is unsure of one's birth in the pure land, Shinran states that one should "to begin with, say the nembutsu in aspiration for birth". He also exhorts all people to "give yourselves up to Amida's entrusting with sincere mind" and "free yourself of self-power calculation". Furthermore, in the Shin tradition, one way to open oneself up to true shinjin in the Buddha is through "deeply listening" (monpo) to the teachings, the Buddha's Dharma and the boundless call of Amitabha Buddha (which is the nembutsu), which is also called "deep hearing of the light".Taitetsu Unno. ''River of Fire, River of Water: An Introduction to the Pure Land Tradition of Shin Buddhism'', pp. 12, 30, 47–49, 56, 90. Random House Publishing Group, 1998. Regarding what kind of attitude one should have while reciting the nembutsu, Shinran also writes that the Pure Land Buddhist should "thinking of the Buddha's benevolence, devote himself to the nembutsu in order to respond with gratitude for that benevolence, and should hope for peace in the world and the spread of the Buddha Dharma." Once Shinjin has been attained, it may lead to feelings of gratitude and compassion. As Shinran writes "the waters of foolish beings' minds, both good and evil, are transformed into the mind of great compassion" (''Shozomatsu wasan'' 40). This experience also means that a person of shinjin has the sense that their birth in the Pure Land is assured. Shinjin may also express itself as a desire to live in harmony with Buddhist precepts and teachings and to share the teachings with others as a way to repay the Buddha's kindness. This inner transformation is described by Shinran who writes "when we entrust ourselves to the Tathagata's Primal Vow, we, who are like bits of tile and pebbles, are turned into gold". As such, Daniel G. Friedrich, describes this transformation as one in which "that which is pure and good becomes one with that which is vile, evil, and impure". However, for Shinran, shinjin does not lead to moral perfection here and now, rather Shinjin and our assurance of birth in the Pure Land (and thus, our futureRennyo and ''anjin''
Shinjin is matter ofclearly discerning the significance of Amida Buddha's Primal Vow and single-heartedly taking refuge in Amida; this we call decisive settlement of anjin. Therefore full realization of the significance of the six characters " na-mu-a-mi-da-butsu" 南無阿弥陀仏] is the substance of decisively settled faith. That is, the two characters "na-mu" indicate the receptive attitude of sentient beings who entrust themselves to Amida Buddha. Next, the four characters "a-mi-da-butsu" signify the dharma through which Amida Tathāgata saves sentient beings. This is expressed as "the oneness in 'namu- amida-butsu' of the person and dharma i-hō ittai no namu-amida-butsu 機法一体の南 無阿弥陀仏
References
Bibliography
*Kasulis, Thomas P. (1981). Review: Letters of Shinran: A Translation of Mattōshō. Volume I: Shin Buddhism Translation Series I by Yoshifumi Ueda, Philosophy East and West 31 (2), 246–248 *Friedrich, Daniel G. (2008)External links
* Jodo Shinshu Hongwanji-ha