Centrality of faith in Pure Land Buddhism

[Lazy Eye]

A question for anyone who is practicing or interested in Pure Land, in any of its various forms...

I think we can agree that faith is at the heart of nembutsu/nianfo practice. Otherwise, one is reciting empty words, right? You could just be saying "scrambled eggs" over and over, to the same effect. So it's only significant within the context of a deep trust in Amida and his vows.

But how does this faith develop in the first place? Is it just a question of having an innate capacity or affinity, or is it something one can consciously develop? If so, how? What is the basis for it? Is it about having certain karmic roots?

My understanding is that in Chinese Buddhism, one can cultivate and develop 信心. But in Shinran's radical revision, the idea of cultivation is thrown out altogether -- there's really nothing we can do to "make" it happen; to think otherwise is ego and delusion. So how does it happen? And if it doesn't happen, then what? Just out of luck?

[FBM]

I'd also like to see someone propose/explain a mechanism through which this and a handful of other claims work.

[andyrobyn]

In my tradition, it is devotion and confidence in the teachings, the practice, the path and the lineage which is more important than the actual recitations, visualisations etc.

[Lazy Eye]

Not sure how much this illuminates the question, but according to Shinran what we translate as "faith" or "trust" (shinjin) is actually another name for buddha nature:


This shinjin is the aspiration to bring all beings to the attainment of supreme nirvana; it is the heart of great love and great compassion. This shinjin is Buddha-nature and Buddha-nature is Tathagata.


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." Great shinjin is none other than Buddha-nature. Buddha-nature is Tathagata.

So if it is the same thing as buddha nature, then like buddha nature it must be inherent in sentient beings -- so, as in Zen, to strive for it is the wrong approach. Instead, enlightenment is a process of recognition. Still the question remains as to why some people experience this recognition and others don't -- or, if all beings will eventually realize their buddha nature/shinjin as Mahayana seems to assure us, why it happens more quickly to some than to others.

I guess this is a problem in Zen too?

[Lazy Eye]

In my tradition, it is devotion and confidence in the teachings, the practice, the path and the lineage which is more important than the actual recitations, visualisations etc.

Hi Andy. That makes sense. And seems to be aligned with saddha as presented in the Pali Canon, as well as the act of taking refuge in the Triple Gem.

Apparently the term shinjin is also closer to"conviction" or "trust" than it is to "faith" as it would be understood in the Judeo-Christian sense.