Jodo Shinshu is based upon the Bodhisattva ideal of an “enlightenment being” who seeks Buddhahood through the systematic
practice of the perfect virtues (paramita) but renounces complete entry into Nirvana until all beings are liberated from the miseries of
transmigrating through birth-and-death existence (samsara). The determining factor for this action is compassion, supported by highest
insight and wisdom (prajna). A Bodhisattva is willing to shoulder the suffering of all sentient beings. They provide active assistance
by transferring their own karmic merit to others. The way of a Bodhisattva begins with arousing the thought of Enlightenment
(Bodhichitta) in them and making the Vow (pranidhana) to lead all beings to Nirvana, as an expression of the “mind directed toward
Enlightenment.”
In the Kyogyoshinsho, Shinran Shonin discusses two kinds of Bodhisattva Merit-Transference: One is the Phase of Going (Oso
Eko), and the other the Phase of Returning (Genso Eko). “With regard to the Merit-Transference in the Phase of Going,” Shinran
wrote, “there is the True Teaching, Practice, Entrusting, and Enlightenment.” “Merit-Transference in the Phase of Returning,” he
continued, “is the activity in the Stage of Benefiting and Teaching Others.”
The Sanskrit word for Merit-Transference, parinama (eko in Japanese), has the meaning of “alteration,” “transformation,” “development,” and “turning and moving towards.” In essence, it pertains, then, to turning one’s merit over to another person or object.
Mahayana Buddhism speaks of a Bodhisattva’s turning their merit of practice toward Enlightenment and sentient beings in order
to become a Buddha, a fully awakened one. In Shin Buddhism, the Phase of Going pertains to attaining birth in the Pure Land
and realizing Enlightenment oneself. The Phase of Returning directly refers to the aspect of returning to the defiled worlds to liberate
suffering beings, but, in a broader sense, it implies all the activities of a Bodhisattva manifested by those born in the Pure Land. It is
by the power of the Twenty-Second Vow (of the Larger Sutra) that those beings that have attained Enlightenment perform the various
activities of a Bodhisattva.
Children are taught to share from an early age. We often share our food with our pets. How many of us have given table scraps
to our pet dog, sitting under the dinner table at our knees and looking up at us with those sad eyes? Or, have taken home a “doggy
bag” from the restaurant? We, as Buddhists, are told that we can always share the Dharma, even if we do not have anything material
to give to another. To give, however, we must first receive.
Before doctors and lawyers can help others, for example, they must first receive training, and practice what they are taught. According
to Shinran Shonin, however, unlike this example, to “receive the Entrusting Mind of Buddha” (Shinjin, in Japanese) does not
necessarily mean that we can directly give it to others. In like manner, where does a doctor or lawyer posses the knowledge they
have received? In their medicine cabinet or briefcase? It is not something that they possess, but rather that which has been passed,
and is on loan to them. The full use of their knowledge (training, practice, and education) is made manifest when they use it, not
merely retain it.
Furthermore, at times isn’t a doctor also a patient? And can’t a lawyer also someday need the services of a lawyer? What then?
A doctor who is in need of major surgery needs the assistance of another doctor. And there is an old expression that “the lawyer who
represents himself has a fool for a client.” We, too, even though we have diligently studied the Dharma, need to rely upon a power
greater than our own calculative mind when we ourselves are the objects of needed assistance. Amida’s Vow Power is thus assisting
us in our Enlightenment.
We can share the Dharma with others but it is also most important to share it with ourselves. This means to place one’s life in
Buddha’s hands — to entrust wholeheartedly in our teacher. Wouldn’t a doctor or lawyer do the same, seeking assistance or representation
from their teacher? In the example of the lawyer, however, it is not a matter of Buddha representing me, but rather, whether
or not I am representing the Buddha. To study the Buddha-Dharma (to be its recipient) is to imitate the Buddha.
Relying on Amida is as though we were relying on the source of our having received knowledge and training. The more we receive,
the more we can give. This is not, however, based upon our own capacity to receive, but rather, the capacity of the Buddha to
give, in other words, to transfer merit. Our ability may be likened to a bucket holding water: The more filled it is the more water it
can transfer to the plants. Yet, its capacity has a limit. It can only be filled to its brim — to a certain extent. But if the supply of water entering the bucket is limitless, say like the ocean, then the bucket can be used to carry water to great capacity. We are like this
bucket — a receptacle for the Great Dharma Sea, being utilized to carry water for the nourishment and sustenance of all living
things. The more we want to give, the more we must allow ourselves to receive. But being filled has limited benefit unless we are
constantly “emptying” the bucket. By constantly emptying, or flowing forth with Dharma, we leave room to be constantly filled —
over, and over again. This relationship of emptying and being filled is like our relationship with Amida Buddha and all sentient beings
in “Namo Amida Butsu.”
