The Life of Endowed Trust

	For the few moments we have together in this time of 
meditation, I want us to reflect on Shinran's words and witness 
which are the key to the vitality and growth of Shin Buddhism.
	As Shinran looked back over his relationship to his teacher 
Honen, he indicated the importance of this event in terse 
statement, by noting that in 1201: "I, Gutoku Shaku Shinran, 
abandoned the sundry acts and took refuge in the Original Vow."  
Decades after their meeting, Shinran clearly remembered the 
decisive impact Honen had on his life.  The reverberations of this 
momentous turning point reach us today, so that we are gathered 
together today to share in that great event.  We are still moved 
by the ripples that move out from that initial point of Shinran's 
transformation.  It is a wondrous mystery how spiritual influence 
moves down the centuries to give new and fresh meaning to distant 
peoples and times.
	As a memento of the relationship between the teacher and the 
disciple, Honen permitted Shinran to copy his book, the Treatise 
on the Nembutsu of the Select Original Vow.  We call it for short 
Senjakushu.  Shinran also made a portrait of his teacher.  Today 
we would take a photograph, as a reminder of the significant 
events. Like a kinen shashin.
	In that ancient time, people thought very concretely and 
specifically.  Buddha's compassion and wisdom were not simply 
abstract terms.  Rather, these qualities were embodied, or 
expressed in real people.  the reality of the value was seen in 
the reality of the person. Honen, for Shinran, was the embodiment 
of Seishi Bosatsu, as the expression of the Wisdom of Amida.  
Prince Shotoku was the embodiment of Kannon, the Bodhisattva of 
Compassion.  Shinran also saw his wife Eshin-ni as Kannon, and 
Eshin-ni, in turn, regarded Shinran also as the embodiment of 
Kannon.
	We learn from these examples that truth, and spiritual 
values, however much we affirm and support them, have little power 
unless they are embodied, given flesh and blood expression, in our 
human relationships and actions.  Shin Buddhism will have little 
meaning in our modern world unless we express its truth through 
our lives wherever we find ourselves.
	When Shinran thought about the great privilege Honen gave 
him, he exclaimed:
			What a joy it is, that I place my mind in the soil 
	of the Buddha's Universal Vow and I let my thoughts flow 
	into the Sea of Inconceivable Dharma.  I deeply acknowledge 
	the 	Tathagata's Compassion and sincerely appreciate the 
	Master's 	benevolence in instructing me.  As my joy 
	increases, my 	feeling of indebtedness grows deeper.
	
	In these succinct, brief statements Shinran indicates have 
the characteristics of Shin spiritual life.
	1. I place my mind in the soil of the Buddha's Universal Vow.
Here we have the footing or basis of shinjin/Endowed Trust.
	2. I let my thought flow into the sea of the Inconceivable 
	Dharma.
In this affirmation we have the focus of shinjin/Endowed Trust.	
	3. As my joy increases, my feeling of indebtedness grows 
	deeper.
This statement suggests the fruit of shinjin/Endowed Trust.

1. I place my mind in the soil of the Buddha's Universal Vow.
	The term soil can mean ground.  It can mean footing, a place 
to stand, a foundation.  Soil is a condition for the growth of the 
seed.  It has nutrients.  It is a basis for creativity.  When we 
place our mind in the soil of the Buddha's vow, it suggests we 
have a basis for our conviction, a foundation for our religious 
reflection.  We know where we are at or in contemporary speech - 
"we have it together".  Perhaps, you have been to a large shopping 
center.  Directories usually mark "You are here."  You must know 
where you are at before you can locate the way to your 
destination.  It is true on any map.  A map only becomes 
meaningful from the point where you are.
	When our footing and standpoint is the Buddha's Universal 
Vow, we can better chart our path through life.  The Vow clearly 
points the direction toward the future for ourselves and the 
Sangha as a whole.
2. I let my thought flow into the sea of the Inconceivable Dharma.
	Shifting the image from the soil to sea Shinran suggests that 
our thought is absorbed into, merges with, the sea of Dharma.  The 
image of the sea implies breadth, depth.  In other passages, 
Shinran tells that the rivers of our passions become of one taste 
with sea of the Dharma. The sea absorbs everything (Kosowasan, 
Donran, 41, 42)  It suggests the unconditional embrace of Amida 
which never abandons.
	As our spirits flow into the sea of Dharma, our thoughts are 
permeated by the wisdom and compassion of the Vow.  When our 
thought shares the one taste of the Dharma, we have a focus for 
our lives.  There is much talk today about being centered.  Some 
make wealth, success, etc. their center.  We are whatever we make 
the center of our lives.  We must each, as Shin Buddhists, ask 
ourselves: Is the One Taste of the Dharma the flavor of my life?  
Is my life centered in the Dharma?
	As a practical matter, do we spend much time reading, 
studying, thinking, discussing the meaning of the Dharma?
3. Through his experience and self-reflection, Shinran became 
deeply aware of the Tathagata's compassion which was mirrored in 
his teacher's great kindness to him. He declared: "my joy 
increases, my feeling of indebtedness grows deeper."
	The fruition of Shinran's shinjin/Endowed Trust was, on the 
one hand, a profound joy and, on the other, a deep sense of 
responsibility, commitment.  The fruit of being rooted in the soil 
of the Vow and of one taste with the sea of the Dharma, was a 
confidence, a sense of liberation.  
	The joy is something beyond mere happiness which is based on 
external conditions. The people who have realized the diamond-life 
mind of shinjin are the equals of Queen Vaidehi and have been able 
to realize the insights of joy, awakening, and confidence. (quoted 
in KGSS, Shin, 276, comment on Yung.). It involves the whole 
person for "joy expresses gladness in body and mind." (KGSS,Shin, 
p. 257).  It is benefit number 7 among the ten spiritual benefits 
of shinjin, the benefit of having great joy in our hearts. Joy and 
shinjin/Endowed trust are inseparable, for "the mind of great joy 
is true and real shinjin." (KGSS, Shin, p. 258).
 	We have used the term Anjin more than shinjin in our 
tradition from the time of Rennyo.  Anjin is the tranquil mind, 
the tranquility that derives form our confidence in the truth and 
embrace of the Vow.  It is the certitude that arises in the moment 
when our trust becomes real.  It is a moment of religious 
awareness that illumines ourselves and our world.  In everyday 
terms, it is the moment we come to know who we really are, when 
our identity becomes secure; when we stand on a rock foundation-
footing and focus in the midst of the shifting, turbulent sands of 
change and difficulty that engulf us.
	From that joy-confidence arises a commitment, a sense of 
responsibility for what has been given to us by all those who have 
enabled the teaching to reach us.  Shinran expressed gratitude not 
only to Honen, as central as he was, but to all the preceding 
teachers who gave direction and meaning to the teaching from 
earliest times.  We also are debtors to the ages for the 
opportunities we have to bear the teaching and share it.  Shinran 
made Zendo's statement Jishinkyoninshin the motto of his life - it 
means to share the faith which one has received with others.  This 
is the true way to express gratitude to the Buddha (KGSS, Shin, 
271):  
		To realize Shinjin and to guide others to shinjin 
		Is among difficult things yet even more 
			difficult.
		To awaken beings everywhere to great 
			Compassion.
		Is truly to respond in gratitude to the 
			Buddha's benevolence.

	The welfare and future of Shin Buddhism in Japan and the West 
depend greatly on our footing in the soil of the Vow and our focus 
on the sea of the Dharma and the fruition the joy that inspires 
our gratitude and responsibility to share the Dharma with others.