MURYOKO
'Infinite Light'
Journal of Shin Buddhism
John Paraskevopoulos
Faith
It has recently come to this editor's attention that there is now a renewed debate brewing in certain circles over the appropriateness of using the English word 'faith' to describe the central experience in Shin Buddhism, sometimes referred to as shinjin in Japanese. The dispute centers on whether using the word 'faith' misrepresents the experience in question owing to the 'baggage' with which this term is invested by the Christian tradition. On the other hand, some commentators are loath to rely on a technical Japanese word to describe such an important realization given its lack of natural resonance for English speakers. Clearly, there is some merit in both positions and it seems important, therefore, that any resolution of the problem attempts to do justice to both sets of concerns.
Firstly, it is important to point out that the word 'faith' has a much broader meaning than that which is usually ascribed to it in conventional theological discourse in the West. It has its etymological roots in the Latin fidere which means 'to trust' - not a blind trust, of course but a trust or confidence based on an apprehension of the truth. In this respect, it is opposed to doubt in that it presupposes a strong conviction of certainty unlike 'belief', with which it is often confused, which has a strong aspect of 'wishful thinking' at its core. So although faith is grounded in a feeling of certainty, it is not based on some capricious or arbitrary emotion wherein one projects one's deepest hopes and aspirations. To be sure, this 'absence of doubt' is not generated by purely logical considerations (whence the superficial criticisms it often attracts by myopic rationalists) but by spiritual intuition - both immediate and compelling - which is known by Buddhists as prajna. This is none other than the Buddha's wisdom as given to sentient beings and this is precisely what gives faith its power and conviction. It is a knowledge that transcends the illusory vicissitudes of vain human reasoning and provides a beacon of illumination and joy in an otherwise darkened world of ignorance (avidya). Faith, therefore, far from being a belief in things that cannot be proved is, on the contrary, the very foundation for any and, indeed, all certainties that we are able to apprehend. It is the very touchstone that makes truth possible at all - not because of any merit or wisdom on our part but because its source is the Buddha of Infinite Wisdom. Faith is this very wisdom as it is manifested through our minds and hearts.
We can say then that although shinjin is a traditional term that is rightly used in many contexts in discussing the Shin experience, it can also be said to lack organic roots in our own culture and language which call for a more familiar and natural term to describe something so fundamental. The proper response to the complaint that 'faith', as ordinarily used, fails to do justice to this experience is not to abandon the term altogether but to rehabilitate it to its original and deeper meaning. And this requires that we make all necessary efforts to dispel the misconceptions, to which we are easily prey, and to explain - responsibly and accurately - the full import of the 'Other Power' faith to all those who seek spiritual relief in Amida Buddha.