“If, when I
attain Buddhahood, sentient beings in the lands of the ten directions, who
awaken aspiration for Enlightenment, do various meritorious deeds and sincerely
desire to be born in my land, should not, at their death, see me appear before
them surrounded by a multitude of sages, may I not attain perfect
Enlightenment.”[1]
(19th
Vow)
“If, when I
attain Buddhahood, sentient beings in the lands of the ten directions who,
having heard my Name, concentrate their thoughts on my land, plant roots of
virtue, and sincerely transfer their merits towards my land with a desire to be
born there, should not eventually fulfil their aspiration, may I not
attain perfect Enlightenment.”[2]
Generally speaking, Buddhist practices taught by Shakyamuni can be
classified into two groups:
1.
meditative practices
2.
non-meditative practices
Meditative
practices include various types of meditation and visualization that we can
find in all schools of Buddhism from Theravada to Mahayana and Esoteric
Vajrayana[3].
Non-meditative practices include chanting sutras, observing precepts,
abstaining from evil, doing various good acts, etc.
These meditative
and non-meditative practices are said to generate merit or positive karmic
energy (they are both considered meritorious deeds) that help the practitioner
attain higher rebirths or spiritual states. These merits can also be transferred or
directed toward various goals, including one’s future Enlightenment.
However, Shinran
said that as long as we are not enlightened and our minds are darkened by
ignorance, we cannot create genuine or pure merit:
“With
minds full of malice and cunning, like snakes or scorpions,
We cannot accomplish good acts through self-power;
And unless we entrust ourselves to Amida’s directing of virtue (merit),
We will end without knowing shame or self-reproach”.[4]
We cannot accomplish good acts through self-power;
And unless we entrust ourselves to Amida’s directing of virtue (merit),
We will end without knowing shame or self-reproach”.[4]
This is
especially true in the period of the last Dharma age (Mappo)[5]
in which we now live. Only the Buddhas, and of course, Amida Buddha, can have
true merit. Shinran considered merit transference from the practitioner toward
Enlightenment as being futile, and he said that the true merit (virtue)
transference actually takes place from Amida Buddha to the devotee who has
faith in Him. Thus, we should give up any thought of generating or accumulating
merit and instead rely exclusively on Amida Buddha’s Power of salvation. This
exclusive reliance was presented in the 18th Vow (Primal Vow) as I have explained previously. In the Primal Vow, there is no mention of merit or
things that the practitioner should add to the power of Amida, just wish to be
born in the Pure Land, have faith and say the Name.
However, the situation is that not all practitioners are able to give up entirely the
attachment to their personal power in reaching birth in the Pure Land. They
simply cannot rely exclusively on Amida but think there is still something they
need to add to His Power so that they will deserve to be born in the Pure Land.
Thus, they remain attached to the idea of merit (virtue) accumulation even if
they also partially rely on Amida. This kind of faith mixed with reliance on
their own merit and personal power is not in accord with the 18thVow, but still, Amida does not abandon such people. Especially for those who are
not capable to rely exclusively on Him, but still wish to be born in His Pure
Land, He created the 19th and 20th Vows. Followers
of these two vows will be born in the borderland of the Pure Land in embryonic
form, as I will explain in more detail when I reach sections 43 to 45 of this sutra.
What does Amida say in the 19th Vow? That those who aspire
to Enlightenment, do various meritorious deeds in order to be born in the Pure
Land will see Amida Buddha at their death surrounded by many sages, welcoming
them in the Pure Land. The various meritorious deeds mean they continue to
practice many kinds of meditative and non-meditative practices. For example,
whenever they do a visualization or contemplation of Amida in accord with the Contemplation
Sutra or even when they do other meditation techniques when they observe
precepts, do a good deed like saving a life, abstaining from meat, etc., they
think this will help them to be born in Amida’s Pure Land. Thus, they embrace the
idea of transferring the merit of these practices (meditative or
non-meditative) toward their future birth there.
Usually
followers of various schools do meditation practices or observe precepts, etc.,
in order to become a Buddha in this life, but practitioners of the 19th
Vow change the goal and direction of these meditative and non-meditative
practices towards becoming a Buddha in the Pure Land of Amida. This is the difference
between them and other Buddhists and this difference makes them enter Amida’s
influence and guidance.
Why is the
welcoming of Amida mentioned for this type of practitioners? Because they are
obsessed with having the right attitude of mind in order to make themselves
worthy of birth in the Pure Land. And as they do not rely
completely on Amida’s power, and think that their own self-power has an
important role in bringing birth in the Pure Land, they must indeed have a good
state of mind when they die in order to be born there. Thus, their last moments
are very important and the coming of Amida with a multitude of sages will help
them enter the Pure Land. However, if they do not practice seriously and
constantly and if they die without having a state of devotion and concentration
on Amida, they cannot have the vision of Him coming to welcome them, and so
their birth will not be certain.
The passage
showing the fulfillment of the 19th Vow is the one referring to the
middle grade of aspirants for birth in the Pure Land as explained at sections 23-25 [4b] and also the sections 43 – 45 related with birth in the embryonic form.
The followers of the 20th Vow make another important step
further into the Light of Amida Buddha. They do not stop at meditative and
non-meditative practices, but among all practices they chose only one, which is
to say the Name of Amida.
The expression
“hearing my Name” from the 20th Vow means to become aware of the
Name of Amida and to say it both in mind and with one’s mouth. It does not mean hearing
with faith or saying it as an expression of complete faith in Amida’s power, as
in the case of followers of the Primal Vow.The
concentration of thoughts on the land of Amida and the desire to be born there
is done this time through recitation of the Name. In the Smaller Amida Sutra
(Amida-kyo) the recitation of the Name of Amida is called the root of all
virtues because among all Buddhist practices recommended by Shakyamuni, the
recitation of the Name is supreme. So, to “plant roots of virtue”
mentioned in the 20th Vow means to recite exclusively the Name of Amida,
i.e. to choose among all practices only this practice.
Like followers
of the 19th Vow, those of the 20th Vow are also not free
of doubts and do not rely exclusively on Amida’s Power (Other Power/Tariki) to be born in the Pure
Land, but consider this Name recitation to be their own virtue and a practice
that depends on their own capacities to be done correctly (self-power nembutsu/jiriki nembutsu). So they transfer the
merits they think they accumulated through a good recitation toward birth in
Amida’s Pure Land. They are still dependent on their own power and their faith
in Amida is not absolute.
The passages
showing the fulfillment of the 20th Vow are contained in the sections 43 – 45 of this sutra which refers to birth in the embryonic form.
What we see from reading these two vows, the 19th and the
20th, is that people following them are also born in the Pure Land
of Amida and escape once and for all from samsara or birth and death. Amida
especially finishes these two vows with the promise that the practitioners
fulfilling the requirements contained in them will definitely be born in His
Pure Land. However, their birth is in an embryonic state in the borderland of the Pure Land. Unlike followers of the 18th
Vow (Primal Vow), those born through the 19th and 20th
vows do not immediately attain Buddhahood, but spend some time in the border
land (also called the castle of doubt, the womb palace, etc)until they overcome their doubts.
Many people go through these three vows of salvation (19th,
20th and 18th ) consciously or unconsciously in their
Buddhist practice. Many of us had a time when we practiced other Buddhist
methods to become a Buddha in this life after we abandoned various religious
paths or didn’t have any religion at all. Then, we heard about Amida’s Pure
Land and we stopped aspiring to attain Enlightenment in this life but wanted to
be born there. Still, doubting that birth in the Pure Land is so easy, we felt
we need to do something in order to deserve it, so we continued to follow
various practices based on self-power. Then, we heard that Nembutsu is the
greatest practice among all Buddhist practices, the root of all virtues, and we
start reciting it, but still, we felt this is too easy, so again attachment to
our own power kept us prisoners of doubts. And finally, after listening
again and again to the teaching, contemplating our true capacities and the Compassion
of Amida, we realized He is like a parent who wishes to save His children
quickly from the danger of fire and death, without waiting until they become
perfect. So, for the first time we truly heard the 18th Vow in which
no special virtue or capacity was mentioned in order to be born in the Pure
Land, and we received faith. Then, the Nembutsu we continued to recite was no
longer the Nembutsu based on self-power (jiriki nembutsu), but the Nembutsu of faith and gratitude (Other Power Nembutsu/Tariki Nembutsu).
With this Nembutsu of faith and gratitude, we’ll enter directly into the
presence of Amida, the Master of the Pure Land, where we too will become
Buddhas and forever join His work of saving sentient beings.
Shinran Shonin
said,
“The
depth of the Buddha’s benevolence is such that even with birth in the realm of
indolence and pride, the borderland, the city of doubt or the womb-palace,
which is brought about only through the compassion revealed in Amida’s
Nineteenth and Twentieth Vows, we meet with a happiness that surpasses
understanding. Thus the depth of the Buddha’s benevolence is without bound. But
how much more should we realize the benevolence of the Buddha with birth into
the true and real fulfilled land (“center” of the Pure Land) and attainment of
the Enlightenment of the supreme Nirvana.”[6]
*
Question:
Why
did Shinran say that we should not wait for Amida’s coming at the moment of
death? Will Amida not come for people of shinjin?
Answer:
The
person who has faith in the Primal Vow does not wait for the final moment of death
to have a good state of mind in which to say Nembutsu and be welcomed by Amida
Buddha, but receives faith during his present life and, as a consequence of this,
he immediately enters the stage of those assured of birth in the Pure Land
after death (the definitely assured state/the stage of the truly settled, etc).
The Nembutsu one says during one’s whole life is thus the expression of faith
and gratitude, and not the self power nembutsu. Shinran explained:
"
The idea of Amida’s coming at the moment of death is for those who seek to gain
birth in the Pure Land by doing various practices, for they are practicers of
self-power. The moment of death is of central concern to such people, for they
have not yet attained true shinjin. [...]
The
practicer of true shinjin (faith), however, abides in the stage of the truly
settled, for he or she has already been grasped, never to be abandoned. There
is no need to wait in anticipation for the moment of death, no need to rely on
Amida's coming. At the time shinjin becomes settled, Birth [in the Pure Land]
too becomes settled; there is no need for the deathbed rites that prepare one
for Amida's coming."[7]
He
also explained that “those who await Amida's coming at the end of
life have yet to realize shinjin and so are filled with anxiety, anticipating
the moment of death."[8]
People who say Nembutsu in self power are obsessed with having a good attitude of
mind when they die, just like followers of the 19th Vow who do various
meditative and non-meditative practices, and think that they can use the Name
of Amida like a tool to purify their negative karma so that they deserve more
to be born in the Pure Land. Contrary to this, people of faith (followers of
the Primal Vow), are relaxed as they know that Nembutsu actually works due to
Amida’s Power and so their saying of the Name is just an expression of complete
trust in Him. Shinran Shonin said:
“To
believe that each time you say the Name your karmic evil is eradicated is
nothing but to strive to attain Birth by eliminating your karmic evil through
your own efforts. In that case, you can attain Birth only by being diligent in
the Nembutsu to the very point of death, for every single thought you have
throughout the course of you life is a fetter binding you to birth-and-death.
But since our karmic recompense restricts us, we may, meeting with various
unforeseen accidents or being tormented by the pain of sickness, reach the end
of our lives without dwelling in right-mindedness; in such circumstances,
saying the Name is difficult. How then is the karmic evil committed in that
final interval to be eradicated? If it is not eliminated, is not Birth
unattainable?
If we
entrust ourselves to Amida's Vow that grasps and never abandons us (the Primal Vow),
then even though unforeseen circumstances, we commit an evil act and die
without saying the Nembutsu at the very end, we will immediately realize birth
in the Pure Land. Moreover, even if we do say the Name at the point of death,
it will be nothing other than our expression of gratitude for Amida's
benevolence, entrusting ourselves to the Buddha more and more as the very time
of Enlightenment draws near[9].
He also said:
The
desire to eradicate one's karmic evil through saying the Name arises from the
heart of self-power; it is the basic intent of people who pray to be in a state
of right-mindedness when their lives end. It therefore reveals an absence of
shinjin that is Other Power.”[10]
When
Shinran said that we should not wait for Amida's coming at the moment of death,
he did not mean that we are not actually received by Amida in His Pure Land
when we die or that He might not send one of His manifestations to us in our
final hours before death! Of course Amida can do that if He wants! What Shinran meant is that we should not
think that the moment of death is more important than our daily lives, and we
should not attach a false significance to it, fearing that if we do not
have a good state of mind or concentration in those final moments, then we will
not go to the Pure Land. The truth is that no matter we are or we are
not in a concentrated or good state of mind when we die, no matter if we say
the Nembutsu or die without saying it because of unforeseen circumstances, we
will be welcomed by Amida Buddha in His Pure Land if we already entrusted
ourselves to Him and said His Name in faith during our lifetime.
Thus,
our birth in the Pure Land does not depend on our saying the Nembutsu
often or seldom, or if we say it in the special moment of death, but on the
faith we have in the Power of Amida Buddha, which is what makes the Nembutsu
effective and our birth there attainable.
As
Shinran Shonin said,
"I,
for my own part, attach no significance to the condition, good or bad, of
persons in their final moments. People in whom shinjin is determined do not
doubt, and so abide among the truly settled. For this reason their end also -
even for those ignorant and foolish and lacking in wisdom - is a happy one.”[11]
*
Here is a video presentation and discussion on the same topic, that you might find it useful,
[1] The Three Pure Land sutras, translated into English by Hisao Inagaki in collaboration with Harold Stewart, revised second edition, BDK English Tripitaka12-II, II, IV, Numata Center for Buddhist translation and Research, 2003, p.16
[2] The Three Pure Land sutras, translated into English by Hisao Inagaki in collaboration with Harold Stewart, revised second edition, BDK English Tripitaka12-II, II, IV, Numata Center for Buddhist translation and Research, 2003, p.16
[3] For example, Shingon Shu in Japan and Tibetan Buddhism.
[4] Shinran Shonin, Hymns of the Dharma Ages, The Collected Works of Shinran, Shin Buddhism Translation Series, Jodo Shinshu Hongwanji-ha, Kyoto, 1997, p.422
[4b] Shinran Shonin indicated the sections 23-25 of the Larger Sutra as the place where we find the fulfillment of the 19th Vow, but when I deeply contemplate on the three grades of aspirants described there I realize that only the middle grade actually refers to practitioners who still cling to their self-power and are to be born in the border-land through the Gate of the 19th Vow. The higher level and lower level have elements which clearly indicate birth in the true fulfilled land of the Pure Land, like for example, the mention of “birth by transformation” of those in the high level which cannot happen in the borderland where there is only “embryonic birth”, and the mentioning of joyful acceptance and faith without doubts, etc, by those in the lower level which again cannot exist in beings who are about to be born in the border-land of the Pure Land.
[4b] Shinran Shonin indicated the sections 23-25 of the Larger Sutra as the place where we find the fulfillment of the 19th Vow, but when I deeply contemplate on the three grades of aspirants described there I realize that only the middle grade actually refers to practitioners who still cling to their self-power and are to be born in the border-land through the Gate of the 19th Vow. The higher level and lower level have elements which clearly indicate birth in the true fulfilled land of the Pure Land, like for example, the mention of “birth by transformation” of those in the high level which cannot happen in the borderland where there is only “embryonic birth”, and the mentioning of joyful acceptance and faith without doubts, etc, by those in the lower level which again cannot exist in beings who are about to be born in the border-land of the Pure Land.
[5] The last of Three Dharma Ages. Generally speaking, the doctrine of the Three Dharma Ages refers to the gradual decline of the capacities of beings to practice the Dharma and attain realization through it. The first period of 500 years after the physical death of the Buddha (parinirvana) is called the right Dharma age.
It is an age characterized by correct understanding and practice of the Dharma in all its aspects (meditation, wisdom and precepts) with often attainment of emancipation. The second Dharma age is called the semblance Dharma age, which lasted 1000 years after the previous one. It is characterized by gradual decadence in the determination by which practitioners, both monks and lay, practice the Way. Self indulgence slowly takes place and fills the minds and hearts of the followers. The breaking of precepts becomes more and more common among monks and nuns and “only a few attain the fruit of Enlightenment”. The third and last Dharma age lasts for 10.000 years after the second age. In it “only the verbal teaching remains”, while nobody is capable of observing the precepts and of truly practicing meditation or other Buddhist methods based on self power. Shinran said we are now living in this last Dharma age in which only the Pure Land teaching remains the only path to liberation. Read the articles “Thre Three Dharma Ages” and “Jodo Shinshu – the only effective path in this last Dharma Age” from my book, Jodo Shinshu Buddhist Teachings.
It is an age characterized by correct understanding and practice of the Dharma in all its aspects (meditation, wisdom and precepts) with often attainment of emancipation. The second Dharma age is called the semblance Dharma age, which lasted 1000 years after the previous one. It is characterized by gradual decadence in the determination by which practitioners, both monks and lay, practice the Way. Self indulgence slowly takes place and fills the minds and hearts of the followers. The breaking of precepts becomes more and more common among monks and nuns and “only a few attain the fruit of Enlightenment”. The third and last Dharma age lasts for 10.000 years after the second age. In it “only the verbal teaching remains”, while nobody is capable of observing the precepts and of truly practicing meditation or other Buddhist methods based on self power. Shinran said we are now living in this last Dharma age in which only the Pure Land teaching remains the only path to liberation. Read the articles “Thre Three Dharma Ages” and “Jodo Shinshu – the only effective path in this last Dharma Age” from my book, Jodo Shinshu Buddhist Teachings.
[6] Shinran Shonin, Lamp for the Latter Ages, letter 2, The Collected Works of Shinran, Shin Buddhism Translation Series, Jodo Shinshu Hongwanji-ha, Kyoto, 1997, p.527
[7] Shinran Shonin, Lamp for the Latter-Ages, letter 1, The Collected Works of Shinran, Shin Buddhism Translation Series, Jodo Shinshu Hongwanji-ha, Kyoto, 1997, p.523
[8] Shinran Shonin, Notes on the Inscriptions on Sacred Scrolls, The Collected Works of Shinran, Shin Buddhism Translation Series, Jodo Shinshu Hongwanji-ha, Kyoto, 1997, p.505-507
[9] Honen Shonin also said: “Our daily Nembutsu and Nembutsu at the time of death are no different at all. When we are visited by death, our daily Nembutsu becomes Nembutsu at death; if our life is prolonged, Nembutsu at death becomes Nembutsu of daily life."
Honen Shonin, Essential Discourse on Birth in the Pure Land through Nembutsu, The Promise of Amida Buddha - Honen's Path to Bliss; English translation of the Genko edition of the works of Honen Shonin - Collected Teachings of Kurodani Shonin: The Japanese Anthology (Wago Toroku), translated by Joji Atone and Yoko Hayashi, Wisdom Publications, Boston, 2011, p.125
[10] Shinran Shonin, Tannisho, The Collected Works of Shinran, Shin Buddhism Translation Series, Jodo Shinshu Hongwanji-ha, Kyoto, 1997, p.673
[11] Shinran Shonin, Lamp for the Latter Ages, letter 6, The Collected Works of Shinran, Shin Buddhism Translation Series, Jodo Shinshu Hongwanji-ha, Kyoto, 1997, p.531
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