Question: I have been
reading a lot of your blog articles, which really resonate with me. One
in particular, A simple analogy between Vajrayana and Jodo Shinshu to help undecided practitioners, stood out to me. I realize the article was written
for those who have not yet entered Vajrayana so that they can be realistic
about things.
But,
do you have advice for someone who has entered Vajrayana some time ago? I’ve
taken numerous empowerments and done a variety of practice. But Honen’s and
Shinran’s writings really resonate with me. And I’ve come to realize my own
limited capacity. How can someone like me enter into Shin practice and rely
solely on Amida, when I have all these other commitments and samayas to
maintain? It’s said that abandoning them would lead one to vajra hell. As
you’re the first Shin author I’ve seen mention this topic, I was wondering if
you have any advice.
My answer: I know there is a way for those who cannot follow their Vajrayana
commitments anymore. Simply go to each of the Masters (if you can) from whom you took
them and respectfully give them back so to speak. I do not know the exact words
for this action. This is also a polite way to let them know of the change of
focus in your practice. Vajrayana is Buddhism and Buddhism does not keep one
prisoner in a certain practice without offering a way out. However, do not
postpone trusting Amida Buddha and saying His Name for any reason as time is
precious and any day in human form may be the last.
I am going to offer you
now some explanations on why I think there is actually nothing wrong with
putting aside your Vajrayana practice for the Primal Vow.
As you have probably
read in my articles and books which are filled with passages from the sacred
texts, the Name of Amida Buddha contains the merits and virtues of all Buddhist practices, including those that you now respectfully put aside, so by saying
the Nembutsu of faith you automatically fulfill their goal. By entrusting
yourself to Amida Buddha and saying His Name you are assured of birth in the
Pure Land where you attain Buddhahood for yourself and all beings. Thus,
you fulfill all the aspirations included in your Vajrayana samaya, empowerments
and commitments. Even if you give up to the practices included in your
Vajrayana samaya, you do NOT abandon the essence of this samaya and of
the empowerments you received, which is the aspiration to attain Buddhahood for
all beings. What you do by saying exclusively the Name of Amida Buddha
is to change the focus from your illusory self-power to Amida's Power. Thus,
you continue your aspiration through Amida Buddha. You do not actually stop
Vajrayana self-power practices because you abandon Buddha Dharma and the Bodhi
Mind, as faith in Amida Buddha is itself the Bodhi Mind.
This is why I am certain
that your destination is NOT the Vajra hell, but the Pure Land of ultimate
Bliss where you will become a splendid Buddha, capable to save everybody. The
key is to have faith (shinjin). If one abandons his Vajrayana
practices which he promised he will do until the end of his present body
without having faith in Amida Buddha then yes, he might go to Vajra hell, but
if one gives up those self-power practices to entrust completely to Amida
Buddha and follows His Primal Vow, then he will certainly be born in His Pure
Land. Amida Buddha will NOT abandon you because you cannot do the self-power
practices involved in your Vajrayana samaya - you must have faith in Him and in
His capacity to save you. Anybody who entrusts to Him, says His Name in faith
and wishes to be born in His Pure Land (anybody who is in accord with His
Primal Vow), even if he is the lowest of the low, will be taken to His Pure
Land. Amida Buddha will NOT break His Promise because of any
commitments you took in the past. In His Primal Vow Amida did NOT
mention any exception from His salvation for those who break their
Vajrayana commitments and cannot follow Vajrayana practices anymore. He simply
invited ALL beings without discrimination to accept His helping hand.
I hope this helps. According to the 17th Vow, ALL BUDDHAS praise
Amida's Name and encourage beings to say it, including those Buddhas who
preside and guide beings on the Vajrayana Path. This means that you did
not hear about the Primal Vow by chance, but through their compassionate
guidance. Thus, do not think to the Name of Amida Buddha in opposition
with the essence of your empowerments, samaya and commitments in Vajrayana.
Amida Buddha is not their enemy but the quickest and safest way to fulfill them.
As a polite gesture you can inform your previous Masters from whom you received
the empowerments about your wish to dedicate exclusively to Amida Buddha in
accordance with His Primal Vow. You may even show them this letter or explain to
them your decision by using words from this letter. I am sure they will
understand as they are not messengers of fear.
PS: Please read this
article The Nembutsu is True and Real which
is actually a chapter in my book Simple Teachings on Emptiness and Buddha nature. In
the article you will find many passages who show the infinite merits of
Nembutsu and how it fulfills and contains the merits of all practices. Ultimate
Reality itself is the essence of the Name of Amida Buddha which is given freely
to all, and especially to those who cannot save themselves by any other means.
Nobody is abandoned.
- fragment from a letter -
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