“When we say that the
Jodo (Pure Land) is superior to all other sects, and that the Nembutsu is
superior to all other religious disciplines, we mean that it provides salvation
for all classes of sentient beings. Of course, meditation upon the Absolute,
heart longing for perfect knowledge (Bodhi), the reading and reciting of the
Mahayana Sutras, the mystic practices of the Shingon, the meditation of the
Tendai, and so on, all belong to the Dharma of the Buddhas, reveal their
superiority, and tell us how to cross over the sea of birth and death. And yet
on the other hand, they are quite beyond the capacity of people living in these
later degenerate times. After the ten thousand years of these latter evil days
have passed, the average length of human life is to be shortened to ten years,
and many will degenerate so that they will be guilty of the ten evil deeds and
the five deadly sins, and yet the whole of them old and young, male and female,
all without exception, are included within the scope of that Primal Vow, and
are given the assurance that they will be cared for and never forsaken, if they
will but repeat the Nembutsu ten times, or even once. This is why we insist
that the Nembutsu quite outrivals all other sects and disciplines.”[1]
Commentary:
As we see in the above text, Honen used the word “superiority” two times, first in relation with the Pure Land Nembutsu school (“the Jodo is superior to all other sects”) and second while referring to other Mahayana schools who also “reveal their superiority” because they too have methods for crossing the ocean of birth and death. This aspect and his next explanations clarify that his intention was not to slander other Buddhist schools and Dharma Gates but to show the universal applicability of the Nembutsu and Amida’s Primal Vow versus the limited relevance of other practices. Shinran was also in agreement with his Master Honen, when he said:
„The two forms of relevance are: first, limited relevance; second, universal relevance. The Pure Land is the teaching of universal relevance.”[2]
While all Buddhist practices and methods are good and excellent because they were taught by the Buddhas, not all of them can be followed by everybody as some require special capacities, time, discipline and wisdom. Not many can do complicated visualizations, meditate on the Absolute (Buddha nature), sit in a rigorous posture, do the various mystic practices of the esoteric schools or even spend their entire time in studying and reciting Mahayana sutras, etc. On the other hand, anybody can get the simple “come as you are” message of Amida Buddha, say His Name in faith and rely on Him to be born in His Pure Land after death.
Nothing is easier than saying Namo Amida Bu (I take refuge in Amida Buddha/Homage to Amida Buddha). This Nembutsu is not a religious discipline in the sense that it doesn’t need to be said while sitting in a specific posture of body and with a special attitude of mind. The Name of Amida Buddha can be said in many forms, any circumstance, no matter if we sit, stand up, walk, lay down, and even with a scattered mind. This is because the efficacy of Nembutsu does not depend on us but on Amida’s power invested in His Name. Even the word “recitation” is not quite perfect, although we use it, when referring to Nembutsu. This is because recitation still means a certain discipline in the pronunciation and sound which is not required by Amida who in His Primal Vow used the expression “say my Name”. Thus, Nembutsu is not actually a discipline or a practice (although we also use this word sometimes) like that of other schools where a mantra must be recited in a certain way and with a specific attitude of mind or for as many times as possible.
Even those living in the last Dharma age (Mappo) like us, or during the period that will follow it in which human life’s expectancy will decrease to ten years due to many wars, famine and epidemics, can still be saved if they only say Namo Amida Bu[3] once. I repeat – only one Nembutsu of faith can save us from the ocean of birth and death! What can be more easy than that? Here is why “the Nembutsu quite outrivals all other sects and disciplines”.
If we find it hard to focus on self-power practices in our modern times, how more difficult could that be when people live only ten years of unimaginable suffering! This is the so-called superiority Honen was talking about and which I also call uniqueness or universality of the Nembutsu Path.
Methods can be measured after their level of applicability
to all times and circumstances. Cars that go only on good highways may be wonderful,
but those who can cross any terrain are better due to their universal efficacy.
The Buddhist paths that bring to Enlightenment only those who can successfully practice
visualization and meditation, observe precepts and have a perfect moral life are
also true and splendid but they are not universal in the sense that they do not
save the sinner and the idiot. And I am sorry to say it again, as I know many
would not like it, but we are all sinners and idiots when compared with a Buddha,
so we all need Amida’s helping hand.
[1] Honen the Buddhist Saint - His Life
and Teachings, volume V, compiled by imperial order, translation by Rev Ryugaku
Ishizuka and Rev Harper Havelock Coates, The Society for the Publication of
Sacred Books of the World, Kyoto, 1949, p. 734-735
[2]
Shinran Shonin, Lamp for the Latter-Ages,
letter 8, The Collected Works of Shinran, Shin Buddhism Translation
Series, Jodo Shinshu Hongwanji-ha, Kyoto, 1997, p.535
[3] For a good understanding of the
concept of Mappo please read chapters “The Three Dharma Ages” and “Jodo Shinshu– the only effective path in this last Dharma age” from my book Jodo Shinshu Buddhist Teachings 2nd
revised edition, p 137-151.
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