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exclusively propagate
the sole practice of Nembutsu, to believe that the essence of the forty-eight
vows of Amida Buddha is the Vow of the exclusive recitation of Nembutsu, and to
recite single-heartedly Nembutsu - these indicate having the profound
heart."[1]
Commentary:
We are the school of the Primal Vow. All we need to know and all we have to do for our salvation is found in the Primal Vow. This is why I explained it word by word in almost 90 pages in my Commentary on the Larger Sutra.
We cannot enter into karmic connection with Amida Buddha for birth in the fulfilled land of the Pure Land[2] if we do not do EXACTLY what He asked us to do in His Primal Vow – entrust to Him, say His Name and wish to be born in His Pure Land. These three elements are exclusive requirements so we must have faith only in Amida, say only His Name and wish to be born only in His Pure Land. If we do exactly this and only this, then we receive the karma for birth there after death.
We must understand that everything is cause and effect,
including birth in the Pure Land, so we cannot go there if we do not have the
karma for this. The Path to Sukhavati[3] is
extremely easy because it has the karmic cause in Amida Buddha himself, the Master of
that Land. Thus, only if we are focused exclusively on Him we can receive the
karmic energy (merit) to go there.
It is like connecting your computer to a power source. The computer will automatically receive energy and will start working. The same happens to those who exclusively say Amida’s Name in faith – they are connected to the only Power-source of the Pure Land, and they automatically receive the karmic energy to go there after death. We call this karmic energy – the merit transference from Amida to the devotee. Just like a car needs gas, a mind-stream needs to receive the merit transference from Amida to enter the stage of non-retrogression for birth in the Pure Land.
Master Shan-tao said:
"Abandon the teachings that Amida Buddha abandoned, observe the practice that Amida Buddha observed, and leave the practices that Amida Buddha left. This is said to be 'in accordance with the teaching of Amida Buddha' and 'in compliance with the intent of Amida Buddha'. Such a person is referred to as the 'true disciple of Amida Buddha'".[4]
This passage is in agreement with Honen’s above saying and it means that we must abandon everything which is not mentioned in the Primal Vow, where only faith, saying of the Name in faith and wish for birth in the Pure Land are taught. If you do this, you are in accord with Amida Buddha's Primal Vow and you are a true disciple of Amida Buddha. Any practice or teaching which are not mentioned in the Primal Vow, like various meditation methods, mantras or anything else, should not be followed because they do not lead to birth in the true fulfilled land of the Pure Land.
To feel that the Name of Amida Buddha is somehow not enough for your religious life, is a sign that faith (shinjin) is not yet firmly established in your heart. A true Amida devotee never feels something is lacking and is completely satisfied to say Amida's Name alone. He will never feel the need to add this or that meditation practice or this or that sacred mantra to his daily Nembutsu, and he will not pray to various gods and spirits. In the Primal Vow Amida Buddha presented the guidelines for our religious life, "entrust yourself to me, say my Name, and wish to be born in my land". So, we should do nothing else, but entrust to Amida Buddha, say His Name in faith and wish to be born in His Land after death.
Honen Shonin explained:
“'Leave what Amida Buddha left' is to leave aside the teachings, understandings, miscellaneous karmic conditions, and aberrant thought diverging from the Nembutsu tradition. Master Shan-tao reprimanded, 'They become hindrances not only to one's own attainment of birth in the Pure Land but to others' right practice for birth in the Pure Land'. These hindrances are frightening”[5].
Especially if one is a teacher of Amida Dharma but is not focused exclusively on the teaching and practice of the Primal Vow, this can influence his students and lead them astray. A teacher, but also any follower, must be an example of exclusive reliance on Amida Buddha and the true teaching about Him. What is in one's heart and mind can influence one's fellow practitioners for better or for worse.
Honen said:
“Abandoning the miscellaneous practices and performing the exclusive practice of the recitation of Nembutsu are in accordance with the heart of Amida Buddha. "[6]
Miscellaneous practices are any Buddhist practice except the Nembutsu of faith. These other practices were not mentioned in the Primal Vow, so they are called like this.
He also said:
"Sentient
beings in this defiled world who aspire for birth in the Pure Land during the
period of the decline of the Dharma (Dharma ending age) should have no other
practice but the practice of reciting Nembutsu. They should, in compliance with
the guidance of Master Shan-tao, enter the gate of the single-hearted and
exclusive practice of Nembutsu.
However, I
regret to say that there are very few who enter that gate with earnest hearts
focused solely on Nembutsu. This is because some are attracted to other
Buddhist practices, and others do not take the merits of Nembutsu seriously
enough. I suppose that this must be the reason for the small number of people
who profoundly believe in birth in the Pure Land, who realize this profound
aspiration."[7]
"The genuine heart refers to worshiping only Amida Buddha and to reciting His name wholeheartedly and exclusively without worshiping other Buddhas and observing other practices."[8]
All Buddhas are worthy of worship but if we want to reach the specific Pure Land of Sukhavati we must be focused on the Master of that land. If we want to go from point A to point B we follow the direct course between these two, not the direction to point C. If we desire birth in the Pure Land, we follow the instructions of Amida: entrust only to Him and say only His Name. We should accept that Amida knows better than us the road to His own Pure Land, so we must stick with the instructions of His Primal Vow. Unfortunately, those who feel the need to do something else beside the Nembutsu are actually doubting the efficacy of the Name of Amida Buddha in bringing their birth in the Pure Land:
"Although it would seem not to be a hindrance for birth in the Pure Land to perform practices in addition to Nembutsu, on closer scrutiny, one can see that to do so belies a lingering doubt about the certain attainment of birth in the Pure Land through Nembutsu."[9]
The sure sign of faith (shinjin) is to be completely
satisfied with the Nembutsu. Unlike followers of miscellaneous practices, Jodo Shinshu
followers are madly in love with Amida and have only His Name on their lips.
Namo Amida Bu
[1] Honen Shonin, Instruction in the Seven Articles, 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.135
[3] Sukhavati is the Sanskrit name for the Pure Land and it means the Land of Bliss.
[7] Honen Shonin, An Outline of 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.142
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