“’Suppose two imperial orders were sent out, one for the western and the other for the eastern provinces. What would you think, if the one intended for the western were by mistake taken to the eastern provinces, or vice versa? Would the people observe them?’ After some thought Shinjakubo replied: ‘Even though they were imperial orders, how would it be possible for the people to observe them?’ ‘Right you are’, said Honen. ‘Now by the two imperial orders, I mean the teachings we inherit from Shakyamuni belonging to the so-called three periods, that of the Right Dharma Age, the Semblance Dharma Age and the Last Dharma Age[1]. The practice of the so-called Holy Path (Shōdō), belongs to the periods of the Right Dharma Age and the Semblance Dharma Age, and is only attainable by men of superior capacity and wisdom. Let us call this the imperial order to the western provinces. The practice of the so-called Pure Land (Jodo) belongs to the degenerate age when the Dharma[2] has fallen into decay, in which even the most worthless may find the way of salvation. Let us liken this to the imperial order to the eastern provinces. So it would never do to confuse these two paths, only one of which is suited to all three periods. I once discussed the doctrines of the Holy Path (path of self-power) and of the Pure Land with several scholars at Ōhara, and admitted that they both are equally Buddhistic, just as both horns of an ox are equally his own. I went on to show that from the standpoint of human capacity, my doctrine of the Pure Land is much superior and has had by far the greater success. Though the Holy Path is indeed profound, it belongs to an age already past, and is not suited to men of the present day, and while the Pure Land seems shallow it really is just the thing for our generation. When I thus won in the argument, the audience applauded, deeply convinced of the truth of the saying: ‘In the period of the Last Dharma Age, which last ten thousand years, all other sutras shall perish, but the one teaching of Amida alone shall remain to bless men and endure.’” [3]
Commentary:
The fragment above is very clear and doesn’t need too much of an explanation. I just want to insist a little on this sentence: “my doctrine of the Pure Land is much superior and has had by far the greater success” and on the last one: “in the period of the Last Dharma Age, which last ten thousand years, all other sutras shall perish, but the one teaching of Amida alone shall remain to bless men and endure.’”
Here by using the term “superior” Master Honen does not wish to slander self-power Buddhist teachings and practices, nor to insult their followers. What he meant by superiority is the easiness and universality of the Pure Land Path. As we know, the goal of any Buddha is to bring ALL beings to the attainment of perfect Enlightenment. I repeat – ALL beings, not just the spiritual elite, not only those capable to retire in a monastery and practice austerities, but ALL beings, including the most evil and ignorant person, including YOU, the reader of these lines who cannot sit all day in meditation. What method among all invented by any Buddha is really capable to do this if not the Primal Vow of Amida? Any other teaching and practice in which self-power is involved requires various spiritual qualities in order to be effective, while Amida Buddha asks nothing but a simple faith in His Salvific Power. The idiot and the wise, the sinner and the moral person, the householder and the celibate can equally achieve birth in the Pure Land of Amida if they entrust to Him, say His Name in faith and wish to be born there. No special capacity is required, no virtues, no nothing. This is why this it is called superior, because it fulfils the main reason for all Buddhas coming to this world – to bring ALL beings to final liberation.
The perishing of the sutras in the Last Dharma Age with the exception of the Larger Sutra on Amida Buddha means that even if we can still read and find many types of sutras in our libraries or online, nobody can actually use the self-power practices described there to attain perfect Enlightenment (like Shakyamuni) during the present life. Thus, they are as good as non-existent for this Last Dharma Age. So, if someone would argue that the internet is filled with many sutras we can simply tell them: “ok, then go and attain Buddhahood through them”. The words of Honen are similar with those of Shinran Shonin from the Shozomatsu Wasan:
“…the teachings that Sakyamuni left behind
Have all passed into the naga’s palace.”
To “pass into the naga’s palace” means not being effective or being as good as non-existent. He also said, in the same spirit as his Master Honen:
“Although we have the teachings of Sakyamuni,
There are no sentient beings who can practice them;
Hence, it is taught that in the last Dharma-age,
Not a single person will attain Enlightenment through them.”
[1] The edition of 1925 and 1949 used the words “perfect Law, the imitation of the Law and the ending of the Law”. These have the same meaning with the Right Dharma Age, the Semblance Dharma Age and the Last Dharma Age, which are present day translations of the same terms. This is I prefer to use the later.
[2] The edition of 1925 and 1949 used the word “Law” for the Dharma.
[3] Honen the Buddhist Saint - His Life and Teachings, volume II, 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. 189-190
[4] To practice effectively in the case of self-power practices means to attain perfect Enlightenment like Shakyamuni in this life. To practice effectively in the case of Amida centered Path is to say the Nembutsu of faith in this life and attain perfect Enlightenment in the Pure Land after death.
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