The thirteen contemplations are provisional practices while the Nembutsu of faith is the main Gate to the Pure Land

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Selected passages from Honen Shonin 

with commentary

 “Jogan Shonin (1168-1251) thus stated: ‘Someone said to Honen Shonin, ‘The perception of the physical features of Amida Buddha is taught in the Contemplation Sutra. Should even Nembutsu practitioner observe this meditative practice?’ Honen Shonin replied: ‘I, Genku, also observed such a futile practice at the beginning, but I do not practice it now. I recite the Nembutsu with implicit belief in attaining birth in the Pure Land.’”[1] 

Commentary:

Why did Honen Shonin regarded the thirteen contemplations in the above mentioned sutra to be a futile practice? And if he regarded them so, why were they mentioned there? 

The answer to the first question is that the thirteen contemplations and the perception of the physical features of Amida Buddha are NOT found in His Primal Vow where only faith, Nembutsu of faith and wish to be born in the Pure Land are mentioned. Because they are not part of the Primal Vow, it means they do not constitute the main intention of Amida and are not the cause of birth in the fulfilled land (center) of the Pure Land where we immediately become Buddhas. 

Тринадцать методов созерцания — временные практики, Нэмбуцу Веры — главные Врата в Чистую Землю.

 

translated from English by Evgeny Terekhin

Дзёган Сёнин (1168-1251) рассказывал: "Однажды кто-то спросил Хонэна Сёнина: "«Сутра Созерцания» учит восприятию физических черт Будды Амиды. Должны ли практикующие Нэмбуцу следовать этим медитативным практикам?" Хонэн Сёнин ответил так: "Я, Гэнку, раньше тоже следовал этим бесполезным методам, но сейчас я отказался от них. Я лишь повторяю Нэмбуцу с безоговорочной Верой в достижение возрождения в Чистой Земле".[1] 

Комментарий: 

Почему Хонэн Сёнин считал тринадцать методов созерцания, перечисленные в вышеупомянутой сутре, бесполезной практикой? И, если он так к ним относился, то для чего они там упоминаются?

Ответ на первый вопрос заключается в том, что тринадцать методов созерцания и восприятия физических особенностей Будды Амиды не встречаются в его Изначальном Обете, где упоминаются только Вера, Нэмбуцу Веры и желание возродиться в Чистой Земле. А раз они не являются частью Изначального Обета, то это значит, что они не согласуются с главной целью Амиды и не могут являться причиной нашего возрождения в Исполненной Чистой Земле (т. е. в центральной её части), где мы тотчас же становимся Буддами.

Don’t listen to teachers who deny birth in the Pure Land through Nembutsu

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Selected passages from Honen Shonin 

with commentary

“It is indeed lamentable and regrettable that there are those who say birth in the Pure Land is impossible. Please, do not ever be swayed by such words, even if the speakers are wise and honorable. They may be people who are learned and respected in their individual paths of endeavor, but the instructions of those with different understandings and practices will be troublesome for those who are aspiring for birth in the Pure Land. These proponents of other practices are referred to as ‘undesirable teachers who will serve to distance the aspirants from their karmic relationship with Amida Buddha.’ You must not lend an ear to such misguided people but continue to rely steadfastly on the Primal Vow for birth in the Pure Land”.[1]
 
Commentary:

Monjes y monjas en la Última Era del Dharma

        traducido del inglés por Juan Sebastian Hincapie Arana 

(La base doctrinal para las ordenaciones de Amidaji)
Tanto Honen Shonin como Shinran Shonin fueron monjes ordenados de la Escuela Tendai. Aunque dejaron esa escuela, continuaron usando sus túnicas de monje, y mientras Honen permaneció célibe, Shinran se casó y tuvo seis hijos. Antes y después de Shinran, muchos monjes tuvieron esposas e hijos en secreto, sin embargo Shinran hizo público su matrimonio y siguió usando la túnica de monje. Además, después de que él y su Maestro Honen fueron desterrados por el Emperador, despojados de su estado de ordenación^[1] y de sus nombres seculares, también mantuvieron sus túnicas. En ese momento, Shinran dijo sobre sí mismo que no era ni monje ni laico, pero siguió vistiendo la túnica de un monje. Más tarde, ambos fueron indultados (perdonados por el emperador), por lo que se restableció su estado anterior (como monjes).
 
¿Por qué Shinran se casó? Porque quería mostrar que la salvación ofrecida por  el Buda Amida no hace ninguna discriminación entre aquellos que guardan el precepto del celibato y aquellos que están apegados a sus esposas e hijos o tienen otras pasiones ciegas.

The protection by Amida Buddha can reach only those who exclusively say His Name in faith

 

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" The merit of protection by Amida Buddha is received in daily life. This is because one who has genuine belief in birth in the Pure Land holds no doubt. Amida Buddha casts eighty-four thousand rays of His light of compassion upon one who is resolute in the attainment of this goal. Amida Buddha shines this light continually on the Nembutsu practitioner in daily life and up to the final moment of that person's life. For this reason, it is called the 'Vow by which Amida Buddha never abandons the Nembutsu devotee."[1] 

When saying the above, Honen Shonin relied on the following passage from the Contemplation Sutra: 

“Buddha Amitayus (Amida) possesses eighty-four thousand physical characteristics, each having eighty-four thousand secondary marks of excellence. Each secondary mark emits eighty-four thousand rays of light; each ray of light shines universally upon the lands of the ten directions, embracing and not forsaking those who are mindful of the Buddha (have faith in Amida).”[2] 

The meaning of “no working is true working” in relation with our birth in the Pure Land

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Honen Shonin said: 

"If you think that birth in the Pure Land is possible through your own efforts, you will become consumed with conceit that you are wise. When you possess this heart of conceit, you will not be in accord with the Primal Vow, and you will lose the protection of Amida Buddha as well as that of other Buddhas[1]. You are ultimately haunted by malevolent spirits. I here repeat - be vigilant indeed against conceit."[2] 

Commentary: