Do not mix Nembutsu with other practices

 Click here to return to 

Selected passages from Honen Shonin 

with commentary

"The profound heart is the heart that believes profoundly in Nembutsu. It also means to recite exclusively Nembutsu without embracing other practices. If other practices are performed concurrently with Nembutsu, one would be a Nembutsu devotee lacking in the profound heart. To understand that the Three Sutras of Pure Land Buddhism taught by Buddha Shakyamuni

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. 

Selected teachings from Honen Shonin with commentary

These texts were revised and published by Amazon under the title Selected Teachings of Honen Shonin with Commentary. You can can order the book or download the free online edition here (click here)

I hope you will enjoy these passages from Honen Shonin's life and teachings, as well as my  commentaries. I also use many quotes from him in some of my books that you can download from here. 

Say the Nembutsu with an undivided mind  

The transmission of the Nembutsu faith from Master Shantao to Master Honen  

Honen's one page testament   

Honen's search for salvation  

The superiority of the Nembutsu Path according to Honen Shonin 

On people who cannot be saved by Amida Buddha 

Self-power teachings and practices are not appropriate for our times 

Honen's reason for the founding of a separate Pure Land school and my reason for founding Amidaji  

Just say the Nembutsu without adding anything to it 

Remember to say the Nembutsu 

On those who slander the exclusive Nembutsu practitioners 

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

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

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

The Meaning of "no working is true working" in relation with our birth in the Pure Land 

Do not mix Nembutsu with other practices  

Faith, Nembutsu and aspirations are one 

The number of Nembutsu recitations is not important as long as we rely on Amida's Power  

Self-power and Amida's Power 

Nembutsu and daily life 

The uniqueness and universality of Nembutsu  

Say Nembutsu as you are 

The indiscriminative salvation offered by Amida Buddha is NOT an encouragement to commit or justify evil 

Focus on Amida's Name, not on your monkey mind 

Do not despise other Buddhas, Dharma Gates and Buddhist teachings because you have faith in Amida 

Nembutsu is the same no matter who says it 

Goodness or badness are not the cause of birth into the Pure Land 

Honen said the Nembutsu as if already saved by Amida  

The determination of the true disciple of Amida Buddha 

There is no need to wait for the  coming of Maitreya when the Primal Vow of Amida Buddha is already available here and now - the strange story of Ajari Koen, the former teacher of Honen Shonin 

Soldiers are saved by Amida Buddha if they entrust to Him - Honen Shonin's instruction to samurai Taro Tadatsuma Amakasu 

The cause for birth into the Pure Land may appear anytime 

The need for oral instructions by a true teacher  

Honen Shonin and the nun in the Ninnaji temple 

Honen Shonin's letter to the nun Shonyobo   

Kyo Amidabutsu (Shiro Amano) of Kawachi Province

The prostitute of Muro, a disciple of Honen Shonin

Honen Shonin on Amida Buddha 

More will follow soon!

The number of Nembutsu recitation is NOT important as long as we rely on Amida’s Power

Click here to return to "Selected passages from Honen Shonin with commentary"

There are some who teach that Nembutsu must be said many times in order to reach birth in the Pure Land, thus forgetting the Power behind the Name which makes the Nembutsu effective.

I would ask these people to try using their own names, John, Marc, Mary, etc, and see if they can attain birth in the Pure Land through them. Of course, they can’t and the reason why is that theirs are empty names without any power.

As the Nembutsu is the saying of Amida’s Name it belongs to Amida and is infused with His infinite merits and Power. This is why it works in bringing us to the Pure Land at the end of our physical bodies. So, it is extremely important that our saying of the Name should be an expression of faith in Amida, and NOT in our capacities to say it often or seldom. 

Each of us has his/her own personal relation with Amida Buddha who saves us one by one, having us always in front of His compassionate eyes. We do not need to be heroes, have the same visions or recitation capacities like Masters of the past, but simply say the Nembutsu according to our personal conditions while keeping in mind that Amida did NOT impose a fixed number of recitations in order to be born in His Pure Land: “say my Name perhaps even ten times”. This expression “perhaps even ten times” means ANY NUMBER from one to ten or to hundreds, thousands and as many as we can.

Do not despise other Buddhas, Dharma Gates and Buddhist teachings because you have faith in Amida

Click here to return to 

Selected passages from Honen Shonin 

with commentary

Honen Shonin said: 

"Just because one relies solely upon Amida Buddha and believes only in Nembutsu, do not make light of the compassionate vows of various Buddhas and Bodhisattvas, or think ill of and slander wondrous sutras such as the Lotus Sutra or the Perfection of Wisdom Sutra. The karma of defaming myriad Buddhas and of doubting and slandering many holy teachings is not in harmony with the heart of Amida Buddha. Such actions would certainly exclude one from His compassionate Vow even if one recites Nembutsu”.[1] 

Commentary:

This excellent teaching of Honen Shonin is fundamental to our Amidaji school. 

Goodness or badness are NOT the cause of birth into the Pure Land

 

Click here to return to 

Selected passages from Honen Shonin 

with commentary

Some people were conversing about the future life, some saying that fish-eaters will be born in the Pure Land, others that they will not. Honen overhearing them said, ‘If it is a case of eating fish, cormorants would be born into the Pure Land; and if it is a case of not eating them, monkeys would be so born. But I am sure that whether a man eats fish or not, if he only calls upon the sacred Name, he will be born into the Pure Land.’”[1] 

Commentary:
There is a sentence in Tannisho which explains the reason for such useless discussions about eating or not eating meat in relation with birth in the Pure Land: 

“In truth, myself and others discuss only good and evil, leaving Amida’s benevolence out of consideration”.[2] 

Elements of genuine faith: 5)To accept the Primal Vow of Amida Buddha without any doubt and be sure of your birth in the Pure Land

          - click to return to the main list of the elements of genuine faith in Amida Buddha - 

After hearing the Primal Vow you should have no doubt, think that the Primal Vow is reliable and that Amida Buddha will keep His promise and take you to His Pure Land if you entrust yourself to Him, say His Name and wish to go there.

Shinran Shonin said:

"Shinjin (faith) is hearing the Vow of the Tathagata and being free of doubt".[1]

"'Entrusting' is to be free of doubt, believing deeply and without any double-mindedness that the Tathagata's Primal Vow is true and real."[2]

"Hearing the inconceivable selected Primal Vow and the holy Name of supreme wisdom without a single doubt is called true and real shinjin; it is also called the diamondlike mind".[3]

"'Entrusting' is to be free of doubt, believing deeply and without any double-mindedness that the Tathagata's Primal Vow is true and real."[4]

"The Great Sage Sakyamuni teaches
That Amida's land is easy to reach,
And calls the sentient being who doubts the Pure Land path
A person lacking eyes, or lacking ears".[5]

1) Passages who show that birth in the Pure Land takes place after death

When their lives are about to end, Amida Buddha will appear before them with a host of sages. When they die, their minds will not fall into confusion and so they will be born in his land.”[1]

Shinran Shonin, quoted the Smaller Amida Sutra, in his Kyogyoshinsho

“It is like a wax seal impressed on the clay; as the wax seal is destroyed, the letter is formed. When one’s life ends, one is born in the Land of Peace and Bliss.”[2]

Master Tao-ch’o, An-le-chi (Anrakushu)

*

“If one wholeheartedly places faith in the Buddhist teachings and aspires to be born in the Pure Land, one is born there as soon as one’s life—whether short or long—ends. […]

I now urge you to turn to the Land of Utmost Bliss for refuge. If you dedicate all your practice toward it with sincerity of heart, you will be born there, without fail, after the end of your life.[3]

Master Tao-ch’o, An-le-chi (Anrakushu)

Why did Shinran say that we should not wait for Amida’s coming at the moment of death?

Question:

 Why did Shinran say that we should not wait for Amida’s coming at the moment of death? Will Amida not come for people of shinjin?

Answer:

The person who has faith in the Primal Vow does not wait for the final moment of death to have a good state of mind in which to say Nembutsu and be welcomed by Amida Buddha, but receives faith during his present life when he  becomes assured of birth in the Pure Land, which will actually happen at the moment of death, when he is naturally welcomed  by Amida Buddha and attains Budhahood. The Nembutsu one says during one’s whole life is thus the expression of faith and gratitude, and not the self power nembutsu. When Shinran said that we should not wait for Amida's coming at the moment of death, he did not mean that we are not actually received by Amida in His Pure Land when we die or that He might not send one of His manifestations to us in our final hours before death! Of course Amida can do that if He wants! What Shinran meant is that we should not think that the moment of death is more important than our daily lives, and we should not attach a false significance to it, fearing that if we do not have a good state of mind or concentration in those final moments, then we will not go to the Pure Land. No matter we are or we are not in a concentrated or good state of mind when we die, no matter if we say the Nembutsu or die without saying it because of unforeseen circumstances, we will be welcomed by Amida Buddha in His Pure Land if we already entrusted ourselves to Him and said His Name in faith during life. Shinran explained:

Единая Колесница Изначального Обета— наивысшее учение Шакьямуни и всех других Будд

translated by Evgheni Terekin 

(click here for the English version)

Очень важно понять, что Синран Сёнин считал Изначальный Обет и учение, объясняющее его, не просто одним из путей среди множества других методов Махаяны, но высшей буддийской Колесницей, Единой Колесницей Изначального Обета (Универсального Обета), самым важным учением всех Будд, истинной, скрытой причиной их появления в нашем мире. Он говорил:

"Почтительно возглашаю всем тем, кто ищет Возрождения, океан Единой Колесницы Универсального Обета"^[1]

"Когда я размышляю об океане Единой Колесницы Изначального Обета, я вижу, что это всепроникающее, совершенное, беспрепятственное, абсолютное и несравненное учение, которое приносит самый быстрый эффект"^[2]

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

 Click here to return to 

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. 

The One Vehicle of the Primal Vow - the ultimate teaching of Shakyamuni and all Buddhas

    

Shakyamuni Buddha teaching the Larger Sutra on Amida Buddha

- the Supreme Turning of the Wheel of Dharma

It is very important to understand that Shinran Shonin did not consider the Primal Vow and the teaching explaining it, to be just a path among the many Mahayana methods, but the supreme Buddhist vehicle, the One Vehicle[1] of the Primal Vow (Universal Vow), the most important teaching of all Buddhas, the true, hidden reason for their coming to this world.

He said:

 "Respectfully I proclaim to all aspirants of Birth: The ocean of the One Vehicle of the Universal Vow"[2]

„When I ponder the ocean of the One Vehicle of the Primal Vow, I see that it is the all-merging, perfect, unhindered, absolute, and unparalleled teaching that brings about the quickest effect"[3].

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

Click here to return to "Selected passages from Honen Shonin with commentary"

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:

Shinran – a manifestation of Amida Buddha and Avalokitesvara

 Click here to download the Spanish version

 

Last revised: May 23, 2021

 

Before I enter this topic, lets think a little about Shakyamuni, the Founder of Buddhism in our world.
Did He become a Buddha during His life on this earth that we all know from history, or had He attained Buddhahood countless lifetimes ago, in the incomprehensibly remote past? Or was He the manifestation of Amida Buddha?

The answer depends on which sutras you choose to read. In many sutras the first situation is presented, in others the second is taken as a profound truth (for example, the Lotus Sutra, - Life Span chapter). The Pure Land sutras are interpreted by Shinran Shonin to clearly show the third situation in which the true reason for the appearance of Shakyamuni in the world was to teach the Dharma about Amida Buddha’s salvation. In my case, the third is the one I prefer.

The cause for birth into the Pure Land may appear anytime

Click here to return to 

Selected passages from Honen Shonin 

with commentary

Honen Shonin said: 

“The completion of the karma necessary for birth into the Pure Land may be at any ordinary time, or at the time of death. There is no distinction made between the two in the language of the Primal Vow.”[1]

In the very first moment one entrusts to Amida Buddha he enters the stage of non-retrogression for birth in the Pure Land where he will attain supreme Enlightenment. The karma necessary for birth into the Pure Land appears in the very first moment of faith when the believer receives the pure karmic merits of Amida which make him capable of going there. 

This passage contradicts those who think that the moment of death is of paramount importance for birth into the Pure Land. I always insist that we are the school of the Primal Vow and that whatever we need to know is to be found in the Primal Vow. Honen Shonin thought the same when he made reference to “the language of the Primal Vow” in which Amida urged us to entrust to Him, say His Name and wish to be born in His land. Some do this when they are strong and healthy, young or old, while others when they are about to die. Amida did not mention a specific moment in life when one should entrust to Him, say His Name and wish to be born in His land, so we should not worry about this. Anytime is a good time to say the Nembutsu of faith. 

The following passage proves even more that Honen Shonin did not add a special significance to the Nembutsu at the time of death: 

"Question: Which is more profound: Nembutsu at the time of death or Nembutsu in our daily life?

Answer: They are the same. Our daily Nembutsu and Nembutsu at the time of death are no different at all. When we are visited by death, our daily Nembutsu becomes Nembutsu at death; if our life is prolonged,  Nembutsu at death becomes Nembutsu of daily life."[2]

  

---

[1] Honen the Buddhist Saint - His Life and Teachings, volume III, 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. 398
[2] 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.125

Self-power and Amida's Power

Click here to return to Selected passages from Honen Shonin with commentary

Honen Shonin said:

 “It is impossible to predict the length of our lives, and although we may live a long time, the past is in the end like a phantom dream.

Therefore, remember that together we will enter the same Buddha-land of Amida Buddha. Upon the lotus flower we will dispel memories of sadness in this defiled world of suffering, we will reminiscence about our past karmic connections, and we will vow to save and lead people to Enlightenment in the future. I shared the importance of this with you when we first met. 

Believe deeply in the Primal Vow[1] of Amida Buddha; do not doubt even for a moment that you will attain birth in the Pure Land; and believe that with ten recitations of Namo Amida Butsu you will definitely achieve birth in the Pure Land through the power of the Primal Vow, however much negative karma you may have. Please focus on reciting Nembutsu. 

Faith, Nembutsu and aspiration are one

 Click here to return to 

Selected passages from Honen Shonin 

with commentary

If one desires to attain birth in the Pure Land, both his heart and practice must be in concert. Therefore, the interpretation of Master Shan-tao reads: ‘Practice alone is not sufficient for the accomplishment of birth in the Pure Land. Neither is aspiration alone. Realization occurs only when aspiration and practice are concomitant.’ 

Both heart and practice must be a single discipline, not only to achieve birth in the Pure Land, but also to realize Enlightenment in the Holy Gate. This is referred to as ‘observing the practice by awakening the heart to Enlightenment’. 

In Jodo Shu (Pure Land school), Master Shan-tao called this ‘the steadfast heart and practice’.”[1]

 Commentary:

“Heart” refers to the “entrusting heart” (shinjin) or faith in Amida Buddha. This is also linked with “aspiration”, which is aspiration or desire to be born in the Pure Land. “Practice” is to say the Name of Amida Buddha.

All these three: faith (shinjin), the saying of the Name and the wish (aspiration) to be born in the Pure Land are the three requirements of Amida in His Primal Vow, where He asked beings to entrust to Him, say His Name and wish to be born in His Pure Land: “sincerely entrust themselves to me (faith/shinjin), desire to be born in my land (aspiration), and say my Name (Nembutsu) perhaps even ten times”. 

Honen Shonin and the nun in the Ninnaji temple

 

Click here to return to 

Selected passages from Honen Shonin 

with commentary

“There was once a nun in the Ninnaji temple who came to Honen, and with a tone of sadness in her voice, said she had made a vow to read the Hokke Sutra (Lotus Sutra) a thousand times over. She had already finished reading it seven hundred times, but as she was now getting quite old, she did not know how to obtain the merit of doing the rest. Then Honen said, ‘You have indeed done well despite your age to read it over seven hundred times. As to the other three hundred, the best thing to do is to apply your whole mind to one thing, and that is the practice of the Nembutsu’.

She took his advice, gave up the reading, and did nothing but call upon the sacred Name all the rest of her life, till she at last attained Ojo (birth in the Pure Land). 

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

 

Click here to return to "Selected passages from Honen Shonin with commentary"

" 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] 

Honen Shonin on Amida Buddha

Honen Shonin (1133-1212)

Click here to return to 

Selected passages from Honen Shonin 

with commentary

In the Dialogue on One Hundred Forty-Five Topics, Honen Shonin said:

„Although there is one Amida Buddha, his teachings have different interpretations. The Shingon school teaches that Amida Buddha resides in one’s own heart; they do not admit his existence outside of one’s heart. The Pure Land school, however, teaches that Bodhisattva Dharmakara realized Buddhahood and became Amida Buddha and now resides in the west[1]. These two viwepoints reflect great differences between the two schools”.

The words of Master Honen are very clear for those who have a sincere wish to understand who Amida really is and repent for spreading wrong views.

I especially chose this quote to show that any presentation of Amida Buddha as being a metaphor, a myth, a symbol of one’s own Enlightened nature or one’s own heart and mind, etc, is not in accord with the Pure Land teaching of Honen and his Dharma heir, Shinran Shonin. The right view that a follower of our school should have about Amida Buddha and teach it to others is the one presented by Shakyamuni in the Larger Sutra: Amida is a real and living Buddha who resides in his Pure Land of the west (a manifestation of his vows to save all beings).  Because Amida is not something inside our heart or mind His Pure Land too, is not inside us, not „here and now” and not „our own pure mind”as some might say.

Because Amida is a real and living Buddha outside of us, His Pure Land too, is a real place outside us, unenlightened beings, who can never have a pure mind and heart. In our own heart and mind there is nothing else than illusion so we cannot say that Amida Buddha or his Pure Land is to be sought there.

There are great differences in interpreting Amida between our Pure Land school and other Buddhist schools based on personal power. But if we consider ourselves disciples of Honen and Shinran Shonin we should discard the latter and take refuge in the living Amida Buddha of the western Pure Land.

Only upon birth in the Pure Land, when we become Buddhas, we’ll understand fully the ultimate nature of all things and the Pure Land.

---

[1] The Pure Land of Amida Buddha is sometimes called the Pure Land of the west. See my article „The reason for the western location of the Pure Land and its wonderful description in the sutras”.

The meaning of "sentient beings of the ten quarters" from the Primal Vow

             - click to return to A Detailed Explanation of the Primal Vow of Amida Buddha - 

"If, when I attain Buddhahood, sentient beings of the ten quarters who sincerely entrust themselves to me, desire to be born in my land, and say my Name even ten times, should not be born there, may I not attain the supreme Enlightenment."  (The Primal Vow of Amida Buddha) 

This shows that the Promise of Amida Buddha is addressed to ALL beings, without any discrimination or distinction between them. All are the object of Amida's Primal Vow, no matter how high or low they are on the scale of spiritual evolution, and especially if they are the lowest of the low:

"Know that the Primal Vow of Amida makes no distinction between people young and old, good and evil; only shinjin (faith) is essential. For it is the Vow to save the person whose karmic evil is deep and grave and whose blind passions abound."[1]

(Shinran Shonin)