BUDDHISM

Shin Buddhism

NAMU AMIDA BUTSU

I take refuge in Amida Buddha

Devotional Prayer of Thanksgiving

Thank you, Amida Buddha, for your unconditional care,

For looking upon me as your own son,

And showing me the way out of calculation and self-judgement

Into the light of Diamondlike Faith and Assurance of Buddhahood.

You hold back nothing from me that I need:

Even in the deepest darkness of my blind passions

You are there, leading me onward and forward,

Out of the desert of delusion and ignorance

Into the everlasting blessedness of Nirvana at this life's end.

Thank you for your great gift each and every day:

For by it, when I ultimately go to your Pure Land

And I too become Buddha through your Vow Power

I will then foreverafter help others as you have helped me,

To see Your Light of truly Boundless Wisdom and Compassion

As revealed in the great Sutra of Limitless Life.

May I honor and bless you forever, Amida my savior!

Namu Amida Butsu

--Richard St. Clair (Shaku Egen)

The entire THREE SUTRAS of Pure Land Buddhism

SUTRA ON AMIDA BUDDHA

LARGER SUTRA ON THE BUDDHA OF ETERNAL LIFE

SUTRA ON CONTEMPLATION OF BUDDHA AMITAYUS

Jodo Shinshu Buddhism, or Shin Buddhism, is based upon the teachings and writings of Shinran Shonin (1173-1262) andRennyo Shonin (1415-1499). "Shonin" is a Japanese term that means "sage" or "master." "Jodo Shinshu" means literally "True Pure Land Sect."

Master Shinran wrote as follows:

How joyous I am, Gutoku Shinran, disciple of Sakyamuni! Rare is it to come upon the sacred scriptures from the westward land of India and the commentaries of the masters of China and Japan, but now I have been able to encounter them. Rare is it to hear them, but already I have been able to hear. Reverently entrusting myself to the teaching, practice and realization that are the true essence of the Pure Land way, I am especially aware of the profundity of [Amida] Tathagata's benevolence. Here I rejoice in what I have heard and extol what I have attained.

Master Shinran expounded the "True Pure Land Way", or the path whose "practice" is LISTENING DEEPLY to the Dharma preached by Shakyamuni Buddha in the Larger Pure Land Sutra. This practice entails total faith in and reliance upon Amida Buddha, the Buddha of Infinite Light and Life.

Then who is Amida Buddha? Amida Buddha is a "samboghakaya" buddha or "transcendental" buddha, who was revealed to the world in three great Mahayana sutras expounded by the historical Buddha, Shakyamuni, who lived and taught in India ca. 563-483 BCE.

Amida Buddha began as a king, a man who sought enlightenment under the then living-Buddha of his world, named Buddha Lokeshvararaja, whom we read about in the Larger Pure Land Sutra. This king took the Dharma name of Bodhisattva Dharmakara. (A bodhisattva is a person on the brink of buddhahood who brings the Dharma to suffering beings in advance of his own enlightenment.) The name Dharmakara means "Dharma-storehouse."

Bodhisattva Dharmakara asked Buddha Lokeshvararaja to show him all the billions of buddha-lands of the cosmos. When he was granted this request, Bodhisattva Dharmakara determined to create a Pure Land containing all the virtues of the other buddhas' pure lands but without any of the evils in those pure lands. He then became moved to make 48 Vows detailing the attributes of his Pure Land which he intended and vowed to create.

Perhaps the most unusual vow of these is presented in the Larger Pure Land Sutra as Vow 18, otherwise called the Primal Vow, which reads as follows:

"If, when I attain Buddhahood, sentient beings in the lands of the ten quarters who sincerely and joyfully entrust themselves to me, desire to be born in my land, and call my Name, even ten times, should not be born there, may I not attain perfect Enlightenment. Excluded, however, are those who commit the five gravest offences and abuse the right Dharma."

Other Buddhas vow to save all beings but through various difficult practices that only talented people can perform and only through very many lives. Dharmakara wished to create a special buddha-land where ALL beings can IMMEDIATELY be saved, male or female, young or old, good or evil, educated or illiterate. In his Buddha land (the Pure Land or Sukhavati), any sincere petitioner - even the most evil reprobates - could be reborn and attain enlightenment without the confusing and conflicting pains and distractions of mortal existence.

The other 47 vows of Dharmakara Bodhisattva are about the special features of his Pure Land and the powers of Amida Buddha once Dharmkara attained buddhahood through the fulfillment of all 48 vows.

According to the sutra, Dharmakara vowed that he would not allow himself to be enlightened until this Buddha land and all its powers were thus created. It took him five long kalpas of meditation to create the Pure Land. And at the time his Buddha land was completed, he became the Buddha, Amida (also known as Amitabha or Amitayus). This all happened over billions upon billions of years in the past.

This Primal Vow offers salvation to any person in any circumstances. In this age of Declining Dharma, or Mappo in Japanese, the Buddha Shakyamuni (the World-Honored One) explained in the Larger Pure Land Sutra the way of salvation through faith in Amida Buddha. As Master Shinran said in his SHOSHINGE (Poem of Nembutsu-Faith),

Why did the World-honored One come into this world?

To expound the ocean of Amida's Primal Vow;

In this evil world of five defilements

We should believe the Buddha's true words.

Thus Amida Buddha must be considered the greatest of all buddhas because He extends salvation from the world of suffering to all - whether good or evil, young or old, male or female - who simply take refuge in Him and attain that state of settled faith known as SHINJIN or "the mind of faith." Amida Buddha's work of saving suffering beings will not be completed until ALL BEINGS are Buddhas. This is why Amida goes by two names, AMITABHA (Limitless Light = Infinite Wisdom) and AMITAYUS (Limitless Life = Boundless Compassion).

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Now we come to the crux of the matter:

True Shin Buddhism teaches that there is no calling greater than attaining SHINJIN, and moreover, that attaining SHINJIN is the sole objective of the Nembutsu path, reciting "Namu Amida Butsu" (I take refuge in Amida Buddha) singlemindedly and with simple gratitude for the benevolent salvation that we receive in this life with the promise of Buddhahood at the end of this life when we go to the Pure Land (jodo) of Amida Buddha.

By "attaining SHINJIN" is meant receiving the blessed gift of SHINJIN from Amida Buddha through His transferred merit to all beings who take singleminded refuge in Him. The transferred merit is through the OTHER POWER (Jp. "tariki") of Amida.

It is through SHINJIN that we are guaranteed Birth in Amida's Pure Land when this life comes to an end. Once born in Amida's Pure Land, we attain buddhahood, we become buddhas ourselves.

No self-power or calculation by the aspirant is necessary to attaining SHINJIN. In fact, self-power (Jp. "jiriki") and calculationonly get in the way of Amida's saving Other Power. To receive Amida's gift of SHINJIN one must acknowledge completely that one is incapable of achieving buddhahood through one's own self-power, and then one must take singleminded refuge in Amida Buddha.

SHINJIN therefore is attained by placing one's ENTIRE KARMIC DESTINY in the care of Amida Buddha. It is as simple as that. But people are filled with doubts, delusions, and obscurations that make it hard to believe attaining SHINJIN can be so easy. This is where it is important to have a good teacher; further, one's karmic connection to Amida Buddha must be ripening to the point where one can accept this teaching in complete faith.

The NEMBUTSU, which is pronounced "Namu Amida Butsu" in Japanese, is simply an expression of faith and an expression of gratitude to Amida Buddha. It is not a "practice" in the sense that it accomplishes any spiritual goal. It, itself, does not cause birth in Amida's Pure Land. It is simply an outflowing of thankfulness to Amida for His gift of salvation through His blessed gift of SHINJIN.

Master Shinran explained the Nembutsu as follows:

The Nembutsu, for its practicers, is not a practice or a good act.

Since it is not performed out of one's own designs, it is not a practice.

Since it is not good done through one's own calculation, it is not a good act.

Because it arises wholly from Other Power and is free of self-power,

for the practicer, it is not a practice or a good act.

[Tannisho, Part One, Section 8]

and he went on to say,

Persons who truly realize SHINJIN

As they utter Amida's Name [NAMU AMIDA BUTSU]

Being mindful of the Buddha always,

Wish to respond in gratitude to the Great Benevolence.

[Shozomatsu Wasan, no. 30]

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The Collected Works of Shinran include poems, letters, and his monumental treatise, KyoGyoShinSho ("Teaching, Practice, Faith, and Attainment of the Pure Land Way"). For a summary of some of Master Shinran's core teachings, see the Tannisho, a short book composed by his follower Yuienbo with key quotes directly from Master Shinran. Tannisho represents Jodo Shinshu Buddhism in terms of refuting specific deviations from Master Shinran's teaching which arose after his death in 1262.

The problem of deviations from Master Shinran's teachings is still a problem today, expressed in terms of doubt - and often resolute DISBELIEF - about the reality of Amida Buddha and His Pure Land. Master Shinran was completely clear and unambiguous about the true reality of Amida and His Pure Land, for he devoted an entire chapter (Chapter 5) of hisKyoGyoShinSho to "TRUE BUDDHA AND LAND."

Such doubt and disbelief is simply an expression of ego and ignorance. Unfortunately it has been expressed by some of the leading Shin scholars, and even leading Shin ministers, of our time and represents a threat to the vitality of the greater Sangha of True Shin Buddhism as set forth originally by Master Shinran and later revived by Master Rennyo.

In order for a Shin Buddhist to be a true teacher of the path of Nembutsu-faith, one must be a person of settled SHINJIN. Unless one has himself or herself already attained SHINJIN, he/she cannot understand the process of awakening to Amida's Primal Vow. And attaining SHINJIN depends upon singleminded belief and refuge in the REAL AND TRUE BUDDHA AMIDA.

It is as though a person who has intellectually studied music wanted to teach someone how to play a musical instrument. Without the experience of actually knowing how to play the instrument, it would be impossible to teach someone else how to play it. The same is true of SHINJIN. It is an experience that cannot be attained or described intellectually, no matter how many books on Buddhism one might read.

Master Rennyo wrote about the importance of understanding this attainment of faith as follows:

From today, ... seriously start to inquire into the meaning of the

Great Faith of the Other-Power and obtain the determination

of rebirth into the Land of Recompense. To receive this

Faith of our sect, nothing need to be done but simply place

deep reliance on Amida Tathagata single-heartedly.

Note Master Rennyo's exhortation to "seriously...inquire into the meaning of the Great Faith of Other-Power." Master Rennyo clearly and straightforwardly advocates understanding the meaning of this faith in Other Power. A mere simple recitation of the Nembutsu without understanding its meaning is pointless.

In order to "obtain the determination of rebirth", that is, SHINJIN, "into the Land of Recompense," that is, the PURE LAND OF AMIDA, one needs to understand that Amida Buddha made his great Primal Vow which embraces and does not forsake anyone, young or old, male or female, good or evil, who takes singleminded refuge in His Other Power.

And, in accord with the teachings of Master Shinran and Master Rennyo, one must believe, as these masters believed, in the reality of the true and real Amida Buddha and His true and real Pure Land, otherwise birth will not be possible.

Further, this belief can only come about through LISTENING DEEPLY to the Dharma of Amida Buddha to determine for oneself that the true teaching of Jodo Shinshu is indeed true. Having a teacher of settled SHINJIN is very important to helping one overcome their doubts, delusions, and obscurations.

However, the Path of Nembutsu Faith - Jodo Shinshu Buddhism - cannot be forced upon anyone. As Master Shinran, who spread Faith in Amida Buddha to countless aspirants and led them to settled SHINJIN, said, as recorded in the Tannisho:

If Amida's Primal Vow is true, Shakyamuni's teaching cannot be false.

If the Buddha's teaching is true, Shan-tao's commentaries cannot be false.

If Shan-tao's commentaries are true can Honen's words be lies?

If Honen's words are true, then surely what I say cannot be empty.

Such, in the end, is how this foolish person [namely Shinran] entrusts himself [to the Vow].

Beyond this, whether you take up the nembutsu

or whether you abandon it is for each of you to determine.

---

Master Shinran traced the tradition of Pure Land Buddhism from the the Three Pure Land Sutras (link above) which were expounded by Shakyamuni Buddha 2500 years ago, through the seven masters whom he called the Seven Patriarchs of Jodo Shinshu over a period of a thousand years from Master Nagarjuna to his own mentor, Master Honen.

These are the Seven Patriarchs of the True Pure Land Way, selected and eulogized by Master Shinran in his Koso Wasan ("Hymns on the Patriarchs") and in his Shoshinge.

Following Master Rennyo's death, a selection of several dozen letters written by him were selected from the 250 or so which survived. These letters form the collection called "GOBUNSHO" (Nishi Honganji name) or "OFUMI" (Higashi Honganji name).

The Letters of Master Rennyo explain in crystal clarity the basic tenets of Shin Buddhism and are highly recommended reading.

Both Tannisho and Ofumi have been published together for free download and in one volume by the Numata Center.

Equally interesting are the more informal quotations of Master Rennyo in the "Goichidaiki Kikigaki", a compilation of thoughts and statements attributed to Master Rennyo collected during and after his lifetime. The compilation is considered to be the work of his son Jitsugo (b. 1492) and contains a total of 314 statements in two volumes.

An anonymous treatise called "On the Attainment of Faith" or Anjin Ketsujo Sho, dating from perhaps 13-14th century Japan, is a text which Master Rennyo praised highly as a "gold mine" of reflection on Pure Land faith.

Translated from the Chinese Version of Kumarajiva

by Nishu Utsuki

The Educational Department of the West Hongwanji

Kyoto, Japan: 1924

Public Domain.

This electronic version may be copied and distributed free and without permission provided that it is not altered in any way.

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1. Thus have I heard: Once the Buddha was dwelling in the Anathapindada Garden of Jetavana in the country of Shravasti together with a large company of Bhikshus of twelve hundred and fifty members. They were all great Arhats, well known among people, (to wit): Shariputra the elder, Mahamaudgalyayana, Mahakashyapa, Mahakatyayana, Mahakaushthila, Revata, Shuddhipanthaka, Nanda, Ananda, Rahula, Gavampati, Pindola-Bharadvaja, Kalodayin, Mahakapphina, Vakkula, Aniruddha, etc., all great Shravakas [lit. disciples]; and with many Bodhisattva-Mahasattvas, (such as), Manjushri, Prince of the Lord of Truth, Bodhisattva Ajita, Bodhisattva Gandhahastin, Bodhisattva Nityodyukta, etc., all great Bodhisattvas; and also with a large company of innumerable devas, (such as) Shakrodevanam-Indra, etc.

2. Then the Buddha addressed Shariputra, the elder, and said, 'Beyond a hundred thousand kotis of Buddha-lands westwards from here, there is a world named Sukhavati. In that world there is a Buddha, Amita(-ayus) by name, now dwelling and preaching the law. Shariputra, why is that country named Sukhavati? The living beings in that country have no pains, but receive pleasures only. Therefore, it is called Sukhavati.

3. 'Again, Shariputra, in the land Sukhavati (there are) seven rows of balustrades, seven rows of fine nets, and seven rows of arrayed trees; they are all of four gems and surround and enclose (the land). For this reason the land is called Sukhavati.

4, 'Again, Shariputra, in the land Sukhavati there are lakes of the seven gems, in which is filled water with the eight meritorious qualities. The lake-bases are strewn with golden sand, and the stairs of the four sides are made of gold, silver, beryl, and crystal. On land there are stories and galleries adorned with gold, silver, beryl, crystal, white coral, red pearl and diamond [lit. agate]. The lotus-flowers in the lakes, large as chariot wheels, are blue-colored with blue splendor, yellow-colored with yellow splendor, red-colored with red splendor, white-colored with white splendor, and (they are all) the most exquisite and purely fragrant. Shariputra, the land Sukhavati is arrayed with such good qualities and adornments.

5. 'Again, Shariputra, in that Buddha-land there are heavenly musical instruments always played on; gold is spread on the ground; and six times every day and night it showers Mandarava blossoms. Usually in the serene morning lit. dawn] all of those who live in that land fill their plates with those wonderful blossoms, and (go to) make offering to a hundred thousand kotis of Buddhas of other regions; and at the time of the meal they come back to their own country, and take their meal and have a walk. Shariputra, the Sukhavati land is arrayed with such good qualities and adornments.

6. 'And again, Shariputra, in that country there are always various wonderful birds of different colors, -- swan, peacock, parrot, Chari, Kalavinka and the bird of double-heads [lit. double-lives]. Six times every day and night all those birds sing in melodious tune, and that tune proclaims the Five Virtues [lit. organs], the Five powers, the Seven Bodhi-paths, the Eight Noble Truths, and other laws of the kind. The living beings in that land, having heard that singing, all invoke the Buddha, invoke the Dharma, and invoke the Sangha. Shariputra, you should not think that these birds are in fact born as punishment for sin. What is the reason? (Because), in that Buddha-land there exist not the Three Evil Realms. Shariputra, in that Buddha-land there are not (to be heard) even the names of the Three Evil Realms. How could there be the realms themselves! All those birds are what Buddha Amitayus miraculously created with the desire to let them spread the voice of the Law. Shariputra, (when) in that Buddha-land a gentle breeze happens to blow, the precious trees in rows and the begemmed nets emit a delicate enrapturing tune, and it is just as if a hundred thousand musical instruments played at the same time. Everybody who hears that music naturally conceives the thought to invoke the Buddha, to invoke the Dharma, and to invoke the Sangha. Shariputra, that Buddha-land is arrayed with such good qualities and adornments.

7. 'Shariputra, what do you think in your mind, for what reason that Buddha is called Amita(-abha)? Shariputra, the light of that Buddha is boundless and shining without impediments all over the countries of the ten quarters. Therefore he is called Amita(-abha). Again, Shariputra, the life of that Buddha and of his people is endless and boundless in Asamkhya-kalpas, so he is named Amita(-ayus). Shariputra, since Buddha Amitayus attained Buddhahood, (it has passed) now ten Kalpas. Again, Shariputra, that Buddha has numerous Shravakas or disciples, who are all Arhats and whose number cannot be known by (ordinary) calculation. (The number of) Bodhisattvas (cannot be known) also. Shariputra, that Buddha-land is arrayed with such good qualities and adornments.

8. 'Again, Shariputra, the beings born in the land Sukhavati are all Avinivartaniya. Among them is a multitude of beings bound to one birth only; and their number, being extremely large, cannot be expressed by (ordinary) calculation. Only can it be mentioned in boundless Asamkhya-kalpas. Shariputra, the sentient beings who hear (this account) ought to put up their prayer that they may be born into that country; for they will be able to be in the same place together with those noble personages. Shariputra, by means of small good works [lit. roots] or virtues no one can be born in that country.

9. 'Shariputra, if there be a good man or a good woman, who, on hearing of Buddha Amitayus, keeps his name (in mind) with thoughts undisturbed for one day, two days, three days, four days, five days, six days, or seven days, that person, when about to die, (will see) Amitayus Buddha accompanied by his holy host appear before him; and immediately after his death, he with his mind undisturbed can be born into the Sukhavati land of Buddha Amitayus. Shariputra, as I witness this benefit, I say these words; Every being who listens to this preaching ought to offer up prayer with the desire to be born into that country.

10. 'Shariputra, as I now glorify the inconceivable excellences of Amitayus Buddha, there are also in the Eastern quarters Buddha Akshobhya, Buddha Merudhvaja, Buddha Mahameru, Buddha Meruprabhasa, Buddha Manjughosha, and Buddhas as many as the sands of the River Ganga, each of whom, in his own country stretching out his long broad tongue that covers three thousand greater worlds completely, proclaims these truthful words; All you sentient beings believe in this Sutra, which is approved and protected by all the Buddhas, and in which are glorified the inconceivable excellences (of Buddha Amitayus).

11. 'Shariputra, in the Southern worlds there are Buddha Candrasuryapradipa, Buddha Yacahprabha, Buddha Maharciskandha, Buddha Merupradipa, Buddha Anantavirya, and Buddhas as many as the sands of the River Ganga, each of whom, in his own country stretching out his long broad tongue that covers three thousand greater worlds completely, proclaims these truthful words: All you sentient beings believe in this Sutra, which is approved and protected by all the Buddhas, and in which are glorified the inconceivable excellences (of Buddha Amitayus).

12. 'Shariputra, in the Western worlds there are Buddha Amitayus, Buddha Amitalakshana, Buddha Amitadhvaja, Buddha Mahaprabha, Buddha Mahanirbhasa, Buddha Ratnala kshana, Buddha Shuddharashmiprabha, and Buddhas as many as the sands of the River Ganga, each of whom, in his own country stretching out his long broad tongue that covers three thousand greater worlds completely, proclaims these truthful words: All you sentient beings believe in this Sutra, which is approved and protected by all the Buddhas, and in which are glorified the inconceivable excellences (of Buddha Amitayus).

13. 'Shariputra, in the Northern worlds there are Buddha Arciskandha, Buddha Vaishvanaranirghosha, Buddha Dushpradharsha, Buddha Adityasambhava, Buddha Jaliniprabha, and Buddhas as many as the sands of the River Ganga, each of whom, in his own country stretching out his long broad tongue that covers three thousand greater worlds completely, proclaims these truthful words: All you sentient beings believe in this Sutra, which is approved and protected by all the Buddhas, and in which are glorified the inconceivable excellences (of Buddha Amitayus).

14. 'Shariputra, in the Nadir worlds there are Buddha Simha, Buddha Yacas, Buddha Yashaprabhava, Buddha Dharma, Buddha Dharmadhvaja, Buddha Dharmadhara, and Buddhas as many as the sands of the River Ganga, each of whom, in his own country stretching out his long broad tongue that covers three thousand greater worlds completely, proclaims these truthful words: All you sentient beings believe in this Sutra, which is approved and protected by all the Buddhas, and in which are glorified the inconceivable excellences (of Buddha Amitayus).

15. 'Shariputra, in the Zenith words there are Buddha Brahmaghosha, Buddha Nakshatraraja, Buddha Gandhottama, Buddha Gandhaprabhasa, Buddha Maharciskandha, Buddha Ratnakusumasampushpitagatra, Buddha Salendraraja, Buddha Ratnotpalashri, Buddha Sarvarthadarsha, Buddha Sumerukalpa, and Buddhas as many as the sands of the River Ganges^1, each of whom, in his own country stretching out his long broad tongue that covers three thousand greater worlds completely, proclaims these truthful words: All you sentient beings believe in this Sutra, which is approved and protected by all the Buddhas, and in which are glorified the inconceivable excellences (of Buddha Amitayus).

16. 'Shariputra, what do you think in your mind, why it is called the Sutra approved and protected by all the Buddhas? Shariputra, if there be a good man or a good woman who listens to those Buddhas' invocation of the name (of Buddha Amitayus) and the name of this Sutra, that good man or woman will be protected by all the Buddhas and never fail to attain Anuttara-samyaksambodhi. For this reason, Shariputra, all of you should believe in my words and in what all the Buddhas proclaim. Shariputra, if there are men who have already made, are now making, or shall make, prayer with the desire to be born in the land of Buddha Amitayus, they never fail to attain Anuttara-samyaksambodhi, and have been born, are now being born, or shall be born in that country. Therefore, Shariputra, a good man or good woman who has the faith ought to offer up prayers to be born in that land.

17. 'Shariputra, as I am now praising the inconceivable excellences of those Buddhas, so all those Buddhas are magnifying the inconceivable excellences of myself, saying these words: Shakyamuni, the Buddha, has successfully achieved a rare thing of extreme difficulty; he has attained Anuttara-samyaksambodhi in the Saha world in the evil period of five corruptions -- Corruption of Kalpa, Corruption of Belief, Corruption of Passions, Corruption of Living Beings, and Corruption of Life; and for the sake of all the sentient beings he is preaching the Law which is not easy to accept. Shariputra, you must see that in the midst of this evil world of five corruptions I have achieved this difficult thing of attaining Anuttara-samyaksambodhi, and for the benefit of all the beings I am preaching the Law which is difficult to be accepted. This is how it is esteemed as (a thing of) extreme difficulty.'

The Buddha having preached this Sutra, Shariputra and Bhikshus, and Devas, men, Asuras, etc., of all the worlds, who have listened to the Buddha's preaching, believed and accepted with joy, made worship, and went away.