Pure Land Study Group Thread

shaunc
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Re: 31 Day Pure Land Study Group

Post by shaunc » Sat Dec 03, 2016 2:44 am

Thanks for starting this thread. I'm learning quite a bit.
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Day 5

Post by Admin_PC » Sun Dec 04, 2016 3:20 am

Day 5 - The Essential Vow of Buddha Amitabha

When Buddha Amitabha was called bodhisattva Dharmakara previous to His attainment of buddhahood, He, in order to purify His buddha-land and to realize the emancipation of all sentient beings, made 48 vows before Buddha Lokesvararaja. Among those made was a particular vow which promised birth in the Pure Land for all sentient beings. This is called the Essential Vow for Ojo (birth in the Pure Land) through reciting the name of Buddha Amitabha.

The Essential Vow is described in the first fascicle of the Larger Sutra: "If, when I attain buddhahood, all sentient beings in the ten directions who rejoice in faith with genuine hearts and who wish to be born in my land are not born into my Pure Land with just ten moments of being mindful of Buddha Amitabha, I will not realize enlightenment."

Master Shan-tao interpreted the above to mean: "If, when I attain buddhahood, all sentient beings in the ten quarters who are calling out my name at least ten times are not born there, I will not realize enlightenment. Buddha Amitabha did indeed attain buddhahood and resides in the Pure Land at the present. It should be known that the Essential Vow was not made in vain. If sentient beings recite His name, they will, with certainty, attain Ojo."

The term "Nembutsu" does not mean that one be mindful of the form of the ultimate reality of Buddha Amitabha, nor does it mean the contemplation of the excellence of His physical virtues. To recite exclusively the name of Buddha Amitabha with unwavering dedication - this is called "Nembutsu." Master Shan-tao, therefore, referred to Nembutsu as "calling out His name."

No religious practice other than the recitation of Nembutsu is taught in the Essential Vow. Although other Buddhist practices have excellent merits, they are not superior to reciting Nembutsu. If one desires to be born in the pure land of a buddha, he should follow the vow of that buddha. It is apparent that one who wishes specifically to be born in the Pure Land should abide by the Essential Vow of Buddha Amitabha.

- This passage is based on quotations from the Honen-shonin Gyojo-ezu (An Illustrated Biography of Honen-shonin), Chapter 25.
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Day 6

Post by Admin_PC » Mon Dec 05, 2016 4:46 am

Day 6 - Deliberation for Five Kalpas (Eons)

Buddha Amitabha, embracing the theory that endeavor begets merit, and with immeasurable compassion in His heart, deliberated the way of emancipation for all sentient beings for the endless period of five kalpas (eons). He employed various skillful means to seek the way of emancipation and thus vowed:
"I, having fulfilled my Essential Vow and having resided in the Pure Land, should lead the common people of minimal potential to attain birth in the Pure Land. It is impossible for them to achieve this goal by their own karmic power.

For these people I will spend countless kalpas (eons) of time, observing innumerable austere practices, completing tens of thousands of admirable practices and virtuous deeds, and attaining the practice which brings enlightenment to both myself and other beings.

Through these efforts I will attain buddhahood, having acquired all virtuous and undefiled merits.

I will see that my name embodies these merits, and I will induce sentient beings to utter my name. If the sentient beings believe in my Essential Vow and recite my name, they will realize birth in the Pure Land in accordance with my Essential Vow."
-This passage is based on quotations from the Honen-shonin Gyojo-ezu (An Illustrated Biography of Honen-shonin), Chapter 32
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Day 7

Post by Admin_PC » Tue Dec 06, 2016 4:12 am

Day 7 - Verification by Buddhas

All the buddhas in the six directions, as countless as the sands of the Ganges, extended Their tongues throughout the three-thousand-great-thousand-worlds and proclaimed, "It is true that the mere repetition of the name of Amitabha will indeed effect one's birth in the Pure Land."

This proclamation is testimony that these buddhas in the six quarters authenticated the tenet that Nembutsu (the recitation of the name of Buddha Amitabha) is in accordance with the Essential Vow of Buddha Amitabha. Practices other than Nembutsu are not consistent with the Essential Vow; therefore, the buddhas in the six quarters did not endorse them.

You, therefore, should devote yourself to the recitation of Nembutsu, respond to the Essential Vow of Buddha Amitabha, which was personally transmitted by Buddha Shakyamuni, and receive the benevolence of the buddhas in the six directions.

The Essential Vow of Buddha Amitabha, the teachings transmitted by Buddha Shakyamuni, and the benevolence of the innumerable buddhas in the six directions would not then be in vain. For this reason, it can be said that the practice of reciting Nembutsu is superior to other practices.

- This passage is based on quotations from the Honen-shonin Gyojo-ezu (An Illustrated Biography of Honen-shonin), Chapter 25
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re: Day 7

Post by Admin_PC » Tue Dec 06, 2016 4:17 am

This passage is a paraphrase of the Shorter Sukhavativyuha Sutra. Interestingly, the passage the quote is drawn from doesn't make direct reference to the earlier part of the sutra - so it's been theorized that it was a separate sutra at one time. If it's taken as a cohesive whole, then this paraphrase does make sense in the context of the sutra. The Shorter Sukhavativyuha Sutra is the first sutra that mentions "holding tight to the Name" (of Buddha Amitabha/Amitayus), it reinforces that saying the name is in accord with the Essential Vow, and it ties together the Pure Land doctrines across the 3 main sutras.

Also, I should note that in the last line, after "the practice of reciting Nembutsu is superior to other practices" there is an implied "for birth in Amitabha's Pure Land."
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Day 8

Post by Admin_PC » Wed Dec 07, 2016 3:11 am

Day 8 - To Benefit All Mankind

The teaching of Jodo Shu (the Pure Land School founded by Honen) is superior to those of all other Buddhist schools, and the practice of Nembutsu (the recitation of the name of Buddha Amitabha) surpasses all other practices in its virtues because Nembutsu will save all mankind regardless of human capability.

Other Buddhist teachings such as meditation on the noumenal aspects of reality, the cultivation of the mind for enlightenment (bodhicitta), the recitation of Mahayana texts, the sacred verses containing mystic truth (Shingon), and the practice of concentration and insight (shikan), should be revered. All of those teachings were designed to detach oneself from the delusive worlds of the transmigration of birth-and-death in order to realize enlightenment.

However, people in the period of the Decline of the Dharma are not able to endure them. The practitioners' lack of capability makes the successful practice of these teachings impossible. Moreover, the time in which we live is akin to the age after the ten thousand years of the period of the Decline of the Dharma, in which human life span is reduced to ten years; and we are as evil as the man who has committed the Ten Transgressions and the Five Grave Offenses.

Nevertheless, all people, without discrimination between old and young, male and female, who recite Nembutsu ten times, or just once, will be, with certainty, embraced by the grace of the Essential Vow of Buddha Amitabha, who never abandons anyone.

Hence, it can be said that the teaching of Jodo Shu is superior to those of all other schools, and reciting Nembutsu surpasses all other practices.

- This passage is based on quotations from the Honen-shonin Gyojo-ezu (An Illustrated Biography of Honen-shonin), Chapter 45
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re: Day 8

Post by Admin_PC » Wed Dec 07, 2016 3:18 am

Yep, this passage is a bit sectarian - but at least he explains why. He wanted a practice everyone could do and according to the sutras themselves, this one is accessible.

Regarding the "period of the Decline of the Dharma" - I don't know if this is true. I don't know if I believe the periodic breakup of the different periods. All I know is that I tried other practices and as bad as I am, they made me worse. This one didn't. There's a good chance I would've walked away from Buddhism if I hadn't found the Pure Land path. According to my wife, it has helped me improve. So in my case it's a good fit.

The 10 Transgressions are:
1. Taking any form of life
2. Stealing
3. Committing adultery (sexual misconduct)
4. Telling a lie
5. Duplicity (I'm also seeing "Drunkenness")
6. Slandering
7. Equivocation (praising self at the expense of others)
8. Greed
9. Wrath (harbor ill-will)
10. Perverted Views (abuse the 3 treasures)

The 5 Grave Offenses are:
1. Killing one's mother
2. Killing one's father
3. Killing a saint (Arhat)
4. Spilling the blood of the Buddha
5. Destroying the harmony of the Sangha.
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Day 9

Post by Admin_PC » Thu Dec 08, 2016 3:52 am

Day 9 - The Steadfast Heart

What should the Nembutsu practitioner bear in his heart? The practitioner should recite the name of Buddha Amitabha exclusively while contemplating the fear of being transmigrated through the delusive worlds after death, aspiring birth in the Pure Land, and having faith that through Nembutsu (reciting the name of Buddha Amitabha), Buddha Amitabha will come to receive and welcome him into the Pure Land at his time of death. There is nothing else but the recitation of Nembutsu.

Put succinctly, the Three-fold Devotional Heart is nothing more than just the earnest desire for birth in the Pure Land. The wish for birth in the Pure Land, truthfully and without pretension, is called the "Genuine Heart."

The purity of this heart, which bears no doubt even for a moment that the vocal Nembutsu leads to Buddha Amitabha to come to welcome one at the time of death, is called the "Profound Heart."

One's desire to be born in that Pure Land and to transfer one's accumulated merits of practice and wholesome deeds for Ojo (birth in the Pure Land) are called the "Heart Aspiring Ojo through the Transference of Merit."

In short, if one wishes for birth in the Pure Land with purity of heart, one will by nature embody the Three-fold Devotional Heart.

- This passage is based on quotations from the Honen-shonin Gyojo-ezu (An Illustrated Biography of Honen-shonin), Chapter 24.
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Re: 31 Day Pure Land Study Group

Post by shaunc » Fri Dec 09, 2016 1:16 am

Thanks for taking the time to post this thread.
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Re: 31 Day Pure Land Study Group

Post by Admin_PC » Fri Dec 09, 2016 4:04 am

shaunc wrote:Thanks for taking the time to post this thread.
Namu Amida Butsu.
No problem :)
We'll do more after this one.
i've been slackin for too long.
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Day 10

Post by Admin_PC » Fri Dec 09, 2016 4:22 am

Day 10 - Note on a Single Page

When pondering the potential of sentient beings for the attainment of birth in the Land of Ultimate Bliss during the period of the Decline of the Dharma, one should not doubt Ojo (birth in the Pure Land) even if one's religious practice is minimal: Birth in the Pure Land is assured with just a single utterance, or ten recitations, of Nembutsu. One should have no doubt that even the karmically evil can attain Ojo: Buddha Amitabha will never turn away any man, even he who is filled with grave evil.

Do not entertain any doubt about birth in the Pure Land through reciting Nembutsu, even though much time has elapsed since the demise of Buddha Shakyamuni. Sentient beings who will live in the age after the extinction of the Dharma can also realize birth, and our contemporaries are even more definitely assured. Although one may perceive himself as reprehensible, he should never doubt the attainment of Ojo. Master Shan-tao also said of himself, "I am a common man with unwholesome passions."

There are numerous pure buddha-lands in the ten quarters. However, we desire to be born specifically in the Western Pure Land because even one who commits the Ten Transgressions or the Five Grave Offenses can be born there. We rely exclusively upon Buddha Amitabha among all other buddhas because He, personally, will come to welcome into the Pure Land the Nembutsu devotees who recite His name a mere three to five times at the time of his death. We choose the practice of Nembutsu over all other practices because Nembutsu is in accordance with the Essential Vow of Buddha Amitabha.

Now, if we sincerely desire birth in the Pure Land through Nembutsu by relying upon the Essential Vow, Ojo, with certainty, will be assured. Reliance on the grace of the Essential Vow is a presupposition of our depth of faith.

It is extremely difficult to be born as a human being, to encounter the Essential Vow, to awaken aspiration for Ojo, to detach oneself from the delusive worlds of transmigration, and to be born in the Pure Land; this is our ultimate good fortune.

Believing that even a person who commits the Ten Transgressions or the Five Grave Offenses will be born in the Pure Land, you nevertheless should strive not ot commit even the most minor of offenses. Even an evil person can attain birth in the Pure Land; there is no doubt about Ojo for the virtuous. Believing that just a single utterance of Nembutsu, or ten recitations, is never futile, you must exercise Nembutsu continuously. If a single utterance assures Ojo, how much more powerful many repetitions would be.

Buddha Amitabha fulfilled His vows, in which He promised that He would not realize enlightenment until He succeeded in fulfilling the vows in their entirety. He most certainly resides in the Pure Land at the present time. Hence, He will, without fail, come to welcome us into His Land when our time on this earth comes to end.

Buddha Shakyamuni will look upon us with gladness as we, devotees of Nembutsu, abide by His teaching of Nembutsu and depart from the delusive worlds of the transmigration of birth-and-death. Various buddhas in the six directions will also rejoice in the birth of mortals in the Pure Land of non-retrogress for attaining buddhahood through our faith in the practice of Nembutsu which is endorsed by the buddhas.

You should, with great joy, express sincere appreciation for your encounter with the Essential Vow of Buddha Amitabha and be moved to the extent that you look skyward and prostrate yourself with joy. Walking, standing, sitting, or lying down, you should always recite Nembutsu and be thankful for the benevolence bestowed by Buddha Amitabha.

You must rely upon the words of Buddha Amitabha, who vowed "Birth in the Pure Land is assured with just ten recitations of Nembutsu"; and further believe the declaration of Master Shan-tao, who stated, "Ojo, with certainty, will come to pass."

- This passage is based on quotations from the Honen-shonin Gyojo-ezu (An Illustrated Biography of Honen-shonin), Chapter 21
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Day 11

Post by Admin_PC » Sat Dec 10, 2016 4:39 pm

Day 11 - The Profound Heart

There is no need to reflect on virtue and vice, or the gravity of your karmic evils. You must firmly believe that the vocalization of Namu Amida Butsu (meaning "I take refuge in the Buddha Amitabha") along with unfaltering aspiration for birth in the Pure land, will most certainly assure you of birth. One's unshakable faith in Ojo determines the karma of birth in the Pure Land.

Without such a profound heart, the realization of Ojo will become tenuous. The attainment of birth in the Pure Land will be uncertain if one doubts birth; the attainment of birth in the Pure Land will be certain if one believes in birth.

In sum, the Profound Heart is: the implicit faith that if you vocalize Namu Amida Butsu you will be welcomed, with certainty, regardless of the kind of person you may be, into the Pure Land at your time of death by the grace of the Essential Vow of Buddha Amitabha. You need not reflect on the gravity of your karmic evils nor have any doubt of assurance of birth in the Pure Land.

- This passage is based on quotations from the Honen-shonin Gyojo-ezu (An Illustrated Biography of Honen-shonin), Chapter 22
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re: Day 11

Post by Admin_PC » Sat Dec 10, 2016 4:50 pm

Sorry for the tardiness on this one.
Some notes on this one:

1. "There is no need to reflect on virtue and vice, or the gravity of your karmic evils." - I do not find this to be an absolute statement. This passage is in the context of the Profound Heart, which naturally develops after one develops the Genuine Heart. Part of the Genuine Heart is realizing our foolish (凡夫 - पृथग्जन - pRthagjana) nature, which implies some reflection on our virtues & vices. What he means here is letting the ideas of the weight of the karmic retribution due consume you. If you are too worried about falling into hell, you won't have faith in birth in the Pure Land.

2. "Without such a profound heart, the realization of Ojo will become tenuous. The attainment of birth in the Pure Land will be uncertain if one doubts birth; the attainment of birth in the Pure Land will be certain if one believes in birth." - This passage kind of sounds like Shinran. Usually Shinran's "Shinjin" (信心) is the culmination of the 3 minds, equated with "Anjin" (安心 - not to be confused with the modern "安心して" which means "chill out" or "relax"). There are a couple passages in the Kyogyoshinsho that echo this sentiment regarding doubt.
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Re: 31 Day Pure Land Study Group - Day 12

Post by Admin_PC » Sun Dec 11, 2016 3:40 am

Day 12 - The Right Practices and the Miscellaneous Practices

If you hope to depart immediately from the delusive worlds of the transmigration of birth-and-death, you must, within two categories of excellent teachings, put aside the Holy Gate and select the Pure Land Gate.

If you wish to enter the Pure Land Gate, you must select between the Right Practices and the Miscellaneous Practices, relying upon the Right Practices and abandoning the Miscellaneous Practices.

In order to pursue the Right Practices you must choose to devote yourselves to performing the Rightly Established Practice between the Auxiliary Acts and the Rightly Established Practice.

The Rightly Established Practice refers to the vocalization of the name of Buddha Amitabha. Reciting His name guarantees birth in the Pure Land because it is in accordance with the Essential Vow of Buddha Amitabha.

- This passage is based on quotations from the Honen-shonin Gyojo-ezu (An Illustrated Biography of Honen-shonin), Chapter 18
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Re: 31 Day Pure Land Study Group - Day 12

Post by Admin_PC » Sun Dec 11, 2016 3:44 am

re Day 12:

This is basically a short summary of Honen's magnum opus, the Senchaku Hongan Nembutsu Shu - the Selection of the Nembutsu in Accordance with the Essential Vow.

Shan-tao's definition of the "Right Practices” (shogyo) is as follows:
1) to single-mindedly and wholeheartedly read and recite the Meditation Sutra, the Amida Sutra, and the Sutra of Immeasurable Life;
2) to single-mindedly and wholeheartedly contemplate the splendid view of Amida and the landscape in that Land;
3) to single-mindedly and wholeheartedly prostrate oneself before Amida Buddha;
4) to single-mindedly and wholeheartedly utter the name of Amida Buddha; and
5) when giving praises and offerings is in order, to single-mindedly and wholeheartedly praise and make offerings to Amida.
(T.1753,37:248b;JZ.2:6)

Of these 5, even according to Shan-tao, the 4th is the most important as it is in accordance with the 18th Vow in the Larger Sutra.
All 5 elements are present to some degree in the Otsutome - the daily service in Jodo Shu.
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Re: 31 Day Pure Land Study Group - Day 13

Post by Admin_PC » Mon Dec 12, 2016 3:36 am

Day 13 - The Merit and Demerit of Two Practices

Although there are many practices for birth in the Pure Land, they can be divided into two. The first is the Exclusive Practice (the recitation of Nembutsu), and the second are the Miscellaneous Practices (all Buddhist practices other than Nembutsu). The latter practices are defined as the meditative practices with a concentrated mind and with a distracted mind as detailed in the Meditation Sutra.

Master Shan-tao stated in his Wang-sheng-li-tsan (Ojo Raisan, Hymns in Praise of Birth in the Pure Land), "If people recite the name of Buddha Amitabha continually throughout their entire lives in the manner mentioned previously, ten out of ten and one hundred out of one hundred people will be assured realization of birth in the Pure Land." This statement clarifies the qualities of merit and demerit in comparing the Exclusive Practice and the Miscellaneous Practices.

Here, merit applies to the attainment of birth in the Pure Land. That is, "ten out of ten and one hundred out of one hundred Nembutsu devotees will be assured realization of Ojo" is the merit of the Exclusive Practice. Master Shan-tao also said, "Demerit means losing the merit of birth in the Pure Land. Rarely will one or two out of a hundred practitioners of the Miscellaneous Practices attain Ojo. The rest cannot realize it. Rarely will three or five out of a thousand practitioners of the Miscellaneous Practices attain birth. The rest cannot realize Ojo."

Someone asked Honen-shonin, "Why is it possible for all Nembutsu devotees of the Exclusive Practice to be born in the Pure Land?" He replied that this was in accordance with the Essential Vow of Buddha Amitabha, and that it was also consistent with the teaching of Buddha Shakyamuni. He was further asked, "Why do so few who follow the Miscellaneous Practices attain Ojo?" He answered, "The Miscellaneous Practices are not in accordance with the Essential Vow of Buddha Amitabha; neither are they consistent with the teaching of Buddha Shakyamuni.

"The Nembutsu devotees who aspire for birth in the Pure Land are indeed following the practice in accordance with the compassionate hearts of two venerable buddhas (Buddha Amitabha and Buddha Shakyamuni). The followers of the Miscellaneous Practices who aspire for birth in the Pure Land are not in accord with the hearts of these two buddhas.

"This is not the only statement of Master Shan-tao relative to the merit and demerit of the two practices. He repeatedly elaborated on this issue in his Commentary on the Meditation Sutra. However, I (Honen) will not pontificate on this topic any further because it would be excessively wordy to dwell on it here."

- This passage is based on quotations from the Honen-shonin Gyojo-ezu (An Illustrated Biography of Honen-shonin), Chapter 25
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Re: 31 Day Pure Land Study Group

Post by Admin_PC » Mon Dec 12, 2016 4:07 am

re Day 13:

This is probably Honen's most controversial statement because on the surface it appears he is directly contradicting Shan-tao's teachings. Not only does he appear to be contradicting Shan-tao's definition of the 5 Right Practices, he contradicts statements in the Ojo Raisan concerning Nembutsu practice combined with recitation of the Amida Kyo (Shorter Sukhavati Sutra) and the Ojo Raisan liturgy itself.

I'm going to go out on a limb here, but based on what I know of Honen's practices, his direct disciples' practices, and the practices of Jodo Shu I'm going to say that this is more of a statement of orientation rather than a condemnation of practice. I read this as saying "if your orientation is such that Nembutsu is the lynch pin of your practice, then you will get to the Pure Land for sure. If your orientation is such that you rely mainly on other practices, your odds are reduced." I really don't think Honen is straying so far from Shan-tao in this statement, because in his practice he did not stray. He still recited the sutras, he still performed the observances 6 times a day, he still went on Nembutsu retreats, he still visualized the Pure Land on some level (maybe not so formally as setting aside separate practice sessions), he still followed precepts, and he still dedicated the merit of his practices.

One more thing: there are 2 forms of auxiliary practices. One form is the practices from the 3 Pure Land sutras, which he lists here as "Miscellaneous Practices". The other form is practices from countless other sutras that promise birth in Sukhavati. The former find their place in Shan-Tao's Right Practices, whereas the latter do not.
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Re: 31 Day Pure Land Study Group - Day 14

Post by Admin_PC » Tue Dec 13, 2016 3:11 am

Day 14 - The Exclusive Practice of Nembutsu

The Nembutsu taught in the Essential Vow is exclusive, and it does not require external support. Here, "external support" refers to pursuing wisdom, observing the Buddhist precepts, awakening the heart to enlightenment (菩提心 - bodhicitta), and developing a compassionate heart.

The virtuous man should recite Nembutsu (the name of Buddha Amitabha) just as he is, as should the bad man. We regard faithful people, who repeat Nembutsu with a mind as pure as the day they were born, as those who do not require external support in Nembutsu.

However, if the bad rectify their misdeeds, become good and recite Nembutsu, they will truly be in harmony with the heart of Buddha Amitabha. On the contrary, those who are unable to attune themselves to the heart of Buddha Amitabha and who are not able to be resolute in their faith in Ojo will most certainly not attain birth in the Pure Land.

- This passage is based on quotations from the Honen-shonin Gyojo-ezu (An Illustrated Biography of Honen-shonin), Chapter 21
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Re: 31 Day Pure Land Study Group - Day 15

Post by Admin_PC » Wed Dec 14, 2016 3:27 am

Day 15 - Faith and Practice Co-exist

Although birth in the Pure Land is assured by just a single utterance, or ten repetitions, of Nembutsu, irreverent recitation of Nembutsu results in faith becoming a hindrance to practice.

Conversely, although the recitation of Nembutsu for life without cessation is important, if one entertains doubts that a single utterance assures birth in the Pure Land, this doubt will result in practice becoming a hindrance to faith. Therefore, one must be convinced that a single utterance of Nembutsu guarantees Ojo and continue the recitation throughout his entire life.

Moreover, if one entertains doubts that a single utterance assures Ojo, every repetition becomes a futile exercise of Nembutsu lacking in faith because the Essential Vow of Buddha Amitabha instructs that each recitation of Nembutsu assures birth in the Pure Land.

In short, every recitation of Nembutsu becomes a validation of the causal karma for birth in the Pure Land.

- This passage is based on quotations from the Honen-shonin Gyojo-ezu (An Illustrated Biography of Honen-shonin), Chapter 21
月影の いたらぬ里は なけれども 眺むる人の 心にぞすむ
法然上人

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Re: 31 Day Pure Land Study Group - Day 16

Post by Admin_PC » Thu Dec 15, 2016 5:40 am

Day 16 - Nembutsu through Power Other than Self (Tariki)

To describe one who devotes himself to reciting Nembutsu many times as a practitioner of Nembutsu through self-power (Jp. jiriki) is a grave misconception. To be precise, one who performs the recitation of merely one or two Nembutsu through his own efforts is referred to as a practitioner of "Nembutsu through self-power."

If one repeats Nembutsu continually a thousand or ten thousand times day and night for a hundred ora thousand days with total respect for the power of the Essential Vow and with complete reliance on the compassion of Buddha Amitabha, this Nembutsu, with each utterance and wish, is considered to be "Nembutsu through power other than self (Jp. tariki)."

The Nembutsu devotees possessing the Three-fold Devotional Heart continue the recitation of Nembutsu moment by moment and day and night. They revere the power of the Essential Vow and depend on the compassion of Buddha Amitabha. This Nembutsu is not deemed "Nembutsu through self-power."

- This passage is based on quotations from the Honen-shonin Gyojo-ezu (An Illustrated Biography of Honen-shonin), Chapter 21
月影の いたらぬ里は なけれども 眺むる人の 心にぞすむ
法然上人

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