The Sexism of Pure Land Ideology

Vow 35:If, when I attain Buddhahood, women in the immeasurable and inconceivable Buddha-lands of the ten quarters who, having heard my Name, rejoice in faith, awaken aspiration for the Enlightenment and wish to renounce womanhood, should after death be reborn again as women, may I not attain perfect Enlightenment. — 48 Vows of Amida Buddha


In Pure Land Buddhism, I notice women who get reborn as women cause Bodhisattva Dharmakara not to attain perfect Enlightenment. They have to renounce womanhood, and subsequently be reborn as men.

This makes me wonder where women get reborn, because it is not any of the Buddhist heavens.

It is quite possible that lust may prevent both male and female Buddhists from finding true peace of mind. Yet gender differentiation itself is an impediment to spiritual growth and the eventual enlightenment of Nirvana.

Indeed, gender differentiation may lead to sexual temptation. This explains the need for the Buddhist vow regarding sexual misconduct.

In the Soma Sutta, the bhikkhuni Soma states:
"Anyone who thinks 'I'm a woman'
or 'a man' or 'Am I anything at all?' —
that's who Mara's fit to address".

Thus, gender neutrality is linked to the Buddhist concept of no-self, which is a strategy the Buddha taught to relieve suffering.

Indeed, the Pure Land Buddhist seeks to be reborn in the Pure Land of Bliss, not as a man or woman but as a Bodhisattva.

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48 Vows of Amida Buddha: http://venchinkung.com/48-vows-of-amitabha/

Women in Buddhism: http://en.wikipedia.org/wiki/Women_in_Buddhism

With the Heart of Nembutsu

A person with the heart of the Nembutsu is like one whose body is possessed of its fragrance; the heart of Mahasthamaprapta is thus likened to a person possessing fragrance. Hence it is stated, he is called "one adorned with the fragrance of light." Bodhisattva Mahasthamaprapta, possessing the heart of the nembutsu within his heart, is likened to a person imbued with incense. He therefore states, When at first I was in the bodhisattva stage I attained insight into the nonorigination of all existence with the heart of the nembutsu. Now in this world: now in this Saha world. I embrace persons of the nembutsu and bring them into the Pure Land: "Taking in persons of the nembutsu, I bring them into the Pure Land." - Shinran Shonin, Notes on the Inscriptions on Sacred Scrolls: The inscription in praise of Bodhisattva Mahasthamaprapta

"In the Surangama Sutra, Mahasthamaprapta Bodhisattva tells of how he gained enlightenment through Buddha recitation, or continuous pure mindfulness of the Buddha, to obtain samadhi." - Wikipedia entry on Mahasthamaprapta - http://en.wikipedia.org/wiki/Mahasthamaprapta

Bodhisattva Mahasthamaprapta recited the Buddha's name and reached nembutsu-samadhi by chanring the Buddha's name. His example was realized by Shinran to be the way of sages, the difficult practice.

Since the Jodo Shinshu path is the easy practice, an ordinary Pure Land practitioner is ever mindful of Amida out of gratitude for establishing the Primal Vow.

Amida's Primal Vow is that all sentient beings who hear His call will be reborn in the Pure Land of Bliss.

When the Shin Buddhist utters the Name-that-Calls, he has heard Amida calling to him from the Pure Land.

For Amida and the Pure Land of Bliss are right here in the Shin Buddhist's heart-mind.

The heart-mind is the bodhi mind, the True Mind, the mind embraced by Amida, always graced by buddha-nature.>

What is the Name-that-Calls? It is the Nembutsu that I softly change to keep Indra's Net bright and strong around the whole world.

What is Indra's Net but the compassion of billions of people to help sooth the suffering of billions more?

For Amida is both the Boundless Light of Wisdom shining on the Boundless Life of Compassion and the Boundless Life of Compassion enlightened by the Light of Wisdom?

Namu Amida Butsu

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Original post: February 15, 2006 11:48 PM PST

Transcending the Imagination

Technically, a certain Amida Buddha might not have existed long ago as he only exists in the Buddha world Sukhavativyuha, hence called the Pure Land of Bliss.

All of the possible Pure Lands do not exist in material space-time as they are of a Buddhist metaphysical nature.

Indeed, it may become necessary to believe in the Pure Land and in Amida Buddha in order to implement Nembutsu practice faithfully, as belief in the Pure Land is based on what is called the Primal Vow, which might place them next to God and unicorns.

This is similar to the stigma of mental illness where "it's all in your head." If God and unicorns are made up and due to the wildness of one's imagination, then the same thing might be said of Amida Buddha.

However, this is like comparing apples to imaginary oranges. The apple of this world may exist, but imaginary oranges only exist in the mind. Even though you cannot taste the oranges, you can still have a mind's view of them.

Likewise, the mind's view of Amida Buddha and the Pure Land is but a metaphysical reality.

Belief in the Pure Land is based on faith in the Primal Vow and especially rebirth in the Pure Land.

While there has never been any proof that the Pure Land exists except as metaphysical reality, a Buddhist would have to suspend disbelief, believe in what the three Pure Land Sutras say about Amida, and — as a result of his studies — have faith in the Primal Vow.

Indeed, I sometimes try to transcend my imagination when chanting Nembutsu quietly. For I believe in what the three Pure Land Sutras says about Amida Buddha and the Pure Land of Bliss.

That is what metaphysics is about: transcending the physics of this reality for the higher goal of happiness and peace for all sentient being in the Six Realms of Desire!

For information on the Primal Vow and other Buddhist terms in this article, check the tags below.

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Original post: June 24, 2013 1242H PDT

Faith that removes all Doubt

Faith that removes all doubt is what Amida Buddha offers.
This is why I believe earnestly in Amida's Primal Vow —

In the Infinite Life Sutra, Amida's Primal Vow is the 18th Vow of his 48 Vows:

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.

When I recite the Buddha's Name, I do so to confirm this faith through working of this Vow and the original intent behind the 48 Vow Amida made in his incarnations as Dharmakara.

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Reference:

Dharmakara: http://en.wikipedia.org/wiki/Dharmakara
Infinite Life Sutra: http://en.wikipedia.org/wiki/Infinite_Life_Sutra
Primal Vow: http://en.wikipedia.org/wiki/Primal_Vow

The Primal Vow in Brief (poem)

With clear recitation,
let the Buddha within call out
the Name-that-calls
so that your voice and his are one.

Even if you recite his name
but once with sincerity,
you shall be reborn in
the Pure Land of Bliss.

For as long as you remember
the Buddha, rebirth in
the Pure Land is assured!
Namu Amida Butsu!

The Bone Storage Hall (story)

Once Upon a Time...

In ancient Buddhist traditions, a spirit temple is a mausoleum containing the bones of countless sentient beings who have died.

It is a tall building with the Japanese characters ("霊廟", reibyō) for "mausoleum" above the doorway.

When the door of the mausoleum is open, it is like the Pure Land of Bliss inside.

Inside the mausoleum is a long dark hallway. High above me, the ceiling glistens with a soft glow when the door is closed.

On my left are twenty-four rooms with open access to the hall, and on the right, the same — a total of forty-eight rooms. Inside each room are shelves filled with drawers. Some rooms contain a lot of drawers; others contain very few drawers.

On each shelf are drawers containing the bones of the dead. Firmly affixed to the front of each drawer is the given name and Japanese Buddhist name of the deceased. Inside each drawer is an urn containing the deceased's bones.

A bright glow from Room Eighteen attracts my curiosity. Inside the room, I recite the Nembutsu ten times until the bright glow becomes a brilliant light that slowly dissipates. Softly I hear a sweet melodious voice sing:

"namo amitābhāya tathāgatāya tadyathā
amṛtabhave amṛtasaṃbhave
amṛtavikrānte amṛtavikrāntagāmini
gagana kīrtīchare svāhā."

"The Primal Vow is fulfilled," I thought myself. "That glow which turned into brilliant light is Amida Buddha."

Having seen this miracle, I felt humbled so I bowed and exited the room.

As I walk down the hallway, a sign appears on the wall in the distance. On it appears the Chinese characters:

堂
納
骨

Not only is this spirit temple a mausoleum, it also is a bone storage hall where the bones of dead sentient beings are stored.

Then I turn around, and slowly walk back to the door of the mausoleum.

When I open it, the brilliant light of the setting sun almost blinds me. After I close the mausoleum door, the sun has painted the sky with a rapidly fading red glow.


As I wander home in the rapidly fading dusk, my path takes me due east where the moon shines brightly in the sky.

My thoughts return to my visit to the mausoleum and the shelves within its rooms filled with drawers containing the bones of the deceased collected after cremation. While walking the path alongside the pond near my home, I reflect on death and the brevity of human life.

When I was a Child

When I was a child, my first exposure of death happened when my grandmother died. As I grew older, my first contemplation on nonexistence left me anxious and afraid of death. Once, when I had caught the flu as a child, my own life had almost been taken from me. So my mother bought medicine from the local pharmacy. The next day, my fever broke.

From that moment on, my fear of death became worse. As a result of that fear, the stress caused the allergic reaction of hay fever to arise.

Then one day, at the Buddhist temple near my parents' home, I requested the Three Pure Land Sutras central to the Jodo Shinshu faith to read at my leisure. As I read about the Pure Land of Bliss being described, it seemed a wonderful place.

Once I grasped the concept of the Pure Land as the afterlife, my belief in it increased as my faith in Amida's Primal Vow grew.

Reflections

In a pond near my home, I gaze on the moon's reflection in it while seated comfortably in a wicker chair.

As it glistens in the water, my thoughts turn inwards in meditation, visualizing the Buddha Amida with eyes closed. From time to time, my eyes open as I gaze on the moon's image reflected on the still surface of the pond. Then I look up at the moon.

At some point during meditation, my inner vision of the Buddha merges with the sight of the bright moon in the sky. It is as though the light of the moon is the light of Buddha Amida.

My meditation is over. So I rise to stretch my legs and raise my arms as if to embrace the moon.

In an instant I feel solemn as I stand before the glistening Boundless light of Buddha Amida, assuring me that Amitabha is nearby.

Thus assured, all fear of death fades from my mind. It is replaced by a greater appreciation of life.

---

King Emma or Yama: http://en.wikipedia.org/wiki/Yama_%28Buddhism_and_Chinese_mythology%29
Buddhist funeral: http://en.wikipedia.org/wiki/Funeral_%28Buddhism%29
Pure Land Buddhism: http://en.wikipedia.org/wiki/Pure_Land_Buddhism
Pure Land Rebirth Dharani: http://en.wikipedia.org/wiki/Pure_Land_Buddhism#Pure_Land_Rebirth_Dh.C4.81ra.E1.B9.87.C4.AB

The Primal Vow

It is said that Dharmakara made 48 Vows, and through the action of good karma, reincarnated as Amida Buddha.

Especially dear to Pure Land Buddhists is the 18th Vow, which is known as the Primal Vow:

"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."


It is this vow that sets the minimum times to recited Amida Buddha's name using the Nembutsu (Namu Amida Butsu). When one utters the Nembutsu out of sincerity with thanksgiving and gratitude, one's mind becomes settled.

As well, in excluding "those who commit the five gravest offences and abuse the Right Dharma", the Vow also suggests that Amida Buddha offers a hand to those sentient beings who are incapable of reaching Enlightenment through their negative karma.

Ultimately, devotion to Amida Buddha help prepare the Shin Buddhist practitioner for rebirth in the Pure Land at the end of her life.

For mindful practice of the Nembutsu does reduce mental suffering when practiced over one's lifetime.

Namu Amida Butsu

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Primal Vow: The Power of Love: http://buddhistfaith.tripod.com/beliefs/id10.html
Primal Vow: http://en.wikipedia.org/wiki/Primal_Vow
Nembutsu: http://en.wikipedia.org/wiki/Nembutsu
Shin Buddhism (another name for Jodo Shinshu): http://www.bffct.net/id72.html

The Virtue of Gullibility

I believe in Amida's Pure Land of Bliss, and have faith in the Primal Vow.

Even if this was just another Jataka Tale then I would still believe in the Teaching.

For were I to not believe and lose faith, I would suffer the deluded doubt,
and my mind would become confused. That kind of suffering leads me to mindful practice of meditation and Buddha Recitation, so that I remember Amida Buddha and his Forty-Eight Vows.

To an outsider who will never study the True Pure Land School and its three Nembutsu Sutras, this appears to be a superstition proselyted to a truly gullible old fool.

However, if my mindful practice leads me to hell, then I will surely follow the True Pure Land School's founder Shinran to hell.

For his faith, and the Pure Land Sangha's faith are the same as my faith in the Primal Vow.

Indeed, Pure Land Buddhism is no superstition.

Let Go of the Past!

Let go of your past,
lest by clinging to it
you lose hope for your future.


It is by thinking about the past, and clinging to one's memories of it that distract the mind from the truth that the future is more important than the past ever was.

Thus it is vitally important to constantly maintain the future thought to be good i.e. one's basic goodness extends into the future.

By continually and naturally producing good thoughts, one is actualizing one faith in the Primal Vow and belief that the Pure Land awaits all who believe in Amida Buddha and his 48 Vows.

It is these successive thoughts that forever involve good, for they arise from belief in Amida Butsu and his Pure Land and the faith in his Primal Vow.

Any intent to recover one's past risks suffering. Thus, the prudent devotee knows that close examination of the dark memories of childhood is foolish and in vain. She remains focused on the future, because recovering the past will impede her progress, and perhaps even prevent her from being reborn in the Pure Land, were she to obsess about what cannot be changed.

For the future is yet to come to pass, and thus is open to change. It is under the control of anyone who seeks to attain a future where good thoughts dwell.

By meditating on good thoughts, evil thoughts are vanquished, and their calculations are for nought.

By focusing on good thoughts in our future, we light the way to the Pure Land.

For our present journey is illumined by the boundless light of wisdom and nurtured by the boundless life of compassion.

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This article is dedicated to my roommate who currently holds fast to her past, and thus is blind to hope in her future. Were it possible for my good thoughts to burn away all of the evil karma locked in her past, I would meditate until my ass is numb.

However, the teaching of the Dharma to her requires the simple means of replacing the yellow robe with the hempen garment, and replacing Buddha with Jesus.

Thus, it would take a miracle for her to stop clinging to her childhood experiences.

For I am not a miracle worker. However, through my Buddhist practice, I hope to strengthen my sincere faith and belief in Amida Buddha. It shall help me to be be better able to provide emotional support.

A Peace Offering to Zen Buddhists

This article is addressed to Zen masters of the mind that Pure Land Buddhists are "cheating" by having attachment to the reward of the Pure Land.

First of all, I choose disbelief with regard to other people's doubt about my sincerity regarding Pure Land Buddhism. As well, I have no faith in their doubts about my faith in the Primal Vow. Indeed, their doubt is even hidden in their fear of the Pure Land path being a "cheat" with "attachment" to "reward."

This assumes that the Pure Land devotee does all his practices solely by self-power which is not the case, as it is other-power that inspires the devotee to use self-power to utter the Nembutsu.

For the chanting is for the good of all sentient beings, which is one of the meanings of other-power.

It is redundant to say "for the good of all sentient being, include myself", since "all sentient being" mean everyone including you and I.

My suggestion is for the bold Zen Buddhist to read that even they recommended chanting the name of the Buddha. Indeed, the Lotus Sutra includes a homage to Manjushri before getting into the nitty-gitty of Emptiness.

Also as evidence are that all Zen Patriarchs endorsed chanting homage to Amida Buddha before Hakuin took out Pure Land practice while "reforming" Obaku Zen.

For they suddenly received Bodhi Mind, and even samadhi and satori, by Buddha Recitation and meditation.

Therefore, the Zen masters who decry Buddha Recitation as a "cheat" due to "aatachment" of "reward" show that they are only looking at externals such as the uninformed word of a Pure Land practitioner

Indeed, such Zen masters as these call attention to the external signs of practice, rather than seeing that both Zen and Pure Land followers are able to achieve Bodhi Mind, samadhi and satori.

In conclusion, I invite bold Zen masters to find a suitable chant such as "Namamdah" which works, and work it into a hymn of monks.

If nothing happens within six months, then I expect that nothing was done to work Buddha Recitation into zazen due to enforced silence.

It's a pity to waste silence by calling a Pure Land practitioner a cheat who took a short-cut, and to claim desiring the reward of the Pure Land is a form of attachment.

Such accusations are groundless, and expose a sort of ignorance about Pure Land practice, which only shows the single-mindedness of Zen masters to focus solely on Hakuin's austerities when Ch'an meditation without Buddha Remembrance is like substituting gold-plated jewellery for the real thing.

I hope this leads to closer ties between Pure Land and Zen Buddhism.

Meditation at Work Pays Off

Homage to the Buddha, the Dharma and the Sangha.

Earlier this morning, I worked from midnight until 6 AM.

Afterwards, I felt my emotions and feeling with a freshness that happens after being up all night, being of service to my boss.

Work consisted of patrolling an underground parkade.

In between each other, I decided halfway through the shift to meditate, specifically breath meditation. Additionally, I also quietly chanted the Nembutsu after finishing the final patrol.

Later, on the bus home I felt sad that my roommate is back under psychiatric care temporarily.

Then it happened: the same joy I had experienced last month.

This joy though had a loving-kindness touch to it. Yet I cannot discount it as the result of fatigue.

Because I put my sincere faith in Amida Buddha's Primal Vow and belief in rebirth in the Pure Land, this explains how meditation for three hours resulted in the pure joy that loving-kindness causes bubble out of my heart-mind.

Through meditation, the heart of feelings was brought closer to the mind of reason to become one as the heart-mind.

After Buddha Recitation (Buddha Remembrance by chanting the Nembutsu - Namu Amida Butsu), the heart-mind became Bodhi Mind.

Arising from the Bodhi Mind came this joy, all due to loving-kindness.

Once again, meditation and Buddha Recitation in earnest results in liberation from repression and introversion for this follower of Amida Buddha.

In giving homage to Amida Buddha's boundless life of compassion and boundless light of wisdom, Buddha Remembrance set my heart-mind free.

Now this follower of Amida is humbled, for this joy arose out of loving-kindness due to the Name-that-calls!

Namu Amida Buddha!

Ultimate Liberation

Because of Birth and Death,
Develop the Bodhi Mind;
With deep Faith and Vows,
Recite the Buddha's Name. — Elder Master Ch'e Wu


"Birth and Death" refers to samsara, the cycle of birth-life-death.

"Bodhi Mind" refers to the mind awakened to the spirit of Enlightenment. It consists of two aspects: the determination to achieve Buddhahood and the aspiration to rescue all sentient beings.

"Faith" refers to the faith in the Primal Vow and the belief in Amida's Pure Land.

"Vows" refers to the 48 Vows of Amida Buddha.

"Buddha's Name" refers to the name of Amida.


Reminded by suffering and death, the Buddhist's current practice is for the goal of ultimate liberation, to save himself and others.

At first glance, the previous statement seems depressing and sad. However, it is actually the affirmation of two facts of life: people do suffer and fear death.

Thus suffering and death motivate the practitioner to seek liberation from suffering and death.

Liberation is achieved through Buddha Recitation and meditation by freeing the mind from suffering and the fear of death.

Buddha Recitation helps free the practitioner from the fear of death by affirming the Primal Vow. With his rebirth in the Pure Land fully assured, the fear of death of removed.

Meditations helps free the mind from suffering by calming it. Once calm, the mind is able to clearly see hope where once suffering offered despair.

Through instruction and practice, one learns to let go of the thoughts in one's mind, clinging to neither positive nor negative thoughts.

Without clinging to thoughts, one is able to produce good thoughts which lead to good karma (actions).

For example, I am currently thinking of joy. The good action is viewing the world as a good place to live. This leads to a positive outlook on life. I am ready to greet the day. Nothing can change my mind about this.

Freed of suffering, I am able to choose to think good thoughts and remain focused on them.

Fearlessness

When I was younger, I would put off washing dishes until the dishes, plates, and utensils were in the sink...

The longer the task of washing dishes was put off, the longer I thought the task would be.

Yet the first time I started to wash those dishes, it took 15 minutes to do.

After a couple weeks of washing dishes, I realized that washing each meal's dishes would take less than 5 minutes.

Thus fear is like the prospect of washing a week's worth of dishes, all piled in the sink.

Facing fear may even seem impossible at first.

However, repeated exposure to fear led me to see that facing each of life's fears takes less time than the first time I spent tackling all of them at once.

Since then I have faced each fear as it arises, watched as it passed by me, and forgot about it.

Today I'm certain that adding Buddha Remembrance to my daily spiritual practice has helped to ward off almost all fear.

It is amazing that uttering the Name-that-calls actually works!

Perhaps Nembutsu practice is helping me to develop fearlessness.

In this context, fearlessness is the quality of mind that is empty of fear. Yet my mind does experience fear temporarily. Then it quickly goes away.

How is this possible? It is most likely Buddha Remembrance has reduced my fear of the afterlife, which has its roots in the fear of death. With regular practice, chanting the Nembutsu has accumulated the merit of fearlessness.

Could it be that Buddha Remembrance is almost like a protective mantra? Its actual purpose is to promote other power of Amida.

For the concept of the Name-that-calls is that by uttering the Nembutsu, I believe that Amida Buddha calling to me. Far from being magical thinking; this is actually a form of self-hypnosis with the purpose of actualizing my faith in the Primal Vow.

Returning to the topic of facing fear, my faith in the Primal Vow and belief in the Name-that-calls leads me to practice Buddha Remembrance.

As a result of that spiritual practice, my mind has learned to control my fears. This quality of my mind called "control over my fears" is the quality of mind that is empty of fear called fearlessness.

As such, it is the working of my faith in the Primal Vow that actualized fearlessness.

Thus I put my faith in Amida Buddha!

Two Extremes of Non-Buddhist Thought

Nihilism and eternalism are the two extremes, which are bedeviling thinkers of today.

When you throw Buddhism at them, they suddenly get excited and either call it BS or call it "cheating" when you throw Pure Land practices into the mix.

Furthermore, they tend claim it is attachment to get deeply into Pure Land practice on the premise that it's done for the reward of rebirth in the Pure Land. This show that they have misunderstood what Pure Land Buddhism is about, by using their Buddhist practice of the long way to Nirvana as the ideal.

Against this ideal, the easy practice of Buddha Remembrance by chanting the Nembutsu looks like cheating because it is the short way to Nirvana.

However, rebirth in the Pure Land is empty of reward due to sincere belief in the Pure Land and faith in the Primal Vow.

For reward implies the working of ego (desire to be reborn in the Pure Land). This is why it is important that Pure Land practitioners develop the Bodhi Mind before engaging in Pure Land practice. For the Bodhi Mind is empty of ego i.e. devoid of self power. Instead, it is full of the other power of Amida.

Thus the desire of rebirth in the Pure Land, being empty of ego, is empty of reward,

Hence, there is no cheating in following the easy way to the Pure Land. For it will still take time in the Pure Land to achieve Nirvana.

Likewise, the two extremes are empty of non-self, and arise due to ego's influence on the mind.

For both nihilism and eternalism is based on the assumption of a permanent soul or self. Nihilism assumes that if the soul does not really exist, then nothing exists. This is a fallacy. Eternalism assumes that everyone lasts forever,. This too is a fallacy.

Therefore the two extremes are based on permanence.

In contrast, Buddhism is based on impermanence and the non-self principle. It destroys ego delusion, and allows the thinker to clearly see the truth of impermanence and non-self principle whic arises from dependent arising and the Four Noble Truths.

My Buddhism is Unconditional Love in Action

Jodo Shinshu (True Heart of the Pure Land Way) shows how the Other Power of Amida is unconditional love put into action.

It led a Tendai monk to surrender to destiny and abandon the monk's life, marry and develop the easy practice which leads to enlightenment despite karma.

This easy practice is known as Buddha Remembrance, a mantrayana practicing the Nembutsu while viewing it as the Name-that-calls, that with every utterance of it is Amida Buddha calling to the practitioner.

Indeed, with every call to Amida, the practitioner is that much closer to the Pure Land of Bliss. Once there, he is assured to become a Buddha.

On realizing this to be true, the practitioner is full of joy, because faith in Amida relieves him of the anxiety over the afterlife.

There is no rebirth in this human realm. Most assuredly, there is only rebirth in the Pure Land for practicing this Buddha Remembrance earnestly.

Perhaps this is the easiest way to become a buddha since you do not need to waste self-power sitting in zazen on your hemmorhoids! Besides, it fulfills the Primal Vow.

For Nembutsu recitation is truly the working of the Other Power of Amida Buddha.

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The Primal Vow: http://buddhistfaith.tripod.com/beliefs/id10.html

Even The Evil Person Shall Attain Rebirth

But the people of the world constantly say, even the evil person attains birth, how much more so the good person. Although this appears to be sound at first glance, it goes against the intention of the Primal Vow of Other Power. The reason is that since the person of selfpower, being conscious of doing good, lacks the thought of entrusting the self completely to Other Power, he or she is not the focus of the Primal Vow of Amida. But when self-power is turned over and entrusting to Other Power occurs, the person attains birth in the land of True Fulfillment.

The Primal Vow was established out of deep compassion for us who cannot become freed from the bondage of birth-and-death through any religious practice, due to the abundance of blind passion. Since its basic intention is to effect the enlightenment of such an evil one, the evil person who is led to true entrusting by Other Power is the person who attains birth in the Pure Land. Thus, even the good person attains birth, how much more so the evil person!

-- Tannisho, Chapter III

All that the evil person needs to do is to turn about and cross over to the bodhisattva path, repenting of his evil ways.

Within context of Jodo Shinshu, evil refers to a person's motivation to do good with thought of fame and reward. Such moral calculations usually end up as one's stumbling block since such high expectations lead one to be dissatisfied the results of one's good actions.

For no good deed goes unpunished! :p

Yet those evil people who repent of their evil and follow the Buddhadharma are praised for changing their ways.

Even so, no one in this life can say for certain if a person will be reborn in the Pure Land. All one can do is have faith that one will be reborn in the Pure Land.

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Reference:

Tannishp chapters I to X: http://www.livingdharma.org/Tannisho/TannishoChaptersI-X.html
Primal Vow: http://en.wikipedia.org/wiki/Primal_Vow

Jodo Shinshu: The Teaching of Our Tradition

No. 30 in the collection of Rennyo Shonin's letters, Gobunshoo: 'The Teaching of Our Tradition'.

If you wish to know thoroughly the essentials of the teaching recommended in our tradition and attain birth in the land of bliss, you should, first of all, know about the entrusting heart of Other Power.

What is the entrusting heart of Other Power for? It is the provision by which helpless beings like us can easily be born in the Pure Land.

How is it to have the entrusting heart of Other Power? It is simply to awaken a single thought of entrusting with single-minded and unwavering reliance on Amida Tathagata without any qualms; then the Buddha unfailingly sends forth the embracing light and keeps you within it while you are in this Saha world. This is precisely how your birth is settled.

Thus, the Nale-That-Calls (Namo Amida Butsu) is itself the entrusting heart of Other Power has been established in you by hearing the Buddhadharma. Please understand that this entrusting heart reveals how the Name-That-Calls works through you.

Therefore you should not doubt that by attaining this entrusting heart of Other Power, you will easily be born into the Buddha-field of Sukhavati to hear the word of Amida.

How wonderful is Amida's Primal Vow!

How could we express our deep gratitude for Amida's benevolence?

We should express our gratitude for Amida Tathagata's benevolence by simply reciting the Name-That-Calls while awake.

What should be our motivation for saying the Name-That-Calls?

Remember to express our joyful gratitude and appreciate the benevolence of Amida Tathagata for saving us.

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Primal Vow: http://en.wikipedia.org/wiki/Primal_Vow

Use The Nembutsu to Transcend Fear of Death

With each call the Name-that-calls helps he who calls to transcend the fear of death.

That Amida Buddha and his Pure Land exist as a result of fulfillment of his 48 Vows is true because of millions of Pure Land followers' belief in him. It is that belief which helps them to transcend fear of death, because they will be reborn in the Pure Land due to their faith.

Fearless of death, the devotee is not foolish. She does not act or behave in a manner to risk death, but her conduct is such that each act is done out of devotion to Amida. She also practices all the Buddhist virtues faithfully. Through but one call to Amida, the resulting bliss helps her transcend fear of death.

Bliss leads to serenity, and serenity of mind leads to the pure mind which enjoys the non-practice of the Name.

For the non-practice of Nembutsu helps one to develop calm insight to comprehend the Buddhadharma and put its teachings into practice. The reason why the Name-that-calls transcends the fear of death with each call is because faith in Other Power motivates the devotee to utter the Name with sincere gratitude and out of pure joy.

That this is true is inconceivable to ordinary people, yet is understood by the faithful. There is no mystery involved in this practice, only simple faith in the Name-that-calls.

Thus do I place my faith in the Buddha.

The Primal Vow Fulfilled

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.
-- The Primal Vow

1. With each call the Name-that-calls
   helps he who calls to
   transcend the fear of death. O!
   Who is it that calls,
   "Namu Amida Butsu"?
   
   
2. By fulfilling all of
   his Forty-Eight Vows,
   Amida Buddha and
   his Pure Land exist;
   all his many followers
   confirm this by calling:
   "Namu Amida Butsu".
   
   
3. Because they will be reborn
   in the Pure Land
   out of faith in the Primal Vow,
   they call fearlessly:
   "Namu Amida Butsu".
   
   
4. Tho' fearless of death, no fool
   is the devotee:
   she does not act or behave
   to risk death, but calls:
   "Namu Amida Butsu".
   
   
5. Devoted to Amida,
   she practices all
   Buddhist virtues faithfully,
   her pure mind hears Him call:
   "Namu Amida Butsu."
   
   
6. Bliss leads to serenity,
   and serenity,
   to the pure mind to enjoy
   calling of the Name:
   "Namu Amida Buddha".
   
   
7. For the Name-that-calls helps one
   to develop bliss
   to understand the Dharma,
   and practice it now.
   "Namu Amida Buddha".
   
   
8. Faith in Other Power moves
   her pure heart deeply.
   Out of sincere gratitude
   the devotee calls:
   "Namu Amida Butsu."
   
   
9. Inconceivable is He,
   Amida Buddha,
   to all but His devotees,
   who faithfully call:
   "Namu Amida Butsu".
   
   
10. "Namu Amida Butsu".

--- Reference: http://en.wikipedia.org/wiki/Primal_Vow

An Unconventional View of Shinjin

"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." - the 18th Vow of bodhisattva Dharmakara

Of the 48 Vows that Amida Buddha fulfilled, the 18th Vow is most precious to Pure Land followers.

In Shin Buddhism it is known as the Primal Vow.

Shinran, the founder of Jodo Shinshu, the Japanese Buddhist school which evolved into the post-modern form of Shin Buddhism, advocated that birth in the Pure Land is settled in the midst of life.

As a Shin Buddhist, my birth in the Pure Land is settled in my lifetime. When I entrust myself to Amida Buddha, birth there is settled at that moment.

In my present life, my spiritual journey consists of Shinjin, which is faith, belief, devotion and godliness. The Shin Buddhist concept of Shinjin in English may be limited by the devotee's understanding of the definitions for the term:

1. Faith
2. Belief
3. Devotion
4. Clear heartmind

By saying the Nembutsu out of sincere gratitude, I place my faith in Amida's Primal Vow. For belief in both Amida Buddha and my rebirth in the Pure Land of Bliss is based on that Vow. Thus am I devoted to the Buddha.

For the essence of the first three definitions for Shinjin is expressed succinctly in the Name-that-calls.

Within the context of the Buddhist concept of no-self, clear heartmind refers to humility. Hence the concept of the Name-that-calls, which consists of saying the Nembutsu out of sincere gratitude with the belief that it is Amida Buddha calling. This is known as Buddha Remembrance.

Since Amida is the Buddha of the Pure Land, clear heartmind refers to the pure mind that promotes calm insight to perceive the spiritual essence of Buddha Nature.

With calm insight, one is able to see Amida Buddha and the Pure Land as spiritual concepts symbolizing the bodhisattva way, and out of devotion, purify the heartmind through mindful practice with the intent to awaken all sentient beings to Sakyamuni Buddha and his Buddhadharma.

For the devout Shin Buddhist, shinjin as clear heartmind implies one takes faith in Amida Buddha's Primal Vow, believes in Amida Buddha and his birth in the Pure Land, and is devoted to saying the Name-that-calls with sincere gratitude. Yet this clear heartmind is not derived from the concept of man as god but from faith in Amida's Primal Vow that the devotee will be born in the Pure Land.

Due to the Buddhist concept of no-self, clear heartmind is derived from the non-practice of Buddha-Remembrance. By saying the Name-that-calls with sincere gratitude, one calls out to Amida Buddha with the belief that Amida calling to them.

In Buddhist psychology, clear heartmind refers to spiritual qualities of the mind associated with a bodhisattva. With respect to shinjin, clear heartmind is associated with faith, devotion and belief.

Indeed, shinjin as clear heartmind consists of belief in Amida, devotion to Amida and faith in Amida's Primal Vow that one's birth in the Pure Land is fulfilled.