By Rev. Miki Nakura
In Buddhism, following precepts is a common practice, especially for monks and nuns. Even lay followers strive to follow basic precepts not to kill, steal, lie and others. Someone asked me about Jodo Shinshu’s perspective.
“Does Jōdo Shinshū disregard precepts? I never hear about them outside of general Mahayana Buddhism. And what about visualization practice and sutra study? They also don’t seem important in Shinshū.”
These kinds of questions naturally arise when learning about Jōdo Shinshū. Therefore, I’d like to express my views.
Lay followers of Buddhism traditionally are taught to observe five basic precepts: Not to kill, steal, commit adultery, lie, and take intoxicants.
Following precepts is important in understanding and following the Buddhist path, and helps guide one’s life in the right direction.
Of course we should sincerely strive to observe these kinds of precepts. The problem, however, lies in seriously trying to uphold them and deeply reflecting on their meaning. It is then that we encounter our inability to truly follow them.
For example, the precept of not killing any living being seems simple and straightforward. But those who eat meat live on the sacrifice of animals, birds and fish. Even vegetarians take the lives of plants.
There’s a strict practice in which ascetics subsists on plant byproducts such as nuts, leaves and fruits, so they aren’t actually killing any plants or trees through their diet. But they may inadvertently step on and kill an insect or flowering plant. What about those who accidentally cause the death of another? A convicted murderer must be especially cursed.
Following precepts is a noble aim, but when we deeply reflect on our lives, both inwardly and outwardly, we see as human beings that we’re unable to truly uphold them.
With this realization, we’re forced to humbly bow down our heads, admit our limitations, and weep over our wickedness. In Jōdo Shinshū, this is when Amida Buddha’s Original Vow resonates in our hearts and we find salvation.
Jōdo Shinshū is called the ultimate teaching of Mahayana Buddhism, the teaching that promises salvation through faith in simply reciting Amida Buddha’s name. However, the process leading to salvation is utmost important. By sincerely striving to observe precepts—that is, by trying to become a “good” person through our own efforts—we come to realize the impossibility and lament our wretched existence. At this point, we can encounter Amida’s salvation through Tariki (Other-power.)
It’s not that Jōdo Shinshū disregards precepts; honestly acknowledging one’s own inability to perfectly follow them is crucial.
Shinran Shonin’s strict training as a Tendai monk on Mount Hiei forced him to confront his limitations and weaknesses, compelling him to abandon the monastery. He eventually met Honen Shonin, who showed him the path of single-minded recitation of Amida Buddha’s name. This process that Shinran experienced was key to his spiritual awakening. Neglecting this process and instead focusing solely on the recitation of the Buddha’s name I believe is a common pitfall in Jōdo Shinshū thinking.
Next, here are my thoughts regarding the second question on the importance of visualization and sutra study.
Shinran Shonin spent many years secluded in the Jogyo Sanmai Hall on Mount Hiei, practicing meditation and visualizing Amida Buddha and the Pure Land, but ultimately he abandoned those practices. He also diligently studied sutras. He couldn’t find spiritual salvation in those ways.
In despair at age 29, he met Honen Shonin and encountered Amida Buddha’s Original Vow that promised to save him if he simply entrusted to and recited Nembutsu (Amida Buddha’s Name). At last, he found peace of mind.
In this story, we see the difficulty of visualization practice and how such practices ultimately are unnecessary in Amida Buddha’s Original Vow.
Honen Shonin spent many years practicing strict disciplines on Mount Hiei, reputedly reading all sutras five times, diligently seeking the path to salvation for all sentient beings. Yet, he could not awaken to Truth. However at age 43, he found salvation in the teaching of “Simply reciting Nembutsu” and Amida Buddha’s Original Vow.
Two days before his death, Honen Shonin wrote his last words, titled Ichimai Kishomon (One-Sheet Testament):
In China and Japan, many Buddhist masters and scholars understand that the nenbutsu is to meditate deeply on Amida Buddha and the Pure Land. However, I do not understand the nenbutsu in this way. Reciting the nenbutsu does not come from studying and understanding its meaning. There is no other reason or cause by which we can utterly believe in attaining birth in the Pure Land other than reciting Namu Amida-butsu itself. Definitely reciting Namu Amida-butsu and believing in birth in the Pure Land naturally gives rise to the three minds (sanjin) and the four modes of practice (shishu). If I am withholding any deeper knowledge beyond simple recitation of the nembutsu, then may I lose sight of the compassion of Shakyamuni and Amida Buddha and slip through the embrace of Amida’s Original Vow. Even if those who believe in the nenbutsu deeply study all the teachings which Shakyamuni taught during his life, they should not put on any airs and should recite the nenbutsu with the sincerity of those untrained followers ignorant of Buddhist doctrines.
I hereby authorize this document with my hand print.
The Jōdo Shū way of the peaceful awareness (anjin) is completely imparted here. I, Genku, have no other teaching than this. In order to prevent misinterpretation after my passing away, I make this final testament.
January 23, Second Year of Kenryaku (1212)
According to Tannisho, Chapter 12:
Some hold the view that those who do not read or study the sutras and commentaries will not be assured of attaining Rebirth in the Pure Land. This view is not worth taking seriously. Various scriptures that make clear the truth of the Other-power stress that we are certain to attain Buddhahood only when we have Faith in the Original Vow and recall the Name. So for Rebirth in the Pure Land what else do we need to study?
To be sure, those who are uncertain of this truth ought to study hard if they wish to grasp the purport of the Original Vow. But how pitiful indeed if, after all their reading and study of the sutras and commentaries, they still fail to grasp the real meaning! Because the Name can easily be repeated by those who are unlettered and ignorant of what the sutras and commentaries mean, it is called the Easy Path; whereas the Path of Sages, being founded upon learning, is called the Difficult Path…
Nowadays some people appear to study only in preparation to engage in disputes and controversies and to counter the calumny of others. But the more one studies, the more one should realize the true intention of the Buddha and become aware of the infinitude of his Compassionate Vow as well. Only he is worthy of the name of scholar who explains to those in doubt that, as poorly gifted people, they can attain Rebirth, and that the Original Vow makes no distinction between good and evil, pure and impure. Anyone who asserts that study is necessary, intimidating even those in whom the Name is called selflessly in accord with the Vow, is a diabolical obstruction to the Dharma and an adversary of the Buddha. Not only does such a person lack Faith in the Other-power, but he is also sure to lead others into error. We should be particularly cautious about acting against the intentions of our late Master. At the same time such opponents are to be pitied for not being in accord with Amida’s Original Vow.
(Translated by Bando Shojun)
These words tell us that those who are able, should certainly study scriptures, but the knowledge gained from study does not save them.
By contrast, many illiterate farmers, craftsmen and housewives—although unable to read a single scripture—sincerely listened to Buddhist teachings, awakened to faith, and found spiritual salvation. In Shinshū, such people are called myōkōnin. Saichi is most famous, but I like the farmer Genza. I always deeply learn from the stories of Genza. There are very good manga books titled “Myokonin Genza-san,” published by the Buddhist Education Center in California.
Once, Genza gave a sack of sweet potatoes to a girl going home to her family. When she returned, she told him: “My parents thank you for the sweet potatoes.” He replied, “Don’t thank me, thank the sweet potatoes.” I think this story expresses how Genza saw his life—not created through his own efforts—but supported and connected to the Great Life around him. This is none other than the working of Amida’s Original Vow.
-Rev. Nakura is minister of the Jodo-Shinshu Shin-Buddhist Sangha in New York City.