tiistai 15. syyskuuta 2020

Pure Land Buddhism and the Philosophy of Honen and Shinran By Mark Unno


Pure Land Buddhism and the Philosophy of Honen and Shinran
By Mark Unno

Pure Land school.

Advocates of the Pure Land teachings can be identified quite early in Chinese Buddhist history, but Pure Land Buddhism emerged as a major force in the T'ang Dynasty along with Zen. While both arose partially as a reaction against the metaphysical excesses of the philosophical schools, Zen focused on awakening through monastic practice, while Pure Land focused on attaining birth in the Pure Land of the Buddha Amitabha through practices that were accessible to lay people.

Pure Land Sutras.

Three of the most prominent sutras of the Pure Land schools of East Asian Buddhism are The Larger Sutra of Eternal Life, The Amida Sutra (Smaller Sutra of Eternal Life), and The Meditation Sutra. Like many other Mahayana Sutras such as the Lotus, Flower Ornament, and Vimalakirti, these sutras were compiled near the beginning of the Common Era. At the center of these sutras is the story of the Bodhisattva Dharmakara, a former king who decides to set out to seek enlightenment. In the process of doing so, he establishes the Western Pure Land; when sentient beings accumulate sufficient virtue, they are born there, and due to the ideal conditions, immediately attain enlightenment. In later developments, especially in Japan, the Pure Land becomes virtually synonymous with ultimate reality, emptiness, nirvana.

Practitioners aspiring to birth in the Pure Land visualize the jewelled paradise of the Buddha Amitabha, where the evil karma of his or her past is transformed into the Pure Land and the virtue of its Buddha. Ultimately, even the Pure Land is transcended, and the practitioner attains awareness of the non-origination of things, a virtual synonym of emptiness.

Amitabha Buddha.

Bodhisattva Dharmakara eventually becomes the Buddha Amitabha, the Buddha of infinite light. Amitabha is also known as Amitayus, the Buddha of Eternal Life, hence the title of the Larger Sutra. In China and Japan, these two names, sometimes referring to distinct Buddhas in the Indian context, are referred to singularly as A-mi-t'o in Chinese and Amida in Japanese. Furthermore, although male in the Indian context, Amitabha becomes increasingly referred to in female, maternal terms in East Asia. The distinctive characteristic of Amitabha is compassion.

The Name of Amida Buddha.

In the Meditation Sutra, it is stated that, for those who are unable to achieve the meditative visualization of the Pure Land, the recitative invocation of Amitabha's name is sufficient to attain birth. In China, and especially Japan, this becomes the most widespread form of practice, known as the nembutsu, in which the repetition of the name, Namu Amida Butsu (I take refuge in Amida Buddha), is the very manifestation of Amida. Philosophically, to take refuge in Amida Buddha is to abandon ego-centered, attached thinking and to entrust oneself to the infinite wisdom (light) and infinite compassion (life) of Amida. Since the ultimate body, or dharmakaya, of Amida is formless, one attains formless reality through the name.


Kannon, the bodhisattva of compassion, is an emanation of Amida. Originating as a male bodhisattva in India, Avalokiteóvara, this bodhisattva became female in East Asia and has been one of the most popular deities of devotion.

Honen (1133-1212).

Exponent of Pure Land Buddhism. Honen broke with the traditional views of other Buddhists who looked to a variety of teachings and instead advocated the single-minded recitation of the nembutsu, Namu Amida Butsu. Honen was known for his broad and deep philosophical understanding, the purity of his observance of the precepts, and his ability to cultivate various states of meditation including visualizations.

Self-power and other-power.

However, he abandoned ritual observance of all of these practices at the age of forty-three and turned his attention solely to the nembutsu. His conclusion was that, no matter how skillful he may have appeared outwardly, inwardly it was impossible to become free from thoughts of attachment, conceit, and insecurity. The failure of this self-effort or self-power (jiriki) opened up the realm of other-power (tariki), the formless reality of the highest truth taking shape in the wisdom and compassion of boundless light, Amida Buddha, embodied in the name. The two ideas of self-power and other-power are complementary. Without seeing the one, the other cannot be seen; they are like the clouds and the sun that shines through them.

Foolish being.

Honen states, "In the path of the Pure Land one attains birth by returning to an ignorant fool." One aspect of this indicates the foolishness of sentient beings, the other aspect the wisdom of one who is aware of foolishness, a kind of beginner's mind. Thus the same being who attains awareness of his or her foolishness is also regarded as "equal to the buddhas."

Pure Land beyond form.

The Pure Land no longer refers to a jewelled paradise here; it refers to the realm of emptiness in which all beings and phenomena are grasped in their suchness. When a disciple asked Honen near the end of his life, "Master, what is the importance of visualizations," Honen replied, "At first I, Honen, also engaged in such frivolities, but no longer. Now I simply say the nembutsu of entrusting." "Even if one is able to see the jewelled trees [of the Pure Land], they could not be more beautiful than the blossoms and fruit of plum and peach trees [found in this world]."

In a sense, the Pure Land can be understood to be the realm of emptiness. Honen taught that the unfolding of Amida's compassion and wisdom was felt in this life, but birth in the Pure Land in the next. This parallels the relationship between nirvana and Parinirvana in the life of Sakyamuni. As long as one has attachments, it can be misleading and dangerous to say that emptiness is already present. However, at the very end of is life, when a disciple asked Honen if he would be born in the Pure Land, he replied, "Since I have always been in the Pure Land, that will not happen."3

Shinran (1173-1262).

Exponent of Pure Land Buddhism who studied with Honen. His form of Pure Land Buddhism is often referred to as Shin Buddhism, reflecting his expression, Jodo-shinshu, the true teaching of the Pure Land. Like his teacher, he emphasizes the awareness of the foolish being who, endeavoring to free him or herself from the cycle of ignorance and attachment, sees more and more clearly his or her own foolishness.


Like Honen, Shinran advocated the recitation of the nembutsu. Whereas Honen emphasized simply repeating the name constantly, Shinran emphasized the simultaneous awareness of foolishness and the awareness of boundless compassion. The term for this is shinjin, which is often rendered as true entrusting, a letting go of all attachments which enables the natural unfolding of compassion and wisdom. One who attains the wisdom of true entrusting is regarded as the equal of buddhas. Since the heart of the nembutsu, as is the case in all forms of practice which are thought to embody highest truth, is beyond distinctions, Shinran states, "In the nembutsu, no meaning is the true meaning."4 At the same time, Shinran cautions, "If you talk about [this] too much, then 'no meaning' will appear to have some kind of special meaning."5


The foolish being is always contriving or calculating to reach a goal dualistically, whether that goal is material, such as worldly success or health, or is spiritual such as enlightenment or birth. The one who becomes aware of this foolishness and is receptive to the compassion of Amida is led beyond this contrivance to a realm of spontaneous freedom. This spontaneity, in contrast to the contrivance of the foolish being, is called jinen honi, the suchness of spontaneity, or more simply, naturalness.

The Vow of Amida.

Shinran understands Amida Buddha in terms of two aspects of the dharmakaya, or dharma-body: dharmakaya-as-emptiness and the dharmakaya-as-compassion. The awareness of dharmakaya-as-compassion leads to the realization of dharmakaya-as-emptiness. The process of being led to the life of spontaneity through the dharmakaya-as-compassion is expressed as entrusting oneself to the Vow of Amida, the vow to lead all sentient beings to buddhahood by awakening them out of their foolishness