Japanese Buddhism. Jodo Shu. The goal of Pure Land is the same as other schools--the awakening of the true self.

In Japan, Pure Land Buddhism was established, as a sect, in 1175 by Honen (1133-1212), who taught that even those who had mastered Buddhist philosophy “should behave themselves like simpleminded folk” and devote themselves in practicing the Nembutsu, recitation of the formula Namu Amida Butsu [homage to Amitabha Buddha]. This concept of Honen is known as ‘Jodo Shu’.
Jodo Shu traces its history back to the moment in 1175 when the teacher Honen set up residence on Higashiyama and began his teaching career. While this is perhaps best understood as a mythical beginning for Jodo Shu, a more complicated beginning was developed by Honen’s disciples through several streams according to their own epistemology so this 1175 is the most trustworthy.

Although all of these movements consider Honen as a mentor and legendary teacher, it is only Jodo Shu which claims him as its principal teacher and which attempts to carry on his essential teaching. It was not until the early 15th century that the teachings and training system of Jodo Shu was systematized and that it gained official government approval. This was soon followed by a period of great prosperity inaugurated by the patronization of Tokugawa Ieyasu in 1590. From this prosperity to the excesses of the late Edo period and through the second world war period, Jodo Shu has proceeded to develop and change.
Today, Jodo Shu has about seven thousand temples and Chion-in, in Kyoto, is considered to be the head temple. There are seven other main temples in the country and nineteen oversea temples in Hawaii, mainland USA and Brazil. The number of Jodo Shu adherents, in japan, in 2001 was 6.5 million.
 Honen came across a Chinese commentary which said, “Only repeat the name of Amitabha [Amida] with all your heart, whether walking or standing, whether sitting or lying; never cease to practice for a moment. This is the very work which unfailingly issues in salvation.”  Following this statement Honen took up the practice of repeating the Nembutsu 60,000 times a day eventually increasing that to 70,000 times a day. From there on, as the heart of all rituals as practiced by the Jodo School has been Nembutsu (literally means “Buddha in mind”).
In Jodo Shu, they recite the Nembutsu at three different occasions.
 The first type of recitation is done in every day’s life, and is called “Jinjo Gyogi”. The second type of Nembutsu is called “Betsuji Nembutsu” which is performed only on a pre-determined date and time, according to a calendar. The third type is called “Rinju Gyogi” and chanted on one’s deathbed just before the believer is welcomed into the Pure Land (Jodo  in Japanese.) 
 There are three different ways of reciting the . First, ‘Junen’ prescribes to recite ‘Namu Amida Butsu’ ten times. Secondly, ‘Nembutsu Ichie’   suggests reciting as many times as possible without limiting its number. Thirdly, ‘Sanshorai’ proposes to recite three times very slowly and finished with a deep bow. This is repeated three times making nine, the total number of Nembutsu.
Nembutsu is the 18th vow out of a series of 48 vows that Amitabha Buddha made in the ‘Larger Sutra of Immeasurable Life’.

 The  Five theories of Nembutsu are as follow:

“Faith is a primary element in the efficacy of Nembutsu, but not an exclusive one”- Nembutsu relates the limited self and the Unlimited, the Unborn, the Deathless.

“Contrition is a necessary preparation for Nembutsu”: Contrition is the softening of heart comes through confession that one is a foolish being of wayward passion and so is in the same plight spiritually as others.  It is the foremost important pre-requisite of awakening through uttering the Nembutsu meaningfully.

“Good work springs naturally from Nembutsu”: When one utter with the utmost belief,” I, a foolish being, ask You to act through me”, he conquers freedom from the blindness of superiority and finds pleasure in service to mankind.

“Nembutsu is a condensed form of all of Buddha’s teaching”: Nembutsu is a concise expression of all the essence of the teachings of Buddha.

“Nembutsu brings us into the presence of the sacred”: It abandons one’s life to Buddha and expresses a willingness to rely upon the calling from the other shore.

Besides Nembutsu, Jodo Shu encourage followers to engage in ‘auxiliary’ practices, such as observing the Five Precepts, meditation, the chanting of sutras and other good conduct.

In Tokyo,  Japan,  a Jodo Shu Research Institute has been established in 1989 through the integration of three separate institutes on Jodo Shu teachings: propagation and rituals which had been established 50 years earlier. In present day, a number of books are available some of them follow:
‘Traversing the Pure Land Path: A Lifetime of Encounters with Honen Shonin
’
(Edited by Jonathan Watts and Yoshiharu Tomatsu).
 A Raft from the Other Shore : Honen and the Way of Pure Land Buddhism
’- Sho-on Hattori.
‘Disciples of the Buddha
’- Zenno Ishigami, Chairman of Jodo Shu Research Institute.

 

Jodo Shu followers celebrate several Ceremonies that include shusho-e, Gyoki-e, nehan-e, Chinzeiki,  Zendoki, Spring season Higan-e, Founder’s Day/Honen’s Birthday (shuso-kotan-e), Buddha’s Birthday (kanbutsu-e), Segaki-e May to September, Kishuki, Urabon-e, Autumn season Higan-e, Buddha’s Enlightenment (jodo-e), Chanting of the Buddhas’ Names (butsumyo-e), Joya.
Jodo Shu allows its believers to experience deep tranquility and the silence of peace when one abandons his/her ego, reflects on how ignorant and sinful he/she was as a human being, and leave everything to the compassion of Amida Buddha, reciting Namu Amida Butsu many times.
https://www.japanese-buddhism.com/jodo-shu.html

Traversing the Pure Land Path: A Lifetime of Encounters with Honen Shonin.

 

 

A Raft from the Other Shore : Honen and the Way of Pure Land Buddhism.

 

 

Pure Land: A True Story of Three Lives, Three Cultures and the Search for Heaven on Earth.

River of Fire, River of Water: An Introduction to the Pure Land Tradition of Shin Buddhism.

  With great spiritual insight and unparalleled scholarship, Dr. Taitetsu Unno--the foremost authority in the United States on Shin or Pure Land Buddhism--introduces us to the most popular form of Buddhism in Japan. Unique among the various practices of Buddhism, this "new" form of spiritual practice is certain to enrich the growing practice of Buddhism in the United States, which is already quite familiar with Zen and Tibetan traditions. River of Fire, River of Water is the first introduction to the practice of Pure Land Buddhism from a trade publisher and is written for readers with or without prior experience with it.



The Pure Land tradition dates back to the sixth century c.e., when Buddhism was first introduced in Japan. Unlike Zen, its counterpart which flourished in remote monasteries, the Pure Land tradition was the form of Buddhism practiced by common people. Consequently, its practice is harmonious with the workings of daily life, making it easily adaptable for seekers today. Despite the difference in method, though, the goal of Pure Land is the same as other schools--the awakening of the true self.


Certain to take its place alongside great works such as Three Pillars of Zen, The Miracle of Mindfulness, and Zen Mind, Beginner's Mind--River of Fire, River of Water is an important step forward for American Buddhism. 

 

The Meaning of Namu Amida Butsu.

Dear Sangha,

In his great treatise, Kyo Gyo Shin Sho (Teaching, Practice, Faith and Realization of the Pure Land Way), Master Shinran talks about the Nembutsu, "Namu Amida Butsu", as the GREAT PRACTICE.

In the largest sense, the Nembutsu represents Amida Buddha's Great Practice on our behalf through the power of His Primal Vow to save all suffering beings EVERYWHERE.

Now in True Shin Buddhism we only have one practice that we as bombu (spiritual idiots) "do", and that is Listening Deeply. We open our minds and hearts to the Dharma, we aspire to Buddhahood, and we interact with a true teacher who is a person of Shinjin.

The Primal Vow says,
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 offenses and abuse the right Dharma.

All that is required according to the Primal Vow is ENTRUSTING our entire karmic destiny to Amida Buddha to be born in Amida's Pure Land as a Buddha ourselves.

Namu Amida Butsu has two parts: "Namu" means "I take refuge", and "Amida Butsu" means "in Amida Buddha."

That is one great meaning of the Nembutsu. It is the BASIC meaning.

For the person who is seeking salvation, the Nembutsu means "Save me, Amida Buddha." It means that the seeker is opening her/himself to Amida's saving Light and Compassion. It is the seeker responding to Amida's Call and opening him/herself to Amida Buddha's Other Power.

Another meaning is, "Namu" represents me, the person who is saved, and "Amida Butsu" represents that which saves me, i.e. the Other Power of Amida Buddha. Once I am saved, my bombu "self" and Amida Buddha are as one. I am, as Master Shinran said, like Bodhisattva Maitreya, in the stage next to Buddhahood, for when I die I will become a Buddha just as Maitreya's next birth will be as a Buddha.

But there is another meaning of Namu Amida Butsu. When one receives Shinjin, one feels tremendous gratitude for being saved by Amida and granted the assurance of being reborn in His Pure Land as a fully enlightened Buddha.

Thus, for the person of Shinjin, Namu Amida Butsu means THANK YOU, AMIDA BUDDHA. It is the Nembutsu of Gratitude.

Finally, the Nembutsu is itself THE NAME OF THE BUDDHA. When we say that we are "Saying the Name" we are saying "Namu Amida Butsu," which means that Amida Buddha has fulfilled His Primal Vow on our part and has already assured our salvation. We only need to forsake all doubts and take refuge in Amida's Primal Vow of Other Power and be saved. This comes about through Listening Deeply with a true teacher.

Or as Master Shinran said, "Just say the Nembutsu and be saved by Amida. Nothing else is involved."

It all comes down to that. Listening Deeply, and Saying the Name. Listening Deeply and Saying the Name.

Or as my mentor Paul Roberts often says, "Before SHINJIN, Listen Deeply; After SHINJIN, Listen Deeply."

Namu Amida Butsu
Thank You, Amida Buddha!

Gassho,
Rick
http://trueshinbuddhism.blogspot.com/p/the-meaning-of-namu-amida-butsu.html