Recently, I’ve been reading some old books of mine about the life of Honen, a 12th century Japanese-Buddhist monk who started the Pure Land movement in Japan which includes Jodo Shu and Jodo Shinshu Buddhism. Honen had a pretty eclectic following: from nobility in the elite Fujiwara family, to prostitutes, ex-monks, etc.

In one famous dialogue, Honen is talking with a former robber named Amano Shiro (天野四郎), who had previously been a leader of a gang in Kawachi Province and had reputedly killed some people as well. In his old age, he became inspired by Honen’s teachings and became a devout follower named Kyo Amidabutsu (教阿弥陀仏). One night, while staying with Honen, Kyo Amidabutsu had woken up in the middle of the night to hear Honen reciting the nembutsu by himself. When Honen realized he was no longer alone, he quietly went to bed.
A few days later, Kyo Amidabutsu went to talk to Honen. He had no family to care for him in his old age, and so he would be leaving soon to stay with a friend in a remote province in the east. Before he would leave though, he had some questions for Honen.
The dialogue, as recorded here and here, is pretty long, but Honen carefully explains what the nembutsu is all about, he patiently answers Kyo Amidabutsu’s questions. For example, Honen explains the significance of the nembutsu:
First of all, notice that there is nothing so extremely profound in the nembutsu at all. The only thing to now is that everyone who calls upon the sacred name [namu amida butsu] is certain to be Born into the Pure Land. No matter how educated a scholar may be, he has no right to assert that there are things in our school [e.g. Pure Land Buddhism] which really do not belong to it.
Page 61-62, “Traversing the Pure Land Path”
Here, Honen is trying to counter some of the other Buddhist schoosl at the time, which tended to emphasize a more esoteric meaning, something that would require considerable time and effort for a monk to discover through practice, esoteric initiations, and meditation. It’s likely that Kyo Amidabutsu, as an elderly commoner in the 12th century, would have had a minimal education, and probably would’ve found all that intimidating, assuming that he could even take tonsure and become a monk.
I really like the fact that Honen is not hitting Kyo Amidabutsu over the head with a bunch of doctrinal explanations about the Four Noble Truths, Karma, Rebirth, etc either. Instead, he’s providing a simple, straightforward explanation with no hidden, mystical or esoteric meanings.
Next, Kyo Amidabutsu asks a series of questions about when is it to recite the nembutsu, whether to setup an altar, wear clerical robes, etc. Honen’s reply is similarly straightforward:
The nembutsu may be practiced whether you are walking, standing, sitting, or lying [down]. So it can be left to everyone according to their circumstances to do it either reclining or sitting or in any way they choose. And as to holding the rosary or putting on the robes, this also should be decided according to circumstances. The main point is not the outward manner at all but the fixing of the mind on the one thing — firmly determined to gain ojo [往生, rebirth in the Pure Land] and with all seriousness calling upon the sacred name [namu amida butsu].
Page 65-66, “Traversing the Pure Land Path”
This sense of sincerity is the key, as Honen teaches. For Kyo Amidabutsu’s sake, he uses an example of a thief who means to rob a house:
“Down deep in his heart [the thief] means to steal, but as far as his outward appearance is concerned, he gives not the slightest indication to others of his purpose by look or gesture. As others know absolutely nothing about the purpose to steal that is in his heart, we may say that the purpose is for him alone, without any reference to outward appearance. Such an undivided heart as this is necessary in the man who would make sure of birth into the Pure Land [of Amida Buddha].
Page 63, “Traversing the Pure Land Path”
In my limited experiences talking with people who are curious about Buddhism here in 21st Century America, I often notice that they are curious, but don’t know where to begin, and find it a bit intimidating. Buddhism is hard to explain, and yet most of that information isn’t necessary upfront either if it provides no concrete value. If people want to know, they can (and will) ask. Instead of hitting people over the head with a bunch of esoteric, mystical or complicated psychological explanations, it’s probably better to just KISS: Keep It Simple, Stupid.
Buddhism isn’t meant to intellectual playground for the well-educated, it’s meant to help people from all walks of life. Everyone should feel free to begin the Buddhist path just as they are, and go at their own pace.
Honen was sensitive to Kyo Amidabutsu’s situation and provided a straightforward, simple practice for Kyo Amidabutsu that provides both a sense of spiritual comfort, but also something very flexible and adaptable to his circumstances. Kyo Amidabutsu is old, has no kin, is probably broke, and has no where to live. He probably doesn’t even know when he might eat next, or where he might sleep next. So, it has to be something that can be adapted to his existing lifestyle, and straightforward (not esoteric) enough that it is easy to understand yet provides a sense of refuge in a chaotic world. It may be looked down upon by more “elite” Buddhists, but for Kyo Amidabutsu, it’s just right.
Indeed, in founding the Jodo Shu sect, Honen reportedly once said:
The reason I founded the Jōdo [浄土, Pure Land] sect was that I might show the ordinary man how to be born into the Buddha’s real land of recompense [e.g. the Pure Land]. According to the Tendai sect, the ordinary man may be born into the so-called Pure Land, but that land is conceived of as a very inferior place. Although the Hossō [Yogacara] sect conceives of it as indeed a very fine superior place, they do not allow that the common man can be born there at all. And all the sects, though differing in many points, all agree in not allowing that the common man can be born into the Buddha’s land of real compensation….Unless I start a separate sect, the truth that the common man may be born into the Buddha’s land of compensation will be obscured, and it will be hard to realize the deep meaning Amida [Buddha]’s Original Vow [to provide a refuge for all beings].
Honen: The Buddhist Saint, page 23-24
For this reason, I come back again and again to Jodo Shu Buddhism over the years because even when I quibble about specific details, it’s accessibility, and simple message is pretty hard to beat within the Buddhist world. It meets the needs of all walks of life, and does not hit people over the head with philosophical details, yet it also provides plenty of flexibility to grow and learn as well. I feel this is an exemplary example of Buddhist metta if nothing else.
Namu Amida Butsu
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