The “Unvarnished” Nenbutsu

Honen, the founder of the Japanese Pure Land movement in 12th century Japan had quite a few disciples as we’ve talked about before, but there were certain disciples that particularly carried the torch. One of them was a monk named Shōkū (証空, 1177 – 1247) who later went on to found the Seizan branch (seizan-ha, 西山派) of the Jodo Shu sect. He is thus often called Seizan-shōnin as a result.

Shōkū was among the few disciples who was not exiled from the capitol during the Jogen Persecution (jōgen no hōnan, 承元の法難) of 1207, probably due to his closer affiliation with the Shingon sect, and because he wasn’t a firebrand like some of Honen’s other disciples. Since he stayed in the capitol, he was able to repurpose an existing temple in the capitol, Eikan-dō (homepage, with English too), into a Jodo-Shu sect temple, while the exiled disciples established Jodo Shu teachings in the countryside.

Anyhow, what made Shōkū noteworthy within the context of Japanese Pure Land Buddhism was a concept he described as shiraki nenbutsu (白木念仏), or “unvarnished wood nembutsu”. In the following passage, he writes:

….those who color [i.e. “varnish”] their nenbutsu practice with many meditative practices and non-meditative practices boast that they will definitely attain ōjō [往生, rebirth in the Pure Land].

Meanwhile those who cannot develop these practices and whose nenbutsu is utterly colorless grow discouraged about their ability to attain ōjō.

“Traversing the Pure Land Path”, page 116, translations by Jonathan Watts and Yoshiharu Tomatsu

Some people, especially those with more means, want to supplement (i.e. “varnish”) their nembutsu practice with additional Buddhist practices, but Shōkū points out that this puts other people at a disadvantage. All they can do is recite the nembutsu in sincere faith. This is the unvarnished nembutsu. Shōkū quotes the revered Chinese master Shandao by comparing the unvarnished nembutsu with Shandao’s “sincere and believing mind”. For Shōkū, what mattered in the end isn’t form, it’s sincerity.

This is echoed many centuries later by Vietnamese Buddhist monk, Ven. Thich Thiên-Tâm, in Buddhism of Wisdom and Faith (1991) when he writes (emphasis added):

Moreover, the power of the Buddha’s vow [Amitabha Buddha’s] is so immense that, no matter how heavy our karma is, by reciting His name in all earnestness, we can, in this very lifetime, be reborn in the Pure Land.

Page 14, translation by the Van Hien Study Group in NY

Similar to Shōkū’s “unvarnished nembutsu”, Thich Thiên-Tâm shows how there’s no “gaming the system”. Rebirth in the Pure Land is due to Amida Buddha’s vow and compassion toward all beings; there’s no adding or subtracting to this. If one is sincere, Amida Buddha hears, and will lead you to the Pure Land.

Further, Shōkū writes:

Now this doesn’t mean that there’s no value in the nembutsu of people either deeply or just ordinary knowledge of the Mahayana teachings, or of those who keep the precepts. It’s very important to avoid all confusion of thought here.

“Traversing the Pure Land Path”, page 118, translations by Jonathan Watts and Yoshiharu Tomatsu

Shōkū, I feel, is making a distinction between conduct in this life and the goal of being reborn in the Pure Land. While living in this life, the Buddha’s teachings about, and living responsibly, with goodwill towards others, still hold true. If you can put even some of these teachings into practice, great. Everyone has to start from somewhere.

Further, as we see in the Buddhist text, the Immeasurable Life Sutra (emphasis added):

If you strictly observe the precepts of abstinence with upright thought and mindfulness even for a day and a night, the merit acquired will surpass that of practicing good in the land of Amitāyus for a hundred years. The reason is that in that Buddha-land of effortless spontaneity all the inhabitants do good without committing even a hair’s breadth of evil.

Translation by Rev Hisao Inagaki

And yet, as Shōkū and Thich Thiên-Tâm teach, regardless of how much or little you’ve accomplished in this life, one can still take refuge in Amida Buddha, and be reborn in the Pure Land rather than taking one’s chances with future rebirths. It is all due to Amida’s compassion.

Thus, for me, the beauty of the Pure Land Buddhist path, is that anyone can begin just as they are, make the best effort they can in this life, and yet be secure in the knowledge that they are embraced by Amida Buddha nonetheless.

Namu Amida Butsu

P.S. Originally, I had an even longer post, a stream of thought in draft mode, but after finding the passage above, I found a much simpler way to explain it. As a writer, it’s always good to step back and wait before publishing. You might find a better way to explain it.

P.P.S. More on making Buddhism accessible to a diverse array of people.