Question:I have been reading a lot
of your blog articles, which really resonate with me. One in
particular, A simple analogy between Vajrayana and Jodo Shinshu
to help undecided practitioners, stood out to me. I realize the
article was written for those who have not yet entered Vajrayana so
that they can be realistic about things.
But, do
you have advice for someone who has entered Vajrayana some time
ago? I’ve taken numerous empowerments and done a variety of
practice. But Honen’s and Shinran’s writings really resonate with
me. And I’ve come to realize my own limited capacity. How can
someone like me enter into Shin practice and rely solely on Amida,
when I have all these other commitments and samayas to maintain?
It’s said that abandoning them would lead one to vajra hell. As
you’re the first Shin author I’ve seen mention this topic, I was
wondering if you have any advice.
My
answer: I know there is a way for those who cannot
follow their Vajrayana commitments anymore. Simply go to each of
the Masters (if you can) from whom you took them and respectfully
give them back so to speak. I do not know the exact words for this
action. This is also a polite way to let them know of the change of
focus in your practice. Vajrayana is Buddhism and Buddhism does not
keep one prisoner in a certain practice without offering a way out.
However, do not postpone trusting Amida Buddha and saying His Name
for any reason as time is precious and any day in human form may be
the last.
I am going to offer you now some explanations on why I think
there is actually nothing wrong with putting aside your Vajrayana
practice for the Primal Vow.
As you have probably read in my articles and books which are
filled with passages from the sacred texts, the Name of Amida
Buddha contains the merits and virtues of all Buddhist practices,
including those that you now respectfully put aside, so by saying
the Nembutsu of faith you automatically fulfill their goal. By
entrusting yourself to Amida Buddha and saying His Name you are
assured of birth in the Pure Land where you attain Buddhahood for
yourself and all beings. Thus, you fulfill all the aspirations
included in your Vajrayana samaya, empowerments and commitments.
Even if you give up to the practices included in your Vajrayana
samaya, you do NOT abandon the essence of this samaya and of the
empowerments you received, which is the aspiration to attain
Buddhahood for all beings. What you do by saying exclusively
the Name of Amida Buddha is to change the focus from your illusory
self-power to Amida's Power. Thus, you continue your aspiration
through Amida Buddha. You do not actually stop Vajrayana self-power
practices because you abandon Buddha Dharma and the Bodhi Mind, as
faith in Amida Buddha is itself the Bodhi
Mind.
This is why I am certain that your destination is NOT the
Vajra hell, but the Pure Land of ultimate Bliss where you will
become a splendid Buddha, capable to save everybody. The key is
to have faith (shinjin). If one abandons his Vajrayana
practices which he promised he will do until the end of his present
body without having faith in Amida Buddha then yes, he might go to
Vajra hell, but if one gives up those self-power practices to
entrust completely to Amida Buddha and follows His Primal Vow, then
he will certainly be born in His Pure Land. Amida Buddha will NOT
abandon you because you cannot do the self-power practices involved
in your Vajrayana samaya - you must have faith in Him and in His
capacity to save you. Anybody who entrusts to Him, says His Name in
faith and wishes to be born in His Pure Land (anybody who is in
accord with His Primal Vow), even if he is the lowest of the low,
will be taken to His Pure Land. Amida Buddha will NOT break His
Promise because of any commitments you took in the past. In His
Primal Vow Amida did NOT mention any exception from His salvation
for those who break their Vajrayana commitments and cannot follow
Vajrayana practices anymore. He simply invited ALL beings without
discrimination to accept His helping hand.
I hope this helps. According to the 17th Vow,
ALL BUDDHAS praise Amida's Name and encourage beings to say it,
including those Buddhas who preside and guide beings on the
Vajrayana Path. This means that you did not hear about the
Primal Vow by chance, but through their compassionate guidance.
Thus, do not think to the Name of Amida Buddha in opposition with
the essence of your empowerments, samaya and commitments in
Vajrayana. Amida Buddha is not their enemy but the quickest and
safest way to fulfill them. As a polite gesture you can inform your
previous Masters from whom you received the empowerments about your
wish to dedicate exclusively to Amida Buddha in accordance with His
Primal Vow. You may even show them this letter or explain to them
your decision by using words from this letter. I am sure they will
understand as they are not messengers of fear.
PS: Please read this article The Nembutsu is True
and Real which is actually a chapter in my book
Simple Teachings on Emptiness and Buddha
nature. In the article you will find many passages who
show the infinite merits of Nembutsu and how it fulfills and
contains the merits of all practices. Ultimate Reality itself is
the essence of the Name of Amida Buddha which is given freely to
all, and especially to those who cannot save themselves by any
other means. Nobody is abandoned.
- fragment from a letter -
.jpeg)
