The Nembutsu in My Life

The Nembutsu in My Life

Rimban Hoshu Y. Matsubayashi, Ed.D.

            The Nembutsu is the fundamental teaching of Jodo Shinshu Buddhism, and the true meaning of the Nembutsu was expounded for us by Shinran Shonin (1173 – 1263), the founder of Jodo Shinshu.  The summary of Jodo Shinshu is expressed as “Shinjin Sho-in (Entrusting heart is the true cause of birth into the Pure Land), and Shomyo Ho-on (The recitation of the Nembutsu is one’s gratitude to Amida Buddha.)”

            Do we, the followers of Jodo Shinshu, understand the true meaning of the Nembutsu as expounded by Shinran, and carry on the Nembutsu in our lives?

            The original meaning of the Nembutsu is the “Thought of Buddha (Buddhanusmriti).”  In the history of Buddhism, the Nembutsu has been practiced in various ways, and through the many years of doctrinal developments by seven masters, Shinran established the Nembutsu teaching of Jodo Shinshu.

            In the book The Way of Nirvana, Dr. Ryosetsu Fujiwara, former professor of the Institute of Buddhist Studies in Berkeley, describes such various forms of the Nembutsu as follows: “…in the history of Buddhist practices there appeared many special forms of the Nembutsu.  The Goe Nembutsu (Fivefold Rhythmical Nembutsu Pecitation), for example, was introduced to Japan by Ennin (794-864) of the Tendai School from China.  This Nembutsu later developed into Fudan Nembutsu (Incessant Recitation of the Nembutsu) and Inzei Nembutsu (Chanting of the Nembutsu with a prolonged voice).  As ritual practices of the Nembutsu, there appeared Yuzu Nembutsu (Nembutsu of inter-penetrating in all beings), Kan Nembutsu (One month practice during winter nights, striking gongs and chanting Nembutsu), Uta Nembutsu (Chanting of Nembutsu in tones), Odori Nembutsu (Chanting of Nembutsu combined with the striking of gongs and drums, singing of psalms and dancing) etc.  The last one was initiated by Kuya (903-972) and made more popular by Ippen (1239-1289).”

            Since there are various kinds of Nembutsu, we must understand the true meaning of Nembutsu in Jodo Shinshu teaching.  One important question about our Nembutsu is whether we use the Nembutsu in as a type of prayer.

            In the early twentieth century, a drama of Shukke to Sono Deshi (The Priest and His Disciples), written by Hyakuzo Kurata (1891-1943), was a best seller.  It describes the love and passion between Yuien, a disciple of Shinran, and Kaede, a prostitute.  They both try to live truly and sincerely to their human natures and seek guidance from Shinran.

            The drama was translated into English by Glenn W. Shaw in 1922.  Unfortunately, Shaw translated the Nembutsu, Namu Amida Butsu, as “Save us, oh Amida Buddha!”  One Shinshu Buddhist objected to this rendering of the Nembutsu, since the Nembutsu is not a prayer.  However, Shaw did not change the rendering of the Nembutsu in his 1955 edition and stated in his preface the following:

            “He (a Shinshu Buddhist) wanted a positive and affirmative rendering, something like ‘Hail, oh Amida Buddha!’ or ‘Amida Buddha Amen!’  He was right enough for himself and many like him, but for a frightened old lady whose house is burning down, for instance, the commonly used less philosophical sense would doubtless be more nearly correct.”  In other words, Shaw insisted that the recitation of the Nembutsu under adverse circumstances cannot be considered an expression of gratitude or positive.

            I remember when my father passed away I cried bitterly in front of his dead body.  I recited the Nembutsu, Namo Amida Butsu.  Even though I lamented loudly, the truth of reality or Dharma never changed.  The teachings of the Buddha-Dharma such as “the created thing will be destroyed” and “once we are born, the death will come sooner or later” became reality.  No human being, upon appearing on this earth, can escape from this truth of the Buddha-Dharma.

            Amida Buddha is constantly extending his wisdom and compassion to all of us who are living in such reality.  To be awakened to the function (primal vow) of Amida Buddha, who has such great wisdom and compassion, means to live with the Nembutsu, Namo Amida Butsu.  As a result of awakening of the Nembutsu, we are able to realize the infinite life of Amida Buddha becomes one with my life.

            Such peaceful realization of oneness with the infinite life of the Buddha is expressed beautifully by Lady Takeko Kujo (1887-1928) in her poem of Seiya:

            More numerous than the sands of the Ganges River

                        are the Buddhas.

            When I hear that they watch over us night and day,

my heart is filled with peace.                                       Namo Amida Butsu