The Promise of Amida Buddha

The second fascicle of the Two-Fascicle Sutra (Larger Sutra) teaches, “Even a single utterance of nembutsu causes joy to well up in one’s devout heart.”³⁰⁷ And Master Shan-tao instructed in Hymns in Praise of Birth in the Pure Land, “Believe, without doubting even for a moment, that the upper limit—lifelong nembutsu—and the lowest limit—ten repetitions or a single utterance of nembutsu—enable you to achieve birth in the Pure Land.”³⁰⁸ Those who misinterpret these statements have proposed the great heretical view that birth in the Pure Land is assured by just a single utterance of nembutsu. In truth, the words “even” and “the lowest limit” imply that one should continue to recite nembutsu for life.

Recently, however, many ignorant people have become exclusively attached to the ten repetitions, or even a single utterance of nembutsu, and have thereby abandoned the lifelong practice of nembutsu. This is most certainly shameful.

You must believe that nembutsu possesses supreme merit and that Amida Buddha, with his great compassion of the essential vow, will come to embrace one who recites nembutsu even ten times or just once. Thus believing this, practice nembutsu for your entire lifetime without negligence. Although there are many writings that attest to this teaching, citing these sources is unnecessary. The advocacy of the attainment of birth in the Pure Land through a single utterance of nembutsu is not worth mentioning.

Regarding this perverse view, someone replied upon encountering criticism, “I, too, advocate extreme devotion to a single utterance of nembutsu, and although a single utterance guarantees birth in the Pure Land, I do not advocate forsaking nembutsu thereafter.” These words seem logical, but his heart is attached to an aberrant view. This implies the belief that if one utters nembutsu once with steadfast faith, one is free to commit the ten transgressions or the five grave offenses after the single utterance of nembutsu, much less other venial offenses.

How can someone who espouses such a belief be in compliance with the intent of Amida Buddha, even if he recites multiple nembutsu? In which sutra and commentary is such a teaching found? Such a belief is indicative of total indolence; it is a lack of aspiration for birth in the Pure Land and is an attempt of unjust and depraved people to cause iniquity. Further, if one does not continually recite nembutsu after a single utterance, one’s karmic negativity would be a hindrance toward accomplishing birth in the Pure Land and would ultimately cast one down into the three lower realms.

Nevertheless, one who has committed a lifetime of wicked deeds may still attain birth in the Pure Land through reciting nembutsu ten times at the time of death. This is due to the compassionate power of nembutsu in repentance. This person should not be confused with one who has the mistaken notion that vice is nullified by a single utterance of nembutsu. The former is one in repentance; the latter is one with a perverse view. There is no need for further explanation.

Upon hearing of this erroneous view, even one who strives to practice nembutsu may succumb to the temptation of laziness. A person who strives to abide by the precepts may become one without compunction.

In summary, one who believes in the erroneous view that birth in the Pure Land is assured by merely a single utterance of nembutsu is a pseudo-practitioner of Buddhism and actually a Buddhist heretic. It is like a snake in one’s bosom.

Investigating further, could it be that some people have lost their right understanding due to the undesirable influence of the king of heavenly demons attempting to hinder the masses who wish to attain birth in the Pure Land? This is a frightfully suspicious thought, and it is extremely difficult for me to elaborate upon it.