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Nembutsu & Precepts
Question: Honen Shonin taught us that no matter what one may be doing, do it with the nembutsu. But at times I realize I am doing things that are not in accord with the Buddha way, at such times I feel it wrong to think of amida. So the thought has come to me that I should try to keep precepts,so I can always recite Nembutsu. Do you think it is OK to recite, even though one is in the act of sinning. Or can one see the precepts as an accessory to Nembutsu? Gasho.
Answer: Thank you for your very good question.
Briefly, it is good to say nembutsu in all conditions, so there is no need to worry.
In more detail:
1. It is always an inherently good thing to keep the precepts. This is just a matter of definition - the precepts are a description of what is good to do. The precepts indicate the kind of life that Buddha wants one to live: the kind that does not generate suffering for oneself or others. It is, therefore, good to try to keep the precepts.
2. At the same time as Honen encourages us to keep the precepts he also points out that we are not good at doing so. We often fail. The efficacy of saying the nembutsu is not, however, dependent upon one's virtue. One should say the nembutsu whether one is being virtuous or not.
3. Keeping the precepts is, however, broadly indicative of one's state of faith. To break a precept is generally an instance of 'short-term-ism'. One breaks the precept in order to get a quick benefit even though one knows that in the longer run one generates trouble. To not do so requires faith in the process of life and this, for a Pureland person, is a reflection of one's faith in Amida. If I am confident that I am one of Amida's people, already in receipt of Amida's grace, in due course to be refreshed in the Pure Land, ultimately destined to assist in Amida's work of transformation, then there is no need for me to break precepts. To steal or lie or cheat or be greedy, etc., will have no appeal if my faith is in my commitment to a purpose that will be hindered by all such acts.
4. The precepts, therefore, are not so much an accessory to nembutsu as a natural extension of it. If I realise that I have broken them it is an indicator to myself that my faith was weak at that time. It gives some insight into my bombu condition and the karma that I consist of. I may feel contrite. I should certainly say the nembutsu.
5. If I place my faith in the nembutsu and take refuge in the Buddhas rather than in worldly gain, then the motivation to break the precepts will be undermined by degrees and naturally I shall live a more virtuous life, simply because I will be conscious of the disadvantage of doing otherwise. This process of undermining goes on largely unconsciously, however. It is like the person who falls in love. They then no longer want to do things that will impede their relation with the beloved - not because they are making a big effort so much as because it would run counter to their aim in life. Sometimes old habits may still prevail, but when they do the person feels anquish at himself. That is exactly the time when the person is likely to reflect upon the name of the beloved.
Answer: Thank you for your very good question.
Briefly, it is good to say nembutsu in all conditions, so there is no need to worry.
In more detail:
1. It is always an inherently good thing to keep the precepts. This is just a matter of definition - the precepts are a description of what is good to do. The precepts indicate the kind of life that Buddha wants one to live: the kind that does not generate suffering for oneself or others. It is, therefore, good to try to keep the precepts.
2. At the same time as Honen encourages us to keep the precepts he also points out that we are not good at doing so. We often fail. The efficacy of saying the nembutsu is not, however, dependent upon one's virtue. One should say the nembutsu whether one is being virtuous or not.
3. Keeping the precepts is, however, broadly indicative of one's state of faith. To break a precept is generally an instance of 'short-term-ism'. One breaks the precept in order to get a quick benefit even though one knows that in the longer run one generates trouble. To not do so requires faith in the process of life and this, for a Pureland person, is a reflection of one's faith in Amida. If I am confident that I am one of Amida's people, already in receipt of Amida's grace, in due course to be refreshed in the Pure Land, ultimately destined to assist in Amida's work of transformation, then there is no need for me to break precepts. To steal or lie or cheat or be greedy, etc., will have no appeal if my faith is in my commitment to a purpose that will be hindered by all such acts.
4. The precepts, therefore, are not so much an accessory to nembutsu as a natural extension of it. If I realise that I have broken them it is an indicator to myself that my faith was weak at that time. It gives some insight into my bombu condition and the karma that I consist of. I may feel contrite. I should certainly say the nembutsu.
5. If I place my faith in the nembutsu and take refuge in the Buddhas rather than in worldly gain, then the motivation to break the precepts will be undermined by degrees and naturally I shall live a more virtuous life, simply because I will be conscious of the disadvantage of doing otherwise. This process of undermining goes on largely unconsciously, however. It is like the person who falls in love. They then no longer want to do things that will impede their relation with the beloved - not because they are making a big effort so much as because it would run counter to their aim in life. Sometimes old habits may still prevail, but when they do the person feels anquish at himself. That is exactly the time when the person is likely to reflect upon the name of the beloved.
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Comment by William Joseph Cook on August 14, 2009 at 9:41pm - Thankyou ihave just come across this post and it really seems to speak to my situation re-difficulty in keeping precepts making me aware of my bombu nature and importance of Faith and recitation of Nembutsu.
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Comment by Kreb Dragonrider on March 22, 2009 at 6:01pm - Thank you. Just the blog I needed to hear. Precepts as extension of nembutsu. For instance, I struggle to eat a vegatarian diet, while as carer cooking for a meat-eating father. I made a vow to be vegetarian for the duration of the OJO Retreat period, that is, until 29 March.
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Comment by andrea on March 16, 2009 at 3:25pm -
the beginning to fall in love is such a good condditions we can remind us when times go worser ..
all hormons are not where they should stay .. but who tells this .. like water it comes clearer when you are calm .. when thinghs makes you calm ..ok but to0 much yes or no too much mow´vement .. be well
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Comment by Sujatin on March 14, 2009 at 10:34pm - Thank you
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