I read somewhere the this-world benefits of reciting the Nembutsu, is there any truth to this?

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bcol01
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I read somewhere the this-world benefits of reciting the Nembutsu, is there any truth to this?

Post by bcol01 »

Have you experienced any of these in your life as a result of practice and faith?
http://web.mit.edu/stclair/www/ten_benefits.html
In his writing, Hokkemongu (Words and Phrases of the Lotus Sutra), The Great Master Nichiren said, “If the practitioners of the Lotus Sutra wholeheartedly devote their life to the Lotus Sutra and practice according to its golden words, it is certainly needless to say that not only in the next life, but also in this lifetime they will overcome severe difficulty, prolong their life, receive the great, good fortune of unsurpassed enlightenment, and accomplish the great vow of the widespread, propagation of True Buddhism.”
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Zhen Li
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Re: I read somewhere the this-world benefits of reciting the Nembutsu, is there any truth to this?

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bcol01 wrote: Tue Nov 30, 2021 2:20 am Have you experienced any of these in your life as a result of practice and faith?
http://web.mit.edu/stclair/www/ten_benefits.html
I think this is nicely put, and they are all true. I want to add something related to 2 and 3.

Rennyo says, "As for our acquiring the inclination to do good, we are obligated to Amida, and also gratified for having renounced all evil activity. For acquiring good and abandoning evil, we should be grateful to the Buddha." (Goichidaiki Kikigaki, 296)

Any good that manifests in us, and any abandonment of evil, is the working of Amida. After receiving Shinjin, we realise (1) our evil nature and (2) that we are saved just as we are. The second point gives rise to gratitude, and gratitude for any good in our lives comes from the first realisation.

From an everyday perspective, it may seem like nothing has changed. Hence, as Shinran says in the Tannisho, even though we realise we are saved, we may never feel like jumping for joy. But in recognising the depths of our evil nature and the complete purity of Buddhahood, we can see the immense difference.

It's essential to keep in mind that transformations like this are entirely about your perspective. There is no light show or mystical experience necessarily involved in Shinjin. Though that can occur, and we can frequently encounter signs from Amida or the devas—but some may be saved and never see anything, so it's essential to let go of all and any expectations that this will occur. Shinjin is entirely a cognitive recognition given to us by the Buddha. It is not a transformation of our samsaric minds or bodies. It is simply the knowledge that you are saved. It is diamond-like; it is indestructible. Once you receive it, you can never backslide, and you can never let go of it. This is all that matters.

So it is crucial, I think, to note that all of the ten benefits can be fully manifest in someone's life, and they may not notice any change until they do some deep reflection. As Rennyō puts it, even after the settling of Shinjin, we should still frequently "clear the channels of faith." It is always helpful to continually meet with a teacher and other students of the Pure Land and discuss—this not only helps us clarify our understanding of the Dharma, helping us to help others better, but also it can help others come to a settling of Shinjin.
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Re: I read somewhere the this-world benefits of reciting the Nembutsu, is there any truth to this?

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Since there is nothing that can be identified as a permanent “self”, this means that who we “are” is constantly changing. In other words, we die and take rebirth constantly. By reciting the name of Amitabha (in whatever language or tradition you follow) one can realize the world here and now as Pure Land.
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Re: I read somewhere the this-world benefits of reciting the Nembutsu, is there any truth to this?

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It's worth noting that the mainstream view in all Pure Land schools, as well as in the Pure Land sutras themselves (unless we take a highly interpretative approach), is that birth in the Pure Land comes after death. Since this world is the Saha world, i.e. the Buddha-field of Shakyamuni, there is no reason why reciting Amitābha's name would result in realising this world as the Pure Land (something which is not promised in any of his vows).

In Jodo Shinshu, we say that in this life, by attaining assurance of birth in the Pure Land after death, we immediately attain birth into the rank of non-retrogression from Buddhahood in this life.
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Re: I read somewhere the this-world benefits of reciting the Nembutsu, is there any truth to this?

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Zhen Li wrote: Tue Nov 30, 2021 4:58 am It's worth noting that the mainstream view in all Pure Land schools, as well as in the Pure Land sutras themselves (unless we take a highly interpretative approach), is that birth in the Pure Land comes after death. Since this world is the Saha world, i.e. the Buddha-field of Shakyamuni, there is no reason why reciting Amitābha's name would result in realising this world as the Pure Land (something which is not promised in any of his vows).

In Jodo Shinshu, we say that in this life, by attaining assurance of birth in the Pure Land after death, we immediately attain birth into the rank of non-retrogression from Buddhahood in this life.
In Vajrayana Buddhism, seeing all beings as Buddhas and this saga world as an enlightened Buddha-field (even if not literally a ‘Pure Land’) is a standard practice.

What I was suggesting however, in the context of the OP, was that reciting the name as a regular practice does indeed change the way we experience this saga world.
When the leaves all turn yellow and fall off the trees, instead of complaining about how much there is to clean up, one sees the ground covered in gold, grateful for its beauty.
Every moment, our thoughts give rise to new thoughts, like the washing up of waves upon the shore, changing the shape of the beach a little bit at a time. What we call death is like a tsunami, wiping out the whole island. But there is no continuous “self” in Buddhism. Essentially, there is no difference between moment-to-moment and lifetime-to-lifetime.
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Re: I read somewhere the this-world benefits of reciting the Nembutsu, is there any truth to this?

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PadmaVonSamba wrote: Tue Nov 30, 2021 5:50 am In Vajrayana Buddhism, seeing all beings as Buddhas and this saga world as an enlightened Buddha-field (even if not literally a ‘Pure Land’) is a standard practice.
I appreciate that this is an aspect of Vajrayāna Buddhism. Most schools of Pure Land, however, admit that we are never going to be able to attain the Perfection of Wisdom and realise Buddha Nature in this life.

When Vajrayāna and Zen teachers explain the Pure Land in this way, I can appreciate that it is a nice way of working it into a framework for reflecting on the Dharma for practitioners whose goal is to transform their consciousness here and now. But when teachers within Pure Land sects (usually just BCA) use this approach and represent it as the teaching of their school, I have the duty to point out that this is not the traditional (or scriptural) perspective. This is important because the target audience are those who are abandoning attempts to transform our consciousness here and now. They may be at their wit's end with meditation, or their karma and readings have led them to become curious about it.
PadmaVonSamba wrote: Tue Nov 30, 2021 5:50 am What I was suggesting however, in the context of the OP, was that reciting the name as a regular practice does indeed change the way we experience this saga world.
The OP was asking about the list of ten benefits of the Nembutsu, which is a Jōdo Shinshū doctrine.

I think in many ways it is true that recitation does transform our perspective, as I suggested above. However, it is not a transformation that comes about through our own practice, as it does in Vajrayāna practice, but something which occurs because of Shinjin that is given by Amida. So, this is not a result of the practice of reciting the Nembutsu (though that has benefits), like one would see results from reciting a mantra, but rather as a result of a connection in one's mind with the mind of the Buddha. This comes primarily from knowledge that (1) we are burdened with immense karmic baggage and are incapable of attaining a modicum of Buddhahood in this life, and (2) we are assured of birth in the Pure Land because of the Primal Vow. We can also, as the third benefit mentions, orient ourselves to see negative experiences as ways to orient our minds towards the Nembutsu. We will also feel immense ease of mind, knowing that we are not going to be reborn again and that the crucial matter of our afterlife has been settled.
PadmaVonSamba wrote: Tue Nov 30, 2021 5:50 am When the leaves all turn yellow and fall off the trees, instead of complaining about how much there is to clean up, one sees the ground covered in gold, grateful for its beauty.
Every moment, our thoughts give rise to new thoughts, like the washing up of waves upon the shore, changing the shape of the beach a little bit at a time. What we call death is like a tsunami, wiping out the whole island. But there is no continuous “self” in Buddhism. Essentially, there is no difference between moment-to-moment and lifetime-to-lifetime.
There is some truth to this, and changing one's perspective as a distinct practise has its benefits, be it as part of Buddhist or non-Buddhist practice. What I am trying to emphasise, however, is that this is not a part of what Shinran said is necessary to attain birth. If in doubt, just recite the Nembutsu. Ideally, listen deeply and reflect on the words of the sutras and the patriarchs and how they connect to ourselves. When there is the standard of the transformation of our consciousness, that is something that is too high a level for a Nembutsu follower and one must be careful not to confuse Shinjin with an idea of spiritual realisation. While Shinjin is itself Prajñāpāramitā and Buddhahood, people should not have expectations other than clear and firm knowledge that one will be born in the Pure Land upon death.

Receiving Shinjin is like a log being placed into fire. The fire is the Buddha's mind, and our mind is the log. The log does not immediately become fire upon entering the fire. It gradually burns. It gradually becomes fire. At the end of the log's existence, it has fully become one with the fire—this is birth into the Pure Land which is equal to Nirvana.

Non-duality is true. That is the Buddha's mind. It is Mahāparinirvāṇa which has the qualities of Self, Purity, Permanence, and Bliss. But it is not something we realise in this life (in the sense of actually removing the defilements and attaining mirror-like cognition) through the Nembutsu—that is not a goal of Pure Land practice as I have learned it.
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Re: I read somewhere the this-world benefits of reciting the Nembutsu, is there any truth to this?

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Is Sukhavati finite, or infinite?
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Re: I read somewhere the this-world benefits of reciting the Nembutsu, is there any truth to this?

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PadmaVonSamba wrote: Thu Dec 02, 2021 5:30 pm Is Sukhavati finite, or infinite?
Good question. For beings born out of self-power, in the 3 ranks and 9 grades, they will perceive a limited world until they receive Shinjin. For beings born with Shinjin, their birth is the attainment of nirvāṇa. Shinran designates these aspects the "fulfilled land" and the "true and real land." The fulfilled land is a skilful means, manifested out of necessity to aid beings due to the difficulty of attaining faith.

Hence, as the true and real land, Sukhāvati is also designated by Shinran, the Land of Infinite Light. Similarly, Amida as Amitābha, is the Buddha of infinite light, or as Vasubandhu put it the Buddha of Unhindered Light Shining Throughout the Ten Directions (帰命尽十方無碍光如来). :namaste:

Sukhāvati is contiguous with this world. So is Amitābha. These are synonyms of Dharmadhātu, Dharmakāya, Tathātā. Shinran has a lot of lists of synonyms like this. Shinran writes in "Notes on 'Essentials of Faith Alone'," what, along these lines, can be understood as a simple summary of Jōdo Shinshū:
Nirvana has innumerable names. It is impossible to give them in detail; I will list only a few. Nirvana is called extinction of passions, the uncreated, peaceful happiness, eternal bliss, true reality, dharma-body, dharma-nature, suchness, oneness, and Buddha-nature. Buddha-nature is none other than Tathagata. This Tathagata pervades the countless worlds; it fills the hearts and minds of the ocean of all beings. Thus, plants, trees, and land all attain Buddhahood.

Since it is with this heart and mind of all sentient beings that they entrust themselves to the Vow of the dharma-body as compassionate means, this shinjin is none other than Buddha-nature. This Buddha-nature is dharma-nature. Dharma-nature is dharma-body. For this reason there are two kinds of dharma-body with regard to the Buddha. The first is called dharma-body as suchness and the second, dharma-body as compassionate means. Dharma-body as suchness has neither color nor form; thus, the mind cannot grasp it nor words describe it. From this oneness was manifested form, called dharma-body as compassionate means.

Taking this form, the Buddha announced the name Bhiksu Dharmakara and established the Forty-eight great Vows that surpass conceptual understanding. Among these Vows are the Primal Vow of immeasurable light and the universal Vow of immeasurable life, and to the form manifesting these two Vows Bodhisattva Vasubandhu gave the title, “Tathagata of unhindered light filling the ten quarters.” This Tathagata has fulfilled the Vows, which are the cause of that Buddhahood, and thus is called “Tathagata of the fulfilled body.” This is none other than Amida Tathagata.
For these reasons, Jōdo Shinshū is the Buddha-nature sect. I also see it as the way to practice the Nirvāṇa Sūtra, in addition to the Pure Land sūtras.
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Re: I read somewhere the this-world benefits of reciting the Nembutsu, is there any truth to this?

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Zhen Li wrote: Thu Dec 02, 2021 11:57 pm
PadmaVonSamba wrote: Thu Dec 02, 2021 5:30 pm Is Sukhavati finite, or infinite?
Good question. For beings born out of self-power, in the 3 ranks and 9 grades, they will perceive a limited world until they receive Shinjin. For beings born with Shinjin, their birth is the attainment of nirvāṇa. Shinran designates these aspects the "fulfilled land" and the "true and real land." The fulfilled land is a skilful means, manifested out of necessity to aid beings due to the difficulty of attaining faith.

Hence, as the true and real land, Sukhāvati is also designated by Shinran, the Land of Infinite Light. Similarly, Amida as Amitābha, is the Buddha of infinite light, or as Vasubandhu put it the Buddha of Unhindered Light Shining Throughout the Ten Directions (帰命尽十方無碍光如来).
.....

Sukhāvati is contiguous with this world. So is Amitābha. These are synonyms of Dharmadhātu, Dharmakāya, Tathātā.
Previously we had this exchange:

PadmaVonSamba wrote:
“In Vajrayana Buddhism, seeing all beings as Buddhas and this saga world as an enlightened Buddha-field (even if not literally a ‘Pure Land’) is a standard practice

Zhen Li responded:
“I appreciate that this is an aspect of Vajrayāna Buddhism. Most schools of Pure Land, however, admit that we are never going to be able to attain the Perfection of Wisdom and realise Buddha Nature in this life.”

So, my question is, if Sukhavati Is infinite, it should extend all the way to the top of one’s nose and beyond.
In a sense, it is like the sun which is always shining. But due to conditions of the present age, this Saha world, beings are like creatures hidden from the Sun, who can never receive its light or heat. But in terms of Sukhavati, reciting the name allows the window to open, you might say.

(BTW, although my dharma background is vajrayana, I have a great respect for the Jodo tradition(s), and studied the Jinshu Seiten book quite a lot.)
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Re: I read somewhere the this-world benefits of reciting the Nembutsu, is there any truth to this?

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PadmaVonSamba wrote: Fri Dec 03, 2021 1:48 am So, my question is, if Sukhavati Is infinite, it should extend all the way to the top of one’s nose and beyond.
Yes, Sukhavatī permeates every nook and cranny. It is the same as Buddha-nature, but reveals a particular aspect of it that manifests for our particular conditions in this world and in this age.

So, our non-realisation of it in this world is due to the same reasons we don't realise Buddha-nature simply by virtue of having Buddha-nature. As the Nirvana Sūtra puts it (in Yamamoto's translation, on Bodhisattva Lion's Roar section A):
Bodhisattva-mahasattva Lion’s Roar said to the Buddha: "O World-Honoured One! If no difference exists between the Buddha and the Buddha-Nature, why should all beings particularly need to practise the Way?"

The Buddha said: "O good man! Your question is misplaced. “The Buddha and the Buddha-Nature are not different”. But beings are not yet armed therewith. ... O good man! As all beings will definitely gain unsurpassed Enlightenment, I say that all beings possess the Buddha-Nature. The beings actually do not possess the 32 signs of perfection and the 80 minor marks of excellence.
PadmaVonSamba wrote: Fri Dec 03, 2021 1:48 am But in terms of Sukhavati, reciting the name allows the window to open, you might say.
There is an analogy about opening a window that is used in Jōdo Shinshū. The significance of the Name is different in different sects, but in Jōdo Shinshū, it is important to emphasise that it is not an instrumental utterance, it is actually an expression of Shinjin itself, it is the Buddha-nature in the here and now. Hence in this burning house of saṃsāra, the Nembutsu alone can be said to be true and real.

Now for the window. The Buddha's infinite light is always shining in all directions and thus it casts its brilliance upon our window. Although the curtains are closed, representing our lack of knowledge or doubt, the light is always there. Listening to the Dharma and reflecting on it deeply is the act of opening the curtain—we grow curious about what is there, but we are not yet certain whether we want it, as we have grown accustomed to the darkness. Finally, when we give in fully to the compassionate embrace of the Buddha that was always there, we open the curtain fully and the light fills the room. The light is allowed within us, even though we did not put it there—thus, faith is not something we can just conjure up, but we must be open to receiving it. When we acknowledge that we are saved as a result of this, we recite the Nembutsu—thus the Nembutsu is coming from the Shinjin, it is not something that we utter by our own power. Practically, is uttered by the small, false self—in that sense, it is an act of indebtedness. Ultimately, it is the Buddha uttering it. As for before the window is opened, some people recite the Nembutsu as a way to get used to the light, in this sense, the curtain is being opened by the Nembutsu. But unless someone's karma is perfectly ripe, they will also need to listen to and reflect on the Dharma at some point. Rennyō emphasises that mindless repetition does not itself give rise to Shinjin if there is no listening and reflection—hence, a teacher who himself or herself has received Shinjin is very helpful as a guide.

As you say, "the sun is always shining." The Pure Land is something that pulls all beings towards it by its nature, like a magnet. Its manifestation in this world is compassion and wisdom.
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Re: I read somewhere the this-world benefits of reciting the Nembutsu, is there any truth to this?

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If the Shū fits…
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Re: I read somewhere the this-world benefits of reciting the Nembutsu, is there any truth to this?

Post by 明安 Myoan »

In addition to the link you shared,

There are the benefits of thinking of a Buddha generally. Lianchi explains how buddha-remembrance develops the Six Paramitas.

Honen Shonin teaches that reciting nembutsu and believing in birth in the Pure Land gives rise to the Three Minds. These include aspects beneficial to one's own life and other sentient beings, such as sincerity, appreciation of the Three Jewels, developing admirable friendships, learning to refrain from what is harmful to self and others, and so on.

The book Amitabha Buddha's 12 Kinds of Light explains other benefits. For example, how Amitahba's light of purity can help someone with the precepts, or how Amitabha's light of joy helps with afflictive emotional states.

Shantao wrote:
Although the Buddha’s Name is one, it both embraces the distracted mind and settles the heart. Also it can teach one to recite the Name with right mindfulness so that the mind is settled and the sins of many kalpas are taken away.
For me, there are also these benefits:
  • Thinking of Amitabha means not dwelling on enemies and bad memories (regrets). Since thinking of the Buddha is a virtuous activity, it can lead to greater peace of mind.
  • Thinking of Amitabha is remembering the Compassionate One when I feel angry, or those around me are angry.
  • Thinking of Amitabha helps with fear, dread and nightmares. Fear grows from both aversion and fixation, which are habits that can be changed.
  • Thinking of Amitabha means remembering my aspiration to help sentient beings across lifetimes. This helps me when my dad goes to the hospital.
  • Thinking of Amitabha helps me hear others more, because my thinking is less erratic and fixated on myself.
  • Thinking of Amitabha reminds me of the teachers and practitioners I admire, because the Sangha is the source of inspiration and instruction to make something meaningful out of this life. I have faith in the Dharma in general, because this particular teaching has grown to have meaning.
  • Learning to respect and honor Amitabha can teach you to honor and respect all the buddhas, bodhisattvas, and holy people you meet. You see the benefits of admiring the sources of true refuge, Buddha, Dharma, Sangha.
  • Because thinking of Amitabha is easy, you can practice the Dharma in any situation. You learn a lot about yourself and your life by practicing the Dharma in situations you didn't before.
Here is some additional reading:
Master Jingzong (English translation by Foying, edited by Jingxing) wrote:The Five Harmonies of Amitabha-Reciters

Harmony should come from the mind.

Amitabha-reciters enjoy five kinds of harmony.

Having deep faith in the law of cause and effect, Amitabha-reciters do not resent adversity or feel aggrieved by it. Instead, they readily embrace it. They are thus blessed with the harmony of equanimity.

Being aware of impermanence, Amitabha-reciters aspire to rebirth in the Pure Land. They do everything to avoid strife. That is how they achieve the harmony of patience.

Admitting that their own foolishness and capacity for wrongdoing exceed those of others, Amitabha-reciters are always humble. Thus, they enjoy the harmony of humility.

Receiving the loving-kindness of the Buddha, Amitabha-reciters love everyone and hate no one. They benefit from the harmony of compassion.

Amitabha-reciters are not afraid of dying. To them, death means going home. They have faith in their escape from this Saha World to the hometown of Nirvana – the infinitely vast Pure Land! They do not feel cornered by death or see the need to resist it. In this way, they achieve the harmony of the ultimate perfection.

In conclusion, obeying the law of cause and effect, being aware of impermanence, admitting one’s own evil-doings, cultivating compassion, and having faith in the Pure Land give Amitabha-reciters harmony of the mind.
Namu Amida Butsu
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Re: I read somewhere the this-world benefits of reciting the Nembutsu, is there any truth to this?

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Namu Amida Butsu
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