THE ULTIMATE goal of the teaching of the Pure Land is to understand the meaning of "Nembutsu," whereby its followers will be admitted into the Pure Land. In the Nembutsu, contradictions dissolve and are reconciled in "the steadfastness of faith." Nembutsu literally means "to think of Buddha." Nen (nien in Chinese and smṛiti in Sanskrit) is "to keep in memory." In Shin however it is more than a mere remembering of Buddha, it is thinking his Name, 1 holding it in mind. The Name consists of six characters or syllables: na-mu-a-mi-da-buts(u) in Japanese pronunciation and nan-wu-o-mi-to-fo in Chinese. In actuality, the Name contains more than Buddha's name, for Namu is added to it. Namu is namas (or namo) in Sanskrit and means "adoration" or "salutation." The Name therefore is "Adoration for Amida Buddha," and this is made to stand for Amida's "Name." The interpretation the Shin people give to the "Namu-amida-butsu" is more than literal though not at all mystical or esoteric. It is in fact philosophical. When Amida is regarded as the object of adoration, he is separated from the devotee standing
Now we see that the Nembutsu, or the Myōgō, or the "Namu-amida-butsu" is at the center of the Shin faith. When this is experienced, the devotee has the "steadfastness of faith," even before he is in actuality ushered into the Pure Land. For the Pure Land is no more an event after death, it is right in this sahalokadhātu, the world of particulars. According to Saichi, he goes to the Pure Land as if it were the next-door house and comes back at his pleasure to his own.VIII.
Notes on "Namu-amida-butsu"
1
I visit the Pure Land as often as I like:
I'm there and I'm back,
I'm there and I'm back,
I'm there and I'm back,
"Namu-amida-butsu! Namu-amida-butsu!"
When Saichi is in the Pure Land, "there" stands for this world; and when he is in this world, "there" is the Pure Land;
To Saichi "Oya-sama" or "Oya" not only means Amida himself but frequently personifies the "Namu-amida-butsu." To him, sometimes, these three are the same thing: Amida as Oya-sama, the Myōgō ("Namu-amida-butsu"), and Saichi.
To see Saichi work in the company of Buddhas and Bodhisattvas who fill up the whole universe 8 must be a most wonderfully
At all events, Saichi was one of the deepest Shin followers, one who really experienced the mystery of the oneness of the ki and hō as symbolized in the "Namu-amida-butsu." He
I am altogether free from woes of all kind,
Not at all troubled with anything of the world.
Nor do I even recite the "Namu-amida-butsu"!
I'm saved by your mercifulness [O Amida-san!]
How pleased I feel for your favor!
"Namu-amida-butsu!"
161:1 Myōgō, ming-hao in Chinese, nāmadheya in Sanskrit.
163:2 This reminds us of Eckhart.
164:8 Saichi has this:
166:4 Saichi often begins his utterances with the self-addressing "O Saichi" and after a while forgets the way he started. "You" and "I" thus become confused. Here the grammatical niceties are disregarded.