This is related to my past posts on Pure Land Buddhism and Antinomianism (part 1 and part 2), better known as “Licensed Evil”.
Recently it was clarified to me by a Pure Land priest that Honen did not advocate abandoning the moral precepts of Buddhism, in his focus on the nembutsu, but rather that he rejected the notion that the perfection of the precepts could lead to Enlightenment. The difference here is subtle, but profound. A while back, I had posted a quotation from Chinese Ch’an master, Ven. Yin-Shun where he said that following precepts should not be about accumulating merit or anything, but about the benefit of others, and not harming them. That almost seems blatantly obvious, but in our efforts to reach enlightenment, we often get caught up in our own effort and forget why these moral precepts matter.
The intention of the moral precepts is about doing what’s right for others, not about being a better Buddhist. The former is unselfish, or at least it curbs our worst behavior. The latter is inherently self-centered.
Interestingly, Soraj, a Thai Buddhist blogger, quoted a very interesting passage from a famous Theravada monk named Luang Pu Doon:
“Observing the Vinaya rules strictly and taking up the vows of a forest monk are very good practices. They are very worthy of respect. However, if the practitioner does not practice so that they attain great mind and great wisdom, it is always possible to become blemished. This is because they have not attained the state of going beyond the world…
Here, Luang Pu confirms that even if one perfects the precepts, one can still fail to accomplish deeper awakening. The Precepts are more intended as an outward-facing practice to benefit others, not yourself. You still have to find another way.
Luang Pu continues:
…In fact the arahants themselves do not know many things at all. They only train the mind so that they fully understand the five skandhas. They fully understand the twelve links of dependent origination. They cease searching; they cease having fabricating mental activities. This is all there is to it. And it all ends here. What remains is only pure, clean, bright, empty. It is Great Emptiness.”
In the Pure Land context, the practitioner would likewise not know many things, but just focus on practice, namely the nembutsu. That’s all. Bencho, Honen’s disciple once said:
People maintain that the best place for a life of retirement is the Kokawa Temple or Mount Koya. But as for me, there is nothing to compare with the bed from which I rise every morning.
We have all we need right here. If we remember to follow the precepts, we can keep from harming others. But if we want to cross over to the Other Shore of Enlightenment, we should keep it simple, and take refuge in the nembutsu.
Namuamidabu
Hello, this blog is about my life as a father, Buddhist and Japanophile / Koreaphile. Any useful information I can pass along will hopefully make the 
I agree with what you said. It was always my impression that Honen always ment that people should follow the precepts or practice good deeds. He just taught that doing these things alone will not bring you enlightenment.
Yeah, I was a little slow on that count. I kept thinking otherwise.
Thank you again Gerald,
I saw this drunk the other day, he was sleeping with his best friend’s wife, eating a hamburger, robbing a corner shop and telling me some rubbish about how it’s all okay because he’s headed for the other shore by saying the nembutsu.
Seriously, though, for me the precepts are very important and trying to keep them is a real practice. But you are right – we are destined to fail if relying only upon our own efforts.
I once heard this whole thing summed up and resolved perfectly, not by a Buddhist but by a good Anglican priest I know, he said: “Pray as if your salvation depends upon faith, and act as if your salvation depends upon works.”
Perfect!
Master Honen says:
“Knowing that Ojo is possible through the recitation of Nembutsu, yet
to indulge in evil Karma, neglecting compassionate deeds, and not
devoting oneself to Nembutsu, are to be in violation of the teachings
of Amida Buddha. It is if the compassion of parents nurtures all of
their children whether they are good or bad; yet the parents rejoice
in good children and grieve for bad children.
Amida Buddha extends His mercy equally to all beings and saves the
good and bad; but He finds Joy in the good and feels sorrow for the
bad. Elation over the good is analogous to the good seed sown in
fertile soil resulting in a good crop. Even the good person should
recite Nembutsu. This is, in the true sense, practicing the teachings
of Amida Buddha.” -Ganso Daishi Gohogo.
http://groups.google.com/group/jodoshubuddhism/browse_thread/thread/682eac25b49f8eed
Stephen
Marcus: Was that story a joke? If so, I’ve heard similar stories before, so it’s amusing.
Great quote by the priest by the way.
Stephen: Thanks for the Honen quotation. I was hoping you might see this and could chime in. Another side to this too, is that moral behavior actually does have practical side to it, so regardless of whether rebirth in the Pure Land and such are all true, the precepts are still practical irrespective of other issues.
It seems that the precepts alone are a difficult task to follow. But if one has true faith and gratitude without concern for the precepts, the precepts seem to follow naturally. So, I’m not saying to abandon the precepts, but don’t make them a part of your guilt. Use them as guidelines. This is only my opinion and experience.
michael