Original Enlightenment Pure Land and the Primal Vo

(Art by Nembutsu Art)

In the first volume of the Collection of Passages on the Land of it Peace and Bliss [by Tao-ch’o] we read: 

One might ask, “If all sentient beings have the Buddha nature, and as each of them from ancient times to the present must have encountered many Buddhas, why then do they still continue through cycles of birth and death and fail to escape from this burning house?” To such a question, I should answer that according to the holy teaching of the Mahayana, it is actually because they have been unable to cast aside birth and death through exercising one of the two kinds of the excellent Dharma, that they have not been able to escape from the burning house.

One is called the Holy Path and the other is called Rebirth in the Pure Land. In these days it is difficult to attain Enlightenment through the Holy Path. One reason for this is that the Great Enlightened One’s passing has now receded far into the distant past. Another is that the ultimate principle is profound, while human understanding is shallow. That is why it is stated in the Candragarbha Sutra that,“In the Period of the Dharma’s Decadence, after I [Shakyamuni] will have passed away, even though countless sentient beings should begin to practice and cultivate the Way, not a single one of them will attain the goal.” Now we are in the Age of the Dharma’s Decadence, that is, the evil world of the Five Defilements. The Gateway of the Pure Land is the only one through which we can pass to Enlightenment. Thus it is stated in the Larger Sutra that “If there should be a single sentient being who, even having committed evil deeds throughout life, recites my Name ten times without interruption as death draws near, and yet fails to be reborn in my Pure Land, then may I never attain Enlightenment.”

In the context of the vows in Pure Land Buddhism, the term "hongaku" refers to the concept of "original enlightenment" or "inherent enlightenment." Hongaku Jodo, meaning "Original Enlightenment Pure Land," emphasizes the innate enlightenment or Buddha-nature within all beings.

Regarding the vows, hongaku signifies that the vows of Amida Buddha and the aspiration for liberation are not something external or separate from the practitioner's own nature. Instead, they are seen as an expression of the inherent enlightenment that already exists within each individual.

In other words, hongaku suggests that the vows and the potential for liberation are not something to be attained from outside oneself but are already present as intrinsic qualities of one's own awakened nature. The recognition and awakening to this innate enlightenment form the basis for the practitioner's trust and reliance on the power of Amida's vows and teachings.

By understanding and realizing hongaku, practitioners come to recognize that their own Buddha-nature is not separate from Amida's compassionate vow to guide and liberate all beings. This recognition fosters a deep sense of gratitude, humility, and trust in the transformative power of Amida's vows, leading to a more profound engagement with the practice of reciting the Nembutsu and the aspiration to be reborn in Amida's Pure Land.

Hongaku, in the context of the vows, highlights the inseparable connection between one's own inherent enlightenment and the compassionate vows of Amida Buddha, underscoring the potential for awakening and liberation that already exists within each individual.

"Original enlightenment" (benjue) is a concept found in certain Mahayana Buddhist traditions, particularly in East Asian schools such as Zen (Chan) and Pure Land Buddhism. It refers to the inherent enlightenment or awakened nature that is present within all beings from the beginning, prior to any delusion or obscuration.

The concept of original enlightenment suggests that each individual possesses an innate potential for enlightenment or Buddhahood. It is believed that this inherent enlightenment is not something that needs to be created or attained but rather realized or awakened to through spiritual practice and insight.

According to this understanding, ignorance and delusion temporarily veil or obscure this original enlightenment, causing beings to be unaware of their true nature. Through the cultivation of mindfulness, meditation, and the practice of wisdom, individuals can remove these obscurations and directly realize their innate enlightenment.

The notion of original enlightenment highlights the optimistic view that liberation is not a distant goal to be achieved but a recognition of the timeless, awakened nature that is already present within each individual. It encourages practitioners to have confidence in their inherent potential and to engage in practices that help uncover and actualize this innate enlightenment.

In Pure Land Buddhism, hongaku and the vows are intertwined and mutually supportive rather than being one a manifestation of the other. They are both integral aspects of the teachings and practices within this tradition.

On one hand, hongaku, which refers to the inherent enlightenment or Buddha-nature, is considered the foundation from which the vows arise. Hongaku represents the innate potential for awakening and liberation that exists within all beings. The recognition of hongaku helps practitioners understand that their own Buddha-nature is not separate from Amida Buddha's compassionate vows.

On the other hand, the vows of Amida Buddha are seen as a manifestation of his boundless compassion and wisdom. Amida's vows arise out of his deep aspiration to guide and liberate all beings from suffering. The vows are an expression of his commitment to establishing a Pure Land, where beings can swiftly attain enlightenment.

Hongaku can be seen as the underlying reality or inherent enlightenment, while the vows are the compassionate expression and action based on that reality. Hongaku provides the basis for understanding the depth of Amida's vows, and the vows, in turn, serve as the means to awaken beings to the realization of their own hongaku.

In essence, hongaku and the vows are interconnected and interdependent aspects within Pure Land Buddhism. They mutually support and reinforce each other, guiding practitioners towards a deeper understanding of their inherent enlightenment and reliance on the compassionate guidance of Amida's vows.

The idea of Hongaku Jodo can be traced back to the teachings of the Japanese Buddhist monk Shinran (1173-1262), who is considered the founder of the Jodo Shinshu (True Pure Land) school of Buddhism. Shinran developed and expounded upon the concept of Hongaku Jodo as a central prinaciple of his teachings.

Shinran was deeply influenced by the Pure Land teachings of the Indian Buddhist monk Dharmakara, who became Amida Buddha. Shinran's interpretation of Pure Land Buddhism emphasized the belief in the primordial Buddha-nature inherent in all beings, which he referred to as "hongaku."

Shinran's teachings and his emphasis on the innate potential for enlightenment within all sentient beings gained popularity during the Kamakura period in Japan (1185-1333). His writings, particularly the major work called the "Kyogyoshinsho" (The True Teaching, Practice, and Realization of the Pure Land Way), became influential in the development of Jodo Shinshu Buddhism.

Since then, the concept of Hongaku Jodo has remained a fundamental aspect of Jodo Shinshu and continues to be practiced and taught within the tradition. Shinran's teachings have had a lasting impact on Japanese Buddhism and have been transmitted through various lineages and temples dedicated to Jodo Shinshu.

The concept of Hongaku Jodo, as found in Jodo Shinshu (True Pure Land) Buddhism, has its roots in earlier Buddhist teachings, including those from China. While the specific term "Hongaku Jodo" may not have been used in Chinese Buddhism, the underlying ideas and principles can be traced back to certain Chinese Buddhist traditions.

One significant influence on Hongaku Jodo is the Chinese Pure Land tradition, particularly the teachings of the Pure Land sutras such as the Larger Sukhavativyuha Sutra and the Smaller Sukhavativyuha Sutra. These sutras describe Amida Buddha's Pure Land and the practices for attaining birth in that realm. Shinran, the founder of Jodo Shinshu, drew upon these sutras and developed his understanding of the innate potential for enlightenment within all beings.

Additionally, the Chinese Tiantai (Tendai in Japanese) tradition, which Saicho (767-822) introduced to Japan, emphasized the concept of "original enlightenment" (benjue) and the inherent Buddha-nature within all beings. This concept shares similarities with the notion of Hongaku in Jodo Shinshu.