It has been said that, in the practice of Buddhism, mastery of the Three-fold Discipline -- precepts, meditation, and wisdom -- is a requisite. First, observation of the Buddhist precepts puts an end to the evils which were instigated by one's body, mouth, and mind, and makes one engage in wholesome practices; second, the practice of zenjo (meditation) prevents distraction of the heart and brings serenity; and third, acquisition of wisdom allows one to recognize what is right, to drive away illusory thoughts, and then to see the truth with a peaceful mind. If one observes precepts and straightens out one's life, it helps to increase the purity of samadhi, enhance wisdom naturally, understand the truth of logic, and rid oneself of evil. This causes an improvement in one's life, resulting in attainment of the Way of the Buddha. The Three-fold Discipline is the basic form of maintaining equanimity in the practice of Buddhism. Having practiced the above, one can truly be called a Buddhist who has arrived.

The observation of the precepts is based on one's autonomous resolve to follow the rules of the sangha, and refers to the spirit of self-motivated practice. In the early days of the Buddha Sangha, a monk/nun joined a sangha, and observance of the precepts was a prerequisite. Within the sangha anyone who disrupted its harmony had to repent before either a part of, or the entire group of the sangha, depending on the degree of digression, as well as receiving punishment. The Four Grave Sins was deemed to require the most severe punishment, and one who committed this sin was forced to leave the sangha. In order to ensure the success of the sangha, the collective agreement of the monks/nuns was highly valued, as was a spirit of respect for each other. Sakyamuni Buddha himself, during uposatha (a meeting which took a place every fifteen days for monks and nuns to expound on doctrine and the precepts) is quoted to have remarked on three different occasions, "If I have committed any transgressions of which I'm not aware, I ask that you bring them to my attention. I will repent here and now." He thus repented three times, and this spirit of repentance was maintained until he died at age 80.

The spirit of the early Sangha was transmitted among the splintered schools of Buddhism. In the period of Mahayana Buddhism, the Mahayana Precepts were taught based on the Mahayana spirit -- the general benefit of others. In the Sanju-jyokai (Three-fold Pure Precepts), representative of the Bodhisattva Precepts, 1) avoidance of evil acts, 2) cultivation of wholesome deeds, and 3) benefit for others were revered. In China and Japan, the Precepts of the Brahma-net Sutra was particularly revered. Saicho in Japan professed that the Precepts of Brahma-net Sutra was the only rule for the practice of Mahayana Buddhism, and this had a deep and lasting influence.

Granted, there was transformation in the structure of the precepts, but the spirit and essence were unchanged in the transmission of the precepts. Living as a Buddhist in thought and action, however, brought about painful awareness of the difficulty to observe the precepts. From this reason, the genesis of an assembly to repent twice monthly (uposatha) can be understood. The fact that lay people observed the Eight Precepts six times a month, listened to sermons, and observed a day of introspection can be deemed an important function even today. In addition to self-examination, repentance is also indispensable conduct for sentient beings.

This means that repentance is essential to the precepts. Repentance is the objective act of exposing one's entire self. It means to confess to matters that cannot be divulged to others. It actually means the creation of a state in which one spontaneously relies on the Buddha. Repentance between the Buddha and his disciples, senior disciples and novices, is natural.

There is a record of an unusual discourse in the annals of Buddhism. This was a conversation between a disciple and a woman. She confessed her heretofore decadent life-style to Disciple Anuruddha:

'Great Virtuous Monk, I have lived being overwhelmed by the defilements of foolishness, ignorance, and evil. Please hear my confession to enable me to restrain myself in the future.'

'Woman, you have, indeed, lived being overwhelmed by the defilements of foolishness, ignorance, and evil. You have admitted to these transgressions and have supplicated yourself; We will receive your confession. The fact that one admits to defilements and desires help for future restrainment of one's life and repents with reverence will have great meaning for the holy vinaya (rules).' (Vinaya IV, pp.17-19)

The core of this conversation is the same as confession of the clergy, and it deserves to be regarded with great importance. In time, the relationship between the precepts and repentance influenced Mahayana Buddhism, particularly Pure Land Buddhism in Japan.

Zenjo is symbolic of the Zen School in Japan, and because it was a matter of common practice of Buddhism, further discussion is omitted here. In the Vimalakirti-nirdesa Sutra, Vimalakirti reproved Sariputra. Observing Sariputra deep in samadhi in a quiet forest in search of the ideal state, Vimalakirti said that from the perspective of Mahayana Buddhism, there is no ideal state which is separate from reality. There is no ideal state where there is no transmigration of suffering. He emphasized the fact that the practice of Buddhism is nothing other than the way one lives one's daily life.

The idea of the Four Kinds of Samadhi, presented by Chigi (538-597) of the Chinese T'ien-t'ai School, seems extremely difficult to practice; however, Saicho in Japan accepted the teaching of Chigi and advocated its practice on Mt. Hiei. After the death of Saicho, the Four Kinds of Samadhi were indeed practiced on Mt. Hiei. The Four Kinds of Samadhi is the practice of shikan (samatha- vipasyana) which also teaches repentance. They are: 1. Samadhi of Sitting -- meditation is done continuously for periods of 90 days; 2. Samadhi of Walking -- Nembutsu is recited while one walks for periods of 90 days. (The characteristics of these two samadhi are that they are the most austere practice of zazen and Nembutsu. The Samadhi of Walking requires the ceaseless recitation of Nembutsu while walking in a prayer hall in which the image of the Buddha is placed. This practice exists even today); 3. Samadhi of Sitting and Waling is the alternate practice of the first two -- meditation while sitting and recitation while walking. These samadhi must be practiced in a particular place; 4. Other Forms of Samadhi mean all meditative practices other than the above three practices. This is generally believed to be the samadhi practice of Nembutsu while walking, standing, sitting, and lying down, without regard for time. It means that the practice of samadhi becomes a living practice only if observed in one's daily life. This correlates to the question put to Disciple Sariputra by Vimalakirti. Only when the practice of Buddhism is luminous in daily life can there be the attainment of samadhi. Only then can it be said that the last precept (wisdom) has been acquired.

It must be acknowledged that repentance is an important component of the Four Kinds of Samadhi. The goal is a state of consciousness completely beyond sin. This state was called "Repentance with the Mark of Innocence." Chigi (538-597) emphasized repentance while placing importance on samadhi; Zendo (613-681, Shan-tao in Chinese) of the T'ang Dynasty was adamant in his teaching of exhaustive repentance. Honen (1133-1212) endorsed the teaching of Zendo, as opposed to the teachings of Chigi, who, in many writings, addressed the question, "What teaching is most superior?" On the other hand, Honen, the Founding Master of Jodo Shu (the Japanese Pure Land School) espoused the question, "What teaching is easiest to practice?" In sum, the question was, "Should the Three-fold Discipline be looked upon from a superior/inferior perspective or and easy/difficult perspective?"

Honen thus stated:

The Buddhist doctrine has many facts; however, its basis ultimately lies in the Three-fold Discipline; that is, kai (precepts), jo (meditation), and e (wisdom). The Three-fold Discipline are embodied in Theravada Buddhism, Mahayana Buddhism, and in the tenets of exoteric and esoteric Buddhist teachings.

Upon introspection, I realize that I have not observed a single precept, nor have I succeeded in a moment of meditation. Further, I have never realized proper wisdom. A precept master once said, 'One will not enter samadhi (the ultimate state of meditation) unless one becomes pure of body and mind through the observation of the precepts.' Further, the mind of the common man is easily distracted by conditions around it. It is like the monkey that flits from branch to branch, confused, vacillating, and unable to concentrate. In what way does undefiled wisdom emerge? Without the sword of undefiled wisdom, how will we extricate ourselves from the fetters of unwholesome karma and evil passions? Unable to sever ourselves from these fetters, how will we deliver ourselves from the bondage of transmigration through birth-and-death in the delusive worlds in order to realize emancipation? This is indeed lamentable and disheartening.

I do not have the potential to observe the Three-fold Discipline here; namely, precepts, meditation, and wisdom. Although I have asked various wise and learned men if there be teaching and practice more attuned to my capabilities other than the Three-fold Discipline... (Wagotoroku 5)

Honen sought answers from many learned masters but was not able to find solutions. Repeatedly he read the entire Buddhist canon until he had an encounter with the Commentary on the Meditation Sutra by Zendo. "...to recite single-heartedly and intently the name of Amida Buddha while walking, standing, sitting, and lying down, without regard for length of time; to engage in the recitation of Nembutsu without cessation for life. This is called the Rightly Established Act because it is in accordance with the Original Vow (hongan) of the Buddha." This passage solidified Honen's conviction that ignorant beings should revere these words, trust in the teaching, and intently recite the Nembutsu.

It can be said that Honen selected Buddhism from the standpoint of faith rather than Buddhism form the standpoint of practice. We would like to consider this from the perspective of his Passages of Nembutsu in the Original Vow (hereafter abbreviated as the Senchakushu). Chapter Three of the Senchakushu reads:

If the Original Vow requires us to construct images of the Buddha and to erect stupas, the poor and destitute would surely have no hope of birth in the Pure Land, and it is a fact that the rich and highborn are few, while the poor and lowborn are many.

Honen felt that if only the wealthy are able to create images of the Buddha and erect stupas, and only these meritorious acts make Birth in the Pure Land (ojo) possible, there would be no salvation for the countless poor. He continues:

If the Original Vow requires us to have wisdom and intelligence, the dull and foolish would surely have no hope for birth in the Pure Land, and the fact is that the wise are few and the foolish are many.

If only those blessed with learning are able to attain Birth, vast numbers of unschooled people would not be saved. Is this the truth of Buddhism? Known as the "Wisest Monk" of Mt. Hiei, Honen considered himself a fool of no learning, emphasizing a return to ignorance. He felt a little education and a little wisdom are of no consequence. An ordinary person, deemed unschooled and with no wisdom, is more likely to be traversing the true Buddhist Way. He emphasized that this kind of commoner is the genuine Buddhist, further stating:

Again, if the Original Vow requires us to listen to and understand many teachings, those who have heard them and understood little would surely have no hope of Birth in the Pure Land, and the fact is that those who have heard much are few and those who have heard little are many.

If only those who are literate in Buddhist teachings were to attain Birth, would the ordinary people who know very little be unable to attain Birth? The Original Vow of Amida Buddha focuses instead on those who know little but are in search of the Buddha's salvation. It can be said that Honen, based on his own understanding of Buddhism through his personal religious experience, regarded that a segment of priests and intelligentsia did not comprehend the Buddhist way - merely on the simple level of understanding the words. He perceived that although one did not understand the language, there were those who understood Buddhism through personal experience. He stated:

If the Original Vow requires us to observe the precepts and rules, those who have violated the precepts and those who have never undertaken them would have no hope of being born in the Pure Land. It is a fact that those who have observed the precepts are few and those who have violated the precepts are countless. All other practices should be understood in the same manner.

Honen felt there would be only a few, perhaps almost none, who would succeed if observation of the precepts were the way to Birth. On the other hand, there is a proliferation of people who do not observe the precepts or even embrace the precepts. If Birth is not possible for these people, there would be no salvation. This should not be so. In the presence of Amida Buddha, regardless of the depth of practice, the observance of the precepts, or lack of awareness of the precepts, poverty vs. wealth, noble vs. humble, all are equal. The light of the compassion of Amida Buddha shines in all directions, affirmed Honen. We should look at this as a condensation of the issues that Honen grappled with for so long.

From Honen's viewpoint, the state of Buddhism at that time must have made it difficult to say with conviction that although the precepts were observed in form, there was no one who did not violate the precepts at the spiritual level. Reflecting in depth on the nature of human beings, Honen evaluated Buddhism through an examination of the human psyche.

If only a chosen few could practice in a selected place and at a certain time in order to succeed in the Way of Buddha, there would be no salvation for people who are eking out an honest living, poor and unschooled, unable to observe the precepts or even not believing in the precepts. Instead, these are the very people upon whom Amida Buddha's compassion should shine; they should be received as guests of honor by Amida and be in the front and center of Buddhism. This is why the recitation of Nembutsu anywhere, any time, and by anyone was advocated. Nembutsu can be recited while tilling soil. One who earnestly recites Nembutsu may not be aware of the Three-fold Discipline, but he is forging ahead in the Way of the Buddhist. Honen felt it important to see how the Three-fold Discipline naturally evolved out of Nembutsu practice.

The following anecdote is recounted in Yanagi Muneyoshi's Myokonin-ronshu:

One day a sermon was given at a Zen temple on the topic, "The Heart of Wisdom (hannya) Operates Freely without Adherence to Objects," a passage in the Diamond Sutra (Kongo Hannya-kyo). The intent of the sermon was to impress upon the congregation the blessedness of this teaching. An illiterate old farm woman thought that she would like to learn such an auspicious passage and substituted farm vocabulary, phonetically changing the verse into language familiar to herself, repeating the nonsensical phrase incessantly. In time, she became possessed by this verse that had no religious meaning. Her own peculiar incantation dissolved her attachment to "self," and people began to attribute mysterious powers to the old woman.

The author believes that there is no other person who has achieved such an experience from this sacred passage. He is impressed that intelligence does not measure the depth of truth. The substance of this tale can be likened to the awakening of Disciple Cudapanthaka after he was called a fool. This tale is most important here. We must say that an illiterate old lay woman attained a most venerable state.

Hakuin Ekaku (1685-1768), in his Orategama (Embossed Tea Kettle)-zokushu , introduces two Nembutsu devotees. In the Genroku Era (1688-1704), Enjo and Engu, two devotees of similar resolution, recited Nembutsu wholeheartedly. Enjo of Yamashiro (Kyoto) recited Nembutsu intensely and intently, attaining samadhi. He called upon an old man named Dokutan who lived in Shozan in the land of Totomi (Shizuoka). The following is a conversation between the two:

Dokutan asked, "Where did you come from?"

Enjo replied, "I am from Yamashiro."

Dokutan: "What School do you practice?"

Enjo: "The Nembutsu School."

Dokutan: "How old is Amida Buddha?"

Enjo: "He is as old as I."

Dokutan: "How old are you?"

Enjo: "As old as Amida Buddha."

Dokutan: "Where is He now?"

Enjo clenched his left hand and raised it slightly.

Dokutan, surprised, said, "You are truly a practitioner of Nembutsu." Soon after, Engu also realized samadhi.

Zen Priest Hakuin pointed out that the fact samadhi was realized through intensive practice of Nembutsu means that Zen Buddhism and Pure Land Buddhism both arrive at the same state of samadhi.

Suzuki Shosan, (1579-1655), Soto Zen priest of the early Edo period, said in the Roankyo (5), "An old poem reads, 'Satori (enlightenment) is realized only when one is not conscious of satori; Satori with consciousness is the satori in a dream.' Truly, it is a dangerous kind of satori when one is conscious of it: I, too, like satori without being consciousness of satori. Honen and others who have attained Birth (ojo) have also realized this samadhi."

Shosan was not bound by established teachings and preached the Buddha's teachings which were applicable to the commoner's life and occupation, but for Shosan to have assessed Honen as he did is interesting. Honen himself reminisced that he lacked the potential to observe the Three-fold Discipline. Even one such as Saicho, who attached great importance to the precepts, lamented in his Kenkai-ron, "I have not arrived at the Three-fold Discipline." The idea of the Three-fold Discipline is accepted in Zen as a matter of fact; in Pure Land where the focus is on the human being, the concept is stated paradoxical. While strictly adhering to the precepts, each time Honen engaged in self-examination, he stil realized that he was unable to observe the Three-fold Discipline.

Even the most noble of priests must be introspective and repentent, and this may be considered normal behavior. I think that Honen's confession, "Honen-bo, who committed the Ten Transgressions, Honen-bo, who is ignorant," is a paradoxical expression of the precepts. In this way, we should see that Honen's understanding arose from his examination of human nature. Moreover, he spoke not from the standpoint of an itinerant priest but from the perspective of the common man who is unable to avoid committing sin, or an irreverent common man who may harbor terribly evil thoughts within. The Buddha's compassion is real only if these unsalvageable human beings are saved.

I would like to ponder again this different perspective on the Three-fold Discipline as repentence, bearing in mind it was Honen who brought to the forefront of religion unschooled commoners. The people, living in fear of what they are and being powerless to act, totally rely on the compassion of the Buddha, unable to cease reciting the Nembutsu.

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