III. Why Called the True Sect of Pure Land?

Principal Teachings of The True Sect of Pure Land, by Yejitsu Okusa, [1915], at sacred-texts.com

III. WHY CALLED THE TRUE SECT OF PURE LAND?

By the True Sect of Pure Land is meant the true teaching in the doctrine of Pure Land, that is to say, the way of truth that assures one's rebirth in the Pure Land of Amida.

We can imagine the existence of three paths leading to the Pure Land of Amida, one of which is broad and safe, while the other two are rough and narrow. This broad and safe one is the true way that assures our rebirth in Pure Land.

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The Pure Land of Amida is a land of perfect beauty founded upon the truth of goodness, and not a particle of impurity could be brought in there. Therefore, however apparently good and praiseworthy in this world, human morality issuing out of a heart ever full of defilement cannot be said to be a good which is truly free from every trace of impurity; and it will be an impossibility to be born in Pure Land through our human will and moral discipline; nay, if indeed a person wants to be born there, he must absolutely renounce his self-will.

Through what power shall we be allowed to be born in Pure Land? The question has been answered in the very beginning of things, for the will of Amida entertains no doubt as to this point. That pure and beautiful land of happiness is for us; Amida, wishing to have us join him in Pure Land, is ever showering his light upon us in order

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to make us grow in wisdom and to become conscious of our sinfulness and falsehood, whereby we might come to entertain the desire of being born in the land of truth and goodness. It is thus entirely due to the effulgence of Amitābha (the Infinite Light) that we have at all grown conscious of the darkness existing in our hearts and awakened an aspiration after a land of eternal light. Amida who has brought up our minds to this state while we were altogether unaware of his existence, is now beckoning us, saying: "Hear my name of truth and goodness, awaken your consciousness of the impurity and falsehood darkening your hearts, and have your destiny absolutely entrusted into my hands that will save you from sin and ignorance." Those who listen to this call of Amida, and growing aware of their sinfulness, surrender themselves to the will of the Buddha, and grasp his hand of salvation with absolute confidence,

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are embraced in the truth and goodness of his love that saves; and after death they will no more be the owner of such a defiled mind and body as they have now, but being born in the land of happiness and purity, will be given infinite wisdom and love. If it is not for the love of Amida that wills to save all beings, we shall have no opportunity to be born in his Land of Purity. Therefore, the true way of being born in the Buddha-country lies in crossing this sea of suffering on board the boat of love steered by Amida. This way is called the "Gugwan," by which is meant the Buddha's will to save all beings.

But there are some who can not resign themselves entirely to the Buddha's will to save; though approaching the true way, they are not yet quite ready to surrender themselves to Amida, whose arms are extended towards them for their salvation, but desire to be born

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in Pure Land through the merit of reciting his name with singleness of heart. These people, believing there is no other way of being born in Pure Land but through the reciting of Amida's name, place too much emphasis on the reciting itself and have the tendency to repeat the name of the Buddha as many times as they could. These are the people who want to be in Pure Land partly through their own efforts. They would be born on the outskirts of it if their hearts remain serene at the time of their death. We call, however, this way the "Shimmon," or real gate.

There are still others who can not enter even upon the path of the so-called "Shimmon"; for they so strongly believe in their own efficiency that they desire to be born in the Pure Land of Amida through the accumulation of merits gained by their own moral and religious deeds. Such people would be

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born on the outskirts of Pure Land if by the accumulation of merit their hearts remain undisturbed. This way is known as the "Yōmon," meaning the gate of importance.

These two gates or ways, the "Shimmon" and the "Yōmon," are not the true road leading to Pure Land. As there is mixture here of one's own impure will, one is barred from the Pure Land proper; only by the love of the Buddha, one is able to approach a region lying on the outskirts. To such one, the time will come when he will realise his own fault after years of self-discipline in the outlying district of Pure Land, and then he will for the first time come to the path of truth. It is, then, evident that these two gates are merely provisionary, narrow ones furnished for those who are unable to enter at once upon the path of truth, while the "Gugwan" way is the only, true, ultimate one directly carrying us to the abode

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of Amida.

When a man thus perceives the existence of these three different roads to Pure Land, he must guard himself against going astray, and follow the true, straight road of the "Gugwan," The doctrine that teaches this, is called the True Sect of Pure Land, or briefly the True Sect.