Interpretations of the Ojoyoshu by Bencho and Ryochu

Abstract

In the Ojoyoshu, Genshin places the contemplative nembutsu in a superior position to its vocal recitation. He considers the contemplative practice, represented by the absolute and phenomenal nembutsu, to be the highest form of nembutsu practice. Genshin does not consider the recitation to be the most significant Pure Land practice.On the other hand, Honen establishes his teaching as the sole practice of nembutsu recitation following Shandao's idea of “establishing faith through practice” in his Guanjing sitie shu, sanshanyi. Based on his understanding of nembutsu, Honen reinterprets Genshin's Ojoyoshu. Honen does not consider the other types of nembutsu discussed in the text, such as the contemplative nembutsu, three kinds of ritual protocols, and the visualization of the Buddha, to be very important practices.Bencho and Ryochu, the second and third patriarchs of the Jodo Shu, continue Honen's position and interpret the Ojoyoshu through their master's understanding of nembutsu. However, they also emphasize the significance of the other types of nembutsu—the contemplative nembutsu, the three kinds of ritual protocols, and the visualization of the Buddha—which had been ignored by Honen. Further, they recognize the possibility of birth in the Pure Land through practices other than recitation.While developing their doctrinal positions, these two masters must have read the Ojoyoshu rather literally, distinct from Honen's position. In order to justify their interpretations, however, they apply the concept of “contingently right acts” discussed in Honen's Senchakushu.