What is Morality in Jōdo Shinshū?

Hard Questions on the Easy Path (5/20)

Throughout the various approaches to the Dharma, which we call “Dharma Gates,” practitioners of the Dharma have sought a way to act morally and ethically while being plagued by the passions and moral defilements inherent in humanity. The reason for this is that the path to liberation requires purification of the mind, which depends on meditation, which in turn, is traditionally said only to function effectively when one has pure morality. From this mainstream Buddhist perspective, purity of morals allows one to continue practising without pangs of regret or remorse that might arise due to one’s unwholesome past actions, as well as to avoid unwholesome karmic recompense. There are many expressions of how we should maintain purity of morals, from the Five Precepts for the laity, the Eight Precepts for poṣadha days, the Ten Precepts for trainee bhikṣus, and then the complete sets of over two hundred precepts for full bhikṣus and bhikṣuṇīs. In the Mahāyāna, there are also various bodhisattva precept schemes. In Japanese Buddhism, most schools currently use the Ten Wholesome Ways of Action as a general guide to moral conduct.

In the Jōdo Shinshū school of Buddhism, founded by Shinran Shōnin, although we do not formally take precepts, we admit the reality of morality and the law of karma—a requirement for all Buddhist paths. As a guide for the base of ethics, the Ten Wholesome Ways of Action are an exemplar that can give us an idea of what we could ideally live up to if we had moral fortitude. The Ten Wholesome Ways of Action are:

1. Abstaining from killing living beings

2. Abstaining from stealing

3. Abstaining from sexual misconduct

4. Abstaining from false speech

5. Abstaining from malicious speech

6. Abstaining from harsh speech

7. Abstaining from gossip

8. Abstaining from greed

9. Abstaining from anger

10. Abstaining from ignorance

This tenfold guideline is divided into deeds of the body (1-3), deeds of speech (4-7), and states of mind (8-10). Ultimately, to be completely free of ignorance is to be awakened. Thus, these can never be something we can “practice” fully before awakening, and can be thought of as “ideals.” They are what we would be like if we actualised the best version of our lives and spiritual paths.

Nonetheless, various schools of Buddhism require and expect practitioners to take up moral precepts as a condition for the purification of the mind and the attainment of liberation. From the outset, it is essential to make clear that this is not the case in Jōdo Shinshū. We do not see morality as the precondition or cause of our liberation, but rather as an outcome of our salvation and an expression of our deep faith and profound gratitude to Amida Buddha, rooted in the awareness of our human imperfections on the one hand, and the boundless compassion of Amida Buddha on the other.

The Difference with Conventional Moral Frameworks

Most philosophical and religious ethical systems, frankly, are consequentialist. That is to say, they see moral actions as a means to a desired outcome, such as birth in heaven, the creation of good karma, the foundation of a just society, and so forth. These are all worthy goals, but fundamentally, they see morality as a means to an end. From this perspective, one does not engage in moral conduct just because it is ethical conduct, but because one wants to use it as an instrument to achieve an end. Thus, if the bodhisattva gives gifts to sentient beings with the thought that by these deeds may I attain buddhahood, they are both using the gifts as a means to an end and the sentient beings as a means to an end. While this is how Buddhist morality appears to work on face value, when we look into the exploration of this question in the Diamond Sūtra, we find that it is considered to be an incorrect way of looking at morality:

“Furthermore, Subhūti, when bodhisattvas practice giving, they should not abide in the thought ‘I am giving.’ This is what is called ‘practising giving while not abiding in form,’ and ‘practising giving while not abiding in sound, smell, taste, touch, or thought.’

One is only truly cultivating bodhisattva morality, not when one conceptualises oneself as upholding this or that moral precept, but rather when one abandons the conception and calculation of oneself as engaging in such deeds, but naturally carries out those deeds. One thereby does not act instrumentally, but acts spontaneously and naturally.

Nonetheless, when the conversation turns to discipline and conduct in most Mahāyāna Buddhist sources, things inevitably return to being framed in terms of the effort that the bodhisattva must expend, the discipline they must build, and the precepts they must strictly adhere to. For instance, the exhortation to uphold the bodhisattva precepts in the Brahmā’s Net Sūtra states:

All bodhisattvas have already trained in these precepts, all bodhisattvas will train in these precepts, and all bodhisattvas are now training in these precepts. I have already explained the features of the bodhisattva precepts. You should train in them and, with a reverent mind, uphold and observe them.

Thus, the Jōdo Shinshū approach to morality and precepts is a clear departure, as we focus not upon the individual’s effort for the attainment of buddhahood, the self-power termed jiriki in Japanese, but upon reliance on the Buddha’s power for our attainment of Buddhahood, the other-power termed tariki. This is founded in, firstly, the recognition that we are fundamentally limited in our abilities to progress by our own power, and that the buddhas and bodhisattvas provide conditions for our progress. Indeed, according to master Tanluan, the “predominating” condition for our attainment of buddhahood turns out to be the Other-Power of Amida Buddha.

The reason for this is that Amida Buddha, out of infinite compassion, saw that sentient beings (especially in the latter Age of Dharma Decline) have difficulty maintaining discipline by their own power. Therefore, he bestows the merit of his own infinite practice upon us, and bolstered by that, we can attain buddhahood. This happens primarily through birth in the Pure Land and the attainment of buddhahood from there. However, it can also be said to occur in this life too, through the positive influence of the Buddha’s vows—especially the Primal Vow, or 18th Vow, in which we have particular faith.

As it turns out, in Mahāyāna sūtras proper, especially those that affirm our buddha-nature, ultimately all the attainments of bodhisattvas are by the Other Power of the Buddha. According to the Secrets of the Tathāgata Sūtra Vajrapāṇi, a constant companion of the Buddha throughout his many lives, states:

The mind of all Tathāgatas is decidedly true and real. I understand the profound Dharma that the Tathāgata taught me because the superior wisdom of all the Tathāgatas dwells in my body—this is not in my power as a human being.

The Buddha then affirms this claim, stating:

… if one hears, if one speaks, and if one has an understanding about the profound Dharma of the secrets taught by the Tathāgata, then that is all by virtue of the power of the Tathāgata’s assistance.

Ultimately, our liberation is something already accomplished on the side of the Tathāgata, and our limited natures as ordinary beings prevent us from fully realising this. If we continue to rely on our limited powers, we will act futilely and in vain. However, if we rely on the Buddha’s power, we will easily progress. This is because our inmost-dwelling nature is Buddha-nature. All practice through Other-Power is thus practice of effect rather than practice of cause—it’s the effect of the path, i.e., buddhahood, shining through, rather than the causes of the path (morality, meditation, and wisdom) gradually building up to allow us to reach buddhahood. Thus it is that all bodhisattvas attain buddhahood through Other-Power. The way that the Dharma-Body manifested in the most accessible and compassionate way to meet the multitude of beings exactly where they were, was the Primal Vow of Amida Buddha—that vow that simply by having hearing and having faith in Amida Buddha and his land, and reciting his name even once, one will necessarily be brought to be born in his land.

Thus, Tanluan encourages us:

One observes the precepts from fear of the three unwholesome realms. Because one observes the precepts, one can practise meditation. By practising meditation, one cultivates transcendent powers. With the transcendent powers, one can travel freely on the four continents. This is called 'self-power.'

Though a man of little virtue who rides a donkey cannot fly, if he were to follow the procession of a wheel-turning monarch, he could fly in the air and travel to the four continents without any hindrance. This is called 'other-power.'

How foolish are scholars of these latter days! Having heard that the Other-Power is to be trusted in, they should accept it in faith and should not entertain restricted views.

Here, Tanluan refers to the concept of a wheel-turning monarch, who, with his Horse Treasure, can spontaneously fly throughout the world with his retinue. By relying on his power, a man riding a donkey would be able to join him. Likewise, we can rely on the Buddha’s Vow Power to easily attain Buddhahood. Even though the Buddha made this path open to us and recommended that everyone practice it, people, out of arrogance and pride in their scholastic views, do not avail themselves of it. As a result, they end up spinning their wheels in saṃsāra—until they, at last, give in and join the one path by which all are ultimately awakened.

Awareness of Human Imperfection

The main reason we must rely upon Other-Power is because we are “riddled with defilements” (煩悩具足; bonnō gusoku) such as greed, anger, and ignorance. Shinran Shōnin, in his Goshōsoku (letters), thus gives the very definition of Other-Power as:

Other-Power means that through the inconceivable wisdom of the Buddha, an ordinary being endowed with defilements attains unexcelled perfect awakening, which is entirely the Buddha's design, and not at all the design of the practitioner.

We can see how this is consistent with the above-quoted statements from the Secrets of the Tathāgata. The reason why a bodhisattva’s progress is entirely due to the Buddha’s power is that the ordinary being is endowed with defilements by nature. It is not the defiled nature that transforms into awakening, but the inherently awakened Buddha-Nature that reveals itself. While we have this nature within us, we experience it dualistically as faith in something outside, i.e., as Amida Buddha in the Western Pure Land.

Thus, one of the fundamental realisations that makes up the Copernican shift that is the entrustment in Other-Power is the profound self-reflection upon one’s own nature, such that one comes to see oneself as inherently evil by nature and unable to abide by precepts perfectly. This is a realistic assessment that also opens the door to faith in Amida’s compassion. As a counterargument, if it were possible for us to uphold discipline perfectly, we would thereby have perfect meditation, and thus perfect wisdom—we would thereby attain buddhahood without the need for the Pure Land. But because we cannot uphold discipline perfectly, we must rely upon Amida Buddha’s power for the attainment of Buddhahood.

The question may then arise as to whether anyone made progress on the path by their own power. According to the Secrets of the Tathāgata Sūtra, the answer is no; however, by utilising the power of the Buddha as a form of fuel or empowerment, one may experience a temporary boost. Thus, when we look at Master Saichō’s description of the Dharma Ages concerning the precepts in his Lamp for the Age of the Decadent Dharma, we see his explanation, based upon a rigorous examination of statements in the sūtras, that the precepts were present in the Age of the Right Dharma. Through the positive influence of Śākyamuni Buddha in this world, beings were able to observe them. Still, their violation gradually increased until there were technically no observations of precepts in the Age of Dharma Decline, our own age. Thus, while other Dharma Gates were open to us before, and we could enter then with the support of Śākyamuni Buddha’s positive influence in the world, now, those Dharma Gates are closed, and we only have the Pure Land gate open to us.

Behind this is the idea that even if we feel like we are observing a precept with sincerity, because our practice is coming from our position as ordinary beings ridden with defilements, our good is always tainted with evil. Thus, we cannot perfectly observe precepts fully—this can only be done on the Buddha’s side. Therefore, Master Shandao states in his Commentary on the Contemplation Sūtra:

We are filled with all manner of greed, anger, perversity, deceit, wickedness, and cunning, and it is difficult to put an end to our evil nature. In this, we are like poisonous snakes or scorpions. Though we perform practices with body, speech, and mind, they must be called poisoned good acts or false practices. They cannot be called true, honest, or sincere actions. Firmly setting our minds and undertaking practice in this way―even if we strive to the utmost with body and mind through the twelve periods of the day and night, urgently seeking and urgently acting as though sweeping fire from our heads―must all be called poisoned good acts.

Despite our diligence, our efforts are ultimately futile. Therefore, we also cannot rely on our own efforts for birth in the Pure Land. As Master Shandao continues:

To seek birth in the Buddha’s Pure Land by directing the merit of such poisoned practice is entirely wrong. Why? Because when, in his causal stage, Amida Buddha was performing practices as a bodhisattva, in every single moment―every single instant―he performed his practices in the three modes of action with a true and honest mind. True practice depends on this.

The True Practice is also known as the Great Practice. From our dualistic perspective as ordinary beings, the Buddha manifested this for us in the form of the Nembutsu. Thus, Shinran Shōnin writes:

The Great Practice is to call the Name of the Tathagata of Unhindered Light. This Practice contains all good and roots of virtue, and is perfectly accomplished and most efficacious in bringing about emancipation. It is the treasure-sea of merits of True Suchness, the absolute truth. For this reason, it is referred to as Great Practice. This practice comes from the Vow of Great Compassion, the [Seventeenth] Vow, which is called the Vow that all the Buddhas shall glorify the Name. It is also called the Vow that the Name shall be praised by all the Buddhas and the Vow that all the Buddhas shall laud the Name. Further, it can be called the Vow accomplishing the Going-forth aspect of the Merit-transference, and also the Vow of the Nembutsu chosen from among many practices.

Here, Shinran Shōnin reveals that our recitation of the Name, as the cause of birth, is an aspect of Amida Buddha’s transference of merit to us. It is done out of his power. Our acceptance of that is our entrustment, and the moment we thus entrust in the Name that brings us forth to the Pure Land, we have diamond-like faith that cannot regress.

Amida’s Vow and Faith: Practice in Jōdo Shinshū

The fact that Amida’s Primal Vow is intended to save all sentient beings is grounded in the wording of the Primal Vow, that all beings who “sincerely and joyfully entrust themselves” to Amida, and say the Name even ten times, will indeed be born in his Land. As Shinran Shōnin writes in his Hymns of the Pure Land Masters:

Knowing truly that the Primal Vow—
The perfect One Vehicle that brings about sudden attainment—
Grasps those who commit grave offences and transgressions,
We are quickly brought to realise that blind passions and awakening are not two in substance.

Thus, the Great Practice of Nembutsu, which is one with faith (or shinjin), is given to us by Amida Buddha and allows us to attain supreme awakening. This transcends a merit-based system, because no one “merits” or “deserves” the Primal Vow, but as the Buddha has infinite compassion, it is bestowed on all. Those who entrust, i.e., understand the Primal Vow (“Knowing truly” in the verse), are brought into the stage of the “definitely settled” and cannot retrogress. Thus, moral striving is not a prerequisite for Shinjin, and it is consequently the perfect teaching for our age of defilements and separation from Śākyamuni Buddha.

Morality Together with Faith and Gratitude

Once one’s faith in the Primal Vow is settled, one responds in gratitude with the verbal utterance of Namo Amida Butsu. The compassionate influence of the Buddha can also allow morality to shine through by Other-Power. When this happens, it is not at all the work of the sentient being’s self-power, but entirely the working of Other-Power. Because entrusting and faith necessitate awareness of one’s evil as a limited ordinary being, the deeper one’s faith in the Primal Vow, the deeper one’s understanding of one’s own imperfections, and the more one gives rise to genuine remorse (懺悔; zange) for one’s past wrongs.

While for some, remorse, regret, and guilt can be destructive and create pangs of concern when irrational or exaggerated, for one with faith, they become a source of growth—one identifies genuine issues in one’s past. Then, out of gratitude for Amida’s salvation, one is gradually moved by the Buddha’s power to live a more ethical life and renovate one’s way of being in the world to one that is oriented towards bodhicitta and bodhisattva conduct. Thus, one comes to orient away from evil and towards good, not out of a desire for reward or fear of punishment, but out of what manifests in the heart of the ordinary being as a boundless sense of thanksgiving and gratitude.

Thus, for someone of faith (shinjin), good deeds are no longer a burden or something to which one is obliged to live up to to earn liberation, but joyful expressions of one’s assured liberation. Shinran Shōnin expresses this process as follows:

First, each of you, in the past, did not know the Vow of Amida and did not recite the name of Amida Buddha. However, moved by the skilful means of Śākyamuni and Amida, you are now beings who have begun to hear the Vow of Amida.

Initially, we were intoxicated by the wine of ignorance (mumyō), always preferring and consuming the three poisons of greed, anger, and foolishness. But since we began to hear the Buddha's Vow, the intoxication of ignorance has gradually started to wear off little by little, and we have come to dislike the three poisons somewhat. We have become beings who constantly prefer and consume the medicine of Amida Buddha.

The "Poison and Medicine" Analogy

From the foregoing, it should be clear that Shinran Shōnin still maintains that traditional Buddhist morality provides us with the framework for understanding what good and evil deeds are. However, he admits that we are unable to live up to that traditional morality by our own power. However, after receiving faith in the Primal Vow from Amida Buddha, we gradually come to prefer morality and naturally come to dislike doing evil. One does not need to give rise to any calculation or thought for this transformation to occur—it occurs entirely spontaneously and by the natural working (自然; jinen) of the Vow.

Within this picture, however, some have gravely misunderstood the intentions of the Vow and the teachings of masters Hōnen and Shinran, and came to believe that the fact that we do not need to exert ourselves in morality to earn salvation means that we have been granted a license to commit evil. Nothing could be further from the truth. Describing this deplorable situation, Shinran Shōnin wrote:

However, to yet again encourage intoxication before it has worn off, and to further recommend poison before it has dissipated, is truly lamentable.

To say, "Because we are beings riddled with defilements, we should allow ourselves to do whatever our minds desire—do things we shouldn't do with our bodies, say things we shouldn't say with our mouths, and think things we shouldn't think in our minds—and live exactly as our minds dictate," is, time and again, truly regrettable.

It is like urging someone to drink more wine before they've sobered up, or further encouraging someone to consume more poison before the existing poison has even dissipated.

To say that there is an antidote, so one should enjoy poison, is utterly impossible. It seems to me that those who have heard the Buddha's Name and recited the Nembutsu for a long time should show signs of detesting evil in the afterlife, and signs of abandoning the evil in this very body.

This doctrine, the idea that “doing evil is no hindrance” (造悪無礙; zōaku mugai), is a famous kind of heterodox faith (異安心; i-anjin). Indeed, it is the case that the evil are embraced just as they are by the Primal Vow, but to take this to mean that faith grants a license to commit evil without consequence is to use the Primal Vow instrumentally and presume upon it—this betrays a lack of faith and lack of sincerity in one’s heart regarding the Primal Vow. True faith in the Primal Vow does not lead to intentional wrongdoing, but to good—the intoxication of ignorance begins to wear off little by little gradually, and we come to dislike the three poisons. Indeed, we won’t become perfect in this life—that can only happen in the Pure Land—but we have a gradual reorientation. This, however, may be felt to varying degrees by individuals depending on their karmic roots and the depth of their faith.

In short, the statement that “evil is no hindrance to birth” is not false, but it means just that even those immersed in profound evil are embraced by Amida, not that one should deliberately commit evil. The paradox of faith in this regard is that the more one relies on Amida’s power, the more deeply aware one becomes of one’s own defilements, which gives rise to regret and remorse, and the less likely one is to be inclined to engage in unwholesome actions purposely.

Conclusion

In short, while Jōdo Shinshū offers a unique way of understanding Buddhist morality, it actually gives us a path that is true to the fundamental intent of the Mahāyāna—one with bodhicitta (which is one with shinjin) spontaneously engages in wholesome conduct, not out of calculation or a discriminative deliberation regarding merit and benefit. The Jōdo Shinshū life after shinjin represents, thus, the life after having been grasped by Amida’s Vow. It allows one to live as a bodhisattva, without calculating that one is a bodhisattva. It is thus in line with the foundational intent of Śākyamuni Buddha when he uttered the Mahāyāna sūtras.

This kind of moral conduct manifests as a spontaneous and natural outflow of faith and gratitude. It is authentically responding to Amida’s boundless compassion. It is not following a set of rules or regulations—and Shin temples that have such rules or regulations should be questioned on this point. Ultimately, the Jōdo Shinshū approach to morality teaches us how to lead an authentic, compassionate, and genuinely ethical life, one that stems from a place of soteriological realism. It acknowledges that, at our core, we are imperfect and incapable humans, mired in profound evil, with no chance of liberation. But also responds to the boundless compassion, the call that we hear in the Primal Vow. It responds to that call with Namo Amida Butsu—I am an ordinary being (Namo) embraced by the infinite grace of Amida Buddha (Amida Butsu).