A reexamination of various documents recording Myōhen’s thought reveals the following points. First, no document gives any indication that Myōhen developed his Pure Land practice based on the assumption that contemplative nembutsu, or visualization of Amida with concentrated mind, is superior to nembutsu as vocal recitation of Amida’s Name. Second, although Myōhen’s Ōjōron gonenmon ryakusahō is not extant, this text demonstrates that he understood vocal recitation to be the central practice of nembutsu in accord with Hōnen’s instruction. Third, Myōhen considered the Eighteenth Vow in the Larger Sūtra of Immeasurable Life to be the only vow that reveals the true cause for sentient beings’ birth in the Pure Land. He interprets the phrase “up to ten mindfulnesses” (naishi jūnen) as indicating vocal recitation of Amida’s Name. He further identifies the three faith minds required to attain birth in the Pure Land in this vow as the same as the three minds taught in the Contemplation Sūtra. Therefore, practitioners who truly embody the practice and faith revealed in this vow are certain to attain birth in the Pure Land in their next lives.
Moreover, Myōhen did not consider the Twentieth Vow as the vow revealing faith and practice for birth in the Pure Land. He takes note of the phrase “should not eventually fulfill their aspiration” (hatashi togezuha) in this vow and reasons that, for those who cannot sufficiently fulfill the practice and faith revealed in the Eighteenth Vow, and are therefore unable to attain birth in the next life, they are guaranteed to attain birth in the Pure Land in future lives following the next life by entrusting in this vow. Myōhen considers the Twentieth Vow as significant because of this virtue. However, he does not consider the contemplative nembutsu and various Pure Land practices mentioned in this vow to be very significant.
Ideas found in Myōhen’s Gyōja taiyōshō also fundamentally follow the principles of Hōnen’s Pure Land teaching. Although a small part of Myōhen’s writings could be interpreted as reflecting his practice of esoteric Buddhism or as influenced by the Pure Land teaching developed in the traditional Nara Buddhist schools, an examination of the complete body of his work demonstrates that his understanding was based principally on Hōnen’s Pure Land teaching.
