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Principal Teachings of The True Sect of Pure Land, by Yejitsu Okusa, [1915], at sacred-texts.com
The True Sect of Pure Land is a religion for the home, teaching to be loyal to master, filial to parents, affectionate to wife and children, to be industrious in work, doing all things that contribute to the general welfare, and believing in Amida's will to save. There is no necessity, according to the doctrine of the True Sect, to flee from the world and to discipline oneself in certain religious austerities; one may lead an official life, engage in business, or be a soldier, or farmer, or fisherman, each diligent in his chosen occupation, and believing in Amida with devoted heart. The life of the follower of the True Sect is not difficult; only let him, while continuing on his sinful and ignorant life, be most deeply grateful for the grace of Amida, who
loves us so much as he is willing to save us as we are, ignorant and sinful; let us then recite his name from fulness of heart and be ever industrious in our daily work.
The will of the Buddha is manifest everywhere and in everything, it is present in the person of our teacher, parents, brother, wife, children, friends, and also in the State or community to which we may belong; the Buddha is protecting, nourishing, consoling, and instructing us in every possible way. What we owe to the Buddha is not only when we are carried into his Pure Land, but even when we are living our daily life on earth, for which latter fact we must also be deeply grateful. Let us not forget how much we are owing to our present surroundings, and to regard them with reverence and love. We must endeavor as much as we can to execute our duties faithfully, to work for the growth of Buddhism, for the good
of the family, state, and society, and thus to requite even a thousandth part of what we owe to Amida. To work thus for the world with a sense of gratitude is the true life of the Buddhist.
The Buddhist never loses an inward feeling of joy as he most deeply believes in his rebirth in Pure Land through the grace of the Buddha; but as far as his outward appearance go, let him have nothing particularly to distinguish himself as such from other people. A Buddhist officer, or Buddhist soldier, or Buddhist man of business has nothing remarkable about him as to single him out as Buddhist from among his fellow-workers; he obeys the moral laws, moves according to the regulations of the state, does nothing against habits or customs of his times and country, so long as they are not morally offensive; the only thing that distinguishes him most conspicuously from his non-Buddhist
fellow-beings, is his inward life filled with joy and happiness, because of his faith in Amida's love to save all beings. For what constitutes the true Buddhist is his inner life, and not his outward features.
