Practice and Other Power in Daochuo’s Pure Land Buddhism

Daochuo 道綽 (562–645) is revered as a patriarch of both the Pure Land and the True Pure Land schools of Buddhism in Japan. In his Anleji 安楽集 he makes a variety of arguments about the necessity and importance of relying on the “path of easy practice” whereby one aspires to enlightenment through birth in the Amituo’s Pure Land based on the working of the other power of Amituo’s vows. Daochuo’s prioritization of the Pure Land teachings in well know both inside and outside of Japan, but previous scholarship has focused particularly on Daochuo’s arguments that the Pure Land teachings should be taken as the centerpiece of Buddhism due to the degenerate nature of the age and the inferior capacities of the people. Therefore, previous scholarship in both Japanese and English on Daochuo has primarily characterized him as offering an easy practice for incompetent people who were unlucky enough to have been born at a time far removed from Śākyamuni.Through a careful analysis of passages in the second fascicle of the Anleji, in the first section of this paper I show that this understanding of Daochuo’s view of the “path of easy practice” fails to take into account the severity of his criticisms of the Buddhist practices that were preached in the Buddhist scriptures and prevalent at his time and therefore mischaracterizes the nature of his choice of Pure Land Buddhism as the most effective and excellent form of Buddhism and the only avenue for anyone at any time, regardless of their individual capacities or temporal relation to a Buddha, to genuinely fulfill the Mahayana ideal.Although Daochuo took a very broadminded stance toward practice, holding that any practice undertaken with a desire to be born in the Pure Land would qualify the practitioner to receive the benefits of the other power of Amituo’s vows, there are also several points in the Anleji where he singles out the practice of the nianfo 念仏, particularly vocal recitation of the nianfo, as the most appropriate and effective practice for people to engage in. In the second section of this paper, I introduce the passages where Daochuo encourages the practice of the nianfo and show that he prioritized it both because he held it was most appropriate for the sentient beings of the Latter Days of the Dharma and because it afforded practitioners with a variety of benefits that were not available to those who sought after birth in the Pure Land through other practices.