Characteristics of the Jō-dō Sect.
Hō-nen teaches that the solution of abstract questions and doctrinal controversies is not needed as means of grace to promote the work of salvation. Whether the priests and their followers were learned and devout, or the contrary, mattered little as regards the final result, as all that is necessary is the continual repetition of the prayer to Amida.
It may be added that his followers practise the master's precepts with emphasis. Their incessant pounding upon wooden fish-drums and bladder-shaped bells during their public exercises, is as noisy as a frontier camp-meeting. The rosary is a notable feature in the private devotions of the Buddhists, but the Jō-dō sect makes especial use of the double rosary, which was invented with the idea of being manipulated by the left hand only; this gave freedom to the right hand, "facilitating a happy combination of spiritual and secular duty." At funerals of believers a particular ceremony was exclusively practised by this sect, at which the friends of the deceased sat in a circle facing the priest, making as many repetitions as possible.[7]
In Mohammedan countries, blind men, who cannot look down into the surrounding gardens or house tops at the pretty women in or on them, but who have clear and penetrating voices, are often chosen us muezzins to utter the call to prayer from the minarets. On much the same principle, in Old Japan, Jō-dō priests, blind to metaphysics, but handsome, elegantly dressed and with fine delivery, went about the streets singing and intoning prayers, rich presents being made to them, especially by the ladies. The Jō-dō people cultivate art and aesthetic ornamentation to a notable degree. They also understand the art of fictitious and sensational miracle-mongering. It is said that Zen-dō, the famous Chinese founder of this Chinese sect, when writing his commentary, prayed for a wonderful exhibition of supernatural power. Thereupon, a being arrayed as a priest of dignified presence gave him instruction on the division of the text in his first volume. Hence Zen-dō treats his own work as if it were the work of Buddha, and says that no one is allowed either to add or to take away even a word or sentence of the book.
The Pure Land is the western world where Amida lives. It is perfectly pure and free from faults. Those who wish to go thither will certainly be re-born there, but otherwise they will not. This world, on the contrary, is the effect of the action of all beings, so that even those who do not wish to be born here are nevertheless obliged to come. This world is called the Path of Pain, because it is full of all sorts of pains, such as birth, old age, disease, death, etc. This is therefore a world not to be attached to, but to be estranged and separated from. One who is disgusted with this world, and who is filled with desire for that world, will after death be born there. Not to doubt about these words of Buddha, even in the slightest degree, is called deep faith; but if one entertains the least doubts he will not be born there. Hence the saying: "In the great sea of the law of Buddha, faith is the only means to enter."