Editor's Note - This is an excerpt from the April 2004 issue of the Buddhist Wheel

Everyone has a name given upon birth. This name is a precious gift we appreciate more deeply as we get older.

My parents named me Tatsuo. Whenever they called me, they were expressing their love, concern and guidance, although sometimes they called my first name out loud to scold me. Basically, however, calling the child’s name expresses the parents’ commitment or promise to love and care for their child. Through names that we use to call others, we too express our love for them.

With our names, we identify ourselves in our relationships; we let others know who we are. Whenever I visit my mother at a Hiroshima nursing home, she is often unsure which son is visiting her due to the dementia that she has suffered for several years. Because my mother does not always recognize me, I say, “Mom, I am Tatsuo. I just came back from Hawaii.” Hearing my name pronounced, she smiles and says, “Oh, it’s you. Welcome home.” My mother’s welcoming words express her commitment of love and care for me that still endures.

Amida Buddha, too, has a name; it is “Namo Amida Butsu.” Why does Amida Buddha have this name? The sentences in the section of the sutra Juseige explain: “When I attain Buddhahood, my name shall be heard throughout the ten directions; should there be any place it is not heard, may I not attain perfect Enlightenment.” These two sentences tell Amida’s compassionate vow to become the name that would reach everyone, and when his name is heard and pronounced, all beings would be liberated. This vow was his commitment to all of us.

Amida Buddha does not merely dwell in some place pure and beautiful. Amida became “Namo Amida Butsu” in order to reach our hearts and minds that are filled with misery and sorrow. Amida is always saying, “You are not alone. I am with you here and now.”

When we thus realize that Amida is always calling to reach our inner beings, and we, in turn, utter “Namo Amida Butsu,” we are liberated from misery and sorrow. We are at home. Although the voice that calls the name of Amida is ours, it is the call of Amida echoing through our lips, affirming his Vow.

Known as Nembutsu in Shin Buddhist term, “Namo Amida Butsu” expresses our deep appreciation for Amida’s infinite compassion. In saying “Namo Amida Butsu,” the term “Namo” signifies one’s self, and Amida Butsu stand for the Amida Buddha.

Let us say “Namo Amida Butsu,” or “Nan man dabu” in short clearly and spontaneously during the Sunday Dharma Family Service in these ways:

1. Upon entering the temple, everyone goes to the altar to offer incense. After burning the incense and while bowing, say “Nan man dabu ” a few times in one breath.

2. After singing the Vandana and Ti-Sarana to express homage to the Buddha, Dharma and Sangha, repeat “Nan man dabu ” and bow before you sit down.

3. After chanting sutra Gassho to Amida, the Nembutsu is recited five times, followed by the section called Eko-ku, “May we share these virtues, Equally with one and all….” When reciting the Eko-ku, continue holding the sutra book. After chanting the Ekok-ku, close the sutra book, raise it to your forehead, and replace the book in the rack. Then place your palms together again and repeat “Nan man dabu ….” and bow.

4. After singing the “Nembutsu,” repeat “Nan man dabu ” a few times before sitting.

The traditional way of repeating “Nan man dabu….” spontaneously is preferable over to saying “Na mu a mi da bu tsu.” Saying the Nembutsu in this traditional way, remember that it is as if you are singing in a choir with many other members. Do not hesitate, for you join other members of the congregation who are also praising the virtues of Amida’s true and real life.

As Amida is calling you through the name; you call the name of Amida. This name, too, we grow to appreciate as long as we live.

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