The importance of the vow 
explain translation M.Nottelmann-Feil
order, why the invocation of the name corresponds to the basic vows that
Buddha, we must tell the source of the basic vow: Long ago, when the Tathagata Amida had not yet become a Buddha, he was a monk named
Dharmakara. At that time lived a Buddha called Lokeshvara-Raja. The monk
Dharmakara had already developed the mind of enlightenment and thought for the benefit of being to establish a pure land. So was the front of the Buddha [Lokeshvara-Raja] and said, "I have already developed the mind of enlightenment, and remember a pure Buddha land justified. I ask You, O Buddha, teach me all the immeasurable wonderful deeds adorn a Buddha-land! "
At that time, said the Buddha Lokeshvara-raja all the good and bad [Properties] of men and gods in the pure lands of 21 billion Buddha, he said the imperfect and wonderful [or] those countries and let them all [before Dharmakara] appear. The monk Dharmakara heard and saw this. The bad he secreted, the good he was, he rejected the imperfect and wonderful he sought [his country]. The countries, for example, where there are the three evil realms, he separated and took over from [their founding vow] is not. A world without the three evil realms he wanted and took [this desire in his vow]. All other vows, so you should know, were placed in a corresponding manner.
For this reason, he chose 21 billion Buddha countries from the excellent pages and founded the country of the highest joy. It was as if it could blossom [an artist] to the branches of a willow tree, cherry blossoms, or if he put the bay of Kiyomi Futami addition to the pass.
This selection was not the plan of the moment, but he thought five eons
about it, and vowed then, a pure, constitute the finest way to
decorated country. But he thought further: "A Pure Land is due to the nature
[there] to lead. For as wonderful a country might be! - When it difficult for the
sentient beings is to be born there, so contrary to the intent of a great vow that comes out of great compassion. I would lay down specific conditions for the
Hingeburt in [the country] Supreme joy, so would all the [relevant] exercises are not easy. - If I assume the loving care of the children for father and mother [when condition], it could Beings who are negligent in the child's duty not [in the land of the highest joy] be born. If I am reading and recitation of [the sutra] requires great car, so being that the Scriptures are not competent, [on Hingeburt] little hope. If I put as a condition of the generosity or the preservation of ethical rules, the miser and the people who break these rules would be excluded. When I asked one must practice patience or energy, I would leave the system with an angry or sluggish character down.
with all other exercises, it behaves the same. So to all ordinary
beings, whether good or bad, to bring meaning that they are born in the same way there and that they also do this, I will make a special condition for the country in Hingeburt Supreme joy merely the condition that they call the three syllables of the holy name Amida. "
And he put on after he had thought the matter thoroughly in the five aeons over, first the seventeenth vow that reads: "May all Buddhas praise My holy name!" This vow should be understood thoroughly! Because he wanted to accompany his holy name all sentient beings [the Pure Land], vowed he first should have his name be praised. What sense would it otherwise, that [his name] may be praised by the Buddhas, is found in the heart of a Buddha but no desire for fame?
is in this sense:
The noble name of the Tathagata is unsurpassed, communicable and clear
it spreads in the worlds of the ten directions,
Only those who say the name will acquire all Hingeburt,
Avalokistesvara and Mahasthamaprapta will come by themselves, in order to receive
. Next he turned
the eighteenth vow on the Hingeburt by Nembutsu: He wanted to go over and guide beings who call him only ten times. If you really
thoroughly think about it, this vow very broad and deep. Since the name has only three syllables, could himself a [disease] to keep the contemporary Cūdapanthaka easy. The recitation is not dependent on whether one is standing, sitting, or lying, it is independent of space, time or specific circumstances, and it is irrelevant whether a monk or a layman, a man or a woman, a young or old , good or bad person executing it. Who should be excluded?
It means
That Buddha [Amida =] provided during its foundation period
the widely spread vows:
"To all who hear my name and remember me, will I come to it to receive
. I will not reject the poor and needy, or even the rich and high-born. I will not
reject the ignorant or the gifted. reject
Nicht12 I will keep pure, and listen to the other and keep the
rules nor those who have broken the Vorschriften13 and whose sins are deeply rooted. If a being
turning over his heart and considers the Nembutsu unsurpassed
is it, as if bricks and rubble into gold.
8 cf Yuishinshō Mon'i to Yuishinshō explanations, Otani University, Kyoto, 1999 [Ockochi], p.29-37 9 Cūdapanthaka (Also Cūlapanthaka etc.) had been inspired by his older brother to enter the Order of the Buddha. There he turned out to be so untalented that, if it in four months was not able
to learn a single verse by heart. He wanted to give up the monastic life, but the Buddha advised against and gave him instead plaster work. In this way he became an Arhat.
This is in sharp contrast to the religious practices of Shingon and Tendai, in which the posture and the like is required exactly.
11 cf [Okochi], p.43-47
12 see [Okochi], p.48-55
13, the measures applied by a layman, a monk has taken, etc. for themselves. The German Translation and Yuishinshō Mon'i-translated with the "commandments". The word sin, I accept also made this translation, although I am aware that there is a substantial psychological literature almost branded
.
14 standard translation: often speaks the Nembutsu. The present translation follows Shinran comment.
This is the Hingeburt by Nembutsu.
