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Let’s compare the positions of “one recitation” and “many recitations” with Japanese and American husbands. The American husbands who repeat “I love you” many times every day are certainly representative of the “many recitations” posi- tion, while the Japanese husbands who discuss nothing with their wives other than “eating, bathing and sleeping” after their marriage (shinjin), can be considered representative of the “one recitation” group.
Shinran Shonin’s position regarding this was that we should not be attached to either “one recitation” or “many recitations.” He held that after the shinjin experience, it is all right to recite the Nembutsu just once, but that it was also all right if you wanted to recite it repeatedly.
The “one recitation” position is understandable because all that is required is shinjin. On the other hand, if we truly experience Amida Buddha’s Great Compassion and it becomes a part of us, just as a child calls out to its mother even when there is no need, we cannnot help but desire to recite the name of the cause of your birth in the Pure Land.
This is not a conceptual understanding of Amida Buddha’s Great Compassion, but experience of it in our lives.
If Japanese husbands really love their wives, I am sure that love cannot help but find expression in ways such as a gentle thank you for the wife’s efforts.
We can admire the adherents of the position that we should recite the name of the Buddha as often as possible, but that position also implies that we are trying to make sure of Amida Buddha’s contractual agreement to cause our birth in the Pure Land. Which, of course, means we do not have complete faith in it
Even though a husband kisses his wife every day and proclaims, “I love you, I love you,” if he does not truly love her, all he is doing is putting on an act. His expressions of endearment are no more than an artificial flower that is completely without life.
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