The true purpose of the Seventeenth Vow, known as “the Vow that all Buddhas praise the Name”, is to make us ‘listen’ with our whole being to all Buddhas pronouncing the Name (nembutsu), not merely to expound to us its meaning. It is only through whole-hearted submission to the working of the nembutsu, in itself a manifestation of the Great Compassion, that we really awaken to and comprehend that Compassion. This is the reason why the Seventeenth Vow is also called “the Vow of Great Compassion”.
Ultimately the Vow of Great Compassion means that the Great Compassion of the Buddha-mind manifests itself through a nembutsu follower. But when we look at the reality of our own ignorant nature, we find ourselves turning into our own possession even this joyous experience of nembutsu in which we have been awakened to the presence of the Tathagata amidst the discord between self and others.
From such a nature of ours spring pride and sloth, as well as the desire for fame and fortune, cloaked in the mantle of duty and responsibility. Burdened with such negative feelings, we become alienated from our Dharma friends. Thus we tend to look to other personal connections outside the Samgha, which may be adulterated and impure, gradually turning away from our original purpose.
Humbly and respectfully
Chimyo Takehara
「諸佛称揚の願」といわれる、第十七願は、「その意味を説く」ということに主眼があるのではなく、徹底して「諸仏称名を聞く」ことにあります。私どもにとっては、自覚し領解するということは、大悲の現れである念佛のはたらきに本当に頭を下げる以外にはありません。第十七願を「大悲の願」と称される所以です。
大悲の願とは、畢竟じて佛心の大悲が念佛者に現行することです。だが、私ども凡夫の現実はどうかといえば、自他の軋轢(あつれき)の中にあって、如来在(ましま)すことを信じた事実（念佛）まで、私有化してしまう本性を備えているということです。
その本性から、驕慢の心、使命・義務という覆(おお)いを被(かぶ)った名利心、億劫(おっくう)な心が出来して、何もが重荷となった結果の、お同行への不親近(しんごん)（距離をおくこと）、所期の目的から逸脱する「雑縁」へと傾いて行きます。」