RENNYO SHONIN
OFUMI
(GOBUNSHO)
THE LETTERS OF MASTER
RENNYO
Fascicle One
1. On Followers and
Disciples
Someone has asked: “In our tradition, are followers necessarily
considered disciples of a particular priest, or do we speak of
them as
disciples of the Tathagata and of Master [Shinran]? I have no
clear
understanding of this. Also, there are some who have informal
groups of
followers in various places and are determined these days to keep
this
from the priest of the temple [to which they belong]. As people
say
that this is inappropriate, I am confused about it also. Please
instruct me.”
Answer: I consider these questions to be of the utmost importance
indeed. I shall state briefly what I have heard in our tradition.
Please listen.
The late Master said:
[I], Shinran, do not have even a single disciple. The reason for
this
is that when I expound the Tathagata’s Dharma to sentient beings
in the
ten directions, I am only speaking as the Tathagata’s
representative.
[I] . . . do not propagate any new Dharma at all; I entrust myself
to
the Tathagata’s Dharma and simply teach that to others. Besides
that,
what do I teach that I would speak of having disciples?
Thus we are one another’s companions and fellow practitioners.
Because
of this, the Master spoke respectfully of “companions and fellow
practitioners.”
Recently, however, even priests of high position, ignorant of what
our
school teaches about the settled mind, severely rebuke those among
their disciples who happen to go to places where faith is
discussed and
listen to the Dharma; thus, at times, discord arises.
Consequently,
since the priests themselves do not clearly hear the reality of
faith,
and since they deal with their disciples in such a manner, faith
is not
decisively settled either for them or for their disciples, and
their
lives then pass in vain. It is truly difficult for them to escape
blame
for harming themselves and others. This is deplorable, deplorable.
An old poem says:
Long ago, joy was wrapped in my sleeves—
but, tonight,it’s more than I can contain!
“Long ago, joy was wrapped in my sleeves” means that in the past,
we
felt certain—without any clear understanding of the sundry
practices
and the right practices—that we would be born [in the Pure Land]
if we
just said the nenbutsu. “But, tonight, it’s more than I can
contain”
means that the joy of saying the nenbutsu in grateful return for
the
Buddha’s benevolence is especially great now that, having heard
and
understood the difference between the right and the sundry
[practices],
we have become steadfast and singlehearted and have thus undergone
a
decisive settling of faith. Because of this, we are so overjoyed
that
we feel like dancing—hence the joy is “more than I can contain.”
Respectfully. Bunmei 3 (1471), 7.15
2. On Becoming a Priest in the
Aspiration for Buddhahood
The fundamental principle of Master Shinran in our tradition is
not
that one should become a priest in the aspiration for buddhahood
or
that one should renounce family and separate oneself from worldly
attachments; it is simply that when, with [the awakening of] the
one
thought-moment of taking refuge [in Amida], other-power faith is
decisively settled, no distinction at all is made between male and
female, old and young.
The [Larger] Sutra describes the state of having attained this
faith
(shin) as “immediately attaining birth [in the Pure Land] and
dwelling
in [a state of] non-retrogression” (Daimuryojukyo, T.12:272b; Jodo
monrui jusho, T.83:646b); [Tanluan] says in a commentary, “With
the
awakening of the one thought [of entrusting], we enter the company
of
those [whose birth] is truly settled” (Jodo ronchu,T.40:826b;
Kyogyoshinsho, T.83:597b). This, then, is what is meant by talk of
“not
[waiting for Amida to] come to meet [us at the moment of death]”
and of
“completing the cause [of birth] in ordinary life.”
In a hymn, [Shinran] says:
Those who aspire to [birth in] Amida’s fulfilled land,
Though outward conditions may vary,
Should truly accept the Name [as promised in] the Primal Vow
And, sleeping or waking, never forget it.
“Outward conditions [may vary]” means that no distinction is made
between layperson and priest or between male and female. Next,
“should
truly accept the Name [as promised in] the Primal Vow and,
sleeping or
waking, never forget it” means that—no matter what the external
form
[of our lives] may be, and even if our evil karma includes the ten
transgressions and the five grave offenses, or if we are among
those
who slander the Dharma or lack the seed of buddhahood—if we
undergo a
turning of the mind and repent, and truly realize deep within that
Amida Tathagata’s saving Primal Vow is for just such wretched
people,
if we entrust ourselves without any double-mindedness to the
Tathagata
and, without forgetting, sleeping or waking, are always mindful of
Amida, then we are said to be people of faith who rely on the
Primal
Vow and have attained the decisive mind.
Then, beyond this, even if we say the Name [constantly]—walking,
standing, sitting, and lying down—we should think of it as an
expression of gratitude for Amida Tathagata’s benevolence. Such a
person is called a practitioner who has realized true and real
faith
and whose birth is decisively settled.
On this hot day my flowing sweat
may truly be my tears
and what I’ve written with my brush—
how strange it looks.
Respectfully. Bunmei 3 (1471), 7.18
3. On Hunting and
Fishing
First, [realizing] the settled mind in our tradition does not mean
that
we put a stop to our mind’s evil or to the rising of delusions and
attachments. Simply carry on with your trade or position of
service,
hunt and fish. For when we realize deeply that Amida Tathagata’s
Primal
Vow promises to save such worthless beings as ourselves, who are
confused morning and evening by evil karma, when we
singleheartedly
(without any double-mindedness) rely on the compassionate vow of
the
one Buddha Amida, and when sincere faith is awakened in us by the
realization that Amida saves us, then, without fail, we partake of
the
Tathagata’s saving work.
Beyond this, when there is a question as to with what
understanding we
should say the nenbutsu, [the answer is that] we are to say the
nenbutsu as long as we live, realizing that it is in gratitude, in
return for the gracious benevolence that saves us by giving us the
power of entrusting, through which our birth is assured. [Those
who do]
this are to be called practitioners of faith in whom the settled
mind
of our tradition is established.
Respectfully. Bunmei 3 (1471), 12.18
4. Some Questions and
Answers
[Question:] I am told that Master Shinran’s tradition speaks of
“completing the cause [of birth in the Pure Land] in ordinary
life” and
does not adhere to “[Amida’s] coming to meet [us at the moment of
death].” What does this mean? I do not know anything about
“completing
the cause [of birth] in ordinary life” or about the significance
of
“not [waiting for Amida to] come to meet [us at the moment of
death].”
I would like to hear about this in detail.
Answer: Indeed, I consider these questions to be of the utmost
importance for our tradition. From the beginning, this school has
taught that “with the awakening of the one thought-moment [of
faith],
the cause [of birth] is completed in ordinary life.” After we have
understood that it is through the unfolding of past good that we
hear
and realize in [the midst of] ordinary life that Amida Tathagata’s
Primal Vow saves us, we understand that it is not by our own power
but
through the gift of other-power, the wisdom of the Buddha, that we
become aware of how Amida’s Primal Vow came to be. This is the
meaning
of “completing the cause [of birth] in ordinary life.” Thus
“completing
the cause [of birth] in ordinary life” is a state of mind in which
we
have heard and fully understood this principle and are convinced
that
birth is assured; we refer to it as “with the awakening of the one
thoughtmoment, joining the company of those [whose birth is] truly
settled,” “completing the cause [of birth] in ordinary life,” and
“immediately attaining birth [in the Pure Land] and dwelling in [a
state of] non-retrogression.”
Question: I fully understand the concept of “birth [in the Pure
Land]
with the awakening of the one thought-moment.” However, I still do
not
understand the meaning of “not [waiting for Amida to] come and
meet [us
at the moment of death].” Would you kindly explain this?
Answer: As for the matter of “not [waiting for Amida to] come to
meet
[us at the moment of death],” when we realize that “with the
awakening
of the one thought-moment, we join the company of those [whose
birth
is] truly settled,” there is no longer any need to expect
[Amida’s]
coming. The reason is that “waiting for [Amida to] come to meet
[us]”
is a matter of concern to those who perform various other
practices.
For practitioners of true and real faith, it is understood that
there
is no longer a wait for [Amida’s] coming to meet [us] when we
immediately receive, with the awakening of the one thought-moment,
the
benefit of [being protected by] the light that embraces and never
abandons.
Therefore, according to the teaching of the Master, “[Amida’s]
coming
to meet [us at the moment of death]” pertains to birth through
various
other practices; practitioners of true and real faith are embraced
and
never abandoned, and for this reason, they join the company of
those
[whose birth is] truly settled. Because they join those who are
truly
settled, they will attain nirvana without fail. Hence there is no
waiting for the moment of death and no reliance on [Amida’s]
coming to
meet [us at that time]. We should bear these words in mind.
Question: Should we understand [the state of] being truly settled
and
[that of] nirvana as one benefit, or as two?
Answer: The dimension of “the awakening of the one thought-moment”
is
that of “[joining] the company of those truly settled.” This is
the
benefit [we gain] in the defiled world. Next, it should be
understood
that nirvana is the benefit to be gained in the Pure Land. Hence
we
should think of them as two benefits.
Question: Knowing that birth is assured when we have understood as
you
have explained, how should we understand being told that we must
go to
the trouble of acquiring faith? I would like to hear about this,
too.
Answer: This inquiry is indeed of great importance. That is, the
very
understanding that conforms to what has been explained above is
precisely what we mean by decisively settled faith.
Question: I clearly understand that the state in which faith is
decisively settled is described as “completing the cause [of
birth] in
ordinary life,” “not [waiting for Amida to] come to meet [us at
the
moment of death],” and “[joining] the company of those who are
truly
settled.” However, I do not yet understand whether, after faith is
decisively settled, we should say the nenbutsu for the sake of
birth in
the Land of Utmost Bliss or in gratitude for [Amida] Buddha’s
benevolence.
Answer: I consider this question, too, to be of great importance.
The
point is that we must not think of the nenbutsu said after the
awakening of the one thought-moment of faith as an act for the
sake of
birth; it should be understood to be solely in gratitude for the
Buddha’s benevolence. Therefore, Master Shandao explained it as
“spending one’s entire life at the upper limit, one thought-moment
[of
faith] at the lower.” It is understood that “one thought-moment at
the
lower” refers to the settling of faith, and “spending one’s entire
life
at the upper limit” refers to the nenbutsu said in gratitude, in
return
for the Buddha’s benevolence. These are things that should be very
thoroughly understood.
Respectfully. Bunmei 4 (1472), 11.27
5. On Pilgrimage in the Snow
From [the beginning of] this year, an unexpectedly large number of
priests and laypeople—men and women from the three provinces of
Kashu,
Noto, and Etchu—have flocked in pilgrimage to this mountain at
Yoshizaki; I am uneasy as to what the understanding of each of
these
people may be.
The reason for this, first of all, is that in our tradition,
assurance
of birth in the Land of Utmost Bliss with this life is grounded in
our
having attained other-power faith. However, within this school,
there
is no one who has attained firm faith. How can people like this be
readily born in the fulfilled land? This matter is of the greatest
importance. In what frame of mind have they come here through this
snow—having fortunately managed to endure the long journey of five
to
ten ri? I am thoroughly apprehensive about this. But whatever
their
thinking may have been in the past, I will state in detail what
should
be borne in mind from now on. Be attentive; listen very carefully.
The point is to keep the matter of other-power faith firmly in
mind.
Beyond that, you should just say the nenbutsu—walking, standing,
sitting, and lying down—in gratitude for [Amida] Buddha’s
benevolence.
With this understanding, the birth that is to come [in the Pure
Land]
is assured. In the fullness of this joy, go to the temples of the
priests who are your teachers, and offer some tangible expression
of
your gratitude. [One who does] this is to be declared a person of
faith
who has fully understood the principles of our tradition.
Respectfully. Bunmei 5 (1473), 2.8
6. On Drowsiness
I don’t know why, but recently (this summer), I have been
particularly
subject to drowsiness, and when I consider why I should be [so]
lethargic, I feel without a doubt that the moment of death leading
to
birth [in the Pure Land] may be close at hand. This thought makes
me
sad, and I feel in particular the sorrow of parting. And yet, to
this
very day I have prepared myself with no lack of care, thinking
that the
time of birth might be imminent. All I continually long for in
regard
to this, day and night, is that, after [my death], there will be
no
regression in those among the visitors to this temple whose faith
is
decisively settled. As things now stand, there should be no
difficulties if I die, but each of you is particularly lax in your
thinking in regard to birth. As long as you live, you should be as
I
have described. I am altogether dissatisfied with what each of you
has
understood. In this life, even tomorrow is uncertain, and no
matter
what we say, nothing is to any avail when life ends. If our doubts
are
not clearly dispelled during this life, we will surely [be filled
with]
regret. I hope that you will bear this in mind.
Respectfully. This is entrusted to those [assembled] on the other
side
of the sliding doors.
In the years to come, please take it out and read it.
Written on the twenty-fifth day of the fourth month, Bunmei 5
(1473).
7. A Discussion about
Yoshizaki
This past year (fourth year of Bunmei), about the middle of the
third
month as I recall, a few women of some distinction, accompanied by
male
attendants, were talking about this mountain. “A temple has
recently
been built on the summit at Yoshizaki,” they said. “What a
remarkably
interesting place that is! Everyone knows that followers of the
sect—priests and laypeople, men and women—flock to the mountain in
pilgrimage, particularly from the seven provinces of Kaga, Etchu,
Noto,
Echigo, Shinano, Dewa, and Oshu. This is extraordinary for the
last
[Dharma] age, and does not appear to be insignificant. But we
would
like to hear in detail how the nenbutsu teaching is presented to
each
of these followers and, above all, what it means when people say
that
‘faith’ is taught as the most important thing. We, too—because we
suffer the bodily existence of women wretched with the burden of
deep
and heavy evil karma—wish to aspire for birth by hearing and
understanding this ‘faith.’”
When this inquiry was made of the man [living] on the mountain, he
responded, “Without doing anything in particular, but simply
realizing
that you are wretched beings burdened with the ten transgressions,
the
five grave offenses, the five obstacles, and the three
submissions, you
must deeply understand that Amida Tathagata is the form for saving
such
persons. For when there arises the one thought-moment [of faith]
in
which we entrust ourselves to Amida without any double-mindedness
and
realize that [Amida] saves us, the Tathagata sends forth
eighty-four
thousand rays of light with which he graciously embraces us. This
is
what is meant by saying that ‘Amida Tathagata embraces
practitioners of
the nenbutsu.’ ‘Embraces and never abandons’ means ‘receives and
does
not discard.’ We say that [one whose understanding is in accord
with]
this is a person who has realized faith. Then, beyond this, we
must
bear in mind that the nenbutsu, ‘namu-amida-butsu,’ which we say
sleeping or waking, standing or sitting down, is that nenbutsu,
‘namu-amida-butsu,’ said by those saved by Amida as an expression
of
gratitude for Amida’s gracious benevolence.”
When he had carefully related this, the women and others [who were
with
them] replied, “There is indeed no way to express our shame over
not
having entrusted ourselves until now to Amida Tathagata’s Primal
Vow,
which is so suited to our innate capacities. From now on, we shall
steadfastly entrust ourselves to Amida, and, believing
singleheartedly
that our birth has been accomplished by the saving work of the
Tathagata, we shall bear in mind that the nenbutsu is, after this,
a
saying of the Name in gratitude for the Buddha’s benevolence.
There is
no way at all to express our thankfulness and awe at having been
given
this opportunity through inconceivable conditions from the past,
and at
having heard the incomparable Dharma. Now it is time to say
farewell.”
And with this, their eyes brimming with tears, they took their
leave.
Respectfully. Bunmei 5 (1473), 8.12
8. On Building at Yoshizaki
Around the beginning of the fourth month of the third year of
Bunmei, I
just slipped away, without any settled plan, from a place near the
Miidera’s southern branch temple at Otsu, in the Shiga district of
Omi
province, and travelled through various parts of Echizen and Kaga.
Then, as this site—Yoshizaki, in the Hosorogi district of
[Echizen]
province—was particularly appealing, we made a clearing on the
mountain, which for many years had been the habitat of wild
beasts.
Beginning on the twenty-seventh day of the seventh month, we put
up a
building that might be called a temple. With the passage of time
from
yesterday to today and so on, three years have elapsed with the
seasonal changes.
In the meantime, priests and laypeople, men and women, have
flocked
here; but as this appears to have no purpose at all, I have
prohibited
their coming and going as of this year. For, to my mind, the
fundamental reason for being in this place is that, having
received
life in the human realm and having already met with the
Buddha-Dharma,
which is difficult to meet, it is indeed shameful if one falls in
vain
into hell. Thus I have reached a judgment that people who are
unconcerned about the decisive settling of nenbutsu faith and
attainment of birth in the Land of Utmost Bliss should not gather
at
this place. This is solely because what is fundamental for us is
not
reputation and personal gain but simply a concern for
enlightenment
(bodhi) in the afterlife. Therefore let there be no
misinterpretation
by those who see this or hear about it.
Respectfully. Bunmei 5 (1473), 9
9. On Avoiding Certain
Things
For a long time, people have said uniformly that ours is a
ridiculous,
degenerate sect. This does indeed point to a certain truth: among
those
in our tradition, [there are] some who unhesitatingly proclaim our
teaching in the presence of those of other schools and other
sects.
This is a great mistake. Observing our tradition’s rules of
conduct
means keeping firmly to ourselves the teaching transmitted in our
tradition and not giving any outward sign of it; those who do this
are
said to be people of discretion. These days, however, some talk
carelessly and without reserve about matters concerning our sect
in the
presence of those of other schools and other sects; as a result,
our
tradition is considered shallow. Because there are some with
mistaken
views, others think that our sect is degraded and detestable. We
should
bear in mind that this is not at all the fault of others, but that
it
is the fault of our own people.
Next, as for the matter of avoiding things that are impure and
inauspicious, it is established that in our tradition, within the
Buddha-Dharma, we do not regard any particular thing as taboo. But
are
there not things that we should avoid in regard to other sects and
the
civil authorities? Of course, in the presence of those of other
sects
and other schools, there are certainly things to be avoided.
Further,
we should not criticize others for avoiding things.
Despite all this, it is clearly seen in many passages of various
sutras
that those who follow the practice of the Buddha-Dharma—not only
people
of the nenbutsu—should not be concerned to such an extent with the
avoidance of things. First, a passage in the Nirvana Sutra says,
“Within the Tathagata’s Dharma, there is no choosing of auspicious
days
and favorable times” (Daihatsu nehangyo, T.12:482b). Also, a
passage in
the Sutra of the Samadhi of All Buddhas’ Presence states:
Laywomen who hear of this samadhi and want to practice it . . .
take
refuge in the Buddha; take refuge in the Dharma; take refuge in
the
Sangha. Do not follow other paths; do not worship heavenly beings;
do
not enshrine spirits; do not look for auspicious days” (Hanju
zanmaikyo, T.13:901b).
Although there are other passages similar to these in the sutras,
I
offer these selections. They teach, in particular, that nenbutsu
practitioners should not follow such ways. Let this be thoroughly
understood.
Respectfully. Bunmei 5 (1473), 9
10. On the Wives of the
Priests
in Charge of Lodgings at Yoshizaki
Those who become wives of the priests in charge of lodgings on
this
mountain at Yoshizaki should be aware that this happens because
past
conditions in their previous lives are not shallow. This
awareness,
however, will come about after they have realized that the
afterlife is
the matter of greatest importance and undergone a decisive
settling of
faith. Therefore those who are to be wives [of the priests]
should, by
all means, firmly attain faith.
First of all, because what is known as settled mind in our
tradition
differs greatly from and is superior to [the understanding of] the
Jodo
schools in general, it is said to be the great faith of
other-power.
Therefore, we should realize that those who have attained this
faith—ten out of ten, one hundred out of one hundred—are assured
of the
birth that is to come [in the Pure Land].
[Question:] How should we
understand this faith (anjin)? We do not know about it in any
detail.
Answer: This question is indeed of the utmost importance. This is
how
to attain the faith of our tradition:
To begin with, being women—hence wretched creatures of deep evil
karma,
burdened with the five obstacles and the three submissions—you
were
abandoned long ago by the Tathagatas of the ten directions and
also by
all the buddhas of the three periods; yet Amida Tathagata alone
graciously vowed to save just such persons [as you] and long ago
made
the Forty-eight Vows. Among these vows, beyond [promising] in the
Eighteenth Vow to save all evildoers and women, Amida then made a
further vow, the Thirty-fifth, to save women because of the depth
of
their evil karma and doubts. You should have a deep sense of
gratitude
for Amida Tathagata’s benevolence in having undergone such
painstaking
endeavors.
Question: After we have come to realize our thankfulness that
Amida
Tathagata made vows time and again in this way to save people like
us,
then in what frame of mind should we entrust ourselves to Amida?
We
need to have this explained in detail.
Answer: If you wish to attain faith and entrust yourselves to
Amida,
first realize that human life endures only as long as a dream or
an
illusion and that the afterlife [in the Pure Land] is indeed the
blissful result in eternity, that human life means the enjoyment
of
[only] fifty to a hundred years, and that the afterlife is the
matter
of greatest importance. Abandoning your inclination toward all
sundry
practices and discarding your tendency to avoid certain things,
entrust
yourselves singleheartedly and steadfastly to Amida and, without
concerning yourselves with other buddhas, bodhisattvas, and the
various
kami, take refuge exclusively in Amida, with the assurance that
this
coming birth is a certainty. Then, in an outpouring of
thankfulness,
you should say the nenbutsu and respond in gratitude to Amida
Tathagata’s benevolence in saving you. This is the frame of mind
of
resident priests’ wives who have attained faith.
Respectfully. Bunmei 5 (1473), 9.11
11. On Lightning and
Morning Dew
On deep contemplation, we realize that the pleasures of human life
last
only as long as a flash of lightning or the morning dew, a dream
or an
illusion. Even if we enjoy a life of pomp and glory and can do as
we
wish, this is only a matter of some fifty to a hundred years. If
the
wind of impermanence were to come even now and summon us, would we
not
suffer illness of one kind or another and die? And indeed, at the
time
of death, no part of either the family or the wealth on which we
have
depended for so long can accompany us. Thus, all alone, we must
cross
the great river of three currents, at the end of the mountain path
that
we take after death. Let us realize, then, that what we should
earnestly aspire to is [birth in the Pure Land in] the afterlife,
that
the one we should rely upon is Amida Tathagata, and that the place
to
which we go after faith is decisively settled is the Pure Land of
serene sustenance. These days, however, the priests in this region
who
are nenbutsu people are seriously at variance with the
Buddha-Dharma.
That is, they call followers from whom they receive donations
“good
disciples” and speak of them as “people of faith.” This is a
serious
error. Also, the disciples think that if they just bring an
abundance
of things to the priests, they will be saved by the priests’
power,
even if their own power is insufficient. This, too, is an error.
And so
between the priests and their followers, there is not a modicum of
understanding of our tradition’s faith. This is indeed deplorable.
Without a doubt, neither priests nor disciples will be born in the
Land
of Utmost Bliss; they will fall in vain into hell.
Even though we lament this, we cannot lament deeply enough; though
we
grieve, we should grieve more deeply. From now on, therefore, [the
priests] should seek out those who fully know the details of the
great
faith of other-power, let their faith be decisively settled, and
then
teach the essentials of that faith to their disciples; together,
they
will surely attain the birth that is to come [in the Pure Land],
which
is the most important matter.
Respectfully. Bunmei 5 (1473), the middle of the ninth month
12. The Choshoji’s Past
For years, the followers at the Choshoji have been seriously at
variance with the Buddha-Dharma. My reason for saying this, first
of
all, has to do with the leader of the assembly. He thinks that to
occupy the place of honor and drink before everyone else and to
court
the admiration of those seated around him, as well as that of
others,
is really the most important aspect of the Buddha-Dharma. This is
certainly of no use for birth in the Land of Utmost Bliss; it
appears
to be just for worldly reputation.
Now, what is the purpose of monthly meetings in our sect?
Laypeople, lacking wisdom, spend their days and nights in vain;
their
lives pass by meaninglessly, and, in the end, they fall into the
three
evil paths. The meetings are occasions when, even if only once a
month,
just those who practice the nenbutsu should at least gather in the
meeting place and discuss their own faith and the faith of others.
Recently, however, because matters of faith are never discussed in
terms of right and wrong, the situation is deplorable beyond
words.
In conclusion, there must definitely be discussions of faith from
now
on among those at the meetings. For this is how we are to attain
birth
in the true and real Land of Utmost Bliss.
Respectfully. Bunmei 5 (1473), end of the ninth month
13. On the False “Ten
Kalpas”
Teachings in This Region
Recently, some of the nenbutsu people in this region have been
using
strange terms, insisting that they express the attainment of
faith;
furthermore, they hold to this as if they knew all about our
tradition’s faith. In their words, “Faith is not forgetting the
benevolence of Amida, who settled our birth [in the Pure Land]
from the
time of his perfect enlightenment ten kalpas ago!” This is a
serious
error. For even if they know all about Amida Tathagata’s perfect
enlightenment, this is useless without knowing the significance of
other-power faith, by which we are to attain birth.
Therefore, from now on, they should first of all know the true and
real
faith of our tradition very thoroughly. That faith is expounded in
the
Larger Sutra as “the threefold entrusting”; in the Contemplation
Sutra,
it is called “the three minds”; and in the Amida Sutra, it is
expressed
as “one mind.” Although the terms differ in all three sutras, they
are
simply meant to express the one mind given to us by other-power.
What, then, do we mean by “faith”?
First of all, when we set aside all sundry practices and
steadfastly
rely on Amida Tathagata and, giving no thought to any of the kami
or to
other buddhas, take refuge with singleness of heart exclusively in
Amida, the Tathagata embraces [us] with his light and never
abandons
us. This is precisely how the one thought-moment of faith is
decisively
settled.
After we have understood this, we must bear in mind that the
nenbutsu
expresses our gratitude to Amida Tathagata for his benevolence in
granting us other-power faith. With this, we are to be declared
nenbutsu practitioners in whom faith is decisively settled.
Respectfully. Written in Bunmei 5 (1473), in the last part of the
ninth
month
14. An Admonition against
Slander
Now, among nenbutsu people in our tradition, there must be no
slander
of other teachings. First of all, in Etchu and Kaga, this applies
to
Tateyama, Shirayama, and the other mountain temples; in Echizen,
to the
Heisenji, the Toyoharaji, and others. Indeed, we were specifically
cautioned about this long ago in the [Larger] Sutra:
Excluded [from the Eighteenth Vow] are those who commit the five
grave
offenses and slander the True Dharma (Daimuryojukyo, T.12:268a,
272b;
Kyogyoshinsho, T.83:598b).
Consequently, nenbutsu people especially must not slander other
sects.
We see, too, that scholars of the various sects of the path of
sages
should never slander people of the nenbutsu. For although there
are
many of these passages in the sutras and commentaries, we have
been
strictly warned about this, first of all, in the Commentary on the
Mahaprajñaparamita Sutra by Bodhisattva Nagarjuna, the
founder
of the eight schools. That passage says:
If, out of attachment to the Dharma he follows, a person speaks
ill of
the Dharma of others, he will not escape the sufferings of hell,
even
if he is one who observes the precepts (Daichidoron, T.25:63c).
Since we have clear testimonials such as this, [we realize that]
all
are the Buddha’s teachings and that we must not mistakenly slander
them. As they are all relevant to specific sects, the point is
surely
that we just do not rely on them; it is outrageous for people in
our
tradition who have no understanding to criticize other sects.
Those who
are head priests in each locality must not fail to enforce this
strictly.
Respectfully. Bunmei 5 (1473), the last part of the ninth month
15. On the Designation of
Our
Tradition
Question: How has it come about that there is such a widespread
practice of referring to our tradition as the “Ikkushu”? I am
puzzled
about this.
Answer: Our tradition’s designation as the “Ikkoshu ” was
certainly not
determined by our founder. Generally speaking, the reason everyone
says
[this] is because we “steadfastly” (ikko ni) rely on Amida Buddha.
However, since a passage in the [Larger] Sutra teaches “steadfast
and
exclusive mindfulness of the Buddha of Immeasurable Life”
(Daimuryojukyo, T.12:272b), referring to us as the “Ikkoshu ”
presents
no problem when the implication is “be steadfastly mindful of the
Buddha of Immeasurable Life.” Our founder, however, did indeed
designate this sect as the “Jodo Shinshu.” Hence we know that the
term
“Ikkoshu” did not come from within our sect. Further, others
within the
Jodoshu allow the sundry practices. Our Master rejected the sundry
practices, and it is on this basis that we attain birth in the
true and
real (shinjitsu) fulfilled land. For this reason, he specifically
inserted the character shin (true).
A further question: I understand clearly that, long ago, [the
founder]
designated our tradition as the “Jodo Shinshu.” However, I would
like
to hear in detail how it is that in the teaching of our sect,
although
we are laypeople of deep evil karma, burdened with evil acts and
grave
offenses, we are to be born readily in the Land of Utmost Bliss
through
reliance on the working of Amida’s Vow.
Answer: The import of our tradition is that when faith is
decisively
settled, we will unfailingly attain birth in the true and real
fulfilled land. And so if you ask what this faith is, [the answer
is
that] it is just [a matter of] relying singleheartedly and without
any
worry on Amida Tathagata, giving no thought to other buddhas and
bodhisattvas and entrusting ourselves steadfastly and without any
double-mindedness to Amida. This we call “settlement of faith.”
The two
characters shin-jin are [literally] read “true mind.” We say “true
mind” because the practitioner is not saved by his mistaken mind
of
self-power (jiriki no kokoro) but by the right mind of other-power
given by the Tathagata.
Further, we are not saved simply by repeating the Name without any
understanding of it. Hence the [Larger] Sutra teaches that we
“hear the
Name and realize faith and joy” (Daimuryojukyo, T.12:272b;
Kyogyoshinsho, T.83:601a, 605a). “Hearing the Name” is not hearing
the
six-character Name “na-mu-a-mi-da-butsu” unreflectively; it means
that
when we meet a good teacher, receive his teaching, and entrust
ourselves (“namu”) to the Name (“namu-amida-butsu”), Amida Buddha
unfailingly saves us. This is explained in the [Larger] Sutra as
“realizing faith and joy.” Consequently, we should understand that
“namu-amida-butsu” shows how he saves us.
After we have come to this realization, we must bear in mind that
the
Name we say walking, standing, sitting, and lying down is simply
an
expression of gratitude for Amida Tathagata’s benevolence in
saving us.
With this, we are to be declared other-power nenbutsu
practitioners who
have attained faith and will be born in the Land of Utmost Bliss.
Respectfully.
The compilation and writing of this letter were completed between
9:00
and 11:00 A.M. on the second day of the latter part of the ninth
month,
Bunmei 5 (1473), at the hot springs at Yamanaka, Kaga province.
Shonyo, disciple of Sakyamuni
(written seal)
Fascicle Two
1. On Clearing the
Channels
of Faith
I hear that during the past seven days of thanksgiving services,
wives
of the priests in charge of lodgings and others as well have, for
the
most part, undergone a decisive settling of faith. This is
wonderful,
and one could hope for nothing more. And yet, if we just let
things be,
faith, too, will disappear. It does seem that “time after time,
[we
must] clear the channels of faith and let the waters of Amida’s
Dharma
flow.”
In regard to this, [it must be understood that] although women
have
been abandoned by all the buddhas of the ten directions and the
three
periods, it is indeed thanks to Amida Tathagata that they are
saved.
For to whatever extent women’s minds may be true, their
inclination to
doubt is deep, and their tendency to avoid things [impure and
inauspicious] is still more difficult to cast off. Laywomen in
particular, absorbed in practical matters and in their concern for
children and grandchildren, devote themselves only to this life;
and
while they know the human realm—so patently ephemeral— to be a
place of
uncertainty for young and old alike, they pass their nights and
days to
no purpose, giving no thought at all to the fact that they will
soon
sink into the three evil paths and the eight difficulties. This is
the
way of ordinary people; it is inexpressibly deplorable.
They must, therefore, take refuge singleheartedly and steadfastly
in
the compassionate vow of the one Buddha Amida and deeply entrust
themselves; discarding the inclination to engage in the sundry
practices, they must also cast off all thought of courting favor
with
the kami and other buddhas. Then, realizing that Amida Tathagata
made
the Primal Vow for the sake of wretched women like themselves and
that
the Buddha’s wisdom is indeed inconceivable, and knowing that they
are
evil and worthless beings, they should be deeply moved to turn and
enter [the mind of] the Tathagata. Then they will realize that
their
entrusting [of themselves] and their mindfulness [of Amida] are
both
brought about through Amida Tathagata’s compassionate means.
People who understand [the teaching] in this way are precisely
those
who have attained other-power faith. Moreover, this state is
described
as “dwelling in the company of those [whose birth in the Pure Land
is]
truly settled,” “[being certain of] reaching nirvana,” “reaching
the
stage equal to perfect enlightenment,” and “[being in] the same
[stage]
as Maitreya.” We also say that these are people whose births have
been
settled with the awakening of the one thought-moment [of faith].
Bear
in mind that, on the basis of this understanding, the nenbutsu
(the
saying of the Name) is the nenbutsu of joy, expressing our
gratitude
for the benevolence of Amida Tathagata who readily settles our
birth.
Respectfully.
First of all, observe our tradition’s regulations very carefully
in
regard to the above. For if [people] fully understand the way of
faith
as stated here, they will store it deep within themselves and not
give
any sign of it in the presence of those of other sects and others
[not
of our tradition]; neither will they talk about faith. As for the
kami
[and other buddhas], we simply do not rely on them; we must not
belittle them. The Master also spoke of the person who is “true”
as
described above—in both matters of faith and matters of conduct—as
a
practitioner of faith who has discretion. Quite simply, we are to
be
deeply mindful of the Buddha-Dharma.
Respectfully.
I have written this letter on the eighth day of the twelfth month
of
Bunmei 5 (1473) and am giving it to the wives of the priests in
charge
of the lodgings on this mountain. If there are other matters still
in
question, they should inquire again.
With the passage of winter and summer, age 58. (seal)
I have written this down as a guide for future generations—may
these
words on the Dharma be my memento.
2. On the Point of Departure
In the school founded by the Master, faith is placed before all
else.
If we ask the purpose of that faith, [the answer is that] it is
the
point of departure enabling wretched ordinary beings like
ourselves,
who lack good and do evil, to go readily to Amida’s Pure Land.
Without
attaining faith, we will not be born in the Land of Utmost Bliss
but
will fall into the hell of incessant pain (avici).
If we then ask how to attain that faith, [the answer is that],
relying
deeply on the single buddha, Amida Tathagata, we give no thought
to any
of the various good deeds and myriad practices, and, dismissing
the
inclination to make petitions to the various buddhas and
bodhisattvas
just for this life, and discarding false, erroneous thoughts such
as
those of self-power, we entrust ourselves singleheartedly and
steadfastly, without double-mindedness, to Amida; without fail,
Amida
embraces such people with his all-pervading light and will not
abandon
them. Once we have attained faith (shin) in this way, we should
bear in
mind that the nenbutsu we say at all times, sleeping or waking,
expresses our gratitude for the benevolence of Amida who saves us.
Those who understand as explained above are indeed exemplary of
what it
is to have attained faith fully according to our tradition. If
there
are people who say that there is something else over and above
this
called “faith,” they are greatly mistaken. We can never accept
[such a
claim].
Respectfully.
What has been set down in this letter is the right meaning of
faith,
taught by Master Shinran of our tradition. Those who thoroughly
understand these points must never discuss anything to do with
this
faith in the presence of those of other sects and others [not of
our
tradition]. Furthermore, we simply do not rely on any of the other
buddhas and bodhisattvas or on the various kami; we must never
belittle
them. We must recognize that each and every one of the various
kami is
indeed included within the virtue of Amida, the one buddha.
Without
exception, do not disparage any of the various teachings. By
[adhering
to] these points, one will be known as a person who carefully
observes
our tradition’s rules of conduct. Hence the Master said, “Even if
you
are called a ‘cow thief,’ do not act in such a way that you are
seen as
an aspirant for [buddhahood in] the afterlife, or as a ‘good’
person,
or as a follower of the Buddha-Dharma; these were his very words.
We
must practice the nenbutsu, keeping these points very carefully in
mind.
Written on the evening of the twelfth day, the twelfth month, of
Bunmei
5 (1473).
3. On Three Items,
[Including]
Kami Manifestations
Within the school of teaching propagated by our tradition’s
founding
Master, there have been discrepancies in what everyone has
preached.
From now on, therefore—from the priests in charge of the lodgings
on
this mountain on down to those [priests] who read [but] a single
volume
of the scriptures, each of the people who assemble [here], and
each of
those who want to be enrolled as followers of this school—[all]
must
know the provisions of these three items and henceforth be
governed
accordingly.
Item: Do not slander other teachings and other sects.
Item: Do not belittle the various kami and buddhas and
bodhisattvas.
Item: Receive faith and attain birth in the fulfilled land.
Those who do not observe the points in the above three items and
take
them as fundamental, storing them deep in their hearts, are to be
forbidden access to this mountain [community].
I left the capital in midsummer of the third year of Bunmei and,
in the
latter part of the seventh month of the same year, occupied a hut
in a
windand wave-lashed place on this mountain. My purpose in staying
here
over this four-year period has simply been to lead those
throughout the
Hokuriku who have not undergone a decisive settling of faith
according
to our tradition into the same faith (anjin), [guiding them all]
uniformly by what is expressed in these three items. For this
reason, I
have persevered until now. Therefore if you honor these [items],
knowing their significance, this will indeed accomplish my
fundamental
intent in staying in this region for these months and years.
Item: By kami manifestations, we mean that [buddhas and
bodhisattvas]
appear provisionally as kami to save sentient beings in whatever
way
possible; they lament that those who lack faith (shin) in the
Buddha-Dharma fall helplessly into hell. Relying on even the
slightest
of [related past] conditions, they appear provisionally as kami
through
compassionate means to lead [sentient beings] at last into the
Buddha-Dharma.
Therefore sentient beings of the present time [should realize
that] if
they rely on Amida and, undergoing a decisive settling of faith,
repeat
the nenbutsu and are to be born in the Land of Utmost Bliss, then
all
the kami [in their various] manifestations, recognizing this as
[the
fulfillment of] their own fundamental purpose, will rejoice and
protect
nenbutsu practitioners. Consequently, even if we do not worship
the
kami in particular, since all are encompassed when we rely solely
on
one buddha, Amida, we give credence [to them] even though we do
not
rely on them in particular.
Item: Within our tradition, there must be no slandering of other
teachings and other sects. As the teachings were all given by
??kya[muni] during his lifetime, they should be fruitful if they
are
practiced just as they were expounded. In this last [Dharma] age,
however, people like ourselves are not equal to the teachings of
the
various sects of the path of sages; therefore, we simply do not
rely on
them or entrust ourselves to them.
Item: Because the buddhas and bodhisattvas are discrete
manifestations
of Amida Tathagata, [Amida] is the original teacher and the
original
buddha of the buddhas of the ten directions. For this reason, when
we
take refuge in one buddha, Amida, we take refuge in all the
buddhas and
bodhisattvas; hence the buddhas and bodhisattvas are all
encompassed
within the one body of Amida.
Item: Amida Tathagata’s true and real other-power faith, taught by
our
founder Master Shinran, is formalized in our entrusting ourselves
to
the Primal Vow by discarding all sundry practices and steadfastly
and
singleheartedly taking refuge in Amida through the single practice
[of
the nenbutsu] and singlemindedness. Therefore, in accord with what
we
have heard from our predecessors—bearing in mind continually that
Amida
Tathagata’s true and real faith is the inconceivable [working] of
the
Buddha’s wisdom that is imparted by other-power, and having
determined
that the [awakening of the] one thought-moment [of faith] is the
time
when birth [in the Pure Land] is assured—[we realize that] it is a
matter of course that if one’s life continues on after that, there
will
naturally be many utterances [of the nenbutsu]. Accordingly, we
are
taught that the many utterances, the [many] callings of the Name,
are
in grateful return for the Buddha’s benevolence, birth [in the
Pure
Land] being assured in ordinary life with [the awakening of] a
single
thought-moment [of faith].
Therefore the essential point transmitted by the founding Master
in our
school is but one thing: this faith. Not knowing this [is what
distinguishes those of] other schools; knowing it is the mark of
[those
who participate in] the Shinshu. Further, in the presence of
others
[not of our tradition], you must never display outwardly what it
is to
be a person of the nenbutsu according to this tradition. This is
the
foundation for the conduct of those who have attained the faith of
the
Shinshu.
[The above] is as stated previously.
Written on the eleventh day of the first month of Bunmei 6 (1474).
4. On Severing Crosswise the
Five
Evil Courses
[Question:] The reason why the Primal Vow of Amida Tathagata is
said to
be “all-surpassing” is that it is the supreme vow made for the
sake of
ordinary beings like ourselves who, belonging to the defiled world
of
the last [Dharma] age, commit evil and lack good. Yet we have no
clear
understanding as to how we should conceive of this, and how we
should
entrust ourselves to Amida in order to be born in the Pure Land.
Please
tell us about this in detail.
Answer: Sentient beings [living] now, in the last [Dharma] age,
should
simply entrust themselves exclusively to Amida Tathagata; even
though
they do not rely on other buddhas and bodhisattvas as well, the
Buddha
has vowed with great mercy and great compassion that, however deep
their evil karma may be, he will save those who singleheartedly
and
steadfastly take refuge in one buddha, Amida. Sending forth the
great
light [of his compassion], he receives them within that light.
Hence
the Contemplation Sutra teaches:
The light shines throughout the worlds of the ten directions, and
sentient beings mindful of the Buddha are embraced, never to be
abandoned” (Kanmuryojukyo, T.12:343b).
Because of this, the way that will surely lead us to the evil
courses,
“the five paths” or “the six paths,” is closed off through the
inconceivable working of Amida Tathagata’s Vow. How this comes
about is
explained in the Larger Sutra: “One severs crosswise the five evil
courses, and the evil courses close off of themselves”
(Daimuryojukyo,
T.12:274b).
Therefore however much we may fear that we are going to fall into
hell,
when we entrust ourselves without a single thought of doubt to the
Tathagata’s Vow, those [of us] who are received into Amida
Tathagata’s
embracing light will not fall into hell through our designing but
are
certain to go to the Land of Utmost Bliss. When this has become
clear
to us, since it is we who receive the immeasurable benevolence of
the
Tathagata’s great compassion, all we can do—day and night, morning
and
evening—is to say the nenbutsu in gratitude for the Buddha’s
benevolence, repeating the Name at all times. This is precisely
what it
is to have attained true and real faith.
Respectfully.
In the sixth year of Bunmei (1474), the evening of the fifteenth
day of
the second month, remembering the [day] long ago when the Great
Sage,
the World-honored One, passed into nirvana. Beneath the lamp,
rubbing
my weakening eyes, I have finished blackening my brush.
Age 60. (seal)
5. On Devotional Beads
From what I have observed of the ways of nenbutsu people on this
mountain over the past three or four years, there is indeed no
sign of
[anyone] having undergone a decisive settling of the faith (anjin)
that
is other-power. The reason for [my saying] this is that there is
no one
who even carries devotional beads. It is as if they grasped the
Buddha
directly with bare hands. The Master certainly never said that we
should venerate the Buddha by discarding the beads. Nevertheless,
even
if we do not carry them, all that is necessary for birth in the
Pure
Land is simply other-power faith. Given that, there are no
obstacles.
[Yet] it is well for those of priestly rank to wear robes and
carry
devotional beads; people who have attained true and real faith
unfailingly voice it, and it is evident in their bearing.
At present, then, it seems that those who have properly attained
true
and real faith are extremely rare. When we ask why this is, we
find
that, because [priests] do not realize the wonder of Amida
Tathagata’s
Primal Vow and its suitability for us, they persist in their own
thinking in regard to whatever they hear, always pretending that
they
understand about faith; without really hearing anything, they
merely
imitate others. Since they are in this state, their own birth in
the
Land of Utmost Bliss seems uncertain. Needless to say, they cannot
possibly teach our followers and companions [in the tradition]. In
such
a frame of mind as this, birth in the fulfilled land in the
afterlife
is impossible.
What a deplorable situation! We must simply calm our minds and
reflect
on this. Indeed, human life may end at any time, whenever the
outgoing
breath fails to await the incoming of the next. We must by all
means
take the BuddhaDharma carefully into our hearts and let faith be
decisively settled.
Respectfully. Written in haste, early in the morning of the
sixteenth
day of the second month, in the sixth year of Bunmei (1474).
6. On Norms of Conduct
If there are any of you who have heard the meaning of our
tradition’s
otherpower faith and become decisively settled, you must store the
truth of that faith in the bottom of your hearts; do not talk
about it
with those of other sects or others [not of our tradition].
Furthermore, you must not praise it openly [in the presence of
such
people] on byways and main roads and in the villages where you
live.
Next, do not slight the provincial military governors and local
land
stewards, claiming that you have attained faith; meet your public
obligations in full without fail. Further, do not belittle the
various
kami and buddhas and bodhisattvas, for they are all encompassed
within
the six characters “na-mua-mi-da-butsu.” Besides this, in
particular,
take the laws of the state as your outer aspect, store other-power
faith deep in your hearts, and take [the principles of] humanity
and
justice as essential. Bear in mind that these are the rules of
conduct
that have been established within our tradition.
Respectfully.
Written on the seventeenth day of the second month of Bunmei 6
(1474).
7. “Going Is Easy, Yet No
One Is
[Born] There”
On quiet consideration, [we realize that] it is indeed due to the
efficacy of keeping the five precepts that we receive life in the
human
realm. This is an extremely rare event. Nevertheless, life in the
human
realm is but a momentary passage; the afterlife is the blissful
result
in eternity. And even if we boast of wealth and enjoy overwhelming
fame, it is the way of the world that “those who prosper will
surely
decline, and those who meet are certain to part”; hence we cannot
hold
to such prosperity for long. It will last only fifty to a hundred
years. When we hear, too, of the uncertainty of life for old and
young
alike, [we realize that] there is indeed little upon which we can
depend. Accordingly, sentient beings of the present [age] should
aspire
to birth in the Pure Land through other-power faith.
To receive that faith, there is no need at all for wisdom or
learning,
for wealth and status or for poverty and distress; it does not
matter
if one is good or evil, male or female. What is fundamental is
that we
simply discard the sundry practices and take refuge in the right
practice. To take refuge in the right practice is just to rely on
Amida
Tathagata singleheartedly and steadfastly, without any contriving.
Sentient beings everywhere who entrust themselves in this way are
embraced within [Amida’s] light; he does not abandon them, and
when
life is spent, he brings them without fail to the Pure Land. It is
through this singleminded faith alone that we are born in the Pure
Land. How readily we attain this settled mind—there is no effort
on our
part! Hence the two characters “anjin” are read “easily [attained]
mind”; they have this meaning.
Through faith alone, singleheartedly and steadfastly relying on
the
Tathagata, we will be born without any difficulty at all in the
Land of
Utmost Bliss. This settled mind—how readily we understand it! And
the
Pure Land—how easily we go there! Hence the Larger Sutra teaches:
“Going is easy, and yet no one is [born] there” (Daimuryojukyo,
T.12:274b). This passage means that when we realize the settled
mind
and rely steadfastly on Amida, it is easy to go to the Pure Land;
but
because those who receive faith are rare, although it is easy to
go to
the Pure Land, no one is [born] there.
Once we have reached this understanding, the Name we say day and
night,
morning and evening, is solely an expression of gratitude for the
benevolence of the universal vow of great compassion. Deeply
mindful of
the BuddhaDharma and knowing the significance of faith, which is
readily received, we will unfailingly attain the birth that is to
come
in the fulfilled land, which is the matter of greatest importance.
Respectfully. A fair copy, made on the third day of the third
month,
Bunmei 6 (1474).
8. On the Original Teacher and
the
Original Buddha
People of evil [karma] who have committed the ten transgressions
and
the five grave offenses and women, burdened with the five
obstacles and
the three submissions—all of whom have been excluded from the
compassionate vows of all the buddhas of the ten directions and
the
three periods and helplessly abandoned—these are ordinary beings
no
different from ourselves. Therefore, since Amida Tathagata is the
original teacher and the original buddha of all the buddhas of the
three periods and the ten directions, it was Amida who (as the
buddha
existing from the distant past) made the all-surpassing, great
Vow: he
himself would save all of us sentient beings equally— women,
burdened
with the five obstacles and the three submissions, and ordinary
beings
in the last [Dharma] age like [ourselves] who, lacking good, have
been
abandoned by all the buddhas. Thus making the supreme vow, he
became
Amida Buddha long ago. Apart from relying exclusively on this
Tathagata, there is no way at all for sentient beings in the last
[Dharma] age to be born in the Land of Utmost Bliss. Accordingly,
those
who fully know other-power faith, which was taught by Master
Shinran,
are all certain to be born in the Pure Land, ten people out of
ten.
[Question:] When we think of receiving faith and going to Amida’s
fulfilled land, what should our attitude be, and what should we
understand about the way we receive this faith? I would like to
hear
about this in detail.
Answer: The meaning of other-power faith as taught by Master
Shinran in
our tradition is that when we simply realize that we are wretched
beings of deep evil karma, entrust ourselves singleheartedly and
steadfastly to Amida Tathagata, discard the sundry practices, and
devote ourselves to “the single practice and singlemindedness,” we
will
be received without fail within [Amida’s] all-pervading light.
This is
indeed how birth [in the Pure Land] is decisively settled.
Above and beyond this, what we must bear in mind is that, once
birth is
assured through the one thought-moment of faith in which we
singleheartedly and steadfastly take refuge in Amida, the Name
that we
say walking, standing, sitting, and lying down is the nenbutsu of
gratitude [said in] return for the benevolence of Amida
Tathagata’s
great compassion in readily settling our birth. This you should
know.
In other words, this is [the frame of mind of] a person who is
decisively settled in our tradition’s faith.
Respectfully. The middle of the third month, Bunmei 6 (1474)
9. On “The Loyal Retainer
and the
Faithful Wife”
Why is it that, in relying on Amida Tathagata, we completely
reject the
myriad good deeds and practices, designating them as the sundry
practices? It is [because of] the great Vow, in which Amida Buddha
has
promised to save sentient beings who rely on him singleheartedly
and
steadfastly, however deep their evil karma may be. Therefore,
“singleheartedly and steadfastly” means that we take no other
buddha as
peer to Amida Buddha. This is the same as the rule in human
society
that one relies on only one master. Hence, in the words of an
outer
[non-Buddhist] text, “a loyal retainer will not serve two masters;
a
faithful wife will not take a second husband.” Since Amida
Tathagata is
the original teacher and master of all the buddhas of the three
periods, how can all the buddhas who are his disciples not rejoice
when
we rely on that buddha who is the master? You must understand the
grounds for this very thoroughly.
Since the substance of practice, “namu-amida-butsu,” encompasses
all
the kami, buddhas, and bodhisattvas and, besides these, each and
every
one of the myriad good deeds and practices, what could be lacking
that
would necessitate our putting our minds to the various practices
and
good deeds? The Name “namu-amida-butsu” completely embodies all
the
myriad good deeds and practices; hence it is surely trustworthy.
Then how do we rely on Amida Tathagata and how do we entrust
ourselves
and attain birth in the Land of Utmost Bliss?
There is no need for effort on our part; when we just realize
deeply
that Amida Tathagata himself graciously made the Vow to save those
of
us who, as wretched beings burdened with the most deeply rooted
evil,
can only go to hell, and when faith is awakened in the one
thought-moment of taking refuge, then—surely prompted by the
unfolding
of past good as well—otherpower faith is granted through the
wisdom of
the Buddha. Consequently, the Buddha’s mind and the mind of the
ordinary being become one; the person who has attained such a
state of
mind is called a practitioner who has attained faith. Beyond this,
we
must bear in mind that, simply by saying the nenbutsu, sleeping or
waking, no matter where or when, we should express our gratitude
for
the benevolence of the universal vow of great compassion.
Respectfully. Written on the seventeenth day of the third month,
Bunmei
6 (1474).
10. On the Oneness of the
Buddha’s Mind and the Mind of Ordinary
Beings
[Question:] The import of the basic principles taught by Master
Shinran
of our tradition is, first of all, that other-power faith is of
the
utmost importance. It is clearly seen in the sutras and
commentaries
that, without fully knowing this other-power faith, [realization
of]
the birth that is to come in the Land of Utmost Bliss—the matter
of
greatest importance—is indeed not possible. Therefore when we know
what
other-power faith is all about and aspire to birth in the true and
real
fulfilled land, what should our attitude be, and what should we do
to
attain birth in this Land of Utmost Bliss? I do not know about
this in
any detail. Please let me have your kind instruction. I feel that
after
hearing this, I shall surely attain firm faith.
Answer: The import of other-power faith in our tradition is that,
without worrying at all about the depth of our evil karma, we
simply
entrust ourselves singleheartedly and steadfastly to Amida
Tathagata
and realize deeply that it is indeed the inconceivable power of
the Vow
that saves everyone—people of evil [karma] (like ourselves) who
have
committed the ten transgressions and the five grave offenses, and
even
women burdened with the five obstacles and the three submissions;
and
when there is not a moment’s doubt of the Primal Vow, the
Tathagata,
fully knowing that [practitioner’s] mind, graciously causes the
evil
mind of the practitioner to be entirely the same as the good mind
of
the Tathagata. This is what is meant by our saying that “the
Buddha’s
mind and the mind of the ordinary being become one.” Consequently,
we
should realize that we have been received within Amida Tathagata’s
all-pervading light and that we will dwell within this light for
the
duration of our lives. Then, when life is spent, [Amida] brings us
at
once to the true and real fulfilled land.
How, then, do we respond to the gracious, inestimable benevolence
of
Amida’s great compassion? [The answer is that] by simply repeating
the
nenbutsu, saying the Name of the Buddha—day and night, morning and
evening—we express our gratitude for Amida Tathagata’s
benevolence.
Bear in mind that this is what is meant by the teaching of
“completing
the cause [of birth] in ordinary life, with the awakening of the
one
thought-moment [of entrusting],” as set forth in our tradition.
Therefore, in relying singleheartedly on Amida in this way, there
is no
need for special effort on our part. As it is easy to receive
faith, it
is easier still to become a buddha—to be born in the Land of
Utmost
Bliss. How precious Amida’s Primal Vow is! How precious
other-power
faith is! There is no doubt at all as to our birth.
Yet, beyond this, there is a further point that should be clearly
understood in regard to our conduct. That is, all the kami and
buddhas
have appeared as the various kami and buddhas through
compassionate
means, to enable us to receive this singular other-power faith
that we
realize now. Therefore, because all the [kami], buddhas, and
bodhisattvas are originally discrete manifestations of Amida
Tathagata,
all—each and every one—are encompassed within the single
thought-moment
in which we, entrusting ourselves, say “Namu-amida-butsu”; for
this
reason, we are not to belittle them.
Again, there is still another point to be understood. You must
never
slight the provincial military governors and local land stewards,
saying that you are a person who reveres the Buddha-Dharma and has
attained faith. Meet your public obligations in full without fail.
People who comply with the above exemplify the conduct of nenbutsu
practitioners in whom faith has been awakened and who aspire to
[birth
in the Pure Land in] the afterlife. They are, in other words, ones
who
faithfully abide by the Buddha-Dharma and the laws of the state.
Respectfully. Written on the thirteenth day of the fifth month,
Bunmei
6 (1474).
11. On the Fivefold Teaching
In recent years, the import of the teaching of our tradition’s
Master
Shinran has been presented in various ways in the provinces, with
a
lack of uniformity. This is a most deplorable situation. For, to
begin
with, although the birth of ordinary beings [in the Pure Land]
through
other-power faith has been of primary importance in our tradition,
[some] brush aside the matter of faith and do not consider it.
They
propose that “faith is not forgetting that Amida Tathagata settled
our
birth at the time of his perfect enlightenment ten kalpas ago.”
What is
completely lacking in this is the element of taking refuge in
Amida and
realizing other-power faith. Therefore however well they may know
that
their birth has been settled since the time of [Amida’s] perfect
enlightenment ten kalpas ago, unless they fully know the
significance
of other-power faith, through which we attain birth, they will not
attain birth in the Land of Utmost Bliss. There are also some
people
who say, “Even if we take refuge in Amida, this is to no avail
without
a good teacher. Therefore, there is nothing for us to do but rely
on a
good teacher.” These are their words. They, too, are people who
have
not properly attained our tradition’s faith.
The function of a good teacher is just to encourage people to take
refuge in Amida singleheartedly and steadfastly. Therefore a
fivefold
teaching has been established [giving the conditions necessary for
birth]: first, [the unfolding of] good from the past; second,
[meeting]
a good teacher; third, [encountering Amida’s] light; fourth,
[attaining] faith; and, fifth, [saying] the Name [of the Buddha].
Unless this fivefold teaching is realized, it is evident [in the
received texts] that birth is impossible. Thus the good teacher is
the
messenger who tells us to take refuge in Amida Buddha. Without
meeting
a good teacher through the unfolding of good from the past, birth
is
impossible. Bear in mind, however, that to abandon Amida, in whom
we
take refuge, and to take only the good teacher as essential is a
serious error.
Respectfully.
Bunmei 6 (1474), 5.20
12. On the Fifty Years of
Human
Life
When we consider the fifty years of human life, [we realize that]
they
correspond to a day and a night in the heaven of the four kings.
Moreover, fifty years in the heaven of the four kings is but a day
and
a night in the hell of repeated existence. Despite this fact,
people
take no notice of falling into hell and undergoing suffering;
neither
do they think deeply of going to the Pure Land and enjoying
unsurpassed
bliss. Thus they live to no purpose and, passing days and months
in
vain, pay no attention to the decisive settling of the one mind of
their own [faith]. They never look at a single volume of the
scriptures, nor do they ever instruct their followers by citing a
single passage of the teachings. Morning and evening, they simply
watch
for spare moments, stretch out with their pillows, and go off to
sleep.
Surely this is deplorable. Think it over quietly.
From now on, therefore, those who in their negligence fail to
uphold
the Dharma must by all means seek to attain birth in the true and
real
fulfilled land through the decisive settling of faith; this will
indeed
bring benefit to them. It should be recognized, moreover, that
this is
in accord with the principle of benefiting oneself and benefiting
others.
Respectfully.
This was written on the second day of the middle period of the
sixth
month, Bunmei 6 (1474). I have simply let words flow from the
brush in
the extreme heat.
13. On the Reputation of Our
School
Fully observing the regulations established in our tradition means
acting in such a way toward other sects and toward society that we
do
not draw public attention to our sect; we take this as
fundamental.
Recently, however, there have been some among the nenbutsu people
in
our tradition who have deliberately brought to others’ notice what
our
school is all about; they have thought that this would enhance the
reputation of our school and, in particular, they have sought to
denigrate other schools. Nothing could be more absurd. Moreover,
it
deeply contradicts Master [Shinran]’s intention. For he said
precisely,
long ago, “Even if you are called a ‘cow thief,’ do not give the
appearance of [being a participant in] our tradition.” We must
keep
these words very carefully in mind.
Next, those who seek to know in full what settled mind means in
our
tradition need no wisdom or learning at all; they do not need to
be
male or female, noble or humble. For when we simply realize that
we are
wretched beings of deep evil karma and know that the only buddha
who
saves even such persons as this is Amida Tathagata, and when,
without
any contriving, but with the thought of holding fast to the sleeve
of
this Buddha Amida, we entrust ourselves [to him] to save us,
[bringing
us to buddhahood] in the afterlife, then Amida Tathagata deeply
rejoices and, sending forth from himself eighty-four thousand
great
rays of light, receives us within that light. This is clearly
explained
in the [Contemplation] Sutra:
The light shines throughout the worlds of the ten directions, and
sentient beings mindful of the Buddha are embraced, never to be
abandoned (Kanmuryojukyo, T.12:343b).
This you should know.
There is, then, no worry about becoming a buddha. How incomparable
is
the all-surpassing Primal Vow! And how gracious is Amida
Tathagata’s
light! Without encountering the [receptive] condition of this
light,
there can be no cure at all for the fearful sickness of ignorance
and
karma-hindrance which has been ours from the beginningless past.
Yet
now, prompted by the condition of this light, good from the past
comes
into being, and we assuredly attain other-power faith. It is
immediately clear, however, that this is faith granted by Amida
Tathagata. Thus we now know beyond question that this is not faith
generated by the practitioner but that it is Amida Tathagata’s
great
other-power faith. Accordingly, all those who have once attained
other-power faith should reflect deeply on how gracious Amida
Tathagata’s benevolence is and repeat the nenbutsu, saying the
Name of
the Buddha always in gratitude for the Buddha’s benevolence.
Respectfully. Written on the third day of the seventh month,
Bunmei 6
(1474).
14. On “Secret Teachings”
The “secret teachings” that are widespread in Echizen province are
certainly not the Buddha-Dharma; they are deplorable, outer
[non-Buddhist] teachings. Relying on them is futile; it creates
karma
through which one sinks for a long time into the hell of incessant
pain
(avici). You must never, never follow those who are still attached
to
these secret [teachings] and who, considering them to be of the
utmost
importance, ingratiate themselves with others and deceive them.
Separate yourself immediately from those who expound secret
[teachings], lose no time in confessing them just as you have
received
them, and warn everyone about them.
Those who seek to know thoroughly the meaning of our tradition’s
teaching and be born in the Land of Utmost Bliss must, to begin
with,
know about other-power faith. What is the importance of
other-power
faith?
It is the provision by which wretched ordinary beings like
ourselves go
readily to the Pure Land.
In what way does other-power faith find expression?
We simply entrust ourselves exclusively to Amida Tathagata,
singleheartedly and steadfastly, without any contriving. And with
the
awakening of the one thought-moment in which we realize that Amida
saves us, Amida Tathagata unfailingly sends forth his embracing
light
and keeps us safe within this light as long as we are in this
world
(saha). It is precisely in this state that our birth is assured.
Thus “namu-amida-butsu” expresses the attainment of other-power
faith.
We should bear in mind that this faith expresses the significance
of
“namuamida-butsu.” Then, because we receive this one other-power
faith,
there is no doubt at all that we will be born readily in the Land
of
Utmost Bliss.
How incomparable is Amida Tathagata’s other-power Primal Vow! How
are
we to respond to this gracious benevolence of Amida? Simply by
saying
“Namu-amida-butsu, Namu-amida-butsu,” sleeping or waking, we
respond to
Amida Tathagata’s benevolence. With what mind, then, do we say
“Namuamida-butsu”?
Think of it as the rejoicing mind that realizes, with humility and
wonder, the graciousness of Amida Tathagata’s saving work.
Respectfully. Bunmei 6 (1474), 7.5
15. On Kubon and Chorakuji
In Japan, various branches of the Jodo sect have been established;
it
is divided into Seizan, Chinzei, Kubon, Chorakuji, and many
others.
Although the teaching set forth by Master Honen is one, when some
people who had been followers of the path of sages came to the
master
and listened to Pure Land teaching, they did not properly
understand
his explanation; because of this, still not having given up the
ways of
their original sects, they tried instead to bring these into the
Jodoshu. Consequently, there is a lack of uniformity.
Nevertheless, we
must never slander these [ways]. What is important is simply that
we
store our sect’s faith (anjin) deep in our minds and, with our own
[faith] decisively settled, exhort others as well.
What is the meaning of faith (anjin) within our tradition?
[The answer is that,] first of all, being deeply convinced that we
are
worthless beings burdened with the ten transgressions and the five
grave offenses, the five obstacles and the three submissions, we
then
recognize that it is the inconceivable working of Amida
Tathagata’s
Primal Vow that, as its primary aim, saves just such wretched
persons;
and when we deeply entrust ourselves and have not the slightest
doubt,
Amida embraces [us] without fail. This is precisely what it is to
have
attained true and real other-power faith. In realizing faith in
this
way, with [the awakening of] the one thought-moment [of
entrusting],
there is no need for any effort on our part.
This other-power faith—how readily we can understand it! And the
Name
[of the Buddha]—how readily we can practice it! Realizing faith is
therefore nothing other than this, and understanding the six
characters
“namu-a-mi-da-butsu” is the substance of other-power faith.
What is the meaning of “namu-amida-butsu”? The two characters
“namu”
mean that, aspiring for birth in the Land of Utmost Bliss, we
deeply
entrust ourselves to Amida. Then Amida Buddha takes pity on
sentient
beings who entrust themselves in this way, and although ours is an
existence burdened with terrible offenses for myriads of kalpas
from
the beginningless past, because we encounter the [receptive]
condition
of Amida Tathagata’s light, all the deep offenses of ignorance and
karma-hindrance are immediately extinguished, and we assuredly
dwell
among those [whose birth is] truly settled. Then, discarding the
ordinary body, we attain the buddha body. This is what “Amida
Tathagata” signifies. It is on these grounds that the three
characters
“a-mi-da” are read “receives, saves, and delivers.”
Once faith has been decisively settled in this way, if we then
realize
the graciousness of Amida Tathagata’s benevolence and simply
repeat the
nenbutsu, saying the Name of the Buddha, that will truly fulfill
the
principle of responding in gratitude to Amida Tathagata’s
benevolence.
Respectfully. Written on the ninth day of the seventh month,
Bunmei 6
(1474).
Shonyo, disciple of Sakyamuni
(written seal)
Fascicle Three
1. On People Who Are Only
Listed
by Name
People who are only listed by name in our tradition as well as
those
who have been followers for a long time [should realize that] if
they
do not fully understand what the settled mind is, they must by all
means, from this day on, carefully inquire of others about the
great
faith that is other-power, so that their birth in the fulfilled
land
may be decisively settled. Realizing the settled mind in our
tradition
is simply [a matter of] relying deeply and exclusively on Amida
Tathagata. But what sort of buddha is this Amida Buddha, and what
sort
of person does he save?
It was Amida Buddha who made the great Vow that he alone would
save us
ordinary beings and women, wretched and abandoned by all the
buddhas of
the three periods. He meditated for five kalpas and, undergoing
practices for numberless kalpas, vowed to save even those sentient
beings whose evil karma includes the ten transgressions and the
five
grave offenses, those who slander the Dharma, and those who lack
the
seed of buddhahood (icchantika). Surpassing the compassionate vows
of
the various buddhas, he completely fulfilled this Vow and thus
became
Amida Tathagata (whom we know also as Amida Buddha).
Then how do we entrust ourselves to this buddha, and what frame of
mind
should we have to be saved?
[The answer is that] we disregard the depth of our evil karma and
simply entrust ourselves to Amida Buddha steadfastly and without
double-mindedness; and when we are completely free of doubt, he
will
save us without fail.
Amida Tathagata, then, assuredly delivers all sentient beings by
two
means, “embracing” and “light.” First of all, when those with good
from
the past are illumined by this light, the evil that has
accumulated as
karma-hindrances is all extinguished. Then, as for “embracing,”
since
all evil hindrances are extinguished when we encounter the
[receptive]
condition of this light, sentient beings are immediately received
within it. Hence these two, “embracing” and “light,” are of the
utmost
importance in Amida Buddha’s [saving work]. In saying that faith
is
settled with [the awakening of] the one thought-moment of taking
refuge
[in Amida], we mean that it is when we encounter this embracing
light
that the settling of faith occurs. It is clear at this present
time,
therefore, that the substance of practice, “namu-amida-butsu,”
expresses in six characters precisely how it is that we are to be
born
in the Pure Land. Knowing this, I am more and more thankful and
filled
with awe.
Then, once faith is decisively settled, we should—sleeping or
waking—
just say the nenbutsu in gratitude, joyfully remembering that we
have
received Amida Tathagata’s benevolence beyond measure. That is
indeed
the practice that truly returns the Buddha’s benevolence.
Respectfully. Written on the fourteenth day of the seventh month,
Bunmei 6 (1474).
2. On Practicing as
Prescribed
The teachings of the various sects differ, but since they were all
[expounded] during Sakya[muni]’s lifetime, they are indeed the
incomparable Dharma. For this reason, there is absolutely no doubt
that
people who practice them as prescribed will attain enlightenment
and
become buddhas. However, sentient beings of this last [Dharma] age
are
of the lowest capacity; this is a time when those who practice as
prescribed are rare.
Here [we realize that] Amida Tathagata’s Primal Vow of other-power
was
made to save sentient beings in such times as these. To this end,
[Amida] meditated for five kalpas and, performing practices for
numberless kalpas, vowed that he would not attain perfect
enlightenment
unless sentient beings who commit evil and lack good reach
buddhahood.
Completely fulfilling that Vow, he became the Buddha Amida.
Sentient
beings of this last [Dharma] age can never become buddhas unless
they
deeply entrust themselves to Amida, relying on this buddha’s
Primal Vow.
How do we entrust ourselves to Amida Tathagata’s other-power
Primal
Vow, and what frame of mind should we have to be saved?
Entrusting ourselves to Amida simply means that those who truly
know
what other-power faith is will all be born in the Land of Utmost
Bliss,
ten people out of ten.
Then what is that other-power faith?
It is simply “namu-amida-butsu.” Fully knowing the meaning of the
six
characters “na-mu-a-mi-da-butsu” is precisely what other-power
faith is
all about. We must, therefore, thoroughly understand the substance
of
these six characters.
To begin with, what do the two characters “na-mu” mean?
“Na-mu” means relying on Amida singleheartedly and steadfastly,
without
any contriving, and entrusting ourselves without double-mindedness
[to
Amida] to save us, [bringing us to buddhahood] in the afterlife.
Then, what do the four characters “a-mi-da-butsu” mean?
“A-mi-da-butsu” means that, without fail, Amida sends forth from
himself light that illumines sentient beings who rely on him
singleheartedly and are free of doubt, as explained above. He
receives
them within that light, and when their span of life comes to an
end, he
brings them to the Pure Land of Utmost Bliss. This is
“a-mi-da-butsu.”
According to what is commonly said about the nenbutsu, people
think
they will be saved if they just repeat “Namu-amida-butsu” with
their
lips. That is uncertain. There are, however, some within the Jodo
school who teach this. Let us not judge it as right or wrong. I
simply
explain our tradition’s way of faith (anjin), which was taught by
the
founder of our sect. Those who have [good] conditions from the
past
should hear this and promptly attain [assurance of] the birth that
is
to come in the Land of Utmost Bliss. Those who understand this
should
say the Name of the Buddha; [remembering] the benevolence of Amida
Tathagata who readily saves us, they should repeat the nenbutsu,
saying
the Name of the Buddha in grateful return for the Buddha’s
benevolence,
which we receive beyond measure.
Respectfully. Written on the fifth day of the eighth month, Bunmei
6
(1474).
3. On the Followers of [the
Priest] Shoko
Concerning the followers of [the priest] Shoko of Kawajiri in this
region: I cannot but feel uneasy about their understanding of
faith
according to the Buddha-Dharma. I shall now, however, discuss our
tradition’s basic principles in detail. Each person should listen
to
this attentively, take it as fundamental, and thus be assured of
the
birth that is to come in the Land of Utmost Bliss.
What does “Amida Tathagata’s Primal Vow of birth through the
nenbutsu”
mean?
[The answer is that] if only other-power faith is decisively
settled,
laypeople lacking wisdom and even those who have committed the ten
transgressions and the five grave offenses will all be born in the
Land
of Utmost Bliss.
How difficult is it, then, to attain that faith?
Those who, without any worry, simply entrust themselves
exclusively
(with no double-mindedness) to Amida Tathagata and keep their
thoughts
from straying in other directions will all become buddhas, ten
people
out of ten. It is easy to hold to this single mind [of faith].
People
who merely repeat the nenbutsu aloud have only a partial
understanding;
they will not be born in the Land of Utmost Bliss. It is those who
fully realize the significance of this nenbutsu who will become
buddhas. If only the single thought of fully entrusting ourselves
to
Amida is settled, we will go readily to the Pure Land.
Besides this, remember that it is outrageous to cite complicated
secret
[teachings] and not reverence the Buddha.
And so, because Amida Tathagata’s other-power Primal Vow is meant
to
save people of deep evil karma in this last [Dharma] age, it is
the
Primal Vow of other-power that is completely suited to laypeople
like
ourselves. How thankful I am for Amida Tathagata’s Vow! And how
thankful I am for Sakya[muni] Tathagata’s golden words! Revere
them.
Entrust yourselves to them. For those who understand as I have
explained above truly exemplify the nenbutsu practitioner in whom
our
tradition’s faith is decisively settled.
Then, beyond this, remember that the nenbutsu we say throughout
our
lives expresses our gratitude for the measureless benevolence of
Amida
Tathagata who readily saves us.
Respectfully. Written on the sixth day of the eighth month, Bunmei
6
(1474).
4. On the Great Sage, the
World-honored One
When we carefully consider the ephemeral nature of human life, we
realize that the living inevitably face death and that the
prosperous
eventually decline. And so we only live out our years, spending
nights
to no purpose and days to no avail. This is indeed inexpressibly
sad.
What is difficult to escape, then, is impermanence—whether at the
highest level, that of the Great Sage, the World-honored One
[Sakyamuni], or at the lowest, that of Devadatta, who committed
transgressions and evil offenses. Now what is extremely difficult
to
receive is human form; what is difficult to meet is the
Buddha-Dharma.
Even though we may chance to meet the Buddha-Dharma, the way
leading to
emancipation from birth and death by the path of self-power
practices
is, at the present time, in the last [Dharma] age, difficult and
beyond
our reach. Because of this, our lives will pass by in vain unless
we
encounter the Primal Vow of Amida Tathagata.
Now, however, we are able to meet the single teaching of the
universal
vow. Therefore the only thing we should aspire to is [birth in]
the
Pure Land of utmost bliss, and the only one we should rely upon is
Amida Tathagata; with faith decisively settled, we should say the
nenbutsu. But what ordinary people generally have in mind is that
if
they merely repeat “Namu-amida-butsu” aloud, they will be born in
the
Land of Utmost Bliss. That is most uncertain.
What, then, is the meaning of the six characters
“na-mu-a-mi-da-butsu”?
We must realize that when anyone relies steadfastly on Amida
Tathagata,
the Buddha saves him, fully knowing that sentient being. This is
what
is expressed in the six characters “na-mu-a-mi-da-butsu.”
Then, in order to be saved in [regard to] the most important
matter,
the afterlife, how do we entrust ourselves to Amida Tathagata?
[The answer is that] when we entrust ourselves without any worry
or
double-mindedness—casting away all sundry practices and
miscellaneous
good acts and relying on Amida Tathagata singleheartedly and
steadfastly— [Amida] sends forth his light and embraces within it
the
sentient beings who rely on him. This is called “receiving the
benefit
of Amida Tathagata’s embracing light.” It is also called
“[receiving]
the benefit of the vow that never abandons us.” Once we have been
received in this way within Amida Tathagata’s light, we will be
born
immediately into the true and real fulfilled land when life is
spent.
Let there be no doubt about this.
Besides this, what good would it do to rely on other buddhas or to
perform meritorious good deeds? How wonderful and gracious Amida
Tathagata is! How can we express our gratitude for this
measureless
benevolence?
Understand that it is simply by saying aloud “Namu-amida-butsu,
Namuamida-butsu” that we return the [Buddha’s] benevolence in
profound
gratitude.
Respectfully. Bunmei 6 (1474), 8.18
5. On the Compassionate Vows
of
Other Buddhas
When we inquire in detail as to why it is that Amida’s Primal Vow
surpasses the compassionate vows of other buddhas, [we realize
that]
the buddhas of the ten directions are unable to save sentient
beings
with extremely deep evil karma or women, who are burdened with the
five
obstacles and the three submissions. Hence it is said that Amida
Buddha’s Primal Vow surpasses other buddhas’ vows.
What sort of sentient beings does Amida Tathagata’s all-surpassing
great Vow save?
It is the great Vow that, without exception, saves evildoers who
have
committed the ten transgressions and the five grave offenses, and
even
women, who are burdened with the five obstacles and the three
submissions. Hence it is [through] the working of the great Vow of
other-power that [Amida] proclaims that he will unfailingly lead
to the
Land of Utmost Bliss [all] sentient beings, ten people out of ten,
who
singleheartedly and steadfastly entrust themselves to him.
Then how do wretched ordinary beings like ourselves rely on Amida
Buddha’s Primal Vow, and in what frame of mind should we entrust
ourselves to Amida? Please explain in detail. Attaining faith
according
to this teaching, we shall entrust ourselves to Amida, aspire to
[birth
in] the Land of Utmost Bliss, and say the nenbutsu.
Answer: To begin with, what is now widely taught about the
nenbutsu
makes people think they will be saved if they merely repeat
“Namu-amida-butsu” without any understanding. That is very
doubtful.
The teaching of the Jodoshu is divided into various schools in the
capital and the provinces. We do not, however, judge that as right
or
wrong. We simply explain our founder’s teaching as it has been
transmitted within the tradition.
Now, listen carefully, with the ears of one aspiring to
emancipation
and with your heads lowered in reverence. You may realize the
thought
of faith and joy.
Laypeople and those who have committed evil all through their
lives
should simply disregard the depth of their evil karma and deeply
accept
Amida Tathagata’s Primal Vow as the inconceivable vow-power
centered on
saving just such wretched beings [as themselves]. Relying
singleheartedly and steadfastly on Amida, they should solely seek
to
attain other-power faith.
What, then, is other-power faith?
The six-character Name “na-mu-a-mi-da-butsu” shows how it is that
Amida
Buddha saves us. We say that a person who has understood this in
detail
is one who has attained other-power faith. The two characters
“na-mu”
signify sentient beings’ entrusting themselves to Amida Buddha
singleheartedly and steadfastly, with no other thought than that
he
will save them. This is called “taking refuge.” Next, the four
characters “a-mi-da-butsu” signify that, without exception, Amida
Buddha saves sentient beings who entrust themselves (“na-mu”).
This
means, in other words, that he “embraces and never abandons us.”
“Embraces and never abandons” means that Amida Tathagata receives
nenbutsu practitioners within his light and will not forsake them.
And
so, in regard to the import of “namu-amida-butsu,” we know that it
is
in testimony to Amida Buddha’s saving us that the Name is
expressed in
these six characters, “na-mu-a-mi-da-butsu.” When we have
understood
them in this way, we are assured of birth in the Land of Utmost
Bliss.
How gracious and wonderful this is! And beyond this, since we have
been
saved once and for all by Amida Tathagata, the nenbutsu expresses
the
joy of having been saved. Hence we describe this nenbutsu as “the
saying of the Name in gratitude for the Buddha’s benevolence” and
“the
saying of the Name after [the realization of] faith (shin).”
Respectfully. Written on the sixth day of the ninth month, Bunmei
6
(1474).
6. On Saying the Tathagata’s
Name
Only, at All Times
What is the meaning of “namu-amida-butsu”?
To begin with, the two characters “na-mu” have two meanings, “to
take
refuge” and “to aspire to be born and to direct virtue.” Also,
“namu”
is the vow; “amida-butsu” is the practice. When we cast away the
sundry
practices and miscellaneous good acts and entrust ourselves to
Amida
Tathagata with the single practice and singlemindedness, awakening
the
one thought-moment of taking refuge in which we realize that he
saves
us, [Amida] graciously sends forth his all-pervading light and
receives
us. This is precisely what is meant by the four characters
“a-mi-da-butsu” and, also, by “aspiring to be born and directing
virtue.” We see, then, that the six characters
“na-mu-ami-da-butsu”
comprise the Name that fully expresses the significance of
other-power
faith, through which we are to be born [in the Pure Land].
For this reason, the passage on the fulfillment of the Vow teaches
that
we “hear the Name and realize faith and joy” (Daimuryojukyo,
T.12:272b;
Kyogyoshinsho, T.83:601a, 605a). The meaning of this passage is
that,
hearing the Name, we rejoice in faith. “Hearing the Name” is not
just
hearing it in a general way. It should be understood that when we
have
met a good teacher and heard and fully realized the significance
of the
six characters “namu-a-mi-da-butsu,” this realization is
other-power
faith, through which we are to be born in the fulfilled land.
Hence
“realize faith and joy” means that when faith is settled, we
rejoice,
knowing that birth in the Pure Land is assured.
And so, when we reflect on Amida Tathagata’s painstaking endeavors
for
five kalpas [of meditation] and numberless, uncountable kalpas [of
practice], and when we think of the graciousness and wonder of his
saving us so readily, it is hard to express our feelings.
[Shinran]
refers to this in a hymn (Shozomatsu wasan, T.83:666b):
The benevolence of “namu-amida-butsu,” [Amida’s] directing
of
virtue, is vast and inconceivable;
As the benefit of his directing virtue toward our going [to the
Pure
Land],
We are led into his directing [virtue] toward our return to this
world.
Also, in the Gatha of True Faith, there is [the following passage]
(Shoshinge, T.83:600b):
Saying the Tathagata’s Name only, at all times,
We should respond in gratitude to the universal vow of great
compassion.
Hence [we realize] all the more that—walking, standing, sitting,
and
lying down, irrespective of time, place, or any other
circumstances—we
should simply repeat the nenbutsu, saying the Name of the Buddha
in
grateful return for the Buddha’s benevolence.
Respectfully. Written on the twentieth day of the tenth month,
Bunmei 6
(1474).
7. On the Three Acts of the
Buddha and of Sentient Beings
What Master Shinran emphasized above all else was other-power
faith,
the single path by which lay practitioners in the defiled world of
the
last [Dharma] age, lacking wisdom, are born promptly and without
difficulty in the Pure Land; this he taught as fundamental.
Everyone
knows very well, then, that Amida Tathagata unfailingly saves each
and
every one of the people of utter foolishness who have committed
the ten
transgressions and the five grave offenses and even women burdened
with
the five obstacles and the three submissions. But how do we
ordinary
beings entrust ourselves to Amida Buddha, and in what way do we
rely on
him now in order to be born in the world of utmost bliss? [The
answer
is that] we simply entrust ourselves exclusively to Amida
Tathagata
and, casting off all other [practices], steadfastly take refuge in
Amida; and when we singleheartedly entrust ourselves to the Primal
Vow
without double-mindedness in regard to Amida Tathagata, then,
without
fail, we will be born in the Land of Utmost Bliss. This is
precisely
what it is to have attained other-power faith.
Faith is [a matter of] clearly discerning the significance of
Amida
Buddha’s Primal Vow and singleheartedly taking refuge in Amida;
this we
call decisive settlement of other-power faith (anjin). Therefore,
full
realization of the significance of the six characters
“na-mu-a-mi-da-butsu” is the substance of decisively settled
faith.
That is, the two characters “na-mu” indicate the receptive
attitude of
the sentient beings, the persons to be saved, who entrust
themselves to
Amida Buddha. Next, the four characters “a-mida-butsu” signify the
Dharma through which Amida Tathagata saves sentient beings. This
is
expressed as “the oneness in ‘namu-amida-butsu’ of the person [to
be
saved] and Dharma [that saves].” Thus the three acts of sentient
beings
and the three acts of Amida become one. Referring to this, Master
Shandao wrote in his commentary, “The three acts of the Buddha and
of
sentient beings are inseparable” (Kangyosho, T.37:268a).
There should be no doubt at all, therefore, that those in whom
faith is
decisively settled with the one thought-moment of taking refuge
will
all be born without fail in the fulfilled land. Those who cast off
the
evil on their side, which is attachment to self-power, and rely
singleheartedly on Amida, deeply entrusting themselves and
realizing
that this is the inconceivable working of the Vow, will all
unfailingly
attain birth in the true and real fulfilled land, ten people out
of
ten. Once [we have understood] this, we should say the nenbutsu in
gratitude at all times, mindful only of Amida Tathagata’s deep
benevolence.
Respectfully. Bunmei 7 (1475), 2.23
8. On the False “Ten Kalpas”
Teaching
in This Province and Others
In this province and others, [there are many] these days who are
sharply at variance with what our tradition teaches about the
settled
mind. Each person feels that he understands correctly, and few
think of
making further effort to attain true and real faith by asking
others
about views that run counter to the Dharma. This is indeed a
deplorable
attachment. Unless the birth that is to come in the fulfilled land
is
decisively settled by their quickly repenting and confessing these
views and abiding in our tradition’s true and real faith, it is
indeed
just as if they went to a mountain of treasure and returned
empty-handed. They say, in words that are at variance with this
faith,
“Faith is not forgetting or doubting at present that Amida
Tathagata
completely settled our birth at the time of his perfect
enlightenment
ten kalpas ago.” Dwelling in this mistaken view—without taking
refuge
in Amida and having their faith decisively settled—they cannot be
born
in the fulfilled land. This is, therefore, a deviant and mistaken
understanding.
If we are to clarify what the settled mind is in our tradition, we
say
that to understand “namu-amida-butsu” fully is to have attained
other-power faith. Hence Shandao explains the six characters
“na-mu-a-mi-da-butsu” by saying, “‘Namu’ means ‘to take refuge.’
It
also signifies aspiring to be born and directing virtue”
(Kangy?sho,
T.37:250a; Kyogyoshinsho, T.83:594c).
What does this mean?
[The explanation is that] when Amida Tathagata in his causal stage
[as
the bhiksu Dharmakara] determined the practice through which we
ordinary beings are to be born [in the Pure Land], he labored on
our
behalf because ordinary beings’ directing of virtue is based on
self-power and is therefore difficult to accomplish. In order to
give
this virtue to us, he fulfilled [the practice] through which
virtue is
directed; he gives it to us ordinary beings with the [awakening of
the]
one thought-moment of our taking refuge—“namu.” Consequently, this
is
not a directing of virtue from the side of ordinary beings but the
Tathagata’s directing of virtue, which we call a nondirecting of
virtue
from the practitioner’s side. Thus the two characters “na-mu” mean
“to
take refuge”; they also mean “to aspire for birth and to direct
virtue.” On these grounds, [Amida] unfailingly embraces and never
abandons sentient beings who take refuge (“namu”). For this
reason, we
say “Namu-amida-butsu.”
This is precisely what we mean when we refer to nenbutsu
practitioners
who have attained other-power faith through the one thought-moment
of
taking refuge and who have completed the cause [of birth] in
ordinary
life. This you should know. People who understand in this way
should
repeat the nenbutsu, saying the Name of the Buddha [at all
times]—walking, standing, sitting, and lying down—truly,
acknowledging
Amida Tathagata’s deep and boundless benevolence. [Shinran]
expresses
this in the [following] lines (Kyogyoshinsho, T.83:600b):
The moment we are mindful of Amida’s Primal Vow,
We are naturally brought to enter the stage of the definitely
settled;
Saying the Tathagata’s Name only, at all times,
We should respond in gratitude to the universal vow of great
compassion.
Respectfully. Bunmei 7 (1475), 2.25
9. On the Anniversary of Master
Shinran’s Death
Today being the [monthly] anniversary of Master [Shin]ran’s death,
there are few people who do not intend by all means to repay their
indebtedness and express their gratitude for his benevolence. What
everyone must understand, however, is how difficult it will be for
people to conform to the intention of our Master if (as in the
case of
practitioners who have not attained true and real faith through
the
power of the Primal Vow and in whom the settled mind is yet to be
realized [mianjin]) they make the visit perfunctorily, for today
only,
and think that what is essential in the Shinshu is just filling
the
members’ meeting place. Nevertheless, it is probably good for
those who
are not concerned about the thanksgiving services to be here, even
if
they attend reluctantly.
Those who intend to come without fail on the twenty-eighth of
every
month [must understand that] people in whom the settled mind is
yet to
be realized (mianjin) and for whom the customary ways of faith are
not
decisively established should, by all means, quickly attain
other-power
faith based on the truth and reality of the Primal Vow, thereby
decisively settling the birth that is to come in the fulfilled
land. It
is this that will truly accomplish their [own] resolve to repay
their
indebtedness and express their gratitude for the Master’s
benevolence.
This also means that, as a matter of course, their objective of
birth
in the Land of Utmost Bliss is assured. It is, in other words,
entirely
consistent with what is expressed in [Shandao’s] commentary (Ojo
raisange, T.47:442a):
To realize faith oneself and to guide others to faith is the most
difficult of all difficulties; to tell of great compassion and
awaken
beings everywhere is truly to respond in gratitude to the Buddha’s
benevolence.
Although more than a hundred years have already passed since the
Master’s death, we gratefully revere the image before our eyes.
And
although his benevolent voice is distant, separated from us by the
wind
of impermanence, his words of truth have been directly transmitted
by
his descendents; they resound with clarity deep in our ears. Thus
it is
that our school’s faith, grounded in the truth and reality of
other-power, has been transmitted until today without
interruption.
Therefore, given this present occasion, if there are people who
have
not realized the faith that is the truth and reality of the Primal
Vow,
we must indeed conclude they have not received the prompting of
good
from the past. If there were not people for whom good from the
past had
unfolded, all would be in vain and the birth that is to come [in
the
Pure Land] could not be settled. This would be the one thing to be
lamented above all else.
And yet, although it is now difficult to encounter the one way of
the
Primal Vow, we are, on occasions, able to meet this supreme Primal
Vow.
This is indeed the joy of all joys—what could compare with it? We
should revere [the Primal Vow]; we should entrust ourselves to it.
People who thus overturn the evil delusions that have persisted in
their minds over time and are then and there grounded in
other-power
faith, based on the ultimate truth of the Primal Vow, will truly
conform to the Master’s intention. This in itself will surely
fulfill
our resolve to repay our indebtedness and express our gratitude
for the
Master’s benevolence today.
Respectfully. Written on the twenty-eighth day of the fifth month,
Bunmei 7 (1475).
10. On Six Items, Including
“Kami
Manifestations”
Followers of our tradition should be aware of the significance of
the
provisions of the six items [below] and, inwardly entrusting
themselves
deeply to the Buddha-Dharma, should act in such a way as to give
no
outward sign of it. Therefore, it is a serious error that, these
days,
nenbutsu people in our tradition deliberately make known to those
of
other sects the way things are in our school. To put it briefly:
from
now on you must follow the BuddhaDharma, observing the intent of
these
provisions. Those who go against these rules will no longer be
counted
among the followers [of our tradition].
Item: Do not make light of [Shinto] shrines.
Item: Do not make light of the buddhas, bodhisattvas, or
[Buddhist]
temples [enshrining deities].
Item: Do not slander other sects or other teachings.
Item: Do not slight the provincial military governors or local
land
stewards.
Item: The interpretation of the Buddha-Dharma in this province is
wrong; therefore, turn to the right teaching.
Item: other-power faith as established in our tradition must be
decisively settled deep in our hearts and minds.
First, all “kami manifestations” are transformations; in their
original
state, they are buddhas and bodhisattvas, but when they look upon
the
sentient beings of this realm, they realize that it is somewhat
difficult [for those beings] to approach buddhas and bodhisattvas.
Hence they appear provisionally as kami as a compassionate means
of
forming a bond with sentient beings and of encouraging them,
through
the strength [of that bond], to enter finally into the
Buddha-Dharma.
This is the meaning of [the passage] that says:
The first stage in forming a bond is softening the light and
mixing
with the dust; the final stage in benefiting beings is
[manifesting]
the eight aspects and attaining the way (Makashikan, T.46:80a).
Therefore sentient beings in the present world [should realize
that]
those who entrust themselves to the Buddha-Dharma and say the
nenbutsu
will surely be recognized by kami [in their various]
manifestations as
[the fulfillment of] their original intent. For this reason,
although
we do not specifically worship kami or entrust ourselves to them,
when
we take refuge in the compassionate vow of the one Buddha Amida,
the
thought of similarly entrusting ourselves to [the kami] is
encompassed
within that.
Second, as buddhas and bodhisattvas are the original state for
kami
manifestations, when sentient beings of the present time entrust
themselves to Amida Tathagata and say the nenbutsu, the other
buddhas
and bodhisattvas feel that this is the fulfillment of their
original
intent, since they all rely on their original teacher, Amida
Tathagata.
For this reason, although we do not rely specifically on the other
buddhas, when we entrust ourselves to the one buddha, Amida
Buddha, all
the buddhas and bodhisattvas are encompassed—each and every one.
Simply
realize that when we take refuge in Amida Tathagata
singleheartedly and
steadfastly, all the other buddhas’ wisdom and virtue come to be
encompassed within one body, Amida [and so become ours].
Third, it is a great mistake to slander other sects and other
teachings. The reason for this was shown long ago in the three
Pure
Land sutras. Moreover, scholars of other sects should never
disparage
people of the nenbutsu. In view of the law [of karma], it is clear
that
neither [followers of] our sect nor [those of] others can escape
retribution for this offense.
Fourth, in regard to the provincial military governors and local
land
stewards, deal carefully with fixed yearly tributes and payments
to
officials and, besides that, take [the principles of] humanity and
justice as fundamental.
Fifth, the interpretation of the Buddha-Dharma in this province is
not
the right teaching of our tradition; it appears to be a wrong
view. In
brief: listening from now on to our tradition’s right teaching,
which
is true and real, you must overturn customary evil attachments and
move
toward a mind that is good.
Sixth, true people of the nenbutsu in our tradition fully know the
right teaching established by the founder and, although they
commit
evil and lack good, they take attainment of birth in the Land of
Utmost
Bliss to be the fundamental intent of our sect.
The right understanding of our school’s settled mind is that,
without
any striving, we rely singleheartedly and steadfastly on Amida
Tathagata and recognize how inconceivable it is that, although we
are
wretched beings burdened with evil deeds and blind passion, the
working
of Amida’s Vow—the strong cause [of birth]—is directed toward
saving
such worthless beings; and when just a single thought free of
doubt
becomes firm, Amida unfailingly sends forth his unhindered light
and
embraces us. People who have undergone a decisive settling of
faith in
this way will all, each and every one, be born in the fulfilled
land—ten people out of ten. What this means, in other words, is
that
these are people in whom other-power faith is decisively settled.
Above and beyond this, what we should bear in mind is that it is
indeed
[through] Amida Tathagata’s gracious and vast benevolence [that
birth
in the Pure Land is settled]; and with this realization, sleeping
or
waking, we simply say “Namu amida butsu” in gratitude for the
Buddha’s
benevolence. What else, then, do we need besides this for [birth
in]
the afterlife? Is it not truly deplorable that [some people]
confuse
others by talking about false teachings that are of uncertain
origin
and are unknown to us, and furthermore that they debase the
transmission of the Dharma? You must reflect on this very
carefully.
Respectfully. Bunmei 7 (1475), 7.15
11. On the Services Held Every
Year
without Exception
As the twenty-eighth of this month is the anniversary [of the
death] of
our founder, Master [Shinran], services [have been held] every
year
without exception, in recognition of our indebtedness and in
grateful
response to [his] benevolence. Even the most humble fellow
practitioners [come at this time] from the various provinces and
districts; those who fail to recognize their indebtedness must
indeed
be like wood and stones!
Although this foolish old man has somehow lived for the past four
or
five years in the Hokuriku, in a remote corner of the mountains by
the
sea, it is beyond all expectation that he is still alive and has
come
to this province, and that this year, for the first time, we shall
celebrate thanksgiving services together [in honor] of the
Master’s
anniversary. This is indeed the [result of] inconceivable past
conditions; I rejoice over it more and more deeply, time and
again.
People who gather from this and other provinces should, therefore,
first of all, be fully aware of the significance of the
regulations
established by the founding Master. He said, “Even if you are
called a
‘cow thief,’ do not act in such a way that you are seen as a
follower
of the Buddha-Dharma or as an aspirant for [buddhahood in] the
afterlife.” Besides this, he also carefully stipulated that we
should
observe [the principles of] humanity, justice, propriety, wisdom,
and
sincerity; that we should honor the laws of the state; and that,
deep
within, we should take other-power faith, established by the
Primal
Vow, as fundamental.
But recently, although people these days act as if they knew the
Buddha-Dharma, [it is clear] from what I have observed that while
they
give an outward appearance of relying on the Buddha-Dharma, there
is no
decisive settling of faith (anjin), the single path in our
tradition.
Besides that, on the strength of their own ability, they read
texts
that are not authenticated in our tradition and then talk about
unknown, false teachings. Wandering among the followers of our
[sect]
and others, they make up lies and, finally, under “orders from the
head
temple,” they deceive people and take things [from them], thereby
debasing the fundamental principles of our tradition. Is this not
truly
deplorable?
Therefore, unless each of these people repents and confesses his
evil
ways and turns to the right teaching during the seven-day
thanksgiving
services [commemorating] the anniversary of the Master’s death on
the
twentyeighth of this month, [their coming will be to no purpose];
and
if they attend these seven-day thanksgiving services just in
imitation
of others, though they say that they come to repay their
indebtedness
and express their gratitude for the [Master’s] benevolence, [their
coming] will amount to nothing at all. Hence it is precisely those
people who have attained faith through the working of Amida’s Vow
who
will return the Buddha’s benevolence in gratitude and respond
gratefully to their teacher’s virtue. Those who thoroughly
understand
this and come to pay homage to the Master are the ones who are
truly in
accord with [Amida’s] intention; they, in particular, will be
deeply
possessed of the resolve to repay their indebtedness and express
their
gratitude for his benevolence during this month’s anniversary.
Respectfully. Written on the twenty-first day of the eleventh
month,
Bunmei 7 (1475).
12. On the Presence or
Absence of
Good from the Past
These days, as in the past, it seems that many of those who call
themselves followers of the Buddha-Dharma and extol and proclaim
the
teaching in various places in the provinces are themselves not
truly
grounded in the right teaching of our tradition. When we ask the
reason
for this, [the answer is that] in the first place, although they
act as
if they knew the Buddha-Dharma in depth, no part of their
understanding
has been gained from authentic sources. Some have heard the
teaching
quite by chance, from the edge of a veranda or from outside a
sliding
door; their aspiration for the Buddha-Dharma is in truth shallow,
and
they think there is no one who knows better than they what the
Buddha-Dharma is all about. Consequently, when they happen to see
people who proclaim our tradition’s right teaching in the correct
manner, they cling persistently to their own biased views. Is it
not,
in the first place, arrogance for them to assume immediately that
only
they fully know [the teaching]?
In this frame of mind, they wander from place to place among
followers
[of our tradition] and read the scriptures and, in addition to
that,
they simply ingratiate themselves with people, make up lies, and
take
things [from them], saying that they are sent from the main temple
when
they are carrying out personal matters. How can these people be
called
good followers of the Buddha-Dharma or readers of scripture? This
is
utterly deplorable. It is the one thing we should lament above all
else. Those who want to present our tradition’s teaching and
instruct
others must therefore, first of all, be fully aware of the steps
in
instruction.
When we consider presenting our tradition’s other-power faith, we
must
first distinguish between the people who have good from the past
and
those who lack good from the past. For, however long ago a person
may
have listed his name as a participant in this [tradition], it will
be
difficult for one who lacks good from the past to attain faith.
Indeed,
faith (shin) will of itself be decisively settled in the person
for
whom past good has unfolded. And so, when we discuss the two
[kinds of]
practices—right and sundry—in the presence of people who lack good
from
the past, this may lay the foundation for slander, contrary to
what one
would expect. To teach extensively in the presence of ordinary
people
without understanding this principle of the presence or absence of
good
from the past is in total opposition to our tradition’s rules of
conduct.
Hence the Larger Sutra says, “If a person lacks roots of good, he
will
not be able to hear this sutra” (Daimuryojukyo, T.12:273a;
Kyogyoshinsho, T.83:630c) and “To hear this sutra and to sustain
faith
(shingyo) are the most difficult of all difficulties; nothing
surpasses
these difficulties” (Daimuryojukyo, T.12:279a; Kyogyoshinsho,
T.83:631c). Also, Shandao states:
If a person has already practiced this Dharma at one time in the
past
and is able to hear it again now, he will immediately realize joy
(Kangyosho, T.37:264a).
In any case, it is clear, according to the sutras and
commentaries,
that everything depends on good from the past. Thus we understand
that
we should watch over people in whom there is good from the past
and
transmit the Dharma of our tradition to them. We must be fully
aware of
the significance of this and then instruct others.
In particular, first of all, take the laws of the state as
fundamental
and, giving priority to [the principles of] humanity and justice,
follow the generally accepted customs; deep within yourself,
maintain
the settled mind of our tradition; and outwardly conduct yourself
in
such a way that the transmission of the Dharma you have received
will
not be evident to those of other sects and other schools. This
distinguishes the person who fully knows our tradition’s right
teaching, which is true and real.
Respectfully. Bunmei 8 (1476), 1.27
Shonyo, disciple of Sakyamuni
(written seal)
13. On Followers of Our
Tradition
Followers of our tradition—both those in whom the settled mind is
already established and those [whose faith is] yet to be
established
but who seek to attain the settled mind—must bear in mind the
following
points:
First of all, outwardly take the laws of the state as fundamental;
do
not hold any of the kami, buddhas, or bodhisattvas in contempt; do
not
slander other sects or other teachings. Do not slight the
provincial
military governors or local landowners, but meet fixed yearly
tributes
and payments to officials in full. Besides that, take [the
principles
of] humanity and justice as essential. Inwardly, rely
singleheartedly
and steadfastly on Amida Tathagata for [birth in the Pure Land in]
the
afterlife and give no thought to any of the sundry practices and
miscellaneous good acts; when we entrust ourselves without a
single
thought of doubt, we will be born without fail in the true and
real
Pure Land of utmost bliss. With this understanding, one is to be
declared a nenbutsu follower who has realized faith through Amida
Tathagata’s other-power.
Having thus attained the faith that is expressed through the
nenbutsu,
we should then realize that, although we are wretched beings of
deep
evil karma who commit evil all our lives, when we once awaken
faith
with the one thought-moment of taking refuge [in Amida], we are
readily
saved by the working of the Buddha’s Vow. Then, deeply recognizing
the
graciousness of Amida Tathagata’s inconceivable, all-surpassing
Primal
Vow—the strong cause [of birth]—we simply say the nenbutsu,
sleeping or
waking, in gratitude for the Buddha’s benevolence, and repay our
indebtedness to Amida Tathagata.
Nothing we know beyond this is of any use for the [attainment of
birth
in the] afterlife, but these days, people talk absurdly—as if
something
were lacking—about unknown, eccentric teachings that have not been
transmitted [within our tradition]; thus they confuse others and
debase
the unsurpassed transmission of the Dharma. This is indeed a
deplorable
situation. We must think about it very carefully.
Respectfully. Bunmei 8 (1476), 7.18
Fascicle Four
1. On Shinshu Nenbutsu
Practitioners
There are many among the Shinshu practitioners of the nenbutsu who
have
no understanding of the Dharma. Hence I have, for the most part,
set
down the main points. In brief, practitioners of the same mind are
to
take these words as fundamental from now on.
There are two points in regard to this. First, before all else,
one
must be settled in the faith (anjin) through which one’s own birth
[in
the Pure Land] is accomplished. Second, in teaching others, one
must
determine the presence or absence of good from the past. We must
keep
these principles firmly in mind.
As for the first matter of one’s own birth, store the faith that
is
awakened in the one thought-moment deeply within yourselves;
moreover,
persevere in saying the Name in gratitude for [Amida] Buddha’s
benevolence through other-power. In addition to this, honor the
laws of
the state and take [the principles of] humanity and justice as
fundamental. Further, do not slight the various [kami and] buddhas
and
bodhisattvas, or belittle other teachings and other sects; simply
follow the customs of ordinary life. Outwardly, do not show your
devotion to our tradition to those of other sects and other
schools. By
this, one is to be declared a Shinshu nenbutsu practitioner who
observes the regulations of our tradition’s Master [Shinran]. In
particular, act with extreme caution, as this is a time when
people
determinedly strain their ears to hear anything that can be
distorted
and spread in slander.
The “other-power threefold entrusting” taught in our tradition is
described in the Eighteenth Vow as “with sincere mind, entrusting
and
aspiring to be born in my land” (Daimuryojukyo, T.12:268a; Songo
shinzo
meimon, T.83:679a). Although we call this “threefold entrusting,”
it is
simply the one mind [of faith] in which a practitioner takes
refuge,
relying on Amida. That is to say, with the awakening of the one
thought-moment in which a practitioner for whom past good has
unfolded
takes refuge in Amida, the Buddha embraces that practitioner (who
has
taken refuge through the one thought-moment) with his
compassionate
light. Indicating this moment, we speak of “threefold
entrusting—with
sincere mind, entrusting and aspiring to be born.” The passage on
the
fulfillment of the Vow further explains it as “immediately
attaining
birth [in the Pure Land] and dwelling in [a state of]
non-retrogression” (Daimuryojukyo, T.12:272b; Jodo monrui jusho,
T.83:646b). Or again, we may say that [a person in] this state is
a
person of true and real faith, a practitioner with deep past
causes,
and one who has completed the cause [of birth] in ordinary life.
Hence
there is nothing, be it taking refuge in Amida or attaining faith,
that
is not related to good from the past.
We find, therefore, that if people who [seek] birth through the
nenbutsu [do not realize faith] through the prompting of past
causes,
the birth to come in the fulfilled land is impossible. In the
words of
the Master, the point of this is: “If you should realize faith,
rejoice
in conditions from the distant past” (Jodo monrui jusho,
T.83:645a).
And so, the understanding in our tradition is that efforts to
teach
others will be useless if we fail to determine the presence or
absence
of good from the past. For this reason, one should instruct others
after having considered their innate capacity [for birth] in light
of
the existence or nonexistence of good from the past.
Recently, the way of followers of the Buddha-Dharma in our
tradition
has been to talk indiscreetly about the teaching with no clear
understanding of what is right and what is wrong. Hence we hear
that
the true meaning of Shin teaching has been utterly lost. It is
with
detailed knowledge of the above that one is to proclaim our
tradition’s
basic principles.
Respectfully. Bunmei 9 (1477), 1.8
2. On the Allotted Span of
Life
If we calculate the length of human life, the allotted span at
this
time is fifty-six years. At present, however, it is indeed
noteworthy
for a person to have lived to be fifty-six. Given this, at
sixty-three,
I am already well into the years of decline. By my count, my life
has
already been extended by seven years. I feel uneasy on this point
as to
what sort of illness I may encounter in meeting the conditions
leading
to death, this being the working effect of karma from the past.
This is
something that certainly cannot be predicted.
In particular, as I observe the present state of affairs, [it is
clear
that] because this is a time of instability, human sorrow exceeds
all
imagination. If this is a world where we can surely die at once if
we
want to die, why have I lived on until now? Quite simply, the
place
where I am eager to be born is the Pure Land of utmost bliss, and
what
I aspire to and long to attain is the undefiled buddha body. But
then,
for a person who has, through the wisdom of the Buddha, realized
the
settled mind that is other-power [with the awakening] of the one
thought-moment of taking refuge, what could be lacking that he
would
hasten the time of death established in a previous life (having
reached
the point of devoting himself until his life’s end to the saying
of the
Name in grateful return for the Buddha’s benevolence)? To the
contrary,
he might be foolishly deluded. Such is the reflection of this
foolish
old man. Others, too, should be of this mind.
The way of the world is, above all, that we continue on as if
unaware
of the uncertainty of life for young and old alike. Existence is
as
ephemeral as a flash of lightning or the morning dew, and the wind
of
impermanence may come even now. Yet we think only of prolonging
this
life for as long as possible, without ever aspiring to [birth in
the
Pure Land] in the afterlife. This is inexpressibly deplorable.
From today, we should quickly entrust ourselves to Amida
Tathagata’s
Primal Vow of other-power. Steadfastly taking refuge in the Buddha
of
Immeasurable Life, we should aspire to birth in the true and real
fulfilled land and repeat the nenbutsu, saying the Name of the
Buddha.
Respectfully.
When [these thoughts] suddenly came to mind, I wrote them down
quickly,
finishing before seven in the morning, on the seventeenth day of
the
ninth month, Bunmei 9 (1477).
Shinsho-in [Rennyo]. Age 63.
Though written to be left behind, this is a letter that simply
flowed
from the brush—phrases here and there may indeed seem strange.
3. On the Present Plight of
the
World
The present plight of the world is such that no one knows when
things
will settle down. Consequently, as this is a time when it is
difficult
even to pass along the roads between the provinces, it is a period
of
utter confusion for the Buddha-Dharma and for mundane law. As a
result,
in some instances, no one even visits the temples and shrines of
wondrous effects.
When we hear, in regard to this, that the human realm is [a place
of]
uncertainty for young and old alike, [we might feel that] we
should
quickly cultivate whatever meritorious good deeds may be possible
and
aspire to whatever enlightenment and nirvana may be attainable.
Yet, at
this time—though we call the present world “the last Dharma age of
defilement and confusion”—Amida Tathagata’s other-power Primal Vow
is
mysteriously thriving all the more. Therefore, laypeople [must
understand] that unless they rely on this vast, compassionate vow,
realize the one thought-moment of faith, and attain birth in the
Pure
Land of suchness (eternity and bliss), it is indeed as if they
went to
a mountain of treasure and returned empty-handed. Quiet your minds
and
deeply reflect on this.
Thus it is that when we inquire in detail about the vows of all
the
buddhas, we hear that they were unable to save women burdened with
the
five obstacles and evildoers who had committed the five grave
offenses.
We are reminded in regard to this that it was Amida Tathagata who
alone
made an unsurpassed, incomparable Vow—the great Vow that he would
save
ordinary beings burdened with evils and offenses and women
burdened
with the five obstacles. How gracious [a vow]—and how inadequate
words
are to describe it!
Accordingly, long ago, when Sakyamuni expounded the Lotus [Sutra],
the
wondrous text of the One Vehicle, on Mount Grdhrakhta, Devadatta
provoked Ajatasatru to acts of treachery; Sakya[muni] then led
Vaidehi
to aspire to the Land of Serene Sustenance. Because [Sakyamuni]
withdrew from the assembly gathered at Mount Grdhrakhta where he
was
expounding the Lotus [Sutra], descended to the royal palace, and
graciously set forth the Pure Land teaching for Vaidehi’s sake,
Amida’s
Primal Vow has flourished to this day. This is why we say that the
teachings of the Lotus and the nenbutsu were given at the same
time.
In other words, it is clear that Sakya[muni] used the five grave
offenses in which Vaidehi, Devadatta, and Ajatasatru were involved
as
compassionate means to cause women and those who have committed
the
five grave offenses in the last [Dharma] age to aspire to birth in
the
Land of Serene Sustenance; [he assured us that] even such people
would
unfailingly attain birth in the Land of Serene Sustenance if they
took
refuge in the inconceivable Primal Vow. This you should know.
Respectfully. Written on the twenty-seventh day of the ninth
month,
Bunmei 9 (1477).
4. On a Hymn in Three Verses
As fall and spring slip away, the months and years go by;
yesterday is
spent, and today draws to a close. Little did I know that I would
grow
old before I was aware of it, with the unnoticed passage of the
years.
Yet, on occasion during that time, I must have known the beauty of
flowers and birds, the wind, and the moon; I must also have met
with
the joy and sorrow of pleasure and pain. But now there is not even
a
single instance that I remember in particular. How sad it is to
have
grown gray with age, having done no more than pass nights and days
to
no purpose! But when I deeply reflect on the apparent soundness of
my
own existence, not yet having been called away by the relentless
wind
of impermanence, it seems like a dream, like an illusion. As for
now,
there is nothing left but to aspire to the one way of getting out
of
birth and death. And so, when I hear that it is Amida Tathagata’s
Primal Vow that readily saves sentient beings like ourselves in
this
evil future age, I feel truly confident and thankful.
When we simply take refuge in this Primal Vow with sincere mind,
with
the [awakening of the] one thought-moment in which there is no
doubt,
then, without any anxiety, birth [in the Pure Land] is assured if
we
die at that time. Or, if life is prolonged, then during that time,
we
should say the nenbutsu in gratitude for the Buddha’s benevolence
and
await our lives’ end. As I have indeed heard that this is
precisely
what is meant by “completing the cause [of birth] in ordinary
life,”
this teaching of decisively settled faith continues to sound in
the
depths of my ears even now. How grateful I am—and how inadequate
it is
to say only that!
And so, in overwhelming awe and thankfulness for Amida Tathagata’s
Primal Vow of other-power, I shall express what is written above
as a
hymn, [simply] giving way to what rises to my lips:
The mind that even once relies on Amida: that mind is in accord
with
the True Dharma.
When, deeply burdened with evil karma, we come to rely profoundly
on
the Tathagata,
by the power of the Dharma, we will go to the West.
When our minds are settled in the path of hearing the Dharma, let
us
simply say “Namu-amida-butsu.”
I write this in spite of myself, in response to the incomparable
single
teaching of the Primal Vow. The meaning of the three verses is as
follows: The first tells what it is for faith to be decisively
settled
through the one thought-moment of taking refuge. The next verse
gives
the meaning of “unfailingly attaining nirvana,” the benefit of
“entering the company of those [whose birth is] truly settled.”
The
intent of the next is to explain what it is to “know Amida’s
benevolence and express gratitude,” once we have rejoiced in
diamondlike faith.
I felt, then, that even such a quiet voicing as this, since it is
based
on the awakening of other-power faith, might at least serve as an
act
of devotion in grateful return for Amida Buddha’s benevolence. I
also
thought that those who hear, if they have [the necessary] past
conditions, might come to the same mind. I am, however, already in
my
seventh decade and feel it ridiculous, particularly as one who is
both
foolish and untalented, to speak of the teaching in this
inadequate and
uninformed way; yet at the same time—simply filled with awe at the
single path of the Primal Vow—I have written down these poor
verses,
letting them flow from the brush without further reflection. Let
those
who see them in days to come not speak badly of them. Indeed, they
may
serve as a condition leading to praise of the Buddha’s teaching
and as
a cause leading to the turning of the Dharma wheel. By all means,
let
there never be any disparagement of them.
Respectfully.
I have written this down in a short time by the fire, in the
middle of
the twelfth month, the ninth year of Bunmei.
The above letter was picked up in the road and brought back to
this
temple by [a priest of] the Bussh?ji who was out on an errand and
walking from Hari-no-kihara to Kuken-zaike.
Bunmei 9 (1477), 12.2
5. From the Middle Period
until
the Present
Among those who have carried out the teaching of our tradition
from the
middle period [from the time of Kakunyo] until the present, some
have
done so without knowing at all whether [their listeners] have, or
lack,
good from the past. Simply put, you must be aware of this from now
on.
When you read the scriptures, for example, or when you speak
[even]
briefly about the teaching, you must [first] ascertain this, and
then
proclaim the Dharma as taught within our school; or, again, when
people
gather in large numbers to listen to the Buddha-Dharma and you
feel
that there may be some among those people who lack good from the
past,
you should not discuss the meaning of our school’s true and real
Dharma. Recently, however, as I observe how people preach, [it is
clear
that some] lack this awareness and simply feel that, whichever
type of
person the listener may be, he will surely be grounded in our
tradition’s faith (anjin) if they preach well. You should know
that
this is an error. Carry out the teaching of our tradition with
full
awareness of what is written above. From the middle period until
now,
there has been no one at all who has understood this and preached
with
excellence. You are to undertake preaching in the traditional way,
fully recognizing these points. As the twenty-eighth of this month
marks an annual ceremony, there are many who faithfully anticipate
observing nenbutsu services to repay their indebtedness and
express
their gratitude for the benevolence of our founder, Master
[Shinran].
This is because of their clearly knowing the truth of “drawing
from the
stream to discover the source” (Hoonko shiki, T.83:756a). It is
entirely due to the pervasiveness of the Master’s teaching.
Meanwhile, in recent years, [some] have confused people to the
extreme
by spreading distorted teachings not discussed in our tradition.
Others, reprimanded by local land stewards and domain holders,
(who are
themselves entrenched in wrong views,) have come to view our
tradition’s true and real faith (anjin) as mistaken. Is this not a
deplorable situation? It is lamentable; it is dreadful.
In sum, during the seven days and nights of the thanksgiving
services
this month, each person should deeply repent; and, leaving none of
his
own mistaken thoughts at the bottom of his mind, he should undergo
a
turning of that mind and confess before the revered image [of the
founder] in this temple, telling of this every day and every night
so
that everyone will hear about it. This, in other words, is in
accord
with [a passage in Shandao’s] commentary:
With a turning of the mind, [even] slanderers of the Dharma and
those
who lack the seed of buddhahood (icchantika) will all be born [in
the
Pure Land] (Hojisan, T.47:426a; Kyogyoshinsho, T.83:615c).
It also corresponds to the teaching of “realizing faith (shin)
oneself
and guiding others to faith (shin).” Then, on hearing about this
turning of the mind and repentance, attentive people will indeed
feel
the rightness of it, and in some of them the ordinary “bad” mind
may be
similarly overturned and changed into the “good” mind. This will
truly
accomplish the fundamental purpose of the Master’s anniversary
this
month. In other words, this is the offering through which we repay
our
indebtedness and express our gratitude [for his benevolence].
Respectfully. Bunmei 14 (1482), 11.21
6. On Three Items
The thanksgiving services this month are held as an annual
ceremony of
long standing, marking the anniversary of the death of the
founder,
Master [Shinran]. Consequently, followers of our tradition in
provinces
far and near are filled with eagerness for the pilgrimage and wish
to
express the sincerity of their gratitude on this occasion. And so
it is
that, for seven days and nights every year, they concentrate on
and
devote themselves to nenbutsu services. This is precisely why
practitioners of true and real faith are flourishing. Indeed, we
might
almost say that the period of firm practice of the nenbutsu has
come.
Among those who make pilgrimages during the seven-day period as a
result of this, there may indeed be some who come to worship
before the
revered image [of the founder] only in imitation of others. These
people should promptly kneel before the revered image and, through
a
turning of the mind and repentance, enter into the true purport of
the
Primal Vow and attain true and real faith with the awakening of
the one
thought-moment [of entrusting].
We must realize that “namu-amida-butsu” is the essence of the
settled
mind for nenbutsu practitioners. This is because “namu” means “to
take
refuge.” We must know that, for ordinary beings like ourselves who
lack
good and do evil, “taking refuge” expresses the [entrusting] mind
that
relies on Amida Buddha. This entrusting mind is none other than
the
mind of Amida Buddha, who receives sentient beings into his great
light
of eighty-four thousand rays and grants to sentient beings the two
aspects of the Buddha’s directing of virtue, outgoing [from birth
and
death] and returning [into birth and death]. Thus faith has no
other
meaning than this. Everything is encompassed within
“namuamida-butsu.”
Recently, some people have been thinking otherwise.
In regard to this, among the followers of our tradition in various
provinces, there are many who confuse the meaning of the Dharma by
propounding obscure teachings not prescribed in the scriptures
designated by our founder. This is indeed ridiculous. In brief,
people
like these should certainly take part in this seven-day period of
thanksgiving services, reverse their mistakes, and ground
themselves in
the right teaching.
Item: Those who are pillars of the Buddha-Dharma and hold the
position
of priest in accord with the tradition are said to have told
others
about false teachings that are unknown to us and of obscure origin
and,
recently, to have actively engaged in this far and wide in order
to be
considered learned. This is preposterous.
Item: It is a great mistake for people to announce that they are
making
a pilgrimage to the revered image [of the founder] at the
Honganji, in
Kyoto, and then to speak indiscriminately to others about matters
concerning the Buddha-Dharma regardless of the sort of people who
are
around, especially on main roads and thoroughfares and at checking
stations and ferry crossings.
Item: Should there be a situation in which someone asks what sort
of
Buddha-Dharma you rely on, do not answer outright that you are a
nenbutsu person in our tradition. Simply reply that you are a
person of
no particular sect who just knows the nenbutsu to be something
precious. This, in other words, is the bearing of a person who, as
our
tradition’s Master taught, will not be seen as a follower of the
Buddha-Dharma.
You must recognize, therefore, that right understanding in our
tradition is knowing these points thoroughly and giving no sign of
them
outwardly. Furthermore, none of the points established by the
community
during the thanksgiving services over the past two or three years
are
to be altered. If by chance there are points with which members of
this
community are at variance, those who differ can no longer be
followers
of the founding Master.
Respectfully. Bunmei 15 (1483), 11
7. On Six Items
As the thanksgiving services this month are an annual ceremony of
long
standing, there has been no lapse up to now in our seven-day
observations of them. On this occasion, therefore, followers from
various provinces come with an earnest resolve to repay their
indebtedness and express their gratitude; they devote themselves
to the
fundamental practice of the nenbutsu, saying the Name of the
Buddha.
This is indeed the virtue of the single practice and the
singlemindedness through which birth [in the Pure Land] is
settled.
In regard to those on pilgrimage from the provinces, however, it
seems
that few dwell in the same faith (anjin). The reason for this is
that
their aspiration is not truly for the Buddha-Dharma—and if they
are
simply imitating others or following social convention, it is
indeed a
lamentable situation. For when those in whom the settled mind is
yet to
be realized (mianjin) do not even discuss their doubts, they
betray the
utmost lack of faith (fushin). And so, although they endure a
journey
of thousands of ri and undergo great hardship in coming to the
capital,
it is to no purpose at all. This is utterly deplorable. But if
they are
people lacking good from the past, perhaps we must say that it
cannot
be helped.
Item: Although it seems that the Buddha-Dharma has been
flourishing in
recent years, we hear that those who hold the position of priest
are
indeed the last ones to hold any discussion whatsoever of faith.
This
is a deeply lamentable situation.
Item: There are many humble followers who hear the truth of other
power
faith [without seeking instruction through the temples], and it is
said
that priests have been angry about this. This is preposterous.
Item: There is a point to be borne in mind by each of those who
come on
pilgrimage from the countryside: it is inexcusable for them to
discuss
the Buddha-Dharma with no hesitation about being among outsiders
or
being on main roads and byways, at checking stations and on ferry
boats. This must definitely stop.
Item: If there is a situation in which someone asks a nenbutsu
person
in our tradition what sect [he belongs to], he should not answer
outright that he is a nenbutsu person of this sect. He should
simply
reply that he is a nenbutsu person of no particular sect. This, in
other words, is the conduct [of one] who, as our Master taught,
will
not be seen as a follower of the BuddhaDharma. Be thoroughly aware
of
this point and give no outward sign [of being a participant in our
tradition]. This indeed is the right understanding in regard to
the
conduct of nenbutsu people in our tradition.
Item: Even if you feel that you understand the significance of the
Buddha-Dharma—having listened through sliding doors or over a
hedge—
faith will be decisively settled [only] by your repeatedly and
carefully asking others about its meaning. If you leave things to
your
own way of thinking, there will invariably be mistakes. It has
been
said recently that there are such instances these days.
Item: You should ask others, time after time, about what you have
understood of faith until other-power faith (anjin) is decisively
settled. If you listen but once, there will surely be mistakes.
The above six items should be carefully borne in mind. I have
noticed
recently that, although everyone listens to the Buddha-Dharma,
there is
no one who has undergone a true and real settling of faith by just
hearing the teaching in a general way; consequently, [their
realization
of] the settled mind, too, is not as it should be.
Respectfully.
Bunmei 16 (1484), 11.21
8. On Eight Items
The thanksgiving services on the twenty-eighth of this month are a
tradition handed down from the past. Accordingly, this is the
occasion
on which followers from provinces far and near come with an
earnest
resolve to repay their indebtedness and express their gratitude
[for
the benevolence of Master Shinran]. There has been no lapse these
days
or in the past in the continual repetition of the nenbutsu, the
saying
of the Buddha’s Name. This is the legacy of the founding Master’s
transmission of the Dharma, the peerless teaching that extends to
all
under heaven and across the four seas.
On this occasion of seven days and nights, therefore, let those
persons
who oppose the Dharma in their lack of faith (fushin) attain the
faith
that leads to birth in the Pure Land. This in itself would serve
as a
repayment of indebtedness on the Master’s anniversary this month.
It
may be that those who fail to do so are lacking in resolve to
repay
their indebtedness and express their gratitude. For, among those
who
call themselves Shinshu nenbutsu people, there are some these days
who
have not truly—from the bottom of their hearts—undergone a
decisive
settling of our tradition’s faith (anjin); some give every
indication
of expressing gratitude for [the sake of] reputation, others
perfunctorily. This is a situation that should never be. For it is
a
lamentable state of affairs that those who come to the capital,
having
endured a journey of thousands of ri and undergone great hardship,
should then be uselessly concerned with reputation or blindly
follow
others. It must be emphasized that this is extremely shallow
thinking.
But for those lacking good from the past, it cannot be helped. If
they
make a full confession, however, and direct themselves toward the
right-mindedness of the one mind [of faith], they may yet achieve
the
Master’s fundamental intent.
Item: Among those on pilgrimage from the various provinces, there
are
some who, regardless of where they are—even on main roads and
thoroughfares, at checking stations and on ferry boats—talk to
others
openly about matters concerning the Buddha-Dharma. This should not
be.
Item: In various places, there are many who praise rarely
encountered
teachings that we do not discuss at all in our tradition;
similarly,
they use strange phrases not found in our sect’s teachings. This
is
seriously mistaken thinking. From now on, it must definitely stop.
Item: During this seven-day period of thanksgiving services, those
whose faith is not settled should, without exception, make up
their
minds to repent and confess without holding back anything in their
hearts and then attain true and real faith.
Item: There are some people who have not yet undergone any
decisive
settling of faith (anjin) and should for this reason raise their
doubts. However, they keep these things to themselves and do not
talk
openly about them. When we press and question them, they just try
to
evade the point, without saying frankly what is on their minds.
This is
inexcusable. They should speak unreservedly and thus ground
themselves
in true and real faith.
Item: In recent years, priests who are pillars of the
Buddha-Dharma
have been seriously lacking in faith while followers [of the
tradition], companions, have, on the contrary, undergone a
decisive
settling of faith. When they then talk about the priests’ lack of
faith, [the priests] become very angry. This is absurd. From now
on,
both priests and disciples must abide in the same faith.
Item: Recently, there have been rumors of extremely heavy drinking
on
the part of those in the position of priest. This is outrageous;
such a
thing should not be. We do not tell those who drink intoxicants
that
they must stop altogether. [But] when there is heavy drinking,
there
are sure to be times when there is nothing but drunken confusion
in
connection with the BuddhaDharma and with followers; thus it is
improper. If those in the priest’s position stop on such
occasions,
they will indeed contribute to the prospering of the
Buddha-Dharma. If
they are unable to stop completely, one cup may be permissible. It
may
follow as a matter of course that they do not stop because their
aspiration in regard to the Buddha-Dharma is weak. These are
points
that deserve deep reflection.
Item: If those in whom faith is decisively settled have frequent
discussions of faith with each other when there are meetings for
fellow
practitioners, this will provide the basis on which the Shinshu
will
flourish.
Item: It must be understood that the decisive settling of faith in
our
tradition is expressed by the six characters
“na-mu-a-mi-da-butsu.”
Shandao explained long ago in his commentary: “‘Namu’ means ‘to
take
refuge.’ It also signifies aspiring to be born and directing
virtue.
‘Amida-butsu’ is the practice” (Kangyosho, T.37:250ab;
Kyogyoshinsho,
T.83:594c).
When sentient beings take refuge in Amida [saying] “namu,” Amida
Buddha, fully knowing those sentient beings, bestows on them the
virtue
of a myriad of good deeds and practices, countless as the grains
of
sand in the Ganges River. This is what is meant by “Amida-butsu is
the
practice.” Those who take refuge (“namu”) are therefore one with
the
saving Dharma of Amida Buddha; we speak of “the oneness in
‘namu-amida-butsu’ of the person [to be saved] and the Dharma
[that
saves],” indicating this point. We must bear in mind, therefore,
that
“namu-amida-butsu” expresses the full realization of perfect
enlightenment [that was accomplished] when Amida Buddha vowed long
ago
when he was the bhik?u Dharm?kara that unless sentient beings
attained
buddhahood, he too would not attain perfect enlightenment. This,
in
other words, is evidence that our birth [in the Pure Land] is
settled.
Hence it should be concluded that our realization of other-power
faith
is expressed in just these six characters.
The significance of these eight items is as stated. Meanwhile, it
has
already been nine years since [we began] the construction of this
temple. During the thanksgiving services each year, everyone feels
that
he has fully heard and understood [the teaching] and undergone a
decisive settling of faith; but as the meaning of that faith
differs
even as of yesterday and today, it may amount to nothing at all.
But if
those lacking faith ( fushinjin) do not quickly attain true and
real
faith during the thanksgiving services this month— during this
year’s
thanksgiving services in particular—it seems things will be the
same,
even with the passage of many years.
This foolish old man has, however, already passed his seventh
decade
and finds it difficult to anticipate next year’s thanksgiving
services.
For this reason, if there are people who really and truly attain
decisively settled faith (shin), I would consider [their
realization]
to be, first, an expression of gratitude to the Master this month,
and,
next, the fulfillment of a desire an old man has cherished over
these
seven or eight years.
Respectfully. Bunmei 17 (1485), 11.23
9. On an Epidemic
Recently, people have been dying in great numbers, reportedly from
an
epidemic. It is not that they die primarily because of the
epidemic. It
is [because of] determinate karma that has been settled from the
first
moment of our births. We should not be so deeply surprised by
this. And
yet when people die at this time, everyone thinks it strange. It
is
really quite reasonable.
Amida Tathagata has declared that he will unfailingly save those
sentient beings who singleheartedly rely on him—ordinary beings in
the
last [Dharma] age and people like ourselves, burdened with evil
karma,
however deep the evil may be. At such a time as this, we should
entrust
ourselves to Amida Buddha all the more deeply and, realizing that
we
will be born in the Land of Utmost Bliss, relinquish every bit of
doubt, steadfastly and singleheartedly acknowledging how gracious
Amida
is. Once we have understood this, our saying “Namu-amida-butsu,
Namu-amida-butsu”—sleeping or waking—is an expression of gratitude
conveying our joy and thankfulness [that Amida] really saves us in
this
way. This, in other words, is the nenbutsu of gratitude for the
Buddha’s benevolence.
Respectfully. Entoku 4 (1492), 6
10. On the Present Age
Let all women living in the present age deeply entrust themselves
with
singleness of mind to Amida Tathagata. Apart from that, they must
realize, they will never be saved in [regard to] the afterlife,
whatever teaching they may rely upon.
How, then, should they entrust themselves to Amida, and how should
they
aspire to the afterlife?
They should have no doubt at all that there will unfailingly be
deliverance for those who, without any worry, simply rely
singleheartedly on Amida and entrust themselves [to him] to save
them,
[bringing them to buddhahood] in the afterlife. Once [they have
understood] this, they should just say the nenbutsu in gratitude
for
the Buddha’s benevolence, recognizing it as [an expression of]
thankfulness [for the fact] that there will assuredly be
deliverance.
Respectfully. Age 83. (seal)
11. On the Oneness of the
Person
[to Be Saved] and the Dharma [That
Saves]
What is the meaning of “namu-amida-butsu”? And further, how
are
we to entrust ourselves to Amida and attain birth in the fulfilled
land?
What we must understand, first of all, is that we entrust
ourselves to
Amida by carefully discerning what the six characters
“na-mu-a-mi-da-butsu” are all about. “Namu-amida-butsu” is
essentially
nothing other than the [entrusting] mind of we sentient beings who
rely
on Amida to save us, [bringing us to buddhahood] in the afterlife.
In
other words, Amida Tathagata, fully knowing the sentient beings
who
entrust themselves, readily bestows virtue of unsurpassed, great
benefit. This is what is meant by saying that he “directs virtue
to
sentient beings.” Therefore, because those who entrust themselves
to
Amida are inseparable from Amida Buddha’s saving Dharma, we speak
of
this as “the oneness in ‘namu-amida-butsu’ of the person [to be
saved]
and the Dharma [that saves]”; it has this meaning. We must bear in
mind
that this is other-power faith, through which our birth [in the
Pure
Land] is settled.
The writing of this [letter] was completed on the twenty-fifth day
of
the fifth month, Meio 6 (1497).
Age 83.
12. On Semimonthly
Meetings
For what purpose have there come to be meetings twice each month?
They
are [held] for the sake of realizing one’s own faith which leads
to
birth in the Land of Utmost Bliss and for nothing else. Although
there
have been “meetings” everywhere each month, from the past up until
now,
there has never been anything at all that might be called a
discussion
of faith. In recent years in particular, when there have been
meetings
(wherever they have been), everyone has dispersed after nothing
more
than sake, rice, and tea. This is indeed contrary to the
fundamental
intent of the Buddha-Dharma. Although each of those lacking faith
(fushin) should by all means raise their doubts and discuss what
it is
to have faith or be without it, they take their leave without
coming to
any conclusions. This is not as it should be. You must carefully
reflect on this matter. In brief, it is essential that each of
those
lacking faith (fushin) have discussions of faith with one another
from
now on.
The meaning of our tradition’s settled mind is that, regardless of
the
depth of our own evil hindrances, there is no doubt whatsoever
that
[Amida] will save all sentient beings who simply put a stop to
their
inclination toward the sundry practices, singleheartedly take
refuge in
Amida Tathagata, and deeply entrust themselves [to him] to save
them in
[regard to] the most important matter, [the birth] that is to come
in
the afterlife. Those who thoroughly understand in this way will
indeed
be born [in the Pure Land], one hundred out of one hundred. Once
[they
have understood] this, if they recognize the holding of meetings
each
month as a repayment of indebtedness and expression of gratitude,
they
may indeed be called practitioners endowed with true and real
faith.
Respectfully. Written on the twenty-fifth day of the second month,
Meio
7 (1498).
To the members of the congregations that meet twice each month.
Age 84.
13. Reflections in Early Summer
Fall and spring have slipped away, and it is already the middle of
early summer in this seventh year of Meio; I have grown old—I am
eighty-four. This particular year, however, I have been seriously
beset
by illness, and as a result my whole body has suffered—ears, eyes,
hands, and feet. I realize, then, that this in itself is the
outcome of
past karma and also the harbinger of birth in the Land of Utmost
Bliss.
Master Honen said, pursuant to this, “Practitioners who aspire for
the
Pure Land are filled with joy when they become ill”; these are his
very
words. And yet, it never occurs to me to rejoice over illness. I
am a
shameful person. This is disgraceful; it is deplorable.
Nevertheless,
according to our sect’s teaching of “completing the cause [of
birth in
the Pure Land] in ordinary life, with the awakening of the one
thought-moment [of entrusting],” I am now settled in the single
path of
faith (anjin). [My] saying of the Name in grateful return for the
Buddha’s benevolence is therefore unceasing; walking, standing,
sitting, or lying down, I am never forgetful.
What follows are the reflections of this foolish old man.
Generally speaking, in observing the attitude of followers of this
sect
in the various places where I have stayed, I have found no
indication
of faith being clearly and decisively settled. This is most
lamentable.
For if (in testimony to this old man having already lived some
eighty
years) there were a flourishing of practitioners for whom faith
was
decisively settled, this might be considered the mark of a long
life.
But I see no sign at all of [faith] being clearly settled.
What are the grounds [for this lament]? Considering that the human
realm is a place of uncertainty for young and old alike, we will
surely
undergo some sort of illness and die. Everyone must understand
that,
given the circumstances in a world like this, it is essential that
faith be settled decisively and promptly—indeed, as soon as
possible—and that we be assured of the birth to come in the Land
of
Utmost Bliss. [It is also essential] that we live out our lives
after
that in conformity with the ordinary circumstances of human life.
We
must think seriously about this and, deep within, awaken the
aspiration
to entrust ourselves singlemindedly to Amida.
Respectfully.
Meio 7 (1498), the first day of the middle period of early summer.
Written by an old priest, eighty-four years of age.
If ever we are able to hear
the Name of Amida,
let us all entrust ourselves,
“Namu-amida-butsu.”
14. On Our School’s Settled
Mind
Our school’s settled mind is expressed by the six characters
“na-mu-a-mida-butsu.” This you should know. Master Shandao
explains
these six characters, saying:
“Namu” means “to take refuge.” It also signifies aspiring to be
born
and directing virtue. “Amida-butsu” is the practice. Because of
this,
we unfailingly attain birth (Kangyosho, T.37:250ab; Kyogyoshinsho,
T.83:594c).
First, the two characters “na-mu” mean “to take refuge.” “To take
refuge” expresses the [entrusting] mind of sentient beings who
rely on
Amida Buddha to save them, [bringing them to buddhahood] in the
afterlife. Then, “Aspiring for birth and directing virtue”
expresses
the [Buddha’s] mind that embraces and saves sentient beings who
entrust
themselves. This is the precise meaning of the four characters
“a-mi-da-butsu.”
What attitude should ignorant sentient beings like ourselves take,
then, and how should we entrust ourselves to Amida?
When we abandon the sundry practices and steadfastly and
singleheartedly rely on Amida to save us in [regard to] the
afterlife,
there is no doubt at all that we will be born without fail in the
Land
of Utmost Bliss. Thus the two characters “na-mu” signify the
sentient
being, the person who relies on Amida. Further, the four
characters
“a-mi-da-butsu” express the Dharma that saves sentient beings who
entrust themselves. This, then, is precisely what we mean by “the
oneness in ‘namu-amida-butsu’ of the person [to be saved] and the
Dharma [that saves].” Through this teaching, we know that birth
[in the
Pure Land] for all of us sentient beings is realized in
“namu-amida-butsu.”
Respectfully. Meio 7 (1498), 4
15. On Building [the
Priest’s
Quarters] at Osaka
After seeing Osaka (in Ikutama estate, Higashinari district,
Settsu
province) for the first time, I had a simple temple built promptly
in
the traditional way, surely through some sort of link to the place
from
the past. [Building] began in the latter part of autumn in the
fifth
year of Meio; as of this year, three years have already sped by. I
feel
this to be none other than the result of inconceivable conditions
from
the distant past.
My fundamental reason for being in this place, then, has never
been to
live out my life in tranquility, to seek wealth and fame, or to
enjoy
the beauty to be found in flowers and birds, the wind, and the
moon; my
only longing is that practitioners of decisively settled faith may
flourish and that fellow practitioners who say the nenbutsu may
come
forth for the sake of supreme enlightenment (bodhi). Moreover, if
there
are any in the world who harbor prejudice [against us] or if any
difficult issues arise, I will give up my attachment to this place
and
immediately withdraw. Therefore, if [everyone]— regardless of
whether
they are of noble or humble birth, priest or lay—could be brought
to a
definite settling of faith that is firm and diamondlike, this
would
truly be in accord with the Primal Vow of Amida Tathagata and, in
particular, in conformity with the fundamental intent of the
Master
[Shinran].
It is extraordinary that, as of this year, this foolish old man
has
already lived to the age of eighty-four. And as this [life] may
indeed
have been in accord with the meaning of the Dharma in our
tradition, I
could know no greater satisfaction. But I have been ill since the
summer of this year, and at present there is no sign of recovery.
I
feel it certain at last that I will not fail to attain my
long-cherished desire of birth [in the Pure Land] during the
coming
winter. All I long for, morning and evening, is that there will be
a
decisive settling of faith for everyone while I am still alive.
Although this does indeed depend on good from the past, there is
never
a moment when it is not on my mind. Moreover, it might even be
considered the consequence of my having spent three years in this
place. By all means, then, let there be a decisive settling of
faith
during this seven-day period of thanksgiving services so that
everyone
may realize the fundamental intent [of the Dharma], birth in the
Land
of Utmost Bliss.
Respectfully.
This letter is to be read, beginning on the twenty-first day of
the
eleventh month of Meio 7 (1498), so that everyone may receive
faith
(shin).
Shonyo, disciple of Sakyamuni
(written seal)
Fascicle Five
1. On Laymen and Laywomen
Lacking
Wisdom in the Last [Dharma] Age
Laymen and laywomen lacking wisdom in the last [Dharma] age
[should
realize that] sentient beings who rely deeply and with singleness
of
mind on Amida Buddha and entrust themselves singleheartedly and
steadfastly (without ever turning their minds in any other
direction)
to the Buddha to save them are unfailingly saved by Amida
Tathagata,
even if their evil karma is deep and heavy. This is the essence of
the
Eighteenth Vow of birth [in the Pure Land] through the nenbutsu.
Once [faith] has been decisively settled in this way, they
should—sleeping or waking—repeat the nenbutsu, saying the Name of
the
Buddha as long as they live.
Respectfully.
2. On the Eighty Thousand
Teachings
It has been said that those who do not know [the importance of]
the
afterlife are foolish, even though they may understand eighty
thousand
sutras and teachings; those who know about the afterlife are wise,
even
though they may be unlettered men and women who have renounced the
world while remaining in lay life. The import of our tradition is,
therefore, that for those who do not realize the significance of
the
one thought-moment of faith— even though they may diligently read
the
various scriptures and be widely informed—all is in vain. This you
should know.
Therefore, as the Master [Shinran] has said, no men or women will
ever
be saved without entrusting themselves to Amida’s Primal Vow.
Hence
there should be no doubt at all that those who abandon the sundry
practices and, with [the awakening of] the one thought-moment,
deeply
entrust themselves to Amida Tathagata to save them in [regard to]
the
afterlife will all be born in Amida’s fulfilled land, whether ten
people or one hundred—whatever sort of [men or] women they may be.
Respectfully.
3. On Women Who Have
Renounced
the World while Remaining in Lay Life
and on Ordinary Women
Women who have renounced the world while remaining in lay life and
ordinary women as well should realize and have absolutely no doubt
whatsoever that there is deliverance for all those who simply rely
deeply (singleheartedly and steadfastly) on Amida Buddha and
entrust
themselves to [the Buddha] to save them, [bringing them to
buddhahood]
in the afterlife. This is the Primal Vow of other-power, the Vow
of
Amida Tathagata. Once [they have realized] this, when they then
feel
thankfulness and joy at being saved in [regard to] the afterlife,
they
should simply repeat “Namu-amida-butsu, Namu-amida-butsu.”
Those of deep evil karma, both men and women, [should realize
that]
even if they entrust themselves to the compassionate vows of the
various buddhas, it is extremely difficult for them [to be saved]
by
the power of those buddhas, since the present period is the evil
world
of the last [Dharma] age. Therefore, the one we revere as Amida
Tathagata, surpassing all [other] buddhas, made the great Vow that
he
would save even evildoers who have committed the ten
transgressions and
the five grave offenses; [fulfilling the Vow], he became Amida
Buddha.
Since it is Amida who vowed that he would not attain enlightenment
if
he failed to save sentient beings who deeply rely on this Buddha
and
singlemindedly entrust themselves [to him] to save them, there is
no
doubt at all that they will be born in the Land of Utmost Bliss.
Hence it is certain that those who, without doubting, deeply
(singleheartedly and steadfastly) entrust themselves to Amida
Tathagata
to save them, leave their deep evil karma to the Buddha, and
undergo a
settling of the one thought-moment of faith will all be born in
the
Pure Land—ten out of ten, one hundred out of one hundred. Once
[they
have realized] this, then when a sense of awe wells up in their
hearts,
they should say the nenbutsu, “Namuamida-butsu, Namu-amida-butsu,”
whatever the hour, wherever they may be. This, in other words, is
the
nenbutsu of gratitude for the Buddha’s benevolence.
Respectfully.
4. On Men and Women
Those of deep evil karma, both men and women, [should realize
that]
even if they entrust themselves to the compassionate vows of the
various buddhas, it is extremely difficult for them [to be saved]
by
the power of those buddhas, since the present period is the evil
world
of the last [Dharma] age. Therefore, the one we revere as Amida
Tathagata, surpassing all [other] buddhas, made the great Vow that
he
would save even evildoers who have committed the ten
transgressions and
the five grave offenses; [fulfilling the Vow], he became Amida
Buddha.
Since it is Amida who vowed that he would not attain enlightenment
if
he failed to save sentient beings who deeply rely on this Buddha
and
singlemindedly entrust themselves [to him] to save them, there is
no
doubt at all that they will be born in the Land of Utmost Bliss.
Hence it is certain that those who, without doubting, deeply
(singleheartedly and steadfastly) entrust themselves to Amida
Tathagata
to save them, leave their deep evil karma to the Buddha, and
undergo a
settling of the one thought-moment of faith will all be born in
the
Pure Land—ten out of ten, one hundred out of one hundred. Once
[they
have realized] this, then when a sense of awe wells up in their
hearts,
they should say the nenbutsu, “Namuamida-butsu, Namu-amida-butsu,”
whatever the hour, wherever they may be. This, in other words, is
the
nenbutsu of gratitude for the Buddha’s benevolence.
Respectfully.
5. On Realizing Faith
Realizing faith means understanding the Eighteenth Vow.
Understanding
this vow means understanding what “namu-amida-butsu” is. For
within the
one thought-moment of taking refuge—“namu”—there is aspiration for
birth and directing of virtue. This, in other words, is the mind
that
Amida Tathagata directs to ordinary beings. In the Larger Sutra,
this
is explained as “enabling all sentient beings to fulfill their
virtue”
(Daimuryojukyo, T.12:269c). Thus it is taught that the evil karma
and
blind passions accumulated from the beginningless past are
extinguished
(with no traces remaining) by the inconceivable working of the
Vow, and
that we dwell in the company of those [whose birth in the Pure
Land is]
truly settled, in the stage of non-retrogression. This, then, is
what
we mean by “attaining nirvana without severing blind passions”
(Kyogyoshinsho, T.83:600a). This is a matter presented exclusively
in
our tradition; there should be no discussion of the above with
those of
other traditions. Bear this carefully in mind.
Respectfully.
6. On the Great Benefit
Bestowed
with [the Awakening of] the One
Thought-moment [of Faith]
In the Hymns [on the Last Dharma Age], Master [Shinran] states
that
virtue of unsurpassed and great benefit is bestowed on
practitioners
who, with [the awakening of] the one thought-moment, entrust
themselves
to Amida (Shozomatsu wasan, T.83:665c):
When sentient beings of this evil world of the five defilements
entrust
themselves to the selected Primal Vow, indescribable,
inexplicable, and
inconceivable virtue fills the existence of these practitioners.
In this hymn, “sentient beings of this evil world of the five
defilements” refers to all of us, [including] women and evildoers.
Therefore although we are such wretched beings who commit evil
throughout our lives, there is no doubt at all that those who rely
singleheartedly and steadfastly on Amida Tathagata and entrust
themselves to [the Buddha] to save them in [regard to] the
afterlife
will unfailingly be saved. Amida bestows “indescribable,
inexplicable,
and inconceivable great virtue” on those who entrust themselves in
this
way.
“Indescribable, inexplicable, and inconceivable virtue” means
unlimited
great virtue. Because this great virtue is directed to us sentient
beings who singlemindedly entrust ourselves to Amida,
karma-hindrances
of the three periods, past, future, and present, are instantly
extinguished, and we are established in the stage of those who are
truly settled, or in the stage equal to perfect enlightenment.
Again,
this is expressed in the Hymns [on the Last Dharma Age]
(Shozomatsu
wasan, T.83:664bc, 665b):
Entrust yourselves to the Primal Vow of Amida.
All those who entrust themselves to the Primal Vow will, through
the
benefit of being embraced and never abandoned, reach [the stage]
equal
to perfect enlightenment.
“Being embraced and never abandoned” also means that sentient
beings
who singlemindedly entrust themselves to Amida are received within
the
[Buddha’s] light, and that, since the entrusting mind does not
change,
they will not be forsaken. Although there are various teachings
besides
this, there should never be any doubt that sentient beings who
entrust
themselves solely to Amida in the one thought-moment will, each
and
every one, be born in the fulfilled land.
Respectfully.
7. On the Five Obstacles and
the
Three Submissions
Because the bodily existence of women is defined by the five
obstacles
and the three submissions, they are burdened with deep evil karma
exceeding that of men. For this reason, the buddhas of the ten
directions can never, by their own power, bring any woman to
buddhahood. Yet Amida Tathagata, having made the great Vow that he
himself would save women, delivers them. Without entrusting
herself to
this buddha, a woman is unable to become a buddha.
What attitude should [a woman] have, then, and how should she
entrust
herself to Amida Buddha and become a buddha?
By just entrusting herself solely to Amida Buddha (with no
doublemindedness, with steadfastness, and with the single thought
that
[Amida] saves her in [regard to] the afterlife) [a woman] will
readily
become a buddha. If this mind is free of the slightest doubt, she
will
unfailingly go to the Land of Utmost Bliss and become a splendid
buddha.
Once [she understands] this, what she must then bear in mind is
that,
whenever she says the nenbutsu, she says [it] only to express her
joy
and thankfulness for the benevolence of Amida Tathagata who
readily
saves such a wretched being as herself. Let [this] be understood.
Respectfully.
8. On the Meditation for
Five
Kalpas
Both the Primal Vow following the meditation for five kalpas and
the
practice of numberless, uncountable kalpas are simply
compassionate
means to save all of us sentient beings without fail. To this end,
Amida Tathagata underwent painstaking endeavors and made the
Primal
Vow, “namu-amidabutsu”; he became “namu-amida-butsu,” having vowed
that
he would not attain enlightenment if he failed to save sentient
beings
(erring beings) who, with [the awakening of] the one
thought-moment,
entrust themselves to Amida Buddha, abandon the sundry practices,
and
rely on Amida steadfastly and singleheartedly. We should know that
this
is precisely why it is that we are to be born readily in the Land
of
Utmost Bliss.
The meaning of the six characters “na-mu-a-mi-da-butsu” is,
therefore,
that all sentient beings are to be born in the fulfilled land. For
when
we take refuge—“namu”—Amida Buddha immediately saves us. Hence the
two
characters “na-mu” express sentient beings’ turning to Amida
Tathagata
and entrusting themselves [to Amida] to save them, [bringing them
to
buddhahood] in the afterlife. We must realize that those who
entrust
themselves to Amida in this way are saved without exception; this
itself is the essence of the four characters “a-mi-da-butsu.”
Therefore, those who abandon the sundry practices and
wholeheartedly
entrust themselves [to Amida] to save them in [regard to] the
afterlife
(even if they are women burdened with the ten transgressions and
the
five grave offenses, the five obstacles and the three submissions)
will
be saved without exception—each and every one, whether there are
ten
people or one hundred. Those who believe this without doubting
will be
born in Amida’s true and real Pure Land.
Respectfully.
9. On All the Holy Texts
The meaning of settled mind in our tradition is wholly expressed
by six
characters, “na-mu-a-mi-da-butsu.” That is, when we take
refuge—“namu”—
Amida Buddha immediately saves us. Hence the two characters
“na-mu”
mean “taking refuge.” “Taking refuge” signifies the mind of
sentient
beings who abandon the sundry practices and steadfastly entrust
themselves to Amida Buddha to save them, [bringing them to
buddhahood]
in the afterlife. [The four characters “a-mi-da-butsu”] express
the
mind of Amida Tathagata who, fully knowing sentient beings, saves
them
without exception.
Accordingly, since Amida Buddha saves sentient beings who entrust
themselves—“namu”—we know that the import of the six characters
“namu-a-mi-da-butsu” is precisely that all of us sentient beings
are
equally saved. Hence our realization of other-power faith is
itself
expressed by the six characters “na-mu-a-mi-da-butsu.” We should
recognize, therefore, that all the scriptures have the sole intent
of
bringing us to entrust ourselves to the six characters
“na-mu-a-mi-da-butsu.”
Respectfully.
10. On Faith as Fundamental
What is taught by the Master [Shinran] and by his school is that
faith
is fundamental. For when we cast away the sundry practices and
singleheartedly take refuge in Amida, birth [in the Pure Land] is
assured by the Buddha through the inconceivable working of the
Vow.
[Attaining] this state is also described as “entering, with the
awakening of the one thought-moment [of entrusting], the company
of
those [whose birth in the Pure Land is] truly settled”
(Daimuryojukyo,
T.12:272b; Jodo ronchu, T.40:826b; Kyogyoshinsho, T.83:597b). The
nenbutsu, saying the Name of the Buddha, should then be understood
as
the nenbutsu of gratitude in return for Amida’s benevolence,
through
which the Tathagata has established our birth.
Respectfully.
11. On the Anniversary [of
Master
Shinran’s Death]
Among those who make the pilgrimage, bring offerings, and come
before
the [image of] the Master [Shinran] to repay their indebtedness
and
express their gratitude during this anniversary, there will be
those
who have realized faith. There will also be those who are lacking
in
faith (fushinjin). This is an extremely serious matter. For unless
there is a decisive settling of faith, the birth that is to come
in the
fulfilled land is uncertain. Therefore, those whose faith is
lacking
(fushin) should in all haste attain the decisive mind.
The human realm is a place of uncertainty. The Land of Utmost
Bliss is
one of eternity. Hence we should not make our abode in the
uncertain
human realm, but rather aspire to [birth in] the eternal Land of
Utmost
Bliss. In our tradition, therefore, the matter of faith is placed
before all else; unless we are fully aware of the reason for this,
everything is meaningless. We must promptly undergo a decisive
settling
of faith (anjin) and aspire to birth in the Pure Land.
What is widespread in the world and what everyone has in mind is
that
if they just say the Name with their lips, without any
understanding,
they will be born in the Land of Utmost Bliss. That is most
uncertain.
Receiving other-power faith is a matter of fully knowing the
import of
the six characters “na-mu-a-mi-da-butsu” and thereby undergoing a
settling of faith.
As for the substance of faith, [a passage] in the [Larger] Sutra
states: “Hear the Name and realize faith and joy” (Daimuryojukyo,
T.12:272b; Kyogyoshinsho, T.83:601a, 605a). Shandao has said:
“Namu” means “to take refuge.” It also signifies aspiring to be
born
and directing virtue. “Amida-butsu” is the practice (Kangyosho,
T.37:250ab; Kyogyoshinsho, T.83:594c).
The meaning of the two characters “na-mu” is that we abandon the
sundry
practices and, without doubting, entrust ourselves singleheartedly
and
steadfastly to Amida Buddha. The meaning of the four characters
“a-mi-da-butsu” is that, without any effort on our part, [Amida]
saves
sentient beings who singleheartedly take refuge in him. This is
the
very essence of the four characters “a-mi-da-butsu.” To understand
“namu-amida-butsu” in this way is, therefore, to receive faith.
This,
in other words, is [the understanding of] the nenbutsu
practitioner who
has fully realized other-power faith.
Respectfully.
12. On the Sleeve [of Amida]
Those who wish to know in full what settled mind means in our
tradition
need no wisdom or learning at all. For when we simply realize that
we
are wretched beings of deep evil karma and know that the only
buddha
who saves even such people as these is Amida Tathagata, and when,
without any contriving but with the thought of holding fast to the
sleeve of this Buddha Amida, we entrust ourselves [to him] to save
us,
[bringing us to buddhahood] in the afterlife, then Amida Tathagata
deeply rejoices and, sending forth from himself eighty-four
thousand
great rays of light, receives us within that light. Hence this is
explained in the [Contemplation] Sutra:
The light shines throughout the worlds of the ten directions, and
sentient beings mindful of the Buddha are embraced, never to be
abandoned (Amidakyo, T.12:343b].
This you should know.
There is, then, no anxiety over becoming a buddha. How
incomparable is
the all-surpassing Primal Vow! And how gracious is Amida
Tathagata’s
light! Without encountering the [receptive] condition of this
light,
there can be no cure at all for the fearful sickness of ignorance
and
karma-hindrance, which has been ours from the beginningless past.
Prompted by the condition of this light, and with the ripening of
good
from the past, we assuredly attain other-power faith now. It is
immediately clear, however, that this is faith granted by Amida
Tathagata. Hence we know now, beyond question, that this is not
faith
generated by the practitioner, but that it is Amida Tathagata’s
great
other-power faith. Accordingly, all those who have once attained
other-power faith should reflect gratefully on Amida Tathagata’s
benevolence and repeat the nenbutsu, saying the Name of the
Buddha always, in gratitude for the Buddha’s benevolence.
Respectfully.
13. On the Unsurpassed, Most
Profound Virtues and Benefits
Since the phrase “namu-amida-butsu” consists of only six
characters, we
may not realize that it has such virtue; yet the magnitude of the
unsurpassed, most profound virtues and benefits within this Name
of six
characters is absolutely beyond measure. We should know,
therefore,
that the realization of faith is contained in these six
characters.
There is absolutely no faith apart from this or outside of the six
characters.
Shandao explains the six characters of this “na-mu-a-mi-da-butsu,”
saying:
“Namu” means “to take refuge.” It also signifies aspiring to be
born
and directing virtue. “Amida-butsu” is the practice. Because of
this,
we unfailingly attain birth (Kangyosho, T.37:250ab; Kyogyoshinsho,
T.83:594c).
How should we understand this explanation?
[The answer is that] if, with [the awakening of] the one
thought-moment
[of entrusting], a person takes refuge in Amida Buddha—even if his
is
an existence like ours, burdened with evil karma and blind
passions—[Amida], knowing that person, will save him without fail.
In
other words, “taking refuge” means that we entrust ourselves [to
Amida]
to save us. [Amida’s] bestowal of unsurpassed and great benefit on
sentient beings who entrust themselves in the one thought-moment
is
called “aspiring to be born and directing virtue.” Because [Amida]
bestows on us sentient beings great goodness and great virtue
through
[his] “aspiring to be born and directing virtue,” the evil karma
and
blind passions accumulated over myriads of kalpas from the
beginningless past are instantly extinguished; hence our blind
passions
and evil karma all disappear, and we dwell even now in the company
of
those [whose birth in the Pure Land is] truly settled, in the
stage of
non-retrogression.
We understand more and more clearly, then, that the six characters
“namu-a-mi-da-butsu” affirm that we are to be born in the Land of
Utmost Bliss. Therefore, one who fully understands the meaning of
the
six characters of the Name—“settled mind (anjin),” or “faith
(shinjin)”—is said to be a person who has realized great faith
given by
other-power. Since there is this incomparable teaching, let us
deeply
entrust ourselves.
Respectfully.
14. On [Women of] Noble and
Humble Birth
We must realize that, unbeknownst to others, all women have deep
evil
karma; whether of noble or humble birth, they are wretched beings.
How,
then, should they entrust themselves to Amida?
[The answer is that] women who rely firmly and without any anxiety
on
Amida Tathagata and accept that [Amida] saves them in [regard to]
the
most important matter, the afterlife, will unfailingly be saved.
If,
leaving the depth of their evil to Amida, they simply rely
singleheartedly on Amida Tathagata to save them in [regard to] the
afterlife, there is no doubt that [Amida], fully knowing those
beings,
will save them. Whether there are ten people or one hundred, they
need
not have the slightest doubt whatsoever that all—each and every
one—will be born in the Land of Utmost Bliss. Women who entrust
themselves in this way will be born in the Pure Land. They should
entrust themselves ever more deeply to Amida Tathagata, realizing
how
shameful it is that until now they have not trusted such an easy
way.
Respectfully.
15. On the Primal Vow of
Amida
Tathagata
What sort of sentient beings does the Primal Vow of Amida
Tathagata
save? Also, how do we entrust ourselves to Amida, and through what
attitude are we saved?
To begin with, in regard to the persons [to be saved], even if
they are
evildoers who have committed the ten transgressions and the five
grave
offenses or women burdened with the five obstacles and the three
submissions, they should not be concerned about the depth and
weight of
their evil karma. It is only by great faith alone, other-power,
that we
realize birth in the true and real Land of Utmost Bliss.
As for faith, then, what should our attitude be, and how should we
entrust ourselves to Amida?
In realizing faith, we simply cast off the sundry practices and
disciplines and the evil mind of self-power and, without any
doubts,
singleheartedly and deeply take refuge in Amida. This we call true
and
real faith. Amida Tathagata, fully knowing the sentient beings who
singleheartedly and steadfastly entrust themselves in this way,
graciously sends forth rays of light, receives these beings within
the
light, and enables them to be born in the Land of Utmost Bliss. We
speak of this as “[Amida’s light] embracing sentient beings [who
are
practitioners] of the nenbutsu.”
Beyond this, even though we say the nenbutsu throughout our lives,
we
should understand that it is the nenbutsu of gratitude for the
Buddha’s
benevolence. With this, one is to be declared a nenbutsu
practitioner
who has fully realized our tradition’s faith.
Respectfully.
16. On White Bones
When we deeply consider the transiency of this world, [we realize
that]
what is altogether fleeting is our own span of life: it is like an
illusion from beginning to end. And so we have not yet heard of
anyone
living ten thousand years. A lifetime passes quickly. Can anyone
now
live to be a hundred? Will I die first, or will my neighbor? Will
it be
today or tomorrow? We do not know. Those we leave behind and those
who
go before us are more numerous than the dewdrops that rest briefly
beneath the trees and on their leaftips. Hence we may have radiant
faces in the morning but in the evening be no more than white
bones.
With the coming of the wind of impermanence, both eyes are
instantly
closed, and when a single breath is forever stilled, the radiant
face
is drained of life and its vibrant glow is lost. Although family
and
relatives may gather and grieve broken-heartedly, this is to no
avail.
As there is nothing else to be done, [the once-familiar form] is
taken
to an outlying field, and when it has vanished with the midnight
smoke,
nothing is left but white bones. This is indeed indescribably sad.
And so, because the impermanence of this world creates a condition
of
uncertainty for young and old alike, we should all immediately
take to
heart the most important matter, the afterlife, and, deeply
entrusting
ourselves to Amida Buddha, say the nenbutsu.
Respectfully.
17. On All Women
All women—if they are concerned about the afterlife and have a
sense of
reverence for the Buddha-Dharma—should simply entrust themselves
deeply
to Amida Tathagata, cast off the sundry practices, and rely
singleheartedly and firmly [on Amida] to save them [bringing them
to
buddhahood] in the afterlife. They should have no doubt whatsoever
that
[such] women will be born without fail in the Land of Utmost
Bliss.
After they have understood this, then—sleeping or waking—they
should
just say “Namu-amida-butsu, Namuamida-butsu,” realizing deeply and
wholeheartedly how gracious and wonderful it is that Amida
Tathagata
readily receives them within his saving work. We speak of these
[women]
as people of the nenbutsu who have received faith.
Respectfully.
18. On Master [Shinran] of
Our
Tradition
[In realizing] the settled mind expounded by Master [Shinran] of
our
tradition, we first, without any calculating, cast off our
wretchedness
and the depth of our evil and dismiss any inclination toward the
sundry
practices and disciplines; and then, with [the awakening of] the
one
thought-moment, we entrust ourselves singleheartedly and deeply to
Amida Tathagata to save us, [bringing us to buddhahood] in the
afterlife. All those who do this will be saved without exception,
ten
out of ten, or one hundred out of one hundred. There should not be
the
slightest doubt about this. Those who fully understand in this way
are
called “practitioners of faith.”
Once [we have realized] this, when we then think of the joy of
being
saved in the afterlife, we should—sleeping or waking—say
“Namu-amidabutsu, Namu-amida-butsu.”
Respectfully.
19. On Evildoers of the Last
[Dharma] Age
Let all evildoers and women of the last [Dharma] age deeply
entrust
themselves with singleness of mind to Amida Buddha. Apart from
that,
whatever Dharma they may rely upon, they will never be saved in
[regard
to] the afterlife.
How, then, should they entrust themselves to Amida Tathagata, and
how
should they aspire to the afterlife? They should have no doubt at
all
that there will unfailingly be deliverance for those who simply
rely
singleheartedly and firmly on Amida Tathagata and deeply entrust
themselves [to Amida] to save them, [bringing them to buddhahood]
in
the afterlife.
Respectfully.
20. On Women Attaining
Buddhahood
All women who firmly rely on Amida Tathagata and entrust
themselves [to
Amida] to save them in [regard to] the afterlife will unfailingly
be
delivered. For Amida Tathagata himself made the supreme great vow
concerning women [who are] abandoned by all [other] buddhas,
thinking,
“If I do not save women, which of the other buddhas will save
them?”
Resolving to go beyond all [other] buddhas and save women, he
meditated
for five kalpas; undergoing practices for numberless kalpas, he
made
the all-surpassing great Vow. Thus it is Amida who originated the
incomparable vow, “women’s attainment of buddhahood.” For this
reason,
women who deeply rely on Amida and entrust themselves [to him] to
save
them in [regard to] the afterlife will all be born in the Land of
Utmost Bliss.
Respectfully.
21. On Passages in the
[Larger]
Sutra and in [Tanluan’s] Commentary
[The meaning of] settled mind in our tradition [is that] we
abandon the
inclination toward the sundry practices and disciplines; whatever
our
evil karma may be (even though it is deep), we leave that to the
Buddha
and simply, with [the awakening of] the one thought-moment,
entrust
ourselves singleheartedly and deeply to Amida Tathagata. Sentient
beings who rely on [Amida] to save them will all be delivered, ten
out
of ten or one hundred out of one hundred. There should not be the
slightest doubt whatsoever about this. We speak of those who
entrust
themselves in this way as people in whom faith (anjin) is firmly
and
rightly settled.
Passages in the [Larger] Sutra and in [Tanluan’s] commentary
express
this clearly, stating that “with the awakening of the one
thought-moment [of entrusting], we dwell in the company of those
[whose
birth in the Pure Land is] truly settled” (Daimuryojukyo,
T.12:272b;
Jodo ronchu, T.40:826b; Kyogyoshinshu, T.83:597b); this refers to
“practitioners who have completed the cause [for birth in the Pure
Land] in ordinary life.” We must, therefore, bear in mind that
simply
entrusting ourselves deeply to Amida Buddha with [the awakening
of] the
one thought-moment is of the utmost importance. Other than this,
we
should say the nenbutsu always—walking or resting, sitting or
lying
down— realizing the profound benevolence of Amida Tathagata who
readily
saves us.
Respectfully.
22. On the Import of Our
Tradition’s Teaching
Those who seek to know thoroughly the meaning of our tradition’s
teaching and be born in the Land of Utmost Bliss must first of all
know
about other-power faith.
What is the essential point of other-power faith? It is the
provision
by which wretched foolish beings like ourselves go readily to the
Pure
Land.
In what way does other-power faith find expression? We simply
entrust
ourselves exclusively to Amida Tathagata, singleheartedly and
steadfastly; and with the awakening of the one thought-moment in
which
we realize that Amida saves us, Amida Tathagata unfailingly sends
forth
his embracing light and keeps us safe within this light as long as
we
are in this world (saha). It is precisely in this state that our
birth
is assured.
Thus “namu-amida-butsu” expresses the attaining of other-power
faith.
We must bear in mind that this faith is the source of
“namu-amida-butsu.” Then, because we receive this one other-power
faith, there is no doubt at all that we will be born readily in
the
Land of Utmost Bliss. How incomparable is Amida Tathagata’s Primal
Vow!
How are we to respond to this gracious benevolence of Amida?
Simply by saying “Namu-amida-butsu,” sleeping or waking, we
respond to
Amida Tathagata’s benevolence.
With what mind, then, do we say “Namu-amida-butsu”?
Think of it as the rejoicing mind that realizes how gracious and
wonderful it is that Amida Tathagata saves us.
Respectfully.
Shonyo, disciple of Sakyamuni
(written seal)
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