Translated
by Elson Snow
(1) NEMBUTSU RECITATION
Dotoku,
from the village of Kanjuji, visited Rennyo on New Year's Day in the second year of Meio. "How many years have you reached, Dotoku?" Rennyo
asked.
"I urge you to recite the nembutsu. When it is recited in self-power,
it
is meant that the number of times it is repeated so much merit is
accumulated
toward deliverance by the Buddha. When it is recited in other-power, it
is
meant that at the instant moment of total reliance one
is
received by the Buddha. The nembutsu following this recitation
is
always, namuamidabutsu, namuamidabutsu,
expressing heartfelt joy in gratitude for release by the Buddha's
strength, the
other-power. The one moment by which we rely totally on Amida continues
unbroken throughout our lives and certain birth in the Pure Land is
assured.
(2)
"UNOBSTRUCTED LIGHT" IN THE WASANS
Rennyo based his talk during the
morning service on the six
wasans beginning with the five
inexplicabilities and
concluding with the following lines:
pierces the darkness of ignorance,
and with one thought of
joyousness
attainment of nirvana is finalized.
He compared the gist of the six wasans
with a passage describing Amida's light penetrating darkness throughout
the ten
directions, and a poem of Honen Shonin:
There is
no place lacking moonlight,
but seen by watchers at night
wherever they may be.
The occasion was impressive for those who
heard the
discourse given by Rennyo on the previous
evening,
and again in the morning. Jitsunyo
expressed deep
gratitude and praise which he could not
fully describe
in words.
(3) A MISCALCULATION IN
CHANTING
While
chanting wasans
during service, Rennyo completely missed
his turn at
the crucial point in the text. Returning to his southern residential
quarters,
he said, "I was so absorbed in Shinran's
stanzas, that I'd forgotten to take the lead. There are so few who
follow the
teaching and attain birth in the Pure Land; I rejoice for those who
do."
(4) THOUGHT AND VOICE ARE ONE
Someone
told Rennyo that he did not understand
Honen Shonin's words, Thought and Voice
are One.
Rennyo answered, "Whatever is mental will
cast
an external form: If one believes that shinjin's
essence is namuamidabutsu, we have an
example of the
singularity of thought and voice."
(5)
BOOKS AND SCROLLS
Rennyo
often repeated the couplet:
A
tattered scroll worn by hanging,
A tattered book torn
by reading.
(6) TOTAL RELIANCE
Rennyo
said, "Namu is kimyo,
the mind relying exclusively on Amida Buddha. Hotsugan
Eko is 'transference' of virtues and merit
from Amida
Buddha at the moment of total reliance. The expressive form is namuamidabutsu."
(7) THE LOWER DEPTHS OF
SHINJIN
Rennyo Shonin one
day talked about shinjin
to Gansho and Kakuzen,
(Matashiro) from
Raga province: "Shinjin is assurance of rebirth. It is single-mindfulness in relying
entirely on
Amida Buddha for favorable birth in the one-moment calling, namuamidabutsu.
In spite of many evils they are all eradicated and dispersed by the
power of shinjin at the very moment of
absolute reliance." Rennyo cited a text
and then explained, "Illusory
seeds of karma accumulated from beginningless
beginning through endless round of births on the six paths are
obliterated by
the wondrous vow-power of Amida's wisdom at the single-minded reliance
in namuamidabutsu. This is the first
flowering of the true
cause of ultimate nirvana." Rennyo, after
having
spoken, then summarized this thought on a scroll and gave it to Gansho.
(8) AWARENESS
Rennyo Shonin was
discussing matters with two visitors, Kyoken
from Mikawa, and Kuken
from Ise. "The meaning
of namu is kimyo,
an
anticipation of future rebirth. Kimyo is
awareness of
the fundamental vow-power's transference of merits."
(9)
UNDERSTANDING FROM A MIND OF FAITH
Someone
complained to Rennyo of his inability to
understand
that, "we have repeated the birth and death cycle many times; and
during
those lengthy times there were already ways and means given to us in
the
practice of the vow of the other-power." Rennyo
replied, "It is apparent that this response is from a man who has
heard,
and is knowledgeable - but, has no awakening mind of
faith."
(10) FULFILLMENT OF
COMPASSION
Fukudenji
said he did not understand that Amida's great compassion fills the
heart of
foundering sentient beings. Rennyo
answered, ''The lotus of the buddha-mind
blossoms internally in the mind and heart, and not in any other bodily
organ.
It is said that Amida's benevolence fills the heart and mind of
sentient beings
throughout the universe, which refers only to those acquiring shinjin." Fukudenji
was
grateful for the reply.
(11) WHY ARE WE RECITING WASANS?
At a
late evening service in October, Rennyo
told his
listeners it was deplorable to think that by reciting wasans
and the Shoshinge
they were actually making an offering to Amida Buddha and Shinran,
"In other traditions merit transference is accomplished by this oral
practice. In our school, Shinran intended
to share
with others the mind of faith in the other-power, and the wasans
were composed to better understand this teaching of the seven
patriarchs.
Nembutsu is recited in recognition of gratitude for what he has done on
our
behalf, and an expressive outpouring of thankfulness to Amida Buddha,
which we
observe in the presence of Shinran Shonin."
(12) SCHOLARLY WAYS
We may
be well learned in the bulk of our religious literature, but lacking a
settled
peaceful mind of the other-power this study is useless. Our rebirth,
determined
by Amida, is the faith of one-mind lasting to the end of life and in
the
certainty of rebirth.
(13) A VISION DURING HO-ONKO
Kuzen
tells of his experience during Ho-onko
festivities:
"I went to the altar of Shinran Shonin
about
two o'clock in the morning, and dozed off. I was sitting in a 'gassho posture' half asleep, half awake, when I
saw the
appearance of Rennyo Shonin
through a cotton-like fleecy cloud walking toward me from behind the
shrine.
Thinking this was peculiar, I looked inside
the
altar-place and saw it was empty! I almost spoke out in the conviction
that Shinran had taken the form of Rennyo
in order to restore Jodo Shinshu
teachings. I then recalled the praises Kyomonbo
quoted from the Ho-onko Shiki,
the teachings of Shinran are like waiting
for the
effect of fire after striking stick and
stone
together. It is like using a file on tile and pebbles creating jewels.
Since
that dream I have been convinced Rennyo is
truly the
manifestation of Shinran Shonin."
(14) TEACHING AND ACQUIRING
SHINJIN
Those who teach the way of
the Dharma should first acquire shinjin.
Following
this determination, when the sutras are read or explained those who
listen will
be certain of favorable rebirth.
(15) THE PRACTICE OF
GRATITUDE
It was
said by Rennyo, "One whose reliance on
Amida is
determined, will have a joyous mind in nembutsu practice of gratitude
for the
Buddha's compassion."
(16) TRANSMISSION OF
SHINJIN
Rennyo Shonin's
message to his son, Chikamatsu,
was that he first establish shinjin
for himself, and then firmly transmit it to others.
(17) POPULARITY AND
AUTHENTIC CELEBRATIONS
On a
December evening before Rennyo was to
leave for Kyogyoji, his residence at Tonda,
a crowd of people showed up. He asked Junsei
why
there were so many people. "Perhaps they have come to celebrate the
passing of the old year before you leave tomorrow, and they want to
show
appreciation for your sermons." Rennyo
replied,
"What a useless celebration! It would be better to observe the occasion
of
acquiring shinjin"
(18) INDOLENCE AND
JOYFULNESS
"There
are times when some of us are neglectful and overwhelmed by doubting a
favorable rebirth. However, our trust in the Tathagata Amitabha
establishing once this determination, we would have no regret
concerning
negligence but rejoice in its certainty. It is a joyous mind,
regardless of
neglect, that followers experience in the great practice of other-power.
(19) GRATEFULNESS FOR
ASSURANCE
It was
asked of Rennyo whether the nembutsu is
gratitude for
final release in the future, or does the nembutsu express gratitude for
already
having received the way of deliverance in the present? "Both are
good," said Rennyo. ''Those established in
the
assembly of assured birth are grateful for their certitude in the
present. And
for entering nirvana their gratefulness is expressed for their future
birth and
enlightenment. Either way, there is the moment of joyfulness in
becoming a
Buddha."
(20) SHINJIN FOR ONESELF
AND FOR OTHERS
On the
23rd day of the first month of the fifth year of
Meio,
Rennyo arrived from Tonda,
and sternly declared that, "this year I see no one having shinjin." He spoke fervently and at great
lengths on anjin, and then sponsored a Noh
performance. In the second
month he returned to Tonda. On the 27th
day of the
third month he returned to Yamashina from Sakai. The following day he
remarked,
"I have traveled extensively, back and forth, urging people to acquire shinjin and impart it to others. Wherever I have
gone, I am
told of those joyfully attaining shinjin
experience.
I am pleased to hear this upon my return."
(21) DISCUSSING ANJIN WITH
OTHERS
In a
declaration to Kuzen on April 9 of this
year Rennyo said, " In acquiring anjin
one may have something to say. There is nothing to be gained about
useless
things. To be discussed, carefully, is the essential mind."
(22) LEAVE-TAKING
Rennyo left for Sakai on the 20th of the fourth
month.
(23) FROM THE WASANS
Rennyo arrived in Yamashina and quoted from the wasans:
In
the age of Five Corruptions,
Only
by diamond-mind faith,
we escape samsaric
birth-and-death,
and arrive in the Pure Land of naturalness
He then cited the next wasan, and said, "I came here explicitly to talk
about
these two verses. We will reach the Pure Land of naturalness! No longer in the cycle of birth and death. How marvelous!" repeated Rennyo
several times.
(24) SHINRAN'S CALLIGRAPHIC
STYLE
Rennyo
wrote the phrase, namuamidabutsu with
gold-powdered
ink and hung it in his room. According to Rennyo,
namu is written in Shinran's
style. He said, 'The Buddha of Inconceivable Light and Buddha of
Unobstructed
Light is the nembutsu in praises of the virtuous name. Namuamidabutsu
is fundamental."
(25) FORM AND ONE-MIND
Innumerable Buddhas of the ten quarters
offer protection to those recognizing
failure of self-power Enlightenment
Junsei
asked Rennyo for the meaning of this wasan and was told, ''The
skill of
all the Buddhas are directed to the refuge of Amida:
The feminine heart of the nun
to be discarded in this world,
And the cow's horn
to remain as-it-is.
This
verse of Shinran refers to the
insignificance of
form, and the importance of one-mind. In this world the head is shaven,
but the
heart is not.
(26) ON THE CREMATORIA GROUNDS
When thinking of Toribeno
It is with saddened heart;
It is these grounds that
separated us from intimacy.
- a
verse written by Shinran
(27) SHINRAN'S PORTRAIT
Kuzen,
on the 20th of the ninth month of the 5th year of Meio,
was presented the portrait of Shinran Shonin. There are no words for me to express the
profound
gratitude I feel.
(28) AT OUR FOUNDER'S
MEMORIAL
In the
same year during Ho-onko at the original
shrine, Rennyo Shonin
read the biography
of Shinran. He also touched several
topics. For me,
the depth of gratitude is inexpressible.
(29) RELATED CONDITIONS OF
THE PAST
Rennyo
arrived from Yamashina on the 4th month of the sixth year of Meio. He carried with him the original portrait
of Shinran, Anjono-Miei, and after
unwrapping the
bundle
explained that the calligraphy was the writing of Shinran, himself. After homage was given to the founder,
Rennyo said that without previous
circumstances of
related conditions presentation of this portrait would not be possible.
(30) THE THREE ACTIVITIES
Rennyo quoted the wasan:
All Buddhas of the three actions
in full equity,
cures the scourge of
mind, body, and speech.
Its significance is that
there is an accord of all Buddhas with Amida Buddha for releasing all
living
beings.
(31) RENNYO: ON CONTINUITY
OF SHINJIN
Continuity
of faith following the one-thought of shinjin
is
nothing out of the ordinary. Anjin, the
mind of
tranquility is first awakened and singularity of thought is established
and
always present in grateful response, "Be mindful at all times" and
"Respond to Buddha's compassion." Total reliance with this
single-mindfulness is an essential requirement.
(32) SEEDS OF REBIRTH
Rennyo
posed the problem: "On the question of recitation of the nembutsu,
chanting of Shoshin-ge, and repetition of
hymns - morning and evening - is that sufficient for favorable
rebirth?" ''Yes'' was one answer, and "No"
was another.
Both
answers are not satisfactory. The wasans
and the gatha are expressions of
one-thought reliance of sentient
beings on Tathagata Amitabha for future
birth. This
understanding of faith is gratitude and thankfulness, and joyful
acceptance in
the presence of Shinran Shonin."
(33) THE
SIX SYLLABLES
Rennyo Shonin
declared that the six syllables, namuamidabutsu,
are practiced orally in other traditions in expectation of transferring
merit
and great benefits to the Buddhas, bodhisattvas, and heavenly beings,
assuming
oneself in possession of these virtues. It is not in accord with our
tradition.
If the six syllables belonged to us, then we would offer it to the
Buddha and
bodhisattvas. It is the one-thought and one mind,
towards favorable birth, in gratitude for our releasement
that the name is repeated.
(34) THE SPONTANEOUS
RECITATION
Lady Asai of Mikawa briefly met with Rennyo
as he was preparing to leave for Tonda.
Before departing he told her that just repeating the name is not
sufficient,
but at the moment of entrusting we are then
assured by Amida
Buddha. "With deep conviction we spontaneously repeat, namuamidabutsu. Our gratitude, namuamidabutsu,
namuamidabutsu, is an expression of
obligation for
the Buddha's compassion."
(35) SHINJIN AND
CONTRADICTION
Junsei,
referring to the gobunsho, asked Rennyo
about an apparent contradiction in his explanations: "In one of your
letters it is said, At the moment of awakening shinjin
all evil is eradicated, and one enters the assembly of no-returners.
You have
also said that evil will remain with us during our entire life-time.
This is not consistent." Rennyo then
explained
to Junsei of eradicating evil at the very
moment of
acquiring shinjin, the power of shinjin
assures birth in the Pure Land and evil is no longer an obstacle; it is
as if
there were never these bad effects. While we live in this world evil is
never
exhausted. Junsei, are you presently
enlightened
having no evil whatever? The text says, At the moment of awakening shinjin, evils disappear ... Rather than
discussing whether
evil remains, it is better to question our mind of faith, constantly -
With or
without evil, it is left entirely to Amida Buddha. Our important
concern is
only shinjin. "
(36) THE AUTHENTIC SHINJIN
From the
wasans: Authentic shinjin
of pronouncing the name is Dharma transference of Amida; self-power
recitation
is non transferred and unacceptable. From Amida this is given as we
respond
internally with gratitude and certitude by nembutsu repetition.
Reciting the
nembutsu with calculation is self-power practice and to be avoided.
(37)
BIRTHLESSNESS
The
life of birthlessness is never known in
the three
worlds where life migrates through many existences. It is in the land
of bliss
that life is referred to as birthlessness.
(38) EKO
"Eko," says Rennyo Shonin, "is
merit transference of Amida Buddha's
deliverance of all sentient beings."
(39) CERTAINTY OF REBIRTH
The
principle of rebirth determined by awakening of one-thought does not
depend on
whether we are evil or not. - Our releasement
is up
to Amitabha Tathagata; it is useless
thinking about
our sins. It is fundamental that sentient beings are released by total
reliance.
(40) FRATERNITY
We are
sitting together in equality. Shinran had
declared
that those possessing shinjin are all
fraternally
united. Likewise, I sit with you in the same setting, and desiring that
faith
is to be attained, and clarification of these issues be made whenever
necessary.
(41) BONNO ACTIVITY (THE
KLESAS)
I am
drowning in the sea of lust and passion, and my illusion of ambition is
greater
than a mountain; I am ashamed, having no joy entering the assembly of
assured
birth and approaching authentic Enlightenment.
Discussing
this passage of Shinran, doubt was
expressed
concerning favorable rebirth. Overhearing these remarks from the next
room, Rennyo said, "Lust is the activity
of the klesas and the quieting of them are
miscellaneous practice.
Faith only, and nothing else is required."
(42) ROUGH SPEECH
One
evening there was an impromptu gathering. – "Out of the way!" Kyomombo angrily shouted. Rennyo,
hearing this forceful language said, "Before they leave, tell them in
the
same voice about the true practice of one-thought. This is what we are
trying
to do from one end of the country to the other!" Kyomombo,
immediately and apologetically regretted
his words.
In praising Rennyo, Kyomombo
tearfully related this incident to an audience overwhelmed with emotion.
(43) HO-ONKO SERVICES
In the
eleventh month of the sixth year of Meio, Rennyo did not show up for Ho-onko.
Hokyobo was dispatched to ask about
arrangements for
services. Rennyo composed a letter stating
that only
watchmen should remain at the temple from six p.m. to six a.m. in the
morning.
He conducted services at Tonda for three
days of the
week before arriving in Osaka on the 24th.
(44) RENNYO'S INDISPOSITION
Since
the summer of the seventh year of Meio, Rennyo suffered a recurring ailment, and hoped
to visit the
enshrined Shinran Shonin
at
Yamashina. He declared, "I have no inclination to see anyone lacking shinjin. I would invite and warmly receive any
visitor who
has acquired shinjin."
(45) WORDS OF CONTINUlTY
People
in the present should learn from the past, and the older generation
commit to
writing what has gone before. Words that are spoken are easily lost,
but
written ones are retained for the future.
(46) ATTENDANCE
Doshu
of Akao declared that "We should never
fail to
use the home obutsudan every morning, and
at least
once a month attend the local temple, and every year visit the head
temple." Ennyo Shonin
hearing this, voiced his approval.
(47) THE CLOGGED MIND
Do not
leave things to your own mind. Exercise some control. The Buddhadharma
flows freely, and whatever obstructions, acquiring shinjin
would be beneficial to our practice.
(48) OLD AGE
Hokyobo
at the age of ninety declared that he never tired of hearing the
teachings,
"Never have I felt of listening too much."
(49) WRONG HEADEDNESS
At
Yamashina after a Dharma talk, it was generally agreed that it
contained
memorable advice and should be remembered. However, immediately
departing from Rennyo a small part of the
audience began a discussion and
soon became aware of disagreement in reporting what was actually said.
At least
four of them missed the point all together, and each of the six had a
different
version. We often do not hear things correctly.
(50) ACQUIRING SHINJIN
When Rennyo
was very popular and had a large audience, he would
ask, "How many of you have acquired shinjin?
One? Two?" This would always admonish his listeners.
(51) TO THE POINT!
Hokyo
once declared, "Do not listen indiscriminately; Get the gist of the
meaning!" This comment emphasizes the importance of grasping the main
idea.
(52) NEMBUTSU WITH ENERGY
The
recitation of mindfulness is energetic, and reciting the nembutsu is
the energy
of joyous faith.
(53) THE READING OF THE
LETTERS
Concerning
The Letters, ''The sutras and commentaries
are not
always read correctly and are sometimes misunderstood. As for The
Letters,
however, they are readily understood and written out of compassion.
Hearing
them and not having comprehension reveals a lack of a fruitful
relationship
with past conditions."
(54) HABITUAL ACCEPTANCE
"I
have listened, and with understanding have agreed with our tradition,"
said Hokyo, ''but the heart has never
grasped it."
(55) THE OTHER POWER
It was
often said by Jitsunyo Shonin that "we were
taught to never leave the buddhadharma to
the working
of our own minds. It is essential, mindfulness is awareness of not
allowing the
mind to assert its control. This is the mind of the Other Power."
(56) TO HEAR
In our
tradition there are those who will listen with comprehension, but few
of them
will actually ''hear.'' This simply means that faith is seldom received.
(57) THE WORLD OF
SECULARITY
Rennyo Shonin
observed, "We see there are persons engrossed
in worldly discussion, when involvement in the Buddhadharma
should be made their main concern. The focus of attention should be
turned once
again to the Buddhadharma."
(58) A CHANGE OF ATTITUDE
No one
thinks of himself as evil. In effect, this opinion rejected by Shinran earns his well-deserved admonishment;
everyone
should make amends and change their attitudes, otherwise, lengthy
containment
in the Naraka regions is a certainty all
due to not
plumbing the depths of the buddhadharma.
(59) THE AIR OF
COMPREHENSION
each and every person
in relation to authentic faith,
comprehends with a mind
doggedly in self-assurance.
Before leaving for Sakai, Chikamatsu had this waka
posted,
and left word that one should think about this verse; the
point was raised by Kooji. The poem
is a
reference to the mind of a ''know-it-all person."
(60) DIRECT MEANING OF
ANJIN
Hokyobo
always spoke on anjin and invariably cited
the
explanatory phrase of, "the meaning of namu
...
" Rennyo's comment was that he should have
talked about the quotation, itself, and tersely uncover the
significance of anjin.
(61) THE SPIRIT OF OFFERING
Zenshu
admitted of feeling shamed in the way he presented things to Rennyo Shonin as
his own. When
asked what was meant, he said, "All things belong to the Tathagata and Shinran, and are not my possessions in
transmitting them. I
always believe that these things are coming from me."
(62) NEMBUTSU OF CONTINUITY
Kazue, a
man from Gunke in the province of Settsu,
constantly
recited the nembutsu, and every day while shaving and absorbed in
recitation, he would be nicked by the razor.
"A pity that it's
never possible to say the nembutsu without moving the lips."
(63) OLD AGE AND THE DHARMA
A follower said, "One
should hear the buddhadharma in his youth.
When he
becomes older he slows down and besets with drowsiness. It is best to
be
attentive when one is younger."
(64) MENTALLY, AS-IT-IS
All sentient beings,
just as they are. There
is no expectation of any transformation or
alteration. Indiscriminately, beings are reached by the Buddha's wisdom.
(65) THE FAMILY
It is
most pitiful when concerned with our own children and wives, and they
cannot be
reached. Without the accumulation of ripened past
conditions,
it cannot be done. But there is, at least, oneself
to be cultivated.
(66) LIFESPAN FROM DAY TO
DAY
Hokyobo
said, "If one has no faith and days pass one after another, the hellish
realm quickly approaches. Whether there is faith or there is not, one
cannot
easily discern it. We cannot determine the full span of life; then,
reflect on
your lifespan terminating on this very day, as said by a man of faith
long
ago."
(67) THE LIFE-PERMANENT VOW
The
single vow once made is a vow for a life-time,
at its
single inception the vow is for the duration of one's life. The reason
is that
when the last moment of life suddenly arrives, the vow summarily
includes one's
entire life-span.
(68) THE DAY OF YOUR LIFE
Today, unforgettably,
is the only day in your life,
Otherwise incessant strivings are endless.
- a lyric of Kakunyo
(69) THE
NAMUAMIDABUTSU SCROLL
In other
traditions the portrait is favored over the scroll, and the image
considered
before the portrait. In our lineage the portrait is favored over the
image, and
the scroll is of primary importance.
(70) LITERARY STYLE AND
RHETORIC
At the
Head Temple of the Northern District, Rennyo
was
telling Hokyobo, "I am conscious always of
my
audience, and merge many thoughts into a single notion for simplicity
and
clarity, although my listeners may not be aware of it. Even the Gobunsho in recent years is written in this
concise manner.
I am easily bored of what I hear, and will misunderstand what I'm
told," Rennyo said. "I emphasize what is
most essential for
immediate understanding."
(71) MYOGO SCROLLS
In his
younger days when Ken-en resided at Futamata
he was
requested to supply a number of small myogo
scrolls.
"Have all of you acquired shinjin?" he
questioned. ''The name is the substance of shinjin."
(72) WEALTH AND BUDDHA
ATTAINMENT
I was
told by Rennyo Shonin,
''The head of the Hyuga
firm in
Sakai was worth 300,000 kan when he died,
but he is
now unlikely a Buddha. Ryomyo of Yamato
can hardly
afford summer-wear, but she will certainly become a Buddha."
(73) QUESTIONING
Hossho
of Kyuhoji asked Rennyo,
"Is it correct to say that at the very moment of total reliance in
Tathagata Amitabha birth is assured?" The
conversation was interrupted, "Why are you asking this trite question
rather than inquiring about things that are not commonly known?" Rennyo admonished him, ''This
is
not good, seeking novelty, when our questioning should derive from our
immediate and habitual concerns."
(74) AUTHENTICITY OF FAITH
''That
faith is at times unacceptable for some is understandable. It is sorry
to see
that those in accord with anjin only in
words and
behavior, will eventually have nothing left but their deceit."
(75) ACCORDANCE
Shinran's
words are not different than the Tathagata's
instruction, and that's why the Gobunsho
often
introduces a topic with, "Amitabha
Tathagata
said ... "
(76) THE TRUE TEACHER
Rennyo
asked Hokyo, "Do you know who is teaching
you
this trust in the Tathagata Amitabha?" Junsei spoke up replying that he did not know,
and Rennyo said, ''The
craftsmen will
pay for instructions they receive. Now, pay me for the information!" Junsei without hesitating declared he would pay
anything
demanded of him. "Why, it is Amida Nyorai
that
is telling you of this entrusting."
(77) THE FIERY BUDDHAS
Hokyobo
said that the Myogo he was given by Rennyo was burnt and had been transformed into
six Buddhas,
which was incredible. Rennyo replied, ''That is not so unbelievable that a Buddha
becomes Buddha;
it is incomprehensible that the ignorant man trusting Amida at a single
moment
becomes a Buddha."
(78) DEPTH OF GRATITUDE
Rennyo
often said, "Day and night we live by the gifts of Amida and Shinran, and this protective source should be
reflected
upon."
(79) CHEWING AND SWALLOWING
It has
been said that, one may know about chewing but not swallowing. ''This
means," said Rennyo, "we have wives and
children, and we eat fish and fowl. Though filled with evil, this is
not an
excuse for our behavior."
(80) TEACHING OF NON-EGO
Rennyo
had emphasized that selflessness is
the teaching of the buddhadharma, and
thought of self
should not occur; there is no one believing himself to be evil. This is
a
dictate of Shinran Shonin.
In the other-power there is no thought of self. Rennyo's
son also repeated this maxim.
(81) ACQUIRING SPIRITUALITY
Meeting
a zenchishiki
and asking about things already known by you is beneficial. How more
wonderful
to inquire about matters that not so well known by you.
(82) FALSE PRETENSIONS
In
listening to the dharma few persons consider that it pertains to themselves, and satisfied with picking up a line
or two for
impressing others.
(83) KNOWN BY THE TATHAGATA
Rennyo
declared that one-mindedness is known by the tathagata,
and inwardly we should feel and react to this certainty of divine
protection
expressed by Amida.
(84) INHERITANCE
I was
not handed down anything extraordinary from my predecessor, Rennyo
Shonin; only the principle of one-thought
of Amida,
and I am aware of nothing more. I can testify to this inheritance.
(85) ELABORATION ON
ONE-THOUGHT
Rennyo
had also said that ordinary beings are born in the Pure Land with
reliance on
the one-thought of the Buddha. This is verified by namuamidabutsu
and witnessed by the Buddhas of the Ten Quarters.
(86) SPEAKING OUT
"Speak
up! Whatever is on the mind, speak out! Remaining silent is terrible." Rennyo admonished his audience, "If you have
faith or
do not, speak out. Whatever is revealed, others would be able to make
corrections. Whatever is thought should be expressed."
(87) LIMITATION IN PRACTICE
"Chanting and not knowing the
rules is an accomplishment." Kyomonbo was always taken to task by Rennyo
for his failure of not respecting the regulation of chanting. "If the
rules are unknown, it is never a question of being wrong or committing
a
mistake. If the dharma is understood without flaws and delivered
incorrectly
according to regulation it is a wrong."
(88) A BASKET FULL OF WATER
Speaking
quite frankly, a man confessed that his mind was like filling a basket
with
water. "I am profoundly gratified in hearing the teachings during our
dharma gatherings. Afterward, however, I retain nothing of this
reverence." Rennyo offered the advice,
'Throw
the basket of yours into the water; likewise, immerse yourself in the
dharma.
Not having faith is what is wrong. The zenchishiki
will say it is bad to lack faith."
(89) THE STUDY OF OUR LITERATURE
There is no point in
haphazardly studying our literary tradition. Rennyo
Shonin advised us, "Read the texts over and
over. It
is said that a reading of one hundred times results in clear
understanding. If
we acquire this inner principle, it would be easy to receive orally
expert
guidance and not rely totally on our own bad judgment."
(90) SHINJIN OF THE
OTHER-POWER
If in
reading our traditional literature, we take it as faith-mind of the
other-power, we will not fall into error.
(91) SELF-ENLIGHTENMENT
To
think that I, myself, have a mind of enlightenment is regrettable. For
the one
of faith within the fold of Buddha's compassion there is no
self-awakening. In
the vow of the light of tenderness, the mind softens.
Self-enlightenment does
not assure attainment of a Buddha.
(92) GRATITUDE
Even a
single phrase is ego-centric. Within faith
there is a
sense of evilness, and one speaks from a feeling of gratitude and with
thankfulness in the communication with others.
(93) TRANSMITTING FAITH
To
instill faith in others and he, himself, lacks faith, is offering
something
that one does not really have. There is nothing to accept. This was the
word of
Rennyo and finally passed on to Junsei.
"Faith for oneself, then faith for others." Acquisition
of shinjin, and then teaching others as
the gift
coming from the Buddha. Anjin for oneself
and imparting it to others is in accord with great compassion and its
vast
dissemination.
(94) THE COMPETENT READER
''There
are those who read the classics but do no reading, and those that do
not read
but the classics are being read," declared Rennyo.
"Illiterate persons that listen to words spoken on their behalf and
acquiring faith are those who do not read, but the classics are being
read. The
classics not being read by those who read,
lack
principles for authentic understanding."
(95) SHINJIN AND TEACHING
Dharma
transmission has never been done by being well versed in our
literature.
Persons in the audience of a woman of piety gratefully extolling the
dharma
will receive faith. By extensive power of the Buddha those listening to
an
unlettered woman of religious enthusiasm will acquire faith. Oral
readers of
our literary classics lacking the dharma in their minds cannot awaken
faith in
others.
(96) THE SECULAR INFLUENCE
Rennyo Shonin said
that affairs governed by worldly concerns are
not emphasized in our tradition, but determined from the standpoint of
the buddhadharma.
(97) THE MAN OF THE WORLD
From
the worldly standpoint the astute man is respected; lacking faith he is
suspect. A handicapped person of sight and limb, on the other hand, is
reliable
if he is a man who has acquired shinjin.
(98) AUTHORITY
To
follow one's master, it is said, is to think of self. To obey the zenchishiki and
acquire faith results in favorable birth.
(99) EXPEDIENCY
The
Buddha who has lived for long eternal kalpas
is
Amida. After reaching buddhahood
he provisionally established vows, resulting from the strategy of upaya.
(100) THE EMBRACEMENT
Rennyo
said that in trusting Amida, the body is entirely enwrapped within namuamidabutsu, and this should warrant our
gratitude for
that protection.
(101) THE STUFFED TATAMI
MAT
Hogen Renji of
Tango, appearing before Rennyo
and suitably well dressed, was patted on
the collar
and told, ''This is namuamidabutsu."
Jitsunyo also responded in the same way
when he
patted the tatami mat and said, "In this
way I'm
supported by the namuamidabutsu." This is
stated
in accord with, "Embraced and enwrapped by namuamidabutsu."
(102) THERE IS No TOMORROW
To be
awestricken without the least exception is seeing all things from the
viewpoint of the buddhadharma. Also, Rennyo would say, "According to the dharma there
is no
tomorrow ... hurry, hurry!"
(103) TODAY
"Believe
there is not this very day!" Rennyo had
said
that we must accomplish things at once and he deplored procrastination.
He
would, in accordance with the buddha
dharma, be pleased with getting things done without putting them off
for the
following day.
(104) ACCEPTANCE OF THE
SCROLL
"It
is a fortuitous occasion for us to request and receive a portrait
scroll of Shinran. Formerly, we had only
the central scroll. Our lack
of faith is contradictory, and its results deserve any infliction
imposed upon
us."
(105) OPPORTUNE TIMING
"The
time has arrived," is a declaration following a considered matter that
has
finally taken place. We cannot say, "The time has arrived," if we
have experienced no prior consideration. We can speak of having or not
having
past related conditions, and accordingly by listening to the dharma, shinjin is finally acquired.
(106) THE BAD SEED
"Do
you grasp the meaning of makitate,"
Rennyo asked Hokyo.
"It is seed that has been sown but never further cultivated," he
replied. Rennyo agreed and pointed out
that it
resembles the obstinate mental attitude which,
if not
corrected by others, remains a fallowed mind; "there is no faith
without
cultivation."
(107) OPINIONATED
Always
have an open mind, and be prepared in such a way that others of our
following
can correct your attitude. It is shameful to evade opinion of others
whom we
consider less worthy, and become angry at their advice. Keep a mind
that is
easily corrected.
(108) THE LACK OF RESPECT
"I
have a determined single-thought, but lack respect for the words of a zenchishiki,"
someone complained to Rennyo. "At
acquiring
faith respectfulness should be shown. Nevertheless, we are still in a
lowly
condition and this attitude will often prevail. Whenever this persists
we
should toss the attitude aside as improper feelings."
(109) ONE-THOUGHT AND
JOYFULNESS
In
talking to Ken-en, Rennyo declared that,
"Even
if we are crudely clothed in tree-bark material, we should feel no
sorrow but
have singleminded joyfulness in Amida."
(110) FUTURE LIFE
Whatever
our social status, whatever our age, favorable rebirth is never a
certainty for
we miss the way through negligence.
(111)
LACKING FAITH
It was
often that during moments of pain, Rennyo
with closed
eyes would groan, "ahhh ... " He said,
"In thinking about those lacking faith, I groan this way with the pain
of
torn limbs."
(112) IMPARTING
THE TEACHlNGS
Rennyo
admitted that he talked with others in a suitable way and in accordance
with
the person's interest and understanding. In this way the buddhadharma
could be inserted in his conversation. His approach was congenial to
his listeners,
and he was able to elaborate the teachings in this manner. He had
several
methods in explaining the dharma to others.
(113)
MERITOUS ACCEPTANCE OF SHINJIN
Rennyo Shonin said
there are those who think it pleases me to hear
that they hold belief in the buddhadharma.
It is
those people possessing shinjin, however,
who enjoy
benevolence of greater merit. My sense of gratitude would arise after
hearing
of anyone attaining shinjin. It would be
tolerable to
listen to anything at all from those persons earnestly receiving shinjin for themselves.
(114)
SUCCESSFUL EFFORT
If there
is simply just one single person determined to acquire faith, throw
yourself
into the effort. Although at great risk to oneself, total commitment
will not
be wasting away your life.
(115)
ACQUIRING FAITH
On
hearing that a layman was invigorated by spiritual experience, Rennyo Shonin
declared, "It
is as if the wrinkles of old age have been eradicated from me!"
(116)
MENTAL REFORMATION
"Are
you not pleased with the reformed mind of your religious leader?" Rennyo received the reply from the layman that
he was,
indeed, satisfied and happy with this attitude and difference toward
the dharma
principles. "I am even more pleased," said Rennyo
Shonin.
(117)
TEACHING-EXPEDIENT
Rennyo
provided dramatic farces between sessions of doctrinal instruction to
alleviate
boredom among the listeners. This method of Dharma-teaching
was appreciated for his concern and practical relationship with his
listeners.
(118)
PRACTICE OF BECOMING A BUDDHA
Rennyo
observing celebrants at the Dotoe Festival
at Tennoji, expressed great pity for them,
"Such a great
number falling into the Inferno! Followers of our tradition will
unfailingly
become Buddhas." These words were a comfort to us.
(119)
GROUP DISCUSSION
Following
a dharma talk Rennyo told his sons that an
audience
should break into smaller gatherings of "four or five to discuss
matters
they have heard. It is often that each will hear things differently
according
to their own understanding. Group
discussion is to be
encouraged."
(120)
HASTY CONCLUSIONS
Although
it may be untrue, it is best to accept a statement in the beginning.
Confrontation would inhibit conversation. Careful consideration of what
is said
by others is important. An example of this would be an exchange of
personal
criticism, and a person denying an assertion, however, will admit that
because
it was "alleged, it is likely true." This rejoinder is bad, and it
would be best to hold a response in abeyance.
(121)
THE TEACHING FLOURISHES
The
success of our tradition has nothing to do with the number of
followers. A
single man of faith is testament to doctrinal transmission of selective
correct
practice, and it is from this power of those following it that our
tradition
flourishes.
(122)
ANTICIPATING A PLEASANT REBIRTH
There
are many of those who believe assiduously in listening to religious
discussions
and not having faith, but desirous of favorable rebirth for anticipated
pleasures to be enjoyed; they cannot become Buddhas. Reliance on Amida
is the
only assurance of becoming a Buddha.
(123)
THE LITERARY HERITAGE
The
inheritance of our literature and doctrinal texts
which have
been saved and handed down to succeeding generations is likely
to
produce an affection for the buddhadharma.
Perhaps
these persons have flippant appearances, yet suddenly may be
transformed
spiritually.
(124) GOBUNSHO,
EXPRESSIONS OF AMIDA
"The
Letters" of Rennyo should be considered
words
coming from the Tathagata. The form is considered to be Honen Shonin, himself, and the words are the direct
speech of
Amida.
(125)
THE BEAUTY OF THE LETTERS
During
an illness Rennyo asked Kyomonbo
to read. "How about the Ofumi?" It was
agreed, and three letters were selected and read twice. "Although I
composed them they are delightful to hear," responded Rennyo.
(126)
BACKBITING
It has
been said that Junsei had given this
advice,
"generally speaking, persons are angered on learning that they were
talked
about behind their back. I don't think this way. If you can't say a
nasty thing
to me face to face, say it out of my presence. I will eventually hear
about it
and will be able to make amends."
(127)
HARDSHIPS IN THE BUDDHADHARMA
"In
working for the advantage of the buddhadharma,
difficulties are not considerable," Rennyo
declared. He was consistent and handled all affairs with energy and
conscientiously.
(128)
ATTENTION TO DETAILS
The
dharma to be treated loosely, and secular affairs attended to in detail
is
objectionable. The buddhadharma should be
thoroughly
investigated with full awareness and in detail.
(129)
THE SHADOWS OF OUR EXPERIENCE
It is
said, Far is near, Near is far; and that
Next to the
Lighthouse it is Dark. Listening to the dharma persons enjoying
proximity are self satisfied, reaping
benefits they consider commonplace
and ordinary. Those at a remote distance of the capital, on the other
hand,
would hear the buddhadharma with greater
reverence,
and be more deeply motivated in listening.
(130)
EXPRESSIONS OF FAITH
We are
accustomed to the same expressions concerning faith, but we should
respond always
as heard for the very first time. Usually, we are attracted by newer
interpretations; but no matter how many times we have heard it, our
attitude
should be to listen carefully and consider everything said as if it was
uttered
for the first time.
(131)
HEARD FOR THE FIRST TIME
Doshu
said, "I have heard it often, but always with gratitude in the sense of
hearing it for the first time."
(132)
NEMBUTSU AUTHENTICITY
It was
reported of a person saying, "It is disturbing that in reciting the
nembutsu publicly I am distracted, as it may appear to others it is
done only
for acquiring a reputation of piety. This is burdensome." This response
is
not common.
(133)
"UNSEEN" BEHAVIOR
In the
eyes of our companions in we are ashamed, but undismayed by the
protection of
divine presence; we should care for that which is not visible to us.
(134)
COMPLEXITY
One
should not complicate matters even if there is an accord with doctrine, secular affairs are not to be
intermingled. Shinjin must be our primary
concern.
(135)
MOTIVATION
Rennyo
pointed out that "the buddhadharma
instructs us
that the mind which is calculated to make offerings for appeasement is
not
good. In the dharma our consideration is an unconditional response of
gratitude
in everything we do.
(136)
THIEVERY OF THE SIX SENSES
Sight,
hearing, smell, taste, touch, and thought are man's six bandits that
plunder
the mind. This scheme refers to mixed practices whereas within the
nembutsu
there is the mind of Buddha which
simultaneously
overwhelms Greed, Anger, and Hatred. In the midst of bonno pure desire for favorable
birth is raised. Lines from the Shoshinge compares light
and darkness, "although lying beneath heavy clouds there is sunlight
and
no obscurity."
(137)
SUBJECTIVE HEARING
A word, or a phrase, is
heard indiscriminately in a personal way. Discussion with others of the
same
practice is a good habit to cultivate.
(138)
FAMILIARITY
Rennyo
said, "In establishing close relations with the Sacred and the Buddhas
we
would use our feet instead of the appropriate activity of our hands.
There is
the firmness of familiarity with the Tathagata, Shinran,
and Zenchishiki,
in which stronger feelings of respect and adoration should be greatly
increased."
(139)
THE ROOT OF OUR ACTIONS
What is
said and what is done are alike; mental reformation is no easy task,
and our
thoughts should be attended carefully.
(140)
RESPECTING ONE'S GARMENTS
To be
possessive of clothing and sloppy in dress is undesirable, for they are
in Shinran's service. Rennyo
would
reverently raise his garments after they have carelessly fallen under
foot.
(141)
MORALITY
The country's laws to the
brow and the
dharma held
deeply within, a maxim of Rennyo. The principles of humanity should be
faithfully
observed.
(142)
HARDSHIPS OF EXPANSION
Rennyo Shonin
suffered many difficulties in spreading the teachings
which he did with life-long determination. The
expansion and flourishing of the dharma is attributed to his early
persistent
efforts.
(143)
ACCOMPLISHMENT OF RESTORATION
During
recuperation he made the comment about himself, "It had been my intent
to
reestablish the buddhadharma during my
lifetime, and
I was able to accomplish this difficult task and retire to a
comfortable
position, all accomplished through hard work and unseen influence."
(144)
POVERTY
Rennyo
wistfully testified that previously he had worn the common quilted robe
and was
seldom able to afford the white silk apparel. This contrast should
remind us of
the hidden forces and we should be eternally grateful for today's
accommodations.
(145)
BAD TIMES
I have
learned that Rennyo, at one time, lacked
oil, was
forced to accumulate the smallest bundles of kindling, and studied in
semidarkness, sometimes by the light of the moon. He would wash his
feet in
cold water and miss several meals in succession.
(146)
MENIAL TASKS
Not
having service, Rennyo had stated that he,
himself,
had to wash out baby diapers and clothes.
(147)
EMPLOYED HELP
Rennyo
enlisted help from the staff of his father, Zennyo
Shonin, who had five working members in the
household. When
he retired Rennyo had only five helpers,
not
exceeding the number employed by his father. The size of the staff is
extraordinary and awesome considering the work he accomplished in his
times,
and the number of people working today.
(148)
ECONOMIC CRISIS
There
were times in the past when facing the Buddha we appeared in dress
patched
together with cheap cloth; now we use pure white silk, and even an
extra
wardrobe set aside for use. During the depression the Imperial Court
was not
exempted in acquiring mortgaged loans.
(149)
PROSPERITY
Rennyo Shonin told
of his past when he had little funds and would
buy cheap cotton in Kyoto for clothes padding, and wore stitched robes.
He used
a silk substitute for his one-layered shirokosode.
These difficult times are not well known,
and it is generally believed that we will continue today's living
standard. Our
enjoyment is due to divine circumstances and we should be concerned
with that
presence for receiving these beneficial results.
(150)
SPIRITUAL INTIMACY
Those
following the same path with the zenchishiki
ought to be intimately involved with each other.
"It is an error of mixed practice," cites the Ojoraisan, "to stay apart
from them." To mingle with bad influences will not always have an
immediate effect, but sooner or later evil results are inevitable; to
be with
Buddhists is an advantage. There are literary references, good
and evil are acquired by association and learning. And, there
is the adage, To
know someone, know his friends. It is
also said, "one may oppose a righteous person, but do not side with the
wicked."
(151)
SLICING AND TESTING
There is
a saying, toughness is discovered by
cutting, sublimity is known by adoration. We find ''hardness'' when
slicing
through material, and believing in the vow we discover its greatness.
As shinjin rises, gratitude and sacredness
are felt and our
joys are intensified.
(152)
DIFFICULTIES OF A FAVORABLE BIRTH
It is
thought that rebirth is easily achieved for those of us who are
ignorant
beings. Favorable birth, however, is difficult
of all difficulties. Faith is not easily accomplished although
receiving it
from the Buddha's wisdom attainment is done without effort and
favorable birth
is assured. Jitsunyo Shonin
was in accord with those who regarded our future life of utmost
importance.
(153)
SLANDER AND CERTAINTY
The
Buddha said that there would be persons who slander, and those who
believe. If
there were no slanderous persons, and there were all believers this
word would
be in doubt. There are, in fact, those who slander, and with certainty
of faith
rebirth is firmly established.
(154)
ENJOYMENT OF FAITH
Joyousness of faith is
expressed in the monto:
this is seeking fame. Faith is experienced in solitariness: this is
according
to the dharma.
(155)
FLAMES OF GREAT-THOUSAND WORLDS
Listen
to the buddhadharma intently as if there
were no
secular affairs; it is deplorable to use your spare time to attend the
dharma.
There is no tomorrow. In words of the wasan:
Great-Thousand Worlds set afire! Pass
through them. Hearing the Buddha's name there is no returning.
(156)
KEPT PROMISES
Hokyo
once told the story of a gathering of people engaged in small talk,
when one of
them suddenly stood up preparing to leave. "Why?" asked Rennyo.
"I have just remembered something important," was the reply. Later
when asked about this abrupt leavetaking
he said that
he had recalled a promise to speak on the buddhadharma
and it was necessary to break away for an engagement. This thoughtful
consideration is a laudable principle to apply.
(157)
HOSTS AND GUESTS
There is the saying, Buddhadharma the host, secularity the
guest. Seeing
things from the dharmic point of view,
worldly
affairs should be taken care of as they arise.
(158)
THE MASTER HAND
Ken-en
brought Zonkaku's commentary to Rennyo
who was staying in the south quarter of Yamashina, and questioned a
doubtful
passage in the work. In answering the request for clarity, Rennyo
told him that a masterpiece of an accomplished person should be deeply
respected by allowing the text to remain unchanged.
(159)
RECREATING THE PAST
Someone
asked about the circumstances involving a certain incident in Shinran's life. "I do not know," replied Rennyo, "whenever I am stumped, I simply attend
those
things he left us to follow."
(160)
NON-SELF
Our
tendency is to excel over others and it is in this way of thinking that
worldly
matters are handled. The buddhadharma
teaches "nonself' and subordinate
relations. Acquiring faith,
recognizing reason, and breaking emotional ties are the accomplishment
of the
Buddha's compassion.
(161)
ONE-MIND
As for
One-Mind, reliance on Amida is actually unification of the buddha-mind
of the tathagata into a single mind of man
and
Buddha.
(162)
THE WELL OF BENEVOLENCE
It was
remarked that drinking from the well is traced to the buddhadharma, a single
mouthful comes from the blessings of Shinran
and the tathagata.
(163) LOSS
OF CONVERSION
Rennyo,
during recuperation, declared that he had accomplished his aims,
although
realizing that things are dependent upon circumstances. He regretted
that there
were persons still lacking faith.
(164)
RENNYO SHONIN'S ACCOMPLISHMENT
I have
succeeded in everything put before me, the reestablishment of Shinran's teachings, the building of the Temple
and
Founder's Hall, successfully taken my turn as the head of our
tradition, and
after construction of the residence quarters at Osaka, I have retired.
It can
be said that fortunately, I am in accord with the way of heaven.
(165)
UNMISTAKABLE SIGNS TOWARD FAITH
A
bonfire in the enemy camp is unmistakable; by speaking and reading what
is
learned there will be no mistake in acquiring faith.
(166)
INQUIRY
It was
often said by Rennyo, "Ask about the Buddhadharma; ask others about various matters."
The
response was to seek the likely person for this direction. They were
told to
direct their concerns to a person immersed in the buddhadharma,
without thought to their social status. ''The unassuming person may
have the
best and perfect answers in accord with the buddhadharma."
(167)
PROPERLY DRESSED
Rennyo
disapproved of wearing the pretentious undesigned
robes, and would not don black robes either. A priest in black
approaching him
would elicit the response, "Now, here is a priest in proper dress! I am
not attracted to piety, Amida's vow is the only elegance!"
(168)
THE BROCADED APPAREL
At the temple in Osaka
Rennyo
had a designed robe displayed on his personal rack.
(169)
AN ACT OF GRATITUDE
At
meals Rennyo sat in the posture of gassho, "In gratitude to the Tathagata and Shinran, food and clothing are received."
(170)
THE UPWARD SPIRAL
Always
on the move upward and not knowing the pitfalls below. It is best to
express
humility in facing all things.
(171)
PURE LAND BIRTH
Favorable
rebirth is the concern of each individual alone, and no one else. In
the buddhadharma faith will determine
one's future life. Rennyo said that those
who think this is a principle for
others to follow have gained no insight into themselves.
(172)
INFIRMITIES AND THE WAY OF EASE
At the
Osaka temple Rennyo was told of an old man
who
attended the services held at dawn and expressed amazement of the
effort he
made. Rennyo commented that there is no
wonder of the
ease one feels with practicing faith, for it is activity of gratitude
toward
the Buddha in which infirmity is not experienced. The elder was
probably Ryoshu from Togami.
(173)
CERTAINTY AND SIMPLICITY
At a meeting various spiritual
matters were being discussed. Rennyo
interrupted,
"What are you saying? Drop insignificant things. With single-mind,
without
doubting, rely on Amitabha, and favorable
rebirth is
certain. As for attainment there is namuamidabutsu.
What else is there?" Rennyo was often
quick to
answer, and in a single expression eliminated doubts and negative
attitudes.
(174)
APATHY
Rennyo
was fond of citing the verse, "It
is no use to frighten the village sparrows with sound of
clappers, when they use the scarecrow for their perches." He
sometimes
complained of people becoming like a flock of sparrows whose ears no
longer
heed the warning sound of clappers!
(175)
MIND AND FAITH
''Tending
the mind will be done," Rennyo has said, "faith, however, is rarely acquired."
(176)
EXPEDIENCY: UPAYA
Do not
condemn the use of Hoben,
for authenticity is gained by the use of skillful strategy and should
be
considered carefully. Authentic faith is reached by hoben activity of Amitabha, Sakyamuni,
and the zenchishiki. This
was cited by Rennyo Shonin.
(177) A
MIRROR FOR THE COMMON MAN
The Letters
are a mirror for ordinary people to seek favorable birth. To believe
that there
are more than this for entering the dharma would be making a grave
mistake.
(178)
GRATITUDE DIRECTED TO THE BUDDHA
In
having faith there is the uninterrupted obligation of name-recitation
for the
Buddha's activity. The mind that senses gratitude and practices
nembutsu only
by habit is in grave error and not sufficient, for the spontaneous
nembutsu is
Buddha's wisdom and the reaction of pronouncing the name is our proper
act of
gratitude.
(179)
THE BUDDHA'S BLESSING
Rennyo
declared that when there is faith, "the nembutsu is practiced for the
obligation felt toward the Buddha. In other traditions the nembutsu is
applied
for the sake of our parents and other considerations. In Shinran's
lineage nembutsu practice is reliance on Amitabha.
Following that realization there is calling of the name, an obligatory
response
to the Buddha."
(180)
THE SPONTANEOUS NEMBUTSU
There
was a story of Rennyo during a stop-over
at Southern Quarters; a resident, killing a bee, involuntarily recited namuamidabutsu! "Why," he was asked, "did
you
pronounce the nembutsu?" In explaining to Rennyo
that it was a matter of compassion he was told that
"under all circumstances of faith, the nembutsu is an act of gratitude
in
obligation to the Buddha."
(181)
NAMUAMIDABUTSU-NAMUAMIDABUTSU
At the
Southern Quarters, and just as he was stepping out from the raised
screen, Rennyo Shonin
voiced the
nembutsu. "Ah, Hokyo! Do you know what was
going
on within me right now?" And he explained, "I had a sudden thought of
joyful gratitude for the saving power of the Buddha."
(182)
DESCRIBING ANJIN
Anjin was briefly described for Rennyo
by a person from the western provinces, and it was verified, "If that
is,
indeed, what you have in mind, then you have the gist of it."
(183)
TALKING ABOUT ANJIN, AUTHENTICALLY
In our times there are
those whose speech is consistent with anjin.
They are looked upon as having settled faith, and yet
regretfully lack attainment for favorable birth.
(184)
BLISSFUL BIRTH AND WRONGDOING
After receiving faith one
should no longer persist in wrong-doing.
Nor external
influences be persuasive in one's behavior.
Birth
being assured in this life time with
blissful result,
evil activity should not continue.
(185)
How TO BECOME A BUDDHA
The buddhadharma
is to be explained in simple terms; Hokyo
was told that his listeners could be unlettered and
might apply other things to anjin and shinjin. Offer the explanation that ordinary
mortals will
become Buddhas. Trust Amida! He who hears this will acquire faith. In
our
tradition there is no other dharma entry. The Anjinketsujosho states that the
gate to the Pure Land teachings is no other than the profundity of the
eighteenth vow. It is stated in The
Letters, "Amida Nyorai has declared
that he
will unfailingly save those of single-hearted reliance, however deeply
evil." This is from the nembutsu, the promise of assured birth by the
eighteenth vow.
(186)
THE ZENJISHIKI'S ADMONISHMENT
One is
bad in not attaining faith, be diligent in acquiring it. The zenchishiki's word
is that lacking faith is bad. After admonishing a person for lacking
faith, the
man complained, "I have followed your word explicitly." Rennyo retorted, ''You
are
exceedingly bad. Is it not a bad thing that faith is lacking?"
(187) A
MAN WHO HAS ACQUlRED FAITH
"I'm
not happy with anything I hear," complained Rennyo.
"A single person possessing faith is pleasant to my ears." This
innermost thought expressed by the Shonin
was often
the motivation of his spiritual efforts.
(188)
THE GIST OF SHINRAN'S TEACHING
Shinran's
teaching contains the essential direction to take in placing
wholehearted
singleness of mind in reliance, and in our tradition our teachers have
emphasized the point. Followers, however, were at loss to know just
what was
needed in carrying out this dictum, and for that reason Rennyo
left his Letters with the direction to cast aside all mixed practices
and
totally leave our future life to Amida. In this way the tradition of Shinran was fully restored.
(189)
GOOD AND EVIL
Rennyo Shonin has
issued the warning that evil things can be
brought about from good activity, and excellent things attained from
bad
motivations. From the dharma point of view, an act assumed to be good
recognizes the presence of ego and this has harmful effects. An evil
act can be
mentally turned around and within the vow's activity produces an
effective
experience. The self-willed person, according to Rennyo,
reveals the mind of negativity.
(190)
BRIBERY OR GIFT?
Should
there be a presentation made unexpectedly, we would naturally harbor a
suspicion as this is usually a prelude for a request. We are easily
flattered
by this attention of an unexplained gift.
(191) A
MISTAKEN STEP
Looking
ahead and not watching our step will lead to a tumble, looking in the
direction
of others and not at oneself is a disaster!
(192) ZENCHISHIKI
Even the
word of a zenchishiki,
I can't believe that! This is not a good response. Even in a hopeless
situation
the word of a zenchishiki
is reliable. An ordinary person filled with klesas
becomes a Buddha, what other is there that's impossible? Dosu
said that if told by a zenchishiki
to fill Lake Biwa, he will do it!
(193)
STONE AND WATER
Hard is
Stone, Soft is Water. Water will wear away stone. If one
has
plumbed the mind, the Enlightenment of Bodhi
is
certain. - An old saying.
If faith
is at a distance intensive listening to the buddhadharma
ends in faith by compassionate activity.
(194)
FIXED IN FAITH
To
imitate a person whose faith is determined is a good model, but to
admire this
accomplished person and forswear the results for oneself is not
desirable. In
the buddhadharma the self-effort is
rejected and
faith acquired.
(195)
FAULT-FINDING AND PERSONAL REFORM
Faults of others are
easily seen, our own faults are obscure.
If we see them in ourselves their magnitude is obvious. We must
understand this
and make amends. We often overlook our own weakness.
(196)
DISCUSSION OF FAITH
In
meetings during which secular affairs are the topic, there are times
when the buddhadharma is brought up and
quiet decorum is observed - one
is careful. At other times when lectures are given, or there are
services,
there should not be silence. Open discussion, and heedfulness whether
there is
accordance with faith or not, should follow.
(197)
BOREDOM AND THE SACRED
Zenju
from Kanegamori was asked about a life of
boredom.
"Not at all, in all of my eighty years has this been a problem. I have
this indebted feeling of gratitude to Amida. The wasans
and our traditional texts fill me with sacred joy. I have never become
bored."
(198)
URGENCY IN DHARMA TRANSMISSION
Jitsunyo
cited a story of Zenju, "A visitor made a
house
visit, but before the footgear was removed at the entry, Zenju
broke into a dharma monologue, Why, can't
you wait until I have properly entered the house before breaking into a
spiritual discourse? The host replied, This saha
world is a place where there is no gap
between inhaling and exhaling. Life and death do not honor time in
removing
footwear." We should not procrastinate talking about the Buddhadharma.
(199)
THE POWER OF PREDICTABILITY
Rennyo
told about Zenju for telling the selected
site for the
temple at Nomura. On his return from the capital city the party stopped
at Kanegamori and Zenju
pointed in
the direction of Nomura, and said, "the buddhadharma
will flourish in this area." This was taken as just talk of an- old
man,
but eventually the Yamashina temple was built, and the area became a
lively
place for expansion. It was an impressive forecast, and people referred
to Zenju as a reappearance of Honen Shonin.
He passed away on the 25th day of the eighth month.
(200)
EXPANSIVE GROWTH OF THE TEACHING
One day
Rennyo left the Higashiyama temple and his
whereabouts became unknown. Zenju looked
everywhere,
and finally found him in an out-of-the-way place. Rennyo
had a distressed appearance and not wishing to embarrass him, Zenju cried out, "Aha! Here, we will see the Buddhadharma at its peak." This is what actually
happened. Zenju
is a wonder, declared Rennyo.
(201)
PRAISE AND DISCUSSION
Years
ago, in the 3rd year of Daiei at the time of Rennyo's
25th memorial, Jitsunyo had a dream that
the shonin was donning a purple kosode robe in the south wing of
the temple and was saying, "the ultimate of our teaching consists in
praising and discussion. We should be praising." Jitsunyo
commented on the dream stressing its emphasis, "One enjoys the buddhadharma in solitude, and if this
spirituality is
individually experienced, how much more is the enjoyment when shared
with
others! Frequent discussion of the dharma should consistently increase
among
us."
(202)
THE REFORMED MIND
It was asked of Rennyo
about the primacy of inner reformation. By all means,
was the reply, tend to all those things that are bad.
Investigation of ourselves should be carefully made. Rennyo
said, "Whatever you have heard of others making improvements should
help
in realizing that self-reformation is quite possible. The exposure
of personal faults are beneficial for self-correction. Openly
admit the
presence of these faults, otherwise there is no reformation."
(203)
THE CALCULATING MIND
At buddhadharma
meetings holding back in silence means faith
is surely missing. It is thought that some preconceived notion must be
held
before speaking out. This is like seeking answers from unlikely
sources. If one
is joyous it will be expressed, whatever is in the mind it will be
pronounced; if it is cold, say it! If it is
hot, say it! In our dharma
discussion group if there is no expression, that silence indicates
faith within
is lacking. Even with faith we are not always prepared, but we are more
consistent through mutual practice and frequent contact with each other.
(204)
NON-RETURNING
Rennyo Shonin had
said that once we have reached singlemindedness
it is not acceptable to declare that we are
already enlightened by Amida, as this is a statement
from the standpoint of attainment. It is better to say that assurance
is
granted: "At the moment of faith there is no-returning; this
no-returning
position although nondiscernable is an
equivalent to
nirvana."
(205) SESSHUFUSHA
Yuirenbo
from Tokudaiji pondered on the meaning of
embracement
and while directing his energies toward Amida in the temple, Ungoji, had a dream that Amida tightly grabbed
his sleeves
and would not let go. Sesshu
has the meaning of "to grasp" in which there is no escaping. Here is
the sense of sesshufusha.
Rennyo delighted in relating this incident.
(206)
SIGNIFICANCE OF MYOGA
At a
time when Rennyo was confined by illness
he received
a visit from Ken-yo and Ken-en who asked
about the
term, myoga.
They were told that to be in accord with myoga of powerful effects is
truly entrusting oneself to Amida.
(207)
JOYFUL APPRECIATION
In
discussing the buddhadharma and imparting
it to
others resulting in a pleasant response, we should all the more feel
the
joyfulness of conveying buddha-wisdom. Our appreciation of gratitude is forcefully engendered
by participating
in this concern for the wisdom of the Buddha.
(208)
REACTION OF GRATITUDE FOR THE LETTERS
Carefully
reading The Letters to others is an act of gratitude. Each phrase and
every
word rendered in faith will also be received in faith. There will be a
grateful
response.
(209)
ENERGY OF OTHER-POWER
Rennyo
explained: ''The illumination of Amida can
be compared
with drying out things that are soaking wet. It is the sun's energy
absorbing
the surface before the bottom layer is dried. The mind of determination
arises
from the other-power; hindrances and evil
are
finally eradicated by Amida."
(210)
WISDOM OF THE BUDDHA
Whenever
we see someone with shinjin we feel in
that moment a sacredness, although it is
not the person possessing
spirituality that is impressive, rather we are moved by the experience
of
acquiring Buddha's wisdom. We have gratitude for this wisdom.
(211)
OBSTACLES TO OJO
During
a prolonged illness Rennyo admitted he had
no regrets
in his life other than observing lack of faith in his sons and others.
"There is the adage, we face obstacles in leaving this world. My future
life is not threatened this way. It is only deplorable that faith is
not widely
established."
(212)
GIFTS AND GRATITUDE
On occasion
Rennyo would serve sake or present gifts
attracting
people in the spirit of gratefulness to the buddhadharma.
Presentation such as this encourages faith, and an attitude of
gratitude is
acquired.
(213)
AUTHENTIC RELIANCE
Rennyo
had stated that If you think there's understanding, there is
not; If you think there's no understanding, there is. To believe,
spirituality, of Amida's deliverance there is
understanding.
We can never possess an attitude of certainty based on the assumption
of
''knowing.'' It is quoted from the Kudensho,
"How is favorable birth acquired by ordinary
beings other than total reliance on the buddha-wisdom
of Amida Buddha?"
(214)
SPIRIT OF RECITATION AND TEACHING
Gansho
from the province of Kaga in Sugao
complained, "The chanting of this priest does not match the beauty of
the
texts, and reveals a faith that is faulty; it is uninspired." Rennyo, hearing that it was Renchi,
made arrangements for him to be personally instructed in reading as
well as
interpreting the traditional literature. Rennyo
then
addressed Gansho, "I have trained Renchi
in
reading and delivering talks in the buddhadharma."
He was then released and returned home. Gansho,
appreciating the recitation and instructions, was then gratified by
what he was
hearing and expressed spiritual satisfaction.
(215)
YOUTH AND RELIGIOUS CONSCIOUSNESS
"Read!"
Rennyo declared to his youthful audience.
"Over
and over again, read; without repetition there is no benefit. At an
older age
good recitation cannot possibly substitute significant context and
meaning
which is vital. It is superficial to be acquainted with our traditional
literature if it is without depth and there is no presence of faith."
(216)
ALERT AND RESPONSIVE
Someone
complained to Hokyobo, "I accept things
just as
they are presented but regret that I am inattentive and neglectful." He
was then admonished for the shameful admission, "You do not accept the
teaching as it is taught! It tells us to be attentive; show
responsibility!"
(217)
ACQUIRING FAITH
A
complaint against Hokyobo was made. "How
is it
that a man in the buddhadharma like
yourself has a
widowed mother totally lacking faith?" Hokyobo
readily admitted the inconsistency, "Quite right! Yet, if one is
hearing
every morning and every evening the reading of the Gobunsho and there is no faith,
how is it that my persuasion would have any lasting effect?"
(218)
CORRECTING ERRORS
"I
am in a sweat in fear of making serious errors whenever I deliver
dharma talks
in place of Rennyo," Junsei
declared. "When I slip and make an error in his presence it can be
corrected easily, and I am at ease. In this way I am able to impart the
buddhadharma."
(219)
UNCERTAINTY AND IGNORANCE
There is a difference of
being uncertain and not knowing.
If one does not know it is
senseless to
say that he
is uncertain. If we say doubtfully, "what is that?,"
or may ask, puzzlingly, "what could that possibly be?" uncertainty is
expressed. Rennyo's
clarification of being uncertain was further illustrated by his saying
that
people will usually pass off things as uncertain without really knowing
anything at all about their details.
(220)
OBLIGATION OF A CARETAKER
At a
mealtime discussion Rennyo said, "The Hongwanji at Yamashina and temple constructions
at Osaka
are fashioned to reproduce Shinran Shonin's life and times. I am constantly
grateful of my obligation
as a caretaker, never forgetting this obligation even during meals."
(221)
SAFEGUARDING PRECIOUS OBJECTS
Jitsunyo
Shonin said, "In the times of Zennyo Shonin and Shakunyo Shonin,
previous
predecessors of Rennyo, formalities were
strictly
observed. Their scroll portraits were revealing, kasayas
and robes were yellow colored. In those days various objects
inconsistent with
tradition were burned whenever there was a cleansing. Rennyo
marked these scrolls for destruction, but he hesitated and classified
certain
objects with labels on the cover marked, good
and bad." After careful reflection, it is obvious different
evaluations were made in Rennyo's time,
and with us,
too, there are wide variations - we must be quite careful in preserving
tradition." In this way past decisions were remembered. "It is not
sufficient to carelessly label things good
and bad of the past. In Rennyo's
times people close to him were sometimes out of
line. Regarding the buddhadharma, its
importance
should gravely remind us to consider things seriously and seek details
from
others." This was related by Jitsunyo.
(222)
THE ERRONEOUS MIND
Whenever
we see a person who has an affinity with the buddhadharma
make serious errors, it appears to us that even a man like that can go
astray.
This is a reminder of our own shortcomings. In comparison our mistakes
must
even be larger. The undisciplined mind that strays in this way is
certainly
regrettable.
(223)
MINDFULNESS OF OUR OBLIGATION
Rennyo
said we should be mindful of our obligation to the Buddha; in the
vernacular,
"to keep things in mind," is not the same as mindfulness. A life of
faith is joyful and spiritual gratitude interspersed with indolence,
but we
return to the Buddha-wisdom in remembrance of our backsliding attitude
and
accept the gift of the nembutsu. This ''keeping in mind" is what is
meant
by mindfulness.
(224)
PERPETUITY OF THE BUDDHAHARMA
When
hearing is inexhaustible, the buddha
dharma is inexpressible, so it has been said. Jitsunyo
gave the example from our everyday experience, "We always want to
expand that which is firmly planted in the
mind, always seeking
more detail to that which we have lovingly acquired. Neither is it
tiring to
hear more of the Buddhadharma. We must not
fail to
make inquiries concerning the teachings."
(225)
OFFERINGS TO THE BUDDHA
Taking
things of the Buddha and then turn them over to worldly concerns, is a
terrible
waste. Using expenditures for the buddhadharma
is
another matter, which we willingly use as an offering arising out of
the sense
of full gratitude.
(226)
GREATEST MERIT
Our
greatest achievement in the world is total reliance on Amida, and ourselves become buddhas
- there
is nothing that can go beyond this.
(227)
HUMAN PRIORITY
To be
engaged whole heartedly in secular and
spiritual
affairs should not be thought of as one's own doing, thereby forgetting
our
sacred obligation. The priority given oneself will lose protection of
the
Buddha in the world of dharma and men, and evil will prevail. This
matter is of
utmost importance.
(228)
REQUESTING A FAVOR
While
at Sakai Rennyo's son, Ken-en, asked his
father for a
"Letter" for him, especially. "This is not good," answered Rennyo. "I am an old man. If, however, having
acquired
faith in the buddhadharma I'll fulfill any
request
you make."
(229)
THE GIFT OF MYOGO
At the
Sakai temple Rennyo was working late at
night
preparing a nembutsu scroll, "I am old and feeble with failing
eyesight,
but my informant tells me that tomorrow they will be on their way to Echigo, so I forget my present difficulties in
producing
this myogo." He always served his
followers in
this manner. Rennyo would say, "Without
complications, I hope all will acquire faith."
(230)
RARE TIDBITS
Gourmet
food may be prepared and served, but if there is no one to taste it the
endeavor is wasted. The buddhadharma may
be extolled
and praised, but if there is no one with shinjin
it
is like throwing out gourmet food.
(231) A
FIREPROOF TREASURE
One may
become bored and weary of many things, but it is not so with the buddhadharma. Enjoying the results of Amida's
activity-gratitude never wears out. The rare treasure that is set
aflame but is
never consumed is namuamidabutsu. Amida's
beneficial
results are supreme. A man of shinjin is
spiritually
impressive: this is the work of compassion.
(232)
WEIGHING THE BUDDHADHARMA
Established
in faith, a man's relation to the buddhadharma
is
seriously considered: an expressive gratitude is always given.
(233)
SEEDS OF THE PAST
Rennyo
has said that feeling of gratitude for the past should not be based on
our good
conditions previously established, rather, we are taught to be grateful
for
whatever conditions prevailed that are now benefiting us in this
life-time.
(234) SHUKUZEN AND SHINJIN
In
other traditions conditional relations were attributed to favorable
contact in
this life-time with the dharma. In
our tradition good conditions of the past result in faith. For
us shinjin is essential. The teaching of
Amida excludes no
one, and is characterized as "Expansive Instruction."
(235)
THE GIST OF SHINSHU
By
entering the dharma gate of our tradition we first encounter its
primary
principle: shinjin.
(236)
SHINJIN GENERATED BY DHARMIC ENERGY
Rennyo
have said, "A man of the buddhadharma is
the
result of great dharmic-power; without it
there is no
potential. The buddhadharma is not
imparted by
scholarly means, rather an illiterate man of faith can convey the
experience by
his means of wisdom-strength from the Buddha. Pride in self-study of
the texts
has never made faith possible. A man who has acquired shinjin
will speak out from Amida's teaching and contribute a greater dimension
of faith
to others.
(237) TOTAL RELIANCE
Relying
on Amida one becomes, namuamidabutsu: this
means one
has acquired shinjin. Also, Rennyo
has said, "namuamidabutsu is the treasury
of our
tradition. This singularity of thought is shinjin."
(238)
SLANDERING THE DHARMA
Within
our own tradition there is slander. As far as other schools are
concerned we
have nothing to say for their insults, as we also have our share of
revilers;
and fortunately, we have among us those having faith in the dharma, and
for
this effective realization we should be grateful for our accumulative
past
conditions.
(239)
CAPITAL PUNISHMENT
Rennyo
had always shown concern for all kind of men. He was saddened by
capital
offenses and the punishment ordered by the authorities. "I believe,"
he said, "should these men be spared, reform would be a far easier
solution." Rennyo was quick to issue a
pardon
whenever there were obvious signs of repentance for bad behavior.
(240)
RENSHU'S APOLOGY
Renshu
of Aki province was involved in the upheaval in his region. For his
participation, he was severed from the monto.
When
seeking forgiveness from Rennyo, who was
recovering
from an illness, the attendants ignored his request for visitation. Rennyo was saying, "I'd like to see Renshu return to the fold." This
was
resisted by his aides and sons who protested, "What will happen to the buddhadharma ridiculed in this manner, if
behavior like
this is condoned?" ''That's the point," replied Rennyo, "nothing could be worse; however, when
it is
regretted and there is an attitude change, a man should not be set
aside."
Renshu was given a pardon and tearfully
reunited with
the monto.
He passed away at the same temple, during the same days that Rennyo, himself, was mourned.
(241)
ERRONEOUS DOCTRINE
It was
brought to Rennyo's attention that Joyu from Oshu was
teaching
erroneous doctrine and in agitation was confronted by Shonin,
"How despicable! To disgrace Shinran's
tradition
in this deplorable manner - To be sliced
in thousand of pieces for such a deed! It is deplorable that the buddhadharma should be corrupted in this way!"
(242)
FIVE KALPAS OF MEDITATION
The
highest principle is the vow arising from Amida's meditation for five kalpas. One is a Buddha after being in accord
with this
meditative process. To be in accord is dharmic
unity
with this mind and body.
(243) LIFE-TIME
OCCUPATION
"I
have," declared Rennyo, "spent a lifetime
in imparting the buddha
dharma to others as expedient ways and means for acquiring faith."
(244)
GOLDEN WORDS
When Rennyo
was indisposed he declared that his present words
were to be heard as words of gold: "Concerning my 31 syllable waka, they are actually talks on the buddha
dharma, and not just an anthology of poetry.
(245) A
WISE MAN
Three
fools are worth one sage, Rennyo told his
successor.
Whatever is said and done this is a good maxim to follow and should be
adopted
in our deliberations as a "golden word" by those absorbed in the buddha dharma.
(246)
BROTHERS
Rennyo Shonin told Junsei, "Hokyo and I
are brothers!" This
statement was protested by Hokyo by
saying
that it was not reasonable to make that claim. Rennyo
replied, "In acquiring faith it is a matter of receiving it earlier or
later, an older or younger brother. Sharing the experience of shinjin and its universal accomplishment serves
everyone in
a fraternity."
(247) A
JOYFUL BIRTH
In the
scenic Southern Quarter Rennyo made the
observation
that we often exceed our fondest hopes, "Birth in the Land of Bliss is
an
example; although we may believe we are well off in this world, our
favorable
birth is joyfully beyond any comparison we know of bliss in this
life-time."
(248)
MENDACITY
"A
good number of people refrain from falsehood, but there are few who do
not
harbor deceit. If there is no disposition for doing worthwhile things,
there
should at least be an inclination for acceptable social behavior and a
concern
for the buddhadharma"
(249)
NUGGETS OF GOLD
"I
have read the Anjinketsujosho
for over forty years and was never bored; from the text gold nuggets
can be
mined."
(250)
THE ANJINKETSUJOSHO
At the
temple in Osaka, Rennyo was telling his
listeners,
"The other day I merely touched upon the Anjinketsujosho. The essentials
of our tradition are expounded in this text."
(251)
THE SANCTITY OF GRATITUDE
Hokyo
said, "The saintly person is one who feels sanctity, and not a person
who
resembles saintliness." Rennyo replied,
"How interesting! There is nothing sacred in looking saintly, nor is
there
saintliness without the feeling of total gratitude - you have expressed
it
nicely."
(252)
EVERYDAY ADVICE TO STUDY
Ken-en
reported a dream he had of Rennyo on the
15th of the
first month of the 3rd year of Bunki:
Following a
series of questions Rennyo emphatically
declared,
"What a waste of time! You should get together every day for reading
our
literature." Ken-en's comment was that the shonin
decried the consuming of time in useless pursuits.
(253)
THE OFUMI COLLECTION
On the
twenty-eighth of the twelfth month Rennyo,
garbed in
his okesa
and robes, opened the shoji in a
dream of Ken-en who thought he was going to hear a Dharma Talk. He was
reading
lines on the sliding partition and Rennyo
asked,
"What is that?" He replied, "It is one of your letters." Rennyo declared that it was very important to
hear and
treat the ofumi faithfully.
(254) A
STRONG HOUSE
In
another dream it is recorded that Rennyo
said,
"Build a firm structure, establish yourself
in shinjin, and recite the nembutsu!"
(255)
MIXED PRACTICES
In a
more recent dream Rennyo appeared and
randomly talked
about miscellaneous affairs of the buddha
dharma. He then spoke about the mixed and sundry practices throughout
the
countryside: "It should be emphatically declared, these various
disciplines must be given up!"
(256)
THE TIME IS NOW!
In
another dream Rennyo Shonin
was saying, ''The time is now ripe! It is
of utmost
importance to act now." I readily agreed with the Shonin
but he retorted, "It is not enough to nod agreement and confess
understanding; greatest concern must be given to this principle." In a
dream the following night Rensei appeared
and said,
"At Yoshisaki Rennyo
imparted the essential teachings, and I was told that there is an
extensive
literature used in interpreting and distorting our tradition. The gist of our teachings, however, are preserved."
Concerning precious words in dreams, the maxims pronounced by Rennyo is his true word
which I
have recorded. It is the case that dreams are, at times, illusory, but
there
are dreams of transformation like these that are authentic visions.
(257)
GRATITUDE OWED TO AMIDA
The
expression, with sanctified gratitude to Amida has the ring of little
sincerity. That's pompous. It is better, according to Rennyo,
to say, it is our obligation to Amida that we are grateful. It is also
a curt
response to cite The Letters as "it says," when it is far better to
refer to them with respect of gratitude during their recitation. There
can
never be an excessive veneration for literature of the buddhadharma.
(258)
SHOWING RESPECT
In our
congregation when the dharma is praised it is rude to refer to members
of the
assembly as "followers," they should be respectfully addressed as
fellow-members.
(259)
SUFFICIENCY AND DHARMA ENTHUSIASM
In
building a house construct it any way you like, as long as it keeps
your head
dry. This maxim expressed Rennyo's
attitude toward
ostentatious behavior. He disliked excessive possession, and even
frowned on
the meticulous hoarding of clothes, "appreciation, rather, should not
be
spared for the buddhadharma and its unseen
related
circumstances."
(260)
TRANSMISSION OF THE BUDDHADHARMA
Although
one has entered the home where the buddha
dharma is practiced and only recently arrived from another tradition -
no
matter what has previously transpired - he is now engaged. Even
business
affairs transacted here are looked upon as serving the dharma.
(261)
COMPASSIONATE REGARD FOR OTHERS
Rennyo
was fond of saying, if the weather is excessively hot, or wet, the
dharma
services should be cut short. This was said out of deep concern and
thoughtfulness towards others. He often declared that his talks on the buddhadharma always accommodated his particular
audience;
he was saddened whenever there was discord according to a stated
principle.
(262)
THE RAGA UPRISING
The shogunate,
Yoshihisa, issued an edict that any of our
followers in the Kaga province who
participated in
the recent uprising must be officially disavowed. Rennyo's
sons and others in the area were recalled to Kyoto. This was
distressful and
particularly sad in contemplating the plight of our women members. "The
disassembly of our congregation is a hardship, and a personal blow and
painful
experience for me." For the Zenchishiki,
the proscription was unbearable.
(263)
SHARING THE HARVEST
"It
is not wise for members of the monto
to give the first harvesting away without
consideration of the offering for themselves before sharing it with
others," according to Rennyo who knew very
well
the significance of matters like these; and in the buddhadharma
we ought to realize its importance and our noble obligations toward it
- a most
amazing insight!
(264) A
PREDICTION
Hokyobo
visited Rennyo at the Osaka temple, and
was told that
his life span "will be an extra ten years after I have gone." During
the conversation the shonin repeated the
assertion,
and a year after after his ojo
an acquaintance of Hokyobo reminded him of
the
prediction: 'This one-year grace was granted to you by the shonin , himself!" In gassho
the verbal response was, "Quite true!" He
did live for another ten years under the powerful protection of
unrecognized
past, as fulfilled by Rennyo's amazing
prophecy.
(265)
THE HIDDEN PROTECTION
"To
engage in useless things is to ignore the powerful protection of past
relation," was a precept often cited by Rennyo.
(266)
OBLIGATORY REMEMBRANCE
Rennyo
always thought of Shinran and the
Tathagata at
mealtimes, "a remembrance at every morsel!"
(267)
AT MEALTIMES
Whatever
was served, Rennyo would first spiritually
reflect on
gratitude, and would say that whatever food is offered should be
accepted
gracefully.
(268)
SOUR PLUMS
Ken-en
had a dream of Rennyo in the second year
of Kyoraku, in which he was given an ofumi
written especially for him. There, the Shonin
had
written a proverb, "sight of the umeboshi
will pucker the lips, likewise, one taste of anjin
will elicit the nembutsu." There is no separate
pathway for those with this mindfulness.
(269)
DISTASTE FOR THE BUDDHADHARMA
Kuzen complained, "I have no liking or care for
the buddhadharma." Rennyo
replied, Is
this not the same as hating it?
(270)
THE CONTAGIOUS DHARMA
Outwardly,
the buddhadharma is perceived as a
sickness,
"fidgeting during services for its tediousness is a sure symptom of
illness."
(271)
RENNYO BECKONS JITSUNYO
On the
24th of the first month, Jitsunyo was
bedridden and
had suddenly exclaimed, "Rennyo has just
summoned me - How grateful! How grateful!" He then intoned the
nembutsu.
Those with him thought that his incessant murmuring was a delirious
outpouring,
however he quickly explained that he had dozed off and that the shonin had signaled him in this marvelous dream
thereby
relieving his attendants.
(272)
DETERMINING ACTIVTY OF TARIKI-SHINJIN
On the
25th of the first month Jitsunyo was
telling Kenyo and Ken-en of incidents
concerning Rennyo during his retirement,
talked about his own experience
of anjin, and cited the shonin.
"Favorable birth is spontaneously determined by my steadfastness of the
one-thought of Amida - it is due to Rennyo
that up to
this very day I have had no thought of self." This was pleasant to
hear. Shinjin of the other-power, indeed,
is the determined
action of utmost importance in our lives.
(273)
DISRESPECTFUL REFERENCES
Referring
to Shinran Shonin
as given
in the Tandoku
Mon is crude and should be understood
as the Founder, Shonin. The reference of Originating Shonin
(Kaisan Shonin)
is also
to be avoided.
(274)
HONORIFIC TITLE
Referring
to Shinran as the Shonin
is
disrespectful, and perhaps "Kaisan Shonin" is a more acceptable abbreviation, as
one who
founded our tradition.
(275)
MOTTE GUZEI NI TAKUSU
The text
of Tandoku Mon reads, "It is with the vow
...
" We must not omit the "with" in this line.
(276)
READING OF THE LETTERS
During Rennyo
Shonin's stay at Sakai, Ken-yo paid him a visit and was surprised to see an
open copy
of the Gobunsho
prominently placed in the chapel. It was read to any number of persons
drifting
in during the day. That evening during a conversation Rennyo
explained, "I've just recently had a good idea. If a letter was read to temple visitors, whether singly or in
a small
group, a person among them having good related-circumstances in the
past would
acquire faith. An interesting and worthwhile idea, I thought." In this
way
Rennyo became more and more convinced of
the
importance of the Collection of Letters.
(277)
AFFAIRS OF THE WORLD AND THE DHARMA
There
was a statement made that, "interest in the buddhadharma
should have the same intensity as shown in secular affairs." Rennyo reacted to this comparison by saying
that, "It
is better to dwell on the supreme happiness of pursuing the buddhadharma."
Another person made the point that ''the Buddhadharma
should be appreciated day by day, otherwise a devotional lifespan would
be a
bothersome ordeal." Rennyo thought
otherwise by
saying that it does not matter ''how long life lasts, feelings toward
the buddhadharma should be constant and
consistent."
(278)
TEACHER-PRIESTS
''Terrible!
Our priests seeking to transform others without themselves making a
change."
(279)
LOSING SHINJIN?
Doshu
requested one of The Letters from Rennyo
who told
him, ''That can be lost easily, but faith
embedded in
the mind is secured and you never lose it." The following year a letter
for him was written by Rennyo.
(280)
DHARMA-TALK
Hokyo
declared that he was at ease and felt strong in front of a
Buddhist-minded
audience.
(281) A
SWORD CUTS BOTH WAYS
Without
faith our great body of literature is a sword in the hands of a young
boy -
useful but dangerous for the child; for the skilled it is a treasure.
(282)
ULTIMATE DECISION OF FAITH
Upon
request there'd be no hesitation in a death-decision;
but no response to a command for acquiring faith!
(283)
THE SECRET DOCTRINE
Speaking
at the Osaka Temple Rennyo said, "Is it
the
secret transmission of the ignorant, that it is with one-thought that
favorable
birth is acquired?"
(284)
INCONCEIVABILITY
Following
the fund raising and during early construction, Hokyo
exclaimed, "How miraculous, the building and grounds!" Rennyo responded that the inexplicability of
"common
people becoming Buddhas is even more impressive."
(285)
THE KAKEMONO, "PUT AWAY"
Rennyo Shonin
prepared a script for Zenju,
"And, what have you done with the writing, "he was later asked by the
Shonin. He was told by
Zenju that it had been mounted and
put away for
safe-keeping. "It is senseless," Rennyo
declared. "We should display it as intended, and be kept in accord with
it."
(286)
HEARING AND BECOMING BUDDHAS
"Those
in attendance will never become Buddhas by defective listening," Rennyo commented.
(287)
THE DENIAL
"The
priests are the worst!" There was loud objection to this assertion by Rennyo. "It is for the depth of evil that we
bear that
Tathagata Amitabha releases us," he
responded.
(288)
THE GOLDEN "RESERVOIR
By
careful attention to the words of gold from The
Letters every day, we draw treasures.
(289)
WELL-MEANING COUNSEL
Once Shinran Shonin was
visited by Kenchi,
head of the Senju Temple, and he was told that his journey almost
met total
disaster because of a violent storm at sea. "In that case take no more
ships," Shinran replied. He never again traveled by sea. One day his appointment with Shinran was late, "I was ill, after a meal of
mushrooms," Kenchi complained. Advised to
give
them up, he never touched them again. Rennyo
Shonin commented that Kenchi
set
a good example by relying good-naturedly
on
advice and
benefited from it.
(290)
WELL AT EASE
When it
is warm and comfortable we become drowsy; we should avoid comfort that
keeps us
from being alert to religious and secular affairs. It is important we
do not
become lax and indolent.
(291)
SOFTNESS IN MENTAL ATTITUDE
On
acquiring faith harsh words toward others on the same path are not to
be used;
calmness should follow: according to the 33rd vow, " ... within my
light,
mind and body will become soft and tranquil." Lacking faith there is ego-centricity, there is no harmony and there is
no
tranquility. A situation to reflect upon.
(292) AN
UNWARRANTED SCOLDING
Rennyo
inquired about one of the monto
members from the north whom he had not seen for
sometime. He was told by an aide that this
member was
strongly chastised for some infraction.
This
irritated Rennyo, "A severe admonishment,
in my
estimation, should never be permitted to take place among followers of Shinran Shonin.
Relay the order
at once, that I want to see that man whose indiscriminate behavior is
not
acceptable!"
(293)
THE FRIENDLY CIRCLE
There
should never be an occasion for tongue-lashing another monto member. Shinran
Shonin always addressed the followers as
"companion" or "fellow-wayfarer." It is not justified to
put anyone down.
(294)
GUESTS OF SHINRAN
For Shinran
Shonin his greatest visitors were those of
the monto.
(295)
ACCOMMODATING TEMPLE VISITORS
On cold days Rennyo
would be sure that warm sake was provided. On warm
days it was chilled sake. Whenever anyone was kept waiting to see him, Rennyo would complain loudly, "This delay is
unreasonable. We should not procrastinate in greeting our visitors to
the
temple." Rennyo did not like to keep late
appointments.
(296)
ACQUIRING GOOD AND ABANDONING EVIL
As for
our acquiring the inclination to do good we
are
obligated to Amida, and also gratified for having renounced all evil
activity.
For acquiring good and abandoning evil, we should be grateful to the
Buddha.
(297)
IN GRATITUDE FOR RECEIVING
Rennyo
would always be in a gassho-position
whenever
presented with a donation from monto
members. He considered articles of clothing coming
from the Buddha, and whenever anything trailed on the ground he would
reverently lift it to his brow. We have been told that Rennyo
looked upon all things passed on to him as coming directly from the
hands of Shinran Shonin.
(298)
THE JOY OF INFINITY
As we
are committed in the buddhadharma myriad
of things
assail us, and we do not make smooth progress - and yet there is this
joyfulness for future life granted by the Buddha.
(299) LIGHTHEARTEDNESS
There
is no loss in coming in contact with fellow buddhists. An entertaining word or two,
playfully
passed on is from the mind-depths of the buddhadharma,
itself; and there is much to be gained!
(300)
THE LEGACY
We have
already reported our belief that Rennyo Shonin, according to various examples, was
indeed an actual
manifestation. He left us this waka,
''This
six-character
name is what I am
leaving behind me."
Obviously,
a sign of the transformed body of Amitabha.
(301)
THE WEARY-WAYWORN TRAVELER
Rennyo
would often show his sons the scarred feet chewed up by his thongs from
journeying on foot in the capital environs and throughout the provinces
- all
for spreading the buddhadharma.
(302)
EXEMPLARY BEHAVIOR
Follow
not the evil-doer; the man of shinjin
should ideally be the model.
(303)
TRANSMISSION OF ANJIN
Following
recuperation at Osaka, Rennyo was making
his way back
to the capital on the 18th of the second month of the eighth year of Meo when he met Jitsunyo
in the Kawachi district. He told him, "I
have written the
Essentials of our tradition in The
Letters, and I assume there will be no confusion. Take note and
pass on
this vital information." It is said that this is one of the final acts
of
the Shonin, and that Jitsunyo,
himself, followed this bequest of anjin
as given in the Gobunsho, and for the benefit of those throughout the provinces
affixed his
seal attesting to this transmission.
(304)
DIFFICULTIES IN COMPREHENSION
Zonkaku,
the son of Kakunyo, has the reputation of
an emanation
from the bodhisattva, Daiseishi, yet in
the Rokuyosho he states that he had
difficulty in following
various passages, particularly on the doctrine of Three Minds, and that
Shinran's work merits our respect. This is
a revelation of
the spiritual intent and harmony of abandoning self
power
and accepting other-power, a worthy task.
(305)
ZONKAKU'S COMMENTARY
This
work was not composed from conceited motives, but to praise and express
reverence for the original composition.
(306) A
TESTIMONIAL POEM
Zonkaku's final poem,
a single night, a dream -
no more
passageways!
Rennyo's
comment on this poem was that Zonkaku was
surely
"an emanation of the Sakyamuni: a mind
that
comes and goes from this world and the next. From our point of view, we
have
traversed the six realms repeatedly without awareness until arriving on
the
threshold of this life."
(307)
THE SUNNY SIDE OF LIFE
There
is brightness - and there is the shadowy. Flowers quickly ripen in the sunshine, in the shade blooms appear later. In
our own many
excursions there is early attainment, and later awakening; struck with
light
rays of Amitabha there is immediate birth,
and there
is the delayed birth. Acquired faith or not, one should be attentive to
the buddhadharma. Rennyo
spoke this
way on the passage of time, "Some persons yesterday, and some people
today."
(308)
ODDS AND ENDS
Passing
through a corridor Rennyo suddenly
stopped, picked up
a scrap of paper from the floor, and made a reverent gesture with
folded palms
and bowed head. ''This is wasting the Buddha's gift." Common objects
were
always seen in this way. Rennyo was never
careless in
thought or deed.
(309) REMEMBERING THE MAxIMS
"During
my recent illness, those were words of gold I related for you to think
about."
(310) A
PREMONITION
During
his recovery from sickness, Rennyo told Kyomon-bo, "Although still not feeling well, I'm
anxious to tell you of an indescribable feeling, I have."
(311)
SPEAK OUT!
Rennyo
said, "In secular affairs or in the dharma even-mindedness is
preferred.
It is never good to remain silent." He did not like anyone to be
inhibited, nor could he easily tolerate whispering in front of others.
(312)
PINES AND THE BUDDHADHARMA
Care is taken in the ways
of the world,
Care is taken in the ways of the dharma - A couplet cited by Rennyo.
He also said, Cultivate the buddhadharma, tend
to the culture of the garden trees.
(313)
GIFTS OF THE TATHAGATA
While Rennyo
was staying in Sakai, Ken-en bought some blue
striped material, "We already have that material - what waste!" In
spite of the protest that it was paid out of Ken-en's own pocket, Rennyo admonished him, ''Yours? All things are
the
possession of the Tathagata, and all things come from the Buddha and Shinran Shonin."
(314) A
GIFT FOR KEN-EN
Ken-en
once refused a gift from Rennyo, "Take it!
Just as faith is given. If there is no faith
can it be that
a thing of the Buddha is not to be taken? Is it believed that it is
mine to
give? There is nothing for me to give; all comes from the Buddha
without any
exception whatever."
RENNYO SHONIN
LIFE-TIME OCCUPATION
"I have,"
declared Rennyo, "spent a lifetime in
imparting
the buddhadharma to others as expedient
ways and
means for acquiring faith."
Translation
by Elson Snow. First
published in
Pacific World, New Series, No.
10, 1994
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