Goichidai Kikigaki

Contents: Title Page  |  Foreword  |   Acknowledgements  |   References  |  Text

It is a pleasure for the Seattle Betsuin Religious Department to present the complete translated version of BOOK I, of the "RENNYO SHONIN GOICHIDAI KIKIGAKI - THE WORDS OF SHONIN RENNYO HEARD AND RECORDED DURING HIS LIFETIME".

Shonin Rennyo (1415 - 1499) was the eighth Abbot of the Honpa Hongwanji between the years 1457-1489.  It was through his untiring devotion, overcoming unimaginable hardships, that he unified all the various branches of the Hongwanji-Ha of Jodo Shinshu. He is deservedly accorded the honor of being the, "CHUKO NO SHONIN - THE VENERABLE SHONIN WHO REJUVENATED THE TEACHINGS OF SHONIN SHINRAN".  For who can say where our Jodo Shinshu would have been today with out the historical presence of this great Teacher.

The "GOICHIDAI KIKIGAKI" is a compilation of thoughts and statements attributed to Shonin Rennyo and those around him during his lifetime. The work is considered to be that of his son, Jitsugo who was born in 1492, and contains a total of 314 statements, etc., in two volumes. BOOK 1, contains 118 chapters or statements and introduces us to lighter and very pleasant reading. From between the lines can be glimpsed the psychology and personality of Shonin Rennyo the person. We see that he was stern at times, and gentle and humorous at others, yet was always the Teacher of Shonin Shinran's JODO SHINSHU.

It is hoped that through the actions, thoughts, and statements of Shonin Rennyo in this translated version of the "RENNYO SHONIN GOICHIDAI KIKIGAKI", an enhancement of the understanding and appreciation of what Shonin Shinran meant by 'SHINJIN OF THE ABSOLUTE OTHER-POWER' may be gained by all English speaking Jodo Shinshuists.

Gassho

SEATTLE BETSUIN RELIGIOUS DEPARTMENT 1978

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In the translation efforts published by the Seattle Betsuin Religious Department over the past three decades, there have been three individuals who have always rendered invaluable assistance as collaborators and colleagues. The typing of the manuscripts has been done by Mrs. Yuki Miyake; the printing, collating, etc. has always been done by Mr. T. Jack Matsui; thirdly, there has been my wife, Kishiko, who during all this time has never once demurred or showed irritation for reasons of her busyness from assisting me in understanding the correct meaning, feeling, and nuances of any particular passage. She has always been of particular assistance in back translations form English to Japanese when accuracy checks were made. When fatigue encroached and energies flagged, it was my wife that ever so gently reminded me of the dire need for English translations of Shinshu works at this present time.

The work of translating is often tedious but these colleagues have made the work infinitely pleasurable and have lightened the load immeasurably. I here record my sincerest gratitude to them. I would also like to add a special word of acknowledgement to the memory of the late Prof. Kosho Yamamoto for all his pioneering translations of the works in Shinshu. He has shown that Buddhist works can be effectively translated into the English language.

Gassho

Translator

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The source materials for this work were as follows:

The originals were read out of SEITEN, Jodo Shinshu, compiled by Shimaji, Daito: Published by Meiji Shonin Co.

The translations were, generally, based on the IYAKU SEITEN, Kanko Kai. Dictionaries consulted for Buddhist terms were: BUKKYO JITEN, Ui, Hakuji; SHINSHU JITEN, Hozokan.

English translations for an overview of each chapter, when they existed, were read from the following:

1. The Words of St. Rennyo - Kosho Yamamoto 2. The SHINSHU SEITEN - The Honpa Hongwanji Mission of Hawaii 3. BUDDHISM AND JODO SHINSHU - Tsunoda, Masunaga, Kumata

TO ALL ENGLISH SPEAKING JODO SHINSHUISTS WHOSE HEARTS ARE OPENING TO RECEIVE THE INIMITABLE BECKONING CALL OF AMIDA TATHAGATA WITH THAT PARTICULAR JOY OF IMMEASURABLE HAPPINESS.

NAMU AMIDA BUTSU

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"Rennyo Shonin Goichidai Kikigaki"

1. When Dotoku from the village of Kanjuji visited Shonin Rennyo on New Year's Day of the 2nd year of Meio (1493), the Shonin said, "How old have you become, Dotoku? I urge you to recite the Nembutsu. By, 'the Nembutsu of the Self-Power', is meant that the Nembutsu is recited with the idea in mind that by offering a great number of recitations to the Buddha, the merits gained, thereby, determine one's deliverance by the Buddha. By, 'Nembutsu of the Other-Power', is meant that at the very instant of the total reliance on Amida Buddha, we are, already, received by Him for deliverance. The Nembutsu that is recited after this acceptance is always, 'NAMU AMIDA BUTSU, NAMU AMIDA BUTSU', that expresses the joy of the heart in its thankfulness and gratefulness for the establishment of our deliverance by Him. Therefore, by, 'the Other-Power', is meant, essentially, the, 'Power of Another'. The instant of our total reliance on Amida Buddha continues through our moment of death and we are reborn in the Pure Land". Thus, spoke the Shonin

2. Shonin Rennyo gave a sermon at a morning service based on the six verses of the WASAN recited that morning. The Wasan verses began, "In the explanation of the Five Incomprehensibles ..... ", and ended with,

      "The Unobstructable Light that penetrates the Ten Quarters,
      Illuminates the darkness of ignorance and delusions.
      Those who experience that great joy
      At the very instant of total reliance on Amida Buddha,
      Will all obtain Nirvana without fail".

The Shonin related the meaning of, "Amida's Light shines, throughout the Ten Quarters of the world ..", as being analogous to a poem by Shonin HONEN which went,

     "Although there exists no place where moonlight does not shine,
     It but shines in the hearts of only those who view the moon."

The sermon was so gratifying that in no way can words describe it. After Shonin Rennyo had left the hall, Shonin Jitsunyo, deeply moved referring to Rennyo's sermons the night before and of that evening, tearfully stated, "I cannot express in words the extent of the great, great gratitude I feel".

3. During a Service, Shonin Rennyo completely missed the Wasan he was to have led during the Junsan. After returning to his residence in the South Quarters, he stated, "Shonin Shinran's teachings as he expressed them in the Wasan, are all so wonderful that I completely forgot where I was to take the lead". In recollection, he said, "There are very few who believe in the Teachings of the Shonin, That I so dearly appreciate, and who obtain rebirth in the Pure Land". Thus, spoke the Shonin.

4. When someone mentioned that he did not understand what was meant by Shonin Honen's statement, "Thought and voice are one", Shonin Rennyo stated, "It is said that if there is a thought in the mind, the shades of it will appear outwardly. Therefore, if one believes that the figurative essence of SHINJIN is, 'NAMU AMIDA BUTSU', the mouth and the heart are one".

5. Shonin Rennyo said in a couplet:

     "Scrolls of the object of worship, frayed by repeated hangings;
      The book of Sutras, torn by repeated readings."

6. The Shonin said, "By, 'NAMU', is meant, 'KIMYO'. By 'KIMYO' is meant the heart that single-heartedly relies on Amida Buddha. Further, by, 'Hotsugan Eko', is meant that the Great Benefits and Great virtues are in transference to those beings at the very instant of total reliance in Amida Buddha. The figurative essence of this is the, 'NAMU AMIDA BUTSU'." Thus, spoke the Shonin.

7. The Shonin said to Gansho, Kakuzen and Matashiro of Kaga, "By, 'SHINJIN', is meant that the form of the assurance of deliverance at the simultaneous moment of the total single-hearted reliance upon Amida Buddha in the life to come, is, 'NAMU AMIDA BUTSU'. Thus, in spite of the multitude of our evils, all of them are erased and nullified by the Power of SHINJIN at that very instant of total reliance". He, further, used quotes from several sources and said, "The illusory karmic seeds amassed since beginningless time through the repeated lives in the Six-Realms are all negated by the wondrous Power of the Vow of Amida's Wisdom and His world of the absolute at that very instant of the total single-hearted reliance expressed as, 'NAMU AMIDA BUTSU'. Thus, this points out the first budding of the True Cause towards ultimate Nirvana". The Shonin, then, wrote the essence of the foregoing in the hanging scroll form and gave it to Gansho.

8. The Shonin said to Kyoken of Mikawa and Kuken from Ise, "By, 'NAMU', is meant 'KIMYO'. The heart of this is the wish for deliverance in the life to come. The essence of this, "KIMYO' is the immediate sensing of the transference of merits to us from the power of the Primal Vow". Thus, spoke the Shonin.

9. Someone said to the Shonin that he did not understand the statement, "We have been fettered with our attachment to the erroneous concept of Self-Power and have, vainly, repeated the cycle of birth and death, when all the while we had been recipients of the action of the Vow of the Other-Power". The Shonin replied, "This illustrates to me the point of one who clearly comprehends and is knowledgeable yet cannot generate the feeling to believe". Thus, spoke the Shonin.

10. Fukudenji said that he could not understand the statement, "The Great Compassion of Amida Buddha fills the heart of those sentient beings who are forever floundering spiritually". The Shonin replied, "The Lotus blossoms of the Buddha-Mind surely blooms in the heart. Would it blooming the inner region of the abdomen? It is, also, said that the benevolence of the heart and mind of Amida Buddha completely fills the heart of sentient beings of the entire universe. Thus, it refers to only the heart that has received SHINJIN". Fukudenji was most grateful.

11. At the late evening Service on the 28th day of the 10th month, the Shonin said, "It is most deplorable for the people to think that they are offering merits to Amida Buddha and Shonin Shinran through the recitation of the Shoshin Ge and the Wasan. In other schools the transference of merits to the Buddha is accomplished through the conduct of Services. In our Sect, Shonin Shinran's will was to have all understand well the, 'SHINJIN OF THE OTHER POWER', and towards this end he composed the Wasans in order for us to better understand the meanings of the kindly teachings of the Seven Patriarchs. The Nembutsu, recited in the sacredness of what he has done for us and with the full cognition of the gratitude felt owed to him, is the expression of happiness for the gratitude owed Amida Buddha that is observed before the shrine of Shonin Shinran". Thus, spoke the Shonin.

12. Although one may, thoroughly, memorize and know the scriptures, it is all for naught if one does not obtain the firm determination of the ANJIN OF THE OTHER POWER. If one believes with a singleness of heart that rebirth is established through the total reliance upon only Amida Buddha and firmly holds to this belief until his death, rebirth is a certainty.

13. I, Kuzen, went to pay homage to the shrine of Shonin Shinran around 2:00 am on the 24th Day, 11th Month of the 3rd year of Meio (1494) during the Ho-Onko Period of that year and sort of fell asleep before the shrine. I was in a state between reality and dream and was in gassho obeisance when I saw a vision of Shonin Rennyo appearing from behind the zushi shrine and coming towards me through what appeared to be a hazy cloud of flocculent cotton. I was thinking that the Shonin was here too, and as I looked a Shonin Rennyo, his features changed to those of Shonin Shinran. Thinking this was peculiar, I glanced into the shrine of Shonin Shinran and it was empty! I was about to say that I was convinced that the Founding Shonin had vacated the zushi shrine to appear as Shonin Rennyo to restore the Teachings of the Shinshu School, when I recalled Kyomonbo's praises of the Way he had quoted from the Ho-Onko Shiki, "The Teachings of Shonin Shinran are like awaiting the causal effect of stick to stone to create fire; they are like taking a file to tile and pebbles and polishing them into gems", and it was at this moment that I came out of my dream. I have, since, believed firmly that Shonin Rennyo is the reappearance of the Founding Shonin, Shonin Shinran.

14. Those who preach the Way should first firmly obtain the determination of SHINJIN. After this, when they read and discourse on the scriptures, those that hear him may well obtain SHINJIN.

15. The Shonin said, "After one's deliverance is assured following the total reliance upon Amida Buddha, and, if there is a deep feeling of gratitude in the happiness for His deliverance, simply recite the Nembutsu in thanksgiving for the Grace of Amida Buddha". Thus, spoke the Shonin.

16. To his con, Chikamatsu, of Otsu, the Shonin said, "Be firmly established in SHINJIN yourself and have others receive it also". Thus, spoke the Shonin.

17. The Shonin was to leave for the Kyogyoji Temple at Tonda on the 8th day of the 12th Month. On the evening of the fifth, a great crowd of people came to visit the Shonin. He asked, "Why have so many people come tonight?" Junsei answered, "They have come to personally thank you for the recent sermons that you had given here. Also, since you are leaving tomorrow, they have come with the hope of seeing you before you left to express their gratitude of the year's end". The Shonin replied, "It is a useless year's end call. As thanks to me at year's end, obtain SHINJIN and then thank me". Thus, spoke the Shonin.

18. The Shonin said, "Occasionally, when one is off guard, there are times when one doubts and bemoans the question as to whether he really can be reborn in the Pure Land. However, since rebirth into the Pure Land is already firmly established at that firs moment of total reliance upon Amida Tathagata, the deep joy one experiences in hi heart as he realizes, "How thankful I am, How grateful I am that my deliverance is assured in spite of my ever burgeoning transgressions, is called the result of the insistence of the Great Practice of the Other-Power". Thus, spoke the Shonin.

19. The Shonin was asked whether on should recite the Nembutsu in gratitude for having received deliverance, or whether one should recite the Nembutsu in gratitude for the assurance of being delivered. The Shonin replied, "In the final analysis, both are alright. Those within the ranks of the Truly-Assured are happy for their deliverance; those waiting the satori of Perfect Enlightenment are thankful for their imminent deliverance. In either case, they both have joy in their hearts of becoming Buddhas, and this is good". Thus, spoke the Shonin.

20. On the 23rd day, 1st month of the 5th year of MEIO (1496) when the Shonin came to Yamashina from Tonda, he said very severely, "From this year, I shall see no one who has not received SHINJIN". He spoke at length of the aspects of ANJIN, and then permitted Seiganji to present a Noh Play. On the 17th of the 2nd month, he returned to Tonda; on the 27th of the 3rd month he came back to Yamashina from Sakai. On the 28th he said, "Although I have endured hardships traveling back and forth to teach and to have people listen to the meaning of , 'receiving SHINJIN for oneself and then teaching this to others', wherever I have stopped, people have told me that they have received SHINJIN and have rejoiced. I feel so happy when I hear this that I have come again". Thus, spoke the Shonin.

21. The Shonin directed Kuzen on the 9th day of the 4th month, "It is good for one to receive ANJIN and to discuss it with others. Do not talk of things that are not relevant to it. Talk well to people about Single-Mindedness".

22. On the 20th of the same month the Shonin left for the Shinshuji Temple at Sakai.

23. On the 20th day of the 7th month the Shonin came up to Yamashina, and on the same day said, in quote, "We of this age of the Five Corruptions, can, only through the diamond-hard SHINJIN, discard birth and death eternally and arrive at the Pure Land of Naturalness". He followed this with the next Wasan that followed it and then said, "I came up here today to tell the people of the meaning of these two Wasans. Now, 'we arrive at the the Pure Land of Naturalness; we are eternally separated from birth and death'. Oh, how wonderful. Oh, how wonderful". Thus repeatedly, spoke the Shonin.

24. The Shonin said, "I write the characters for, 'NAMU', only in the identical style as written by Shonin Shinran". He wrote the characters, 'NA, MU, A, MI, DA, and BUTSU' with mud and hung it in his living room and said, "The names, 'Buddha of Inconceivable Light', and 'Buddha of Unhindered Light', are virtuous titles in praise of this very same, 'NAMU AMIDA BUTSU'. Therefore, you should consider,'NAMU AMIDA BUTSU', to be the basic foundation". Thus, spoke the Shonin.

25. Junsei asked the meaning of the verses of the Wasan, "It is through the wonder of the evidence of the true wishes of the various innumerable Buddhas of the Ten Quarters to protect all that one comes to know the inadequate nature of the Great Bodhi mind of self-power . . . ". The Shonin replied, "All the various Buddhas endeavor to direct their efforts to have all seek refuge in Amida Buddha. There is a verse by Shonin Shinran that goes, 'In this world it is well to discard the heart of a nun. Let the horns of the cow be as they are'. Therefore, this means that there is no need to stress form and that what is most important is to maintain One-Mindedness. Further, in the world there is a saying that, 'although the head is shaven, the heart remains unshaved'". Thus, spoke the Shonin.

26.

"When I think of Toribeno*, my heart is saddened,
 For, 'tis there that memories of those close to me remain".

this, too, is a verse composed by Shonin Shinran.

* Toribeno: A crematorial site.

27. I, Kuzen, was granted the honor of receiving a portrait of the Founding Shonin on the 20th of the 9th month in the 5th year of MEIO (1496). Words cannot express the deep gratitude.

28. On the 25th of the 11th month of the same year (1496), during the Ho Onko period, Shonin Rennyo read the, "Life of Shinran Shonin", before the shrine of the Founding Shonin. He, further, gave a sermon in which he touched on several subjects. How truly grateful I was. I cannot express this gratitude in words.

29. The Shonin came up to Yamashina on the 16th day, 4th month in the 6th year of MEIO (1497). On this day, he brought the original portrait of the Founding Shonin, the Anjo-no-Miei, with him wrapped in a sheet of heavy paper. Shonin Rennyo, saying that the writing on the portrait was done by Shonin Shinran himself, unwrapped the portrait and had all observe it in gassho. He said, "Truly, without the culmination of good related past conditions, we would not be able to view this original portrait".

30. The Shonin said, "It is said, 'Solemnly, all Buddhas through their three actions, ultimately, come down to the same level as sentient beings so as to change their vain actions of body, mouth, and mind'. This is to say that all Buddhas place reliance upon Amida Buddha themselves in order to deliver all sentient beings". Thus, spoke the Shonin.

31. The Shonin said, "By, 'What abides in the continuity of SHINJIN after the very moment of its receival', is meant only one thing. As the extension of ANJIN following the first moment of the Awakening of SHINJIN, and the arousal in the heart, at that instant, of the sacredness of this SHINJIN, is termed, 'the heart that is ever mindful of Amida Buddha', and again, 'thanksgiving for the Grace of Amida Buddha'. What is of the most importance is that we place total reliance upon Amida Buddha and experience, at that moment, the AWAKENING OF SHINJIN". Thus, spoke the Shonin.

32. It is said: The Shonin had asked of each of the priests, "Do you think that the Nembutsu recited during the Shoshin Ge Wasan in the morning and evening services will or will not become seeds for rebirth in the Pure Land". In their replies some said that the Nembutsu could be the seed for rebirth in the Pure Land; and others said that it could not be. The Shonin explained, "In either case, both are wrong. The Shoshin Ge and the Wasan are vehicles to urge sentient beings to rely singleheartedly on Amida Tathagata and to seek deliverance in the life to come". He further emphasized that we should receive SHINJIN after a thorough comprehension of it, and express our deepest gratitude before the shrine of Shonin Shinran.

33. "In the other Sects, it is considered that there are Great Virtues and Great Merits contained in the six characters of NA-MU-A-MI-DA and BUTSU. They recite the Nembutsu and present the merits gained, thereby, to the various Buddhas, Bodhisattvas, and Heavenly Beings as if these merits were something of their own. This is not the case in our School. If the Sacred Name of the Six-Characters belonged to us, we could well recite it and present the merits to the Buddhas and Bodhisattvas, but our recitation is only to express our thankfulness and our gratefulness for the assurance of our deliverance that we receive at that very instant of our single-hearted reliance upon Amida Buddha for the life to come". Thus, spoke the Shonin.

34. Lady Asai of the Province of Mikawa came to the Shonin to offer her farewells. Since he was preparing to leave for Tonda during that morning, things were in extreme confusion. The Shonin said, "Never, never, think that one recites the Sacred Name to present its merits to the Buddha. When we firmly seek deliverance of Amida Buddha, we are assured deliverance at that instant and we respond by reciting, 'Namu Amida Butsu'. Thus, the feeling of the gratefulness, the thankfulness we experience in our hearts for the receiving of the assurance of deliverance that emerges verbally as, 'Namu Amida Butsu, Namu Amida Butsu', is the expression of the debt of gratitude owed to Amida Buddha". Thus, spoke the Shonin.

35. Junsei said to the Shonin, "In one of your Gobunsho you have said, 'At the very moment of the awakening of SHINJIN, all the evils are eradicated and one resides within the ranks of the Truly Assured, and becomes established in the state of Non-Retrogression'. Contrarily, you have, also, stated, 'While there is life, evils will remain'. It appears to me that the 1st statement is in conflict with what was written in your Epistles"'. The Shonin replied, "When it is said that all evils are eradicated at the very instant of SHINJIN, it means that, when the Power of SHINJIN establishes the assurance of rebirth in the Pure Land, the evils cease to be hindrances. They become as if they had never existed. While we live in this earthly world, evils will never be exhausted. Have you, Junsei reached Perfect Enlightenment already and are you without evils? In the scriptures it states, 'At the very instant of the awakening of SHINJIN, evils disappear . . . '. Rather than discussing whether evils remain or not, it is better to discuss, repeatedly, whether or not to receive SHINJIN. Whether we are to be delivered with evils eradicated or whether we are to be delivered without evils being eradicated is, solely, within the purview of Amida Buddha. It is not within our province of concern. It is only SHINJIN that is of importance". Thus, repeatedly, spoke the Shonin.

36 "The Wasan says: 'The Sacred Name of TRUE SHINJIN, being the Dharma of Amida's merit transference, is called, "Non-Transference of Merit", and we dislike the recitation of the Sacred Name in any self-power context'. This means that, since the heart that seeks deliverance of Amida and the heart that recites the NEMBUTSU in our gratefulness and the sacredness for our deliverance all originate from Amida Buddha, we deplore the recitation of the Nembutsu that accompanies any and all forms of merit gaining contrivances because that is self-power". Thus, spoke the Shonin.

37. By, "Life of Birthlessness" is meant that life in the Land of Bliss is not experienced by those whose hearts are wandering about in the Three Worlds. Thus, life in the Land of Bliss is called, "The life of Birthlessness".

38. "By, 'EKO' or 'MERIT TRANSFERENCE', is meant the delivering Grace of Amida Tathagata of all sentient beings". Thus, said Shonin.

39. The Shonin said, "The function of, 'the instant of the awakening of SHINJIN', is the establishment of the determination for rebirth in the Pure Land. Whether we are delivered with our evils eradicated or whether we are delivered with our evils not eradicated is in the purview of Amida Tathagata. The discussion of our evils is pointless. The primary point is that sentient beings who place reliance in Him are delivered". Thus, spoke the Shonin.

40. The Shonin said, "Relative to priests' discarding any social status to sit among the lay members, Shonin Shinran said, 'Those with SHINJIN throughout the world are all brothers and sisters', and I, also, subscribe to this. Further, he has said, "When priests sit among the followers, they are able to ask questions on any points of doubt and be able to well receive, SHINJIN'. This is my wish also". Thus, spoke the Shonin.

41. In a discussion of the passage from the 'Kyogyoshinsho', that reads, "I am inundated in the great ocean of passion and lust; I am perplexed by the great mountain of my ambitions; I am not happy in entering and joining others in the state of the assured; I do not look forward with joy to the approaching True Enlightenment", there were those in doubt who commented among themselves that there was or was not rebirth in the Pure Land. The Shonin overheard these doubting comments from the other side of a room-divider screen and said, "Both passions and ambitions are of man's inherent self-centeredness. Thus, those who concern themselves over these qualities are involved in impure, mixed practices. There is no other way than to believe". Thus, spoke the Shonin.

42. One evening a great number of people arrived at the temple unannounced and Mino Dono (Kyomon-bo) went to them and gruffly told them to leave. The Shonin heard this and said, "In that same forceful language explain to them about the moment of total reliance upon Amida Buddha before they leave. I would like to run East and West and be able to speak in that same fashion". Kyomonbo (Mino Dono) apologized in tears and later reported the incident and praised the words of the Shonin in a sermon. All were deeply moved to tears.

43. Since the Shonin was unable to attend the Ho Onko Service that year, Hokyo-bo was dispatched on the 11th month, 6th year of MEIO (1497) to ascertain what orders he might have had relative to the conduct of the Ho Onko Service that year. The Shonin had a letter written in which he set down policies he wanted carried out. From this year, the temple was to be emptied during the hour from 6 PM to 6 AM. The night security of the temple was to be maintained by only those on assigned duty. The Shonin conducted three days of the 7-day Ho Onko Services at the temple at Tonda, and descended to the temple at Osaka on the 24th to conduct Services there.

44. The Shonin had a recurrent illness during the Summer of the 7th, year of MEIO (1498) and was confined to quarters. On the 7th day of the 5th month, he stated his desire to pay his farewell respects to Shonin Shinran, and came up to Yamashina. Almost immediately, he said, "I do not wish to see anyone who has not received SHINJIN. I would meet and visit with anyone who will receive SHINJIN even if I have to invite them to come". Thus, spoke the Shonin.

45. "People of the present should study the past.
   Old people should teach of the past.
   Spoken words become lost;
   written words are not".

46. Doshu of Akao said, "In each day's planning one must keep in mind not to omit the morning service; in each month's planning, one should keep in mind that he must visit the nearest temple where the Founding Shonin is enshrined; and in each year's planning, one should keep in mind that he must visit the Mother Temple". Shonin Rennyo heard of this and said, "He has expressed it very well".

47. "Rather than leaving all things in the control of your mind, apply pressure to your mind! If you think the Buddha-Dharma to be something that will clog up your mind, find solace in SHINJIN". Thus, spoke the Shonin.

48. Hokyo-bo lived to be 90 years of age. He said, "Although I have listened to the Teachings to this age, I have never felt that I had heard enough. I have never thought it boring or monotonous".

49. Following a sermon at Yamashina, some listeners thought that it would be unforgivable to forget such a wonderful sermon which contained several elements pertaining to the manners of conduct to be followed by the members. Six of them, later, met in the worship-hall to discuss it. Each had heard the sermon differently! Four of them were completely wrong! This illustrates that this is a very important point: There can, always, be cases of miss hearing things.

50. During Shonin Rennyo's period when many interested in Shonin Shinran's Teachings had gathered in great numbers. Shonin Rennyo would say, "How many of you are there, here, that have received, 'SHINJIN'? Would there be one, or two?" It is reported that those present were greatly stunned.

51. Hokyo said, "During a sermon don't listen as if every thing said is the same. When you listen, hear the points." This means one should hear what is important.

52. When Kakunyo wrote, "The spirited recitation of the Sacred Name by an evermindful person . . . ", it meant that the recitation of the Sacred Name was the Nembutsu of enthusiasm and that the Nembutsu following the receival of SHINJIN ;is one of joyous gusto.

53. Relative to the Epistles, the Shonin said, "There are misreadings of the scriptures, there are parts that may not be understood. There will be no misreadings of the Epistles". The Epistles are the highest example of compassion. For those who hear this, yet, cannot understand it are people who do not possess the maturation of good related past conditions.

54. Hokyo said, "I have listened to the Teachings of our School all of my life and have accepted and have understood it, but my heart will not conform to the words of the Teachings".

55. Shonin Jitsunyo often said, "Keep this in mind: Do not consign the Teachings of the Buddha-Dharma, solely, to the working of the mind. We have been so instructed. Thus, the essence of the heart that is ever mindful not to leave things up to the mind, solely, is the Other-Power".

56. Although there are people who listen and understand the Teachings of our School, there are few who, truly, hear. This means, it could be said that those who receive SHINJIN are few and far between.

57. Shonin Rennyo admonished, "Where the subject matter is the Buddha-Dharma, we are finding people involved in only discussing social problems. Without getting bored on such social subjects, they must also take up the subject of the Teachings of the Buddha-Dharma". Thus, spoke the Shonin .

58. There is not one person who will admit that he is bad. However, these are the types of people that are subject to the punishment [spoken] of [by] Shonin Shinran. Accordingly, if each individual does not effect a change in his innermost heart, he will sink to the depths of hell for a long time to come. The reason for this is that he does not, truly, comprehend the foundation of the Buddha-Dharma.

59. Before Chikamatsu-dono was to go down to Sakai, he wrote the following verse and tacked it on a cross-beam of a room.

"No one possesses SHINJIN that is true, All that there is is the presumptive air of knowing things".

He said, "After I leave, think of what this poem means". It was a point of question of Kooji-dono. By, 'presumptive air of knowing things', is meant the mind that thinks, 'I comprehend it'.

60. Hokyo-bo always preached on the subject of ANJIN exclusively. In his sermons he always inserted, without fail, that phrase, 'GON NAMU SHA . . . ' ( By, "NAMU', is meant . . . ) quoted from the commentaries of Zendo. Shonin Rennyo commented, "He should preach on the quotation so that all could understand it in a sermon by itself *, and explains what ANJIN is in the least amount of words". Thus, spoke the Shonin.

Note: * GON NAMU SHA: Please refer to Gobunsho, Vol. IV, Chapter 14: "Chapter on ANJIN of our School".

61. Zenshu said, "I am ashamed at myself for the proprietary airs I have experienced when presenting Shonin Rennyo an offering". When asked what he meant by that, he stated, "While all things belong to Amida Tathagata and Shonin Shinran, I carry the offerings as if they were from me. I am only the intermediate agent between the offerings and Shonin Rennyo, but I recognize the feeling in me to acts if they were from me."

62. There was a man called Kazue who was from Gunke of the Province of Setsu. He constantly recited the Nembutsu and there was never a day that he did not nick himself while shaving because he continued t recite the Nembutsu even while shaving. Shonin Rennyo said, "This is discouraging that a person cannot recite the Nembutsu for even a few moments without moving his lips". Thus, spoke the Shonin.

63. A follower of the Buddha-Dharma said, "A taste for the Buddha-Dharma should be established while young. As one becomes old, walking becomes difficult and one becomes subject to drowsiness. Therefore, one must, thoroughly, hear the Teachings while young". So spoke this person.

64. By "Shitsurau" is meant that Amida Buddha allows the hearts of sentient beings to remain as they are, but, concernedly, supplements His virtuous Heart with ours to make it good. It is not the case of Amida Buddha completely interchanging and reconstituting the hearts of sentient beings through His Wisdom. Therefore, the statement, "Amida Buddha's supplementation to sentient beings".

65. There are none who deserve our pity more than our own wife and children. To not preach to them of the Buddha-Dharma would be a shameful thing, but, without the culmination of related past conditions, this cannot be done. Is there anyone, however, that cannot preach the Budha-Dharma to one's own self?

66. Kyomon-bo said, "A devoted follower of the Dharma in the past said the following: 'If one, without SHINJIN, camouflages himself to blend in among those who have received SHINJIN, hell comes closer to him by the day. When this deception becomes apparent, hell is really close. At first glance it cannot be determined whether a person has received SHINJIN or not. Do not think that you life has a long ways to run it course: Think that there is only this one day'."

67. A vow once made is a vow for life; a commitment once made is a commitment for life. The reason for this is that should life end at that moment, it becomes a vow for a lifetime.

68. "Forget not the though there is only this one day, 'lest your aspirations become far too rampant". -a poem by Kakunyo -

69. Preferentially, other Schools say, "The Picture Scroll ove the Sacred Name Scroll: The Wooden Statue over the Picture Scroll." Our School says, "The Picture Scroll over the Wooden Statue: The Sacred Name Scroll over the Picture Scroll".

70. While at the North Quarters of the Mother Temple, Shonin Rennyo said to Hokyo-bo: "At all times I place myself in the position of those who listen to me and by combining ten points into one, I discuss the Teachings so that all can undrstand them easily. Those who listen to me do not consider this point". Thus, said the Shonin. In recent years even his Epistles are written as concisely as possible. The Shonin said, "Today, because I become bored even while in the act of listening and miss words, I speak in such a manner that the points of importance can be immeditely grasped". Thus, spoke the Shonin.

71. When Shonin Rennyo's son, Kenen, a Hoin, was very young and living at Futamata, he once handled a heavy request by the followers for the small Sacred Name cards. Kenen recalls that the Shonin saw the people making the requests and said to them, "Do all of you have SHINJIN?" The Sacred Name is the figurative form of SHINJIN". So said Kenen.

72. It was told to me that Shonin Rennyo said, "The owner of the Hyuga-Ya in Sakai had a fortune of 300,000 Kans. He has just died, but I do not think he will become Buddha. However, although the nun, Ryomyo, does not even own a cool robe for Summer, she is sure to become a Buddha this time".

73. Hossho of the village of Kyuhoji asked Shonin Rennyo, "I understand that at the very moment of the total reliance upon Amida Buddha, just by seeking deliverance of Him in the life to come, my birth in the Pure Land is, absolutely, assured. Is this correct?' Someone nearby replied, "That is a question most commonly asked. Why not ask questions on some other subject or on points you, specifically, do not understand?" Shonin Rennyo said, "That is what I mean by 'bad'. The wish to know and understand evolves from the wish to hear of things out of the ordinary. Relative to points pertaining to SHINJIN, the meanings of the innermost essence of it must be asked repeatedly just as Hossho has just now done". Thus, spoke the Shonin.

74. Shonin Rennyo said, "It is food that some people emphatically give reasons why they cannot accept SHINJIN. I experience a great sadness for those without SHINJIN who verbalize the meanings of ANJIN so glibly and who blend themselves in among those with SHINJIN by mimicking their words. All will be in vain for them". Thus, spoke Shonin.

75. Shonin Shinran's Teachings are the instructions of Amida Tathagata. Thus, in the Epistles Shonin Rennyo repeatedly uses the phrase, "Amida Tathagata said . . ."

76. Shonin Rennyo asked Hokyo, "Do you know who it is that now teaches you to seek refuge in this Amida Buddha?" Junsei replied that he did not. "Then I shall tell you who that person is. But, first when you ask blacksmiths and carpenters to teach you something, you always reciprocate with a gift of some sort. Is it not so? This is very important. Tell me what will you give me?" Junsei answered, "Whatever you wish, I shall give to you". The Shonin continued, "The person who teaches this to you is Amida Tathagata. It is Amida Tathagata teaching you, 'Seek refuge in Me'." Thus, spoke the Shonin.

77. Hokyo-Bo said to Shonin Rennyo, "The Sacred Name that you had brushed for me was burned by a fire, but it changed into six figures of the Buddha. It was unbelievable". The Shonin replied, "That is not unbelievable; when Buddha becomes Buddha, it is not out of the ordinary. What is beyond conceptual understanding is the evil-prone, unenlightened beings becoming Buddhas at the instant of the total reliance upon Amida Buddha". Thus, spoke the Shonin.

78. We are told that Shonin Rennyo often said, "Since we are recipients of the Grace of Amida Tathagata and Shonin Shinran each day from morning 'til night, we should recognize deeply their beneficence".

79. Shonin Rennyo said, "There is an old proverb that goes, 'A person may know how to chew, but don't show him how to swallow'. This means don't swallow before you have tasted what you've chewed. We have wives and children: we consume fish and fowl. We must not live our lives in self indulgence and cruelty as it pleases us, saying that we are beings that are beds of evil". Thus, spoke the Shonin.

80. Shonin Rennyo said, "The Buddha'Dharma teaches, 'Non- Ego'. The thought of, 'I', should not arise even in the slightest. There are none who think, 'I am evil'." These were the words of the Shonin. The teachings of the other-Power is that there should never be the thought of, 'I'. Shonin Jitsunyo, Rennyo's son, also commented on the subject of, 'Non-Ego', frequently.

81. "There is a saying: 'Benefits are derived in meeting with a 'Good Teacher of the Way'. and inquiring of common ordinary things that we already know in our daily lives'. To be able to way that benefits are derived from subjects of common everyday knowledge is a wonderful thing. How much more wonderful it would be if we were to ask questions about theings we do not know". Thus, spoke the Shonin.

82. "There are those who listen to sermons who do not consider them of the utmost importance to each of them personally. Given the opportunity, they would memorize a passage or two from the sermons and later, repeat them to others for the purpose of impressing them". Thus, spoke the Shonin.

83. "The Tathagata knows well all those who place total reliance in Him with a singleness of heart. We should know in the deepest depths of our hearts that it is to be known only by Amida and not by any other. We should look with awe at the beneficence of Amida Buddha!" Thus, spoke the Shonin.

84. Shonin Jitsunyo said, 'I did not inherit any special Teachings from Shonin Rennyo. What I received was, simply, the function of the single-hearted reliance upon Amida Buddha and nothing other than this. Aside from this, I know of nothing. I shall certify to this in any and all ways.

85. Shonin Jitsunyo said, "Unenlightened beings are reborn in the Pure Land. If they do not become Buddhas following the moment of total reliance in Amida Buddha, there would be various Buddha Vows to refute it. The proof of this is 'NAMU AMIDA BUTSU'; all the Buddhas of the Ten Quarters stand as witnessess".

86. Shonin Rennyo said, "Speak out! Speak out! Say whatever is on your mind! Those who hold thoughts within themselves without airing them are frightening people. Whether one has received SHINJIN or whether one has not, all must say whatever is on their minds. When one speaks out, his innermost thoughts can be heard and his ideas may be corrected by others. Just speak out and say whatever is on your mind!" Thus, spoke the Shonin.

87. It is reported that Shonin Rennyo always took Kyomon Bo to task by saying, "you think that the Buddha-Dharma is well served even though you chant the sutras off-keyed and off beat". Relative to this subject, the Shonin commented, "When one is thoroughly bad, there is no such thing as being in error. It is all just bad". The Shonin never said that something was, 'bad'. 'Even though the greatest of care is taken relative to the Buddha-Dharma, an error made after gaining only a limited understanding of it becomes a great immeasurable mistake". Thus, spoke the Shonin.

88. A person, once, expressed, exactly, what was on his mind in the following manner. "My heart is just like a basket into which you pour water. While I am there in the room where the Buddha-Dharma is taught, I feel the gratefulness and the sacredness of the Teachings. Once I leave, however, ,my heart reverts to what it had been with nothing retained". Shonin Rennyo replied, "Immerse that basket in the water. We should leave ourselves immersed in the Dharma. All the wrongs that we do are based on the fact that we have not received SHINJIN. What all Good Teachers of the Way teach as, 'bad',. is our habitual thinking that being without SHINJIN is the constant and the normal thing". Thus, spoke the Shonin.

89. It is useless to examine the scriptures without conscious concentration. Shonin Rennyo said, "Just read the scriptures over and over again, and although it is said, 'If one reads the scriptures a hundred times, the meanings of the Teachings will evolve naturally', one must exercise caution relative to this. We must understand the scriptures exactly as they are written. Furthermore, we should receive explanations and guidance in the scriptures from a master. It is an extremely bad thing to interpret the scriptures in our own particular manner".

90. Shonin Rennyo said, "As long as you read the sutras as Teachings of the SHINJIN Of The Other Power, and as the words of the SHINJIN Of The Other Power, there will be no mistakes". Thus, spoke the Shonin.

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