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Table of Contents

Foreword.............................................................………………………………………..02Titles of episodes.................................................……………………………………….03List of abbreviations............................................……………………………………….11Introduction

Rennyo, his life and work............................…………………………………………12Goichidaiki-kikigaki

Rennyo Shōnin's Goichidaiki-kikigaki …………………………………………………15(THUS I HAVE HEARD FROM RENNYO SHŌNIN)– An annotated translation by Zuio Hisao Inagaki

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FOREWORD

My humble task of translating the Rennyo Shōnin Goichidaiki Kikigaki began in January 2003. Taking advantage of the opportunity to change the editorial policy of the monthly Shin journal, Hōrai (Dharma Thunder), which was to include a few pages of English text for each edition, I ventured to produce an English translation of the memoir of Rennyo. Although the Kikigaki is by no means a Shin scripture of doctrinal importance like Shinran's Kyōgyōshinshō, it has been treasured by millions of followers as a guide to the Shin way of life—both the spiritual life centering on shinjin and the secular life based on the moral codes. My translation of the whole of the Kikigaki—314 episodes in all—was successfully completely when the last installment was published in the November 2007 issue of Hōrai. While waiting for an opportunity to bring out both the original Japanese text and the English translation, I have the great pleasure of having the present publication that contains the translation and notes brought out by the Dharma Lion Publications in Romania. I wish to thank Rev. Josho Adrian Cirlea, the representative of the Dharma activities including the publication project, for his great enthusiasm, deep insight and self-less effort. I trust that this will bring readers closer to the heart of Rennyo Shōnin and help them to settle the problem of shinjin—the essential point of Shin Buddhism that he emphasized so much during his lifetime. My sincere hope is that serious well-wishers of the Dharma will find this book to be their life-long companion. In preparing the translation, I have availed myself of the latest edition of the original text contained in the Jōdoshinshū Seiten (Chūshakuban, 2nd edition, published by Honganji Press, 2004, pp. 1229-69). Captions of the episodes that are missing in the original text have been added according to Prof. Ryuei Uryuzu's commentary, Gendaigoyaku Rennyo Shōnin Goichidaiki Kikigaki (Daizō Shuppan, 1998). The captions do not constitute a vital part of the text but I have found them to be useful guides for the readers. Lastly, I wish to mention with deep gratitude two names of my Dharma friends from Australia, Revs.George Gatenby and John Paraskevopoulos. Their kind assistance at various stages of this publication will be long remembered.

at Takatsuki, Japan20 March, 2008

Zuio Hisao Inagaki

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TITLES OF EPISODES

[Volume One](1) Nembutsu on the New Year's Day 15(2) Morning service 15(3) The Shōnin forgot the service order 16(4) Thinking of Amida and recitation of the nembutsu are one 17(5) The sacred object of reverence should be kept hanging until it wears away 17(6) 'Namo' means... 17(7) The Shōnin's instruction to Ganshō Kakuzen 17(8) The Shōnin's teaching to Kyōken and Kūken 18(9) Discerning well but not accepting in faith 18(10) Deep understanding of shinjin 19(11) Chanting the Shōshinge and Wasan 19(12) However well you may study the scriptures 19(13) Reincarnation of the Founder Shinran 20(14) What a preacher should do 20(15) Saying the nembutsu with joy 20(16) Settle your shinjin well 20(17) Appreciation for the year's end 21(18) Urging of the Great Practice of Other-Power 21(19) The Rightly-established State of Nirvana 21(20) Returning to Kyoto from Tonda 22(21) Speak out after attaining shinjin 22(22) Visit to Sakai 22(23) The import of two wasans 23(24) The character "mu" of "na-mo" 23(25) A hymn and a poem 24(26) A poem on Toribeno 24(27) The Founder's Portrait 25(28) The Founder's Biography 25(29) The original portrait painting of the Founder 25(30) All Buddhas join Amida 25(31) Continuation of shinjin after attaining it 26(32) Chanting the Shōshinge and Wasan accompanied by the Nembutsu

in the morning and in the evening 26(33) The six-character Name, Namo Amida Butsu 26(34) The nembutsu to repay our indebtedness for the Buddha's benevolence 26(35) Transgressions do not create a hindrance to birth 27(36) Nembutsu recitation with Faith 27(37) Birthless birth 28(38) Merit-transference 28(39) It is useless to discuss our karmic evil 28(40) Guiding those around us 28(41) Calculations about ourselves 29(42) Teach in a mild tone 29

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(43) The Hōonkō service in the 6th year of Meiō 29(44) Farewell visit to Shinran's image 29(45) Leran from the ancient, transmit the ancient 30(46) Dōshū of Akao 30(47) Blame your mind 30(48) Never getting tired of hearing the Dharma 30(49) Everyone heard the Dharma differently 30(50) One or two 30(51) Hear the essential point 30(52) Joyful nembutsu 31(53) Rennyo's Letters 31(54) The mind does not obey the words 31(55) Control of one's mind comes from the Other-Power 31(56) Those who hear the teaching in depth are rare 31(57) Turn the topic to the Buddha-Dharma 31(58) Nobody thinks he is wrong 31(59) Pretending to have acquired shinjin 32(60) Speak in terse and easy terms 32(61) Offerings given by the Buddha 32(62) Kazue of Gunke Village in Settsu Province 32(63) Hear the Buddha-Dharma well when young 33(64) Arranging the mind 33(65) To save yourself 33(66) Do not be too much absorbed in secular matters 33(67) Making a vow once 33(68) Kakunyo's poem 33(69) A pictorial image is preferred to the Name 33(70) Condense ten into one 34(71) The basis of shinjin is the Name 34(72) Hyūgaya and Ryōmyō 34(73) One wishes to hear something special 35(74) Lip service 35(75) Amida Buddha's direct exposition 35(76) The one who teaches entrusting to Amida 35(77) To become a Buddha is an extraordinary thing 36(78) Do not forget divine provisions 36(79) Chew but not swallow 36(80) The Buddha-Dharma is the teaching of non-ego 36(81) Asking questions is beneficial 36(82) Intention to sell 37(83) Give heed to Amida's unseen protection 37(84) The teaching transmitted in this school 37(85) The proof of bombu's birth in the Pure Land 37(86) Say something 37(87) Correct chanting in the services 37(88) Dip the basket in the water 37

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(89) Read the scriptures over and over 38(90) Seeing things in the light of Other-Power shinjin 38(91) Do not think "I am the only one who has shinjin" 38(92) To think "I am an evil man" 38(93) After you have settled your shinjin 38(94) Those learned in the scriptures are ignorant of them 39(95) That one should first settle one's shinjin and then lead others to it 39(96) Take no account of public reputation 39(97) Persons of shinjin are trustworthy 39(98) If you obtain shinjin under the guidance of a good teacher 39(99) Skillful means after the attainment of the fruition of Buddhahood 39(100) One who has relied on Amida 40(101) Wrapped up in Namo Amida Butsu 40(102) Lose no time in matters of the Buddha-Dharma 40(103) Do today what you intend to do tomorrow 40(104) The portrait of Shinran Shōnin 41(105) 'The time has come' 41(106) Just sowing seeds is no good 41(107) Be ready to be corrected by others 41(108) Reverential thought 41(109) Rejoicing in the single thought of entrusting 41(110) Failing to resolve the problem through negligence 41(111) As if my body were being carved up 42(112) Considering the capacity of a man 42(113) I would be much obliged 42(114) Give yourself up 42(115) My wrinkles have been smoothed away 42(116) I am even more pleased 42(117) Skillful means 42(118) The Mound Festival of the Shitennōji Temple 42

[Volume Two](119) Gather together and discuss well 43(120) Do not answer back 43(121) Prosperity of this school 43(122) Those who entrust to Amida will become Buddhas 43(123) Descendants of a devout Buddhist 44(124) Rennyo's Letters are the Tathāgata's direct expositions 44(125) "The Letters, though written by myself, are wonderful" 44(126) Mending his way by hearing others speaking ill of him behind his back 44(127) Trouble is no trouble 44(128) Be subtle-minded about the Buddha-Dharma 44(129) The beacon does not shine on its own base 44(130) Hearing one teaching repeatedly 44(131) Dōshū's attitude of hearing 45

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(132) In saying the nembutsu, be careful not to give an impression that you seek a good reputation 45

(133) Fear the unseen eye 45(134) What should be encouraged is shinjin 45(135) The mind to transfer your merit to others should be cast aside 45(136) Miscellaneous practices and the nembutsu 45(137) Discuss the Dharma with fellow-believers 46(138) Be more reverential as you become familiar with the revered persons 46(139) Control your mind 46(140) Provisions afforded by the Shōnin 46(141) Uphold the state laws 46(142) Due solely to his mindfulness 46(143) Thanks to the Buddha's empowerment 46(144) He used to wear cotton-quilted robes 47(145) The Shōnin in poverty 47(146) The Shōnin washed the diapers himself 47(147) It is dreadful to employ as many servants as one may wish 47(148) Used to attend services wearing paper robes 47(149) The robe with tattered shoulders 47(150) Become acquainted with fellow-believers and teachers 48(151) If you look up, you will find it higher than you have thought 48(152) Difficulty of all difficulties 48(153) There should be both believers as well as abusers 48(154) Rejoicing alone 49(155) Listen to the Dharma by making time in your secular life 49(156) An urgent appointment of great importance 49(157) Treat the Buddha-Dharma as your master 49(158) The revered master's work 49(159) Just as the Founder did 50(160) Out of respect to reason you should concede 50(161) One Mind 50(162) The Buddha-Dharma is working even in the act of drinking water from

the well 50(163) Lamentation over the lack of shinjin 50(164) Having accomplished my objective and gained celebrity 50(165) Fire in the enemy's camp 51(166) Ask people well 51(167) Robes without crest were avoided 51(168) A wadded garment with crest 51(169) Food and clothing are Amida's gift 51(170) Unprepared for the worst 51(171) Each one of you is expected to resolve the problem 51(172) Ryōshū of Tagami 52(173) The proof is Namo Amida Butsu 52(174) Sparrows used to frightening sounds 52(175) No one seeks to gain shinjin 52

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(176) One attains shinjin through the skillful means 52(177) The Letters are an exemplar of ordinary people's attainment of birth in

the Pure Land 52(178) Nembutsu recitation for acknowledging indebtedness to the Buddha 53(179) Nembutsu after acquiring shinjin 53(180) The nembutsu uttered after killing a bee 53(181) Raising the screen and saying the nembutsu 53(182) If you think just as you have said 54(183) Verbally expressed, it sounds the same 54(184) After settling shinjin, no one would commit such an evil act 54(185) Be precise 54(186) What is wrong is lack of shinjin 54(187) The Shōnin's lifelong wishes 55(188) The Shōnin who revived this school 55(189) It is wrong to think of serving Amida 55(190) A gift offered with ulterior motives 55(191) Watch your step 55(192) The master's words will come to reality 55(193) In understanding the Buddha-Dharma hearing is everything 56(194) Give yourself up to the cause of the Buddha-Dharma 56(195) You do not remember the evils you have committed 56(196) Discuss the Dharma at the appropriate time and place 56(197) Zenjū of Kanegamor 56(198) Be quick about the Buddha-Dharma 57(199) Wonderful stories about Zenjū 57(200) Zenjū was a wonderful person 57(201) Praising and discussing the Dharma is everything 58(202) Unless you confess your faults to others, they will not be corrected 58(203) Discussion on the Buddha-Dharma 58(204) You will surely be saved 58(205) Dream about 'embracing and not forsaking' 59(206) To comply with the unseen empowerment 59(207) Be grateful for the Buddha's Wisdom 59(208) Speaking from Faith is an act of repayment for the Buddha's benevolence 59(209) The Other-power's working 59(210) We should appreciate the Buddha's Wisdom 59(211) The Shōnin deplored lack of shinjin in others 59(212) To entertain and teach 60(213) Good understanding is no understanding 60(214) Ganshō and Renchi 60(215) How to study the scriptures 60(216) Not as you say 60(217) Hōkyō-bō's mother 61(218) At the place where the Shōnin is present 61(219) Doubt and ignorance 61(220) A temporary care-taker 61

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(221) Episode about the times of Zennyo Shōnin and Shakunyo Shōnin 61(222) On seeing some misconduct of an adept Buddhist 61(223) Relishing the Buddha's benevolence 62(224) Never getting tired of hearing the Buddha-Dharma 62(225) Wasting the things given by the Buddha 62(226) The best way of acquiring merit 62(227) Losing the divine protection 62(228) Granting letters 63(229) Granting a Myōgō 63(230) The food would be wasted if not eaten 63(231) The precious treasure that fire cannot burn 63(232) Life is light and the Buddha's benevolence is heavy 63(233) Stored good is to be appreciated 63(234) 'Relationship from the past' and 'stored good' 63(235) Essentials of this school 64(236) Due to the Buddha's Power 64(237) Becoming an owner of Namo Amida Butsu 64(238) On seeing the Dharma being abused 64(239) Love and pity extended to any living being 64(240) Rensō was forgiven 64(241) How outrageous it is to disrupt the teaching 65(242) The apex of contemplation 65(243) Life-time engagement 65(244) My sayings are golden words 65(245) "Three fools are equal to one wise man" 65(246) Hōkyō and I are brothers 66(247) Much bigger than you think 66(248) Bent on restraining oneself 66(249) About the Anjin ketsujōshō 66(250) The Anjin ketsujōshō is highly important 66(251) One who respects is to be respected 67(252) Chant even one-fascicle sutra once a day 67(253) The Letters are important 67(254) Keep what is inside in correspondence with what is outside 67(255) Set aside miscellaneous practices and mixed acts 67(256) Rennyo's remarks in a dream are Golden Saying 68(257) Gratefully acknowledging the Buddha's benevolence 68(258) Say "ladies and gentlemen" 68(259) He disliked anything above your means 68(260) Working for the Buddha-Dharma 68(261) Kind consideration for the fellow-believers 69(262) Order was issued to oust those involved in the uprising 69(263) The first fruit of the season should be taken even in small quantity

before it is shared with members of other schools 69(264) Prolonged life has been given 69(265) Engaging in useless works 70

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(266) Remembering the benevolence when taking meals 70(267) On seeing the meal offered 70(268) The self-same settled mind 70(269) Not to like is to dislike 70(270) Some hate Buddhism like an illness 70(271) Jitsunyo Shōnin'a dream 70(272) I have not conceived any thought of 'I' until today 71(273) "Shinran Shōnin" was read "Soshi Shōnin" 71(274) You should say "Kaisan Shōnin" 71(275) Do not omit "motte" when reading the Tantokumon 71

(276) "I thought of an interesting thing" －reciting the Letters 71(277) Discussion about the Buddha-Dharma 71(278) It is a shame if priests cannot teach themselves the Dharma 72(279) You cannot lose shinjin 72(280) Preaching the Dharma before someone with firm faith 72(281) Giving a sword to a youngster 72(282) No one would attain shinjin 72(283) Secret teaching 72(284) I know something more wonderful 72(285) Keep the scroll hanging always and be mindful of the characters painted 73(286) Listening to the Dharma while attending on the Shōnin 73(287) Priests are doers of great evils 73(288) Daily hearing of the Letters 73(289) Kenchi of Takada 73(290) If you leave your body at its disposal, you will become lazy 73(291) If you have attained Faith, you will be tender-minded 74(292) A follower of the Founder Shōnin 74(293) 'Fellow-traveller, fellow-believer' 74(294) Important guests 74(295) Be kind to the members 74(296) Whatever I take up or abandon, I am indebted to Amida 74(297) Gifts from members 74(298) Rejoicing in the Buddha's benevolence 75(299) Make friends with devout Buddhists 75(300) Reincernation of a sage 75(301) Feet blistered with the cords of straw sandals 75(302) Imitate those who have shinjin 75(303) Signature inscribed as the testimony 75(304) Zonkaku was an incarnation of Mahāsthāmaprāpta 75(305) Motive for writing the Rokuyōshō 76(306) Death poem by Zonkaku Shōnin 76(307) Time differences in the maturation of stored good 77(308) Things given by the Buddha 77(309) Every word is a golden word 77(310) What is inconceivable 77(311) It is good to be light-hearted 78

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(312) Explanation in a couplet 78(313) Is it really your own? 78(314) Just accept it and get shinjin 78

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LIST OF ABBREVIATIONS

Amida Sutra = The Sutra on Amitāyus (also, Smaller Sukhāvatīvyūha Sutra, and theSmaller Sutra)

BDK = Bukkyō Dendō Kyōkai (Society for the Promotion of Buddhism), the sponsor ofthe publication of the English Tripitaka

Contemplation Sutra = The Sutra on Visualization of the Buddha of Infinite Life (also, the Meditation Sutra)

CWS = Collected Works of Shinran, 2 vols., Jodo Shinshu Hongwanji-ha, Kyoto, 1997d.= diedJSS = Jōdoshinshū Seiten, Chushaku ban, 2nd edition, 2004Larger Sutra = The Sutra on the Buddha of Infinite Life (also, the Larger Sutra on Amitāyus, and Larger Sukhāvatīvyūha Sutra)Ōjōronchū = T'an-luan's Commentary on Vasubandhu's Discourse on the Pure Land, A Study and Translation, by Hisao Inagaki, Nagata Bunshodo, 1998Sk. = SanskritSSZ. = Shinshū shōgyō zensho, Kokyoshoin and Oyagi kobundo, 1940, etc.

Taisho T. = Taishō Tripiţaka, or Taishō shinshū daizōkyō

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INTRODUCTION

Rennyo, his life and work

Rennyo (1415-1499) was a descendant of Shinran and the eighth chief abbot (monshu)

of the Hongwanji in Kyoto. He was called Hoteimaru in his childhood and, later, was

named Kenju. When he was six, his mother—a maid serving Zonnyo, the seventh chief

abbot—left him to live in obscurity. When he was 17, he received his ordination from

Sonnō at the Shōren-in Temple. While studying the teaching of Jōdoshinshū from his

father, he assisted him in spreading the Dharma in Omi Province (present-day Shiga

Prefecture)and Northern Japan. In 1457, when he was 43, he became the chief abbot and

continued his missionary activity in the Omi region. Displeased with the growing

popularity of Rennyo's movement, the warrior-monks of the Enryakuji Temple on Mt.

Hiei attacked and destroyed the Hongwanji in 1465, so he moved to Kawachi (eastern

part of Osaka Prefecture) and then to Omi Province. In 1471, he built a temple, a new

center of his activity, in Yoshizaki in Echizen Province (present-day Fukui Prefecture),

and succeeded in attracting a large number of followers. He started a unique way of

transmitting the Dharma through the use of letters, which were widely read among the

followers and contributed enormously to the dissemination of the teaching throughout the

country, even among the illiterate.

The growth of Shin Buddhism in Northern Japan, however, often created troubles with

local manor lords and governors, culminating in the "ikkō ikki uprisings" of Echizen,

Kaga, and Etchu Provinces. In order to avoid further conflicts, Rennyo withdrew from

Yoshizaki in 1475 and moved the center of his activity to the Osaka-Kyoto area. At the

suggestion of his disciple, Dōsai (1399-1488), he acquired a large estate in Yamashina,

east of Kyoto, where he built the Founder's Hall (1480), the Amida Hall (1481), and the

main gate (1482) thus consolidating the foundation of the new Honganji headquarters.

Shinran's statue that had been placed in the care of the Miidera Temple, was properly

deposited at the Founder's Hall after fifteen years. The precincts were surrounded by

ditches and lines of massive pine trees. Greatly satisfied with the outcome, Rennyo called

this base for Buddhist activity 'Shōrinzan Honganji' ('Pine Forest Honganji'), which came

to be known as Yamashina Honganji. Unfortunately, in 1532 at the time of Shōnyo

(1516-15549), all the precinct buildings were burnt to ashes by Nichiren followers.

In 1489, Rennyo retired as the chief abbot, leaving the position to his fifth son,

Jitsunyo. With an undiminished missionary spirit, he built a temple in Ishiyama, Osaka,

in 1496—at the site where the Osaka Castle now stands—and spent the rest of his life

there. When he became ill in 1498, he returned to Yamashina, where he passed away the

following year at the age of 85. Later, in 1882, the Emperor Meiji awarded Rennyo the

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posthumous title Etō Daishi ('Master of the Lamp of Wisdom').

At the height of his missionary activity, Rennyo edited and published the Shōshinge and

Jōdo Wasan as the standard service book for everyone to use. With the addition of the

Letters, this form of service has continued to be held daily in every Jōdoshinshū

household and temple. As a guide for correct understanding of the Shōshinge, Rennyo

wrote An Outline of the Shōshinge. His Dharma-messages, casual remarks, and the record

of his day-to-day activity were later compiled by Jitsugo and others. As a method of

spreading the teaching to the masses, Rennyo painted a great number of myōgō (Amida's

Name as the main object of veneration). Besides the six-character name (rokuji myōgō),

he liked to paint what is called mugekō honzon, using the ten-character Name (jūji

myōgō) as the main object of veneration. He recommended that his followers use myōgō

as the object of worship rather than paintings and statues of Amida Buddha, saying, "In

other schools, paintings are preferred to names, and statues are preferred to paintings. In

this school, paintings are preferred to statues, and named are preferred to paintings" (#

69).

Goichidaiki-kikigaki

After Rennyo's death, great efforts were made by various people to write his biography.

The chronicles of his sayings and deeds that contributed to the composition of the

Goichidaiki-kikigaki are as follows:

(1) Daihasso onmonogatari Kūzen kikigaki ('Kūzen's Record of what He Heard about

the Eighth Master'): Kūzen, a chief disciple of Rennyo who tended him to the end of his

life, recorded Rennyo's life in his diary entitled Kūzen nikki ('Kūzen's Diary') under 171

headings. The period covered in the diary is from 1489 to Rennyo's death in 1499. The

sections after 136 are the record of his death and the period of mourning.

(2) Mukashi monogatariki ('A Record of the By-gone Days'): This is the provisional

name given to a collection of twenty-five stories. The compiler's name is not known.

(3) Rennyo Shōnin Ichigoki ('A Record of Rennyo Shōnin's Single Words'): Rennyo's

sayings and deeds recorded by Jitsugo (1492-1584), the tenth son of Rennyo, from what

he heard from old people and fellow-believers. This contains 251 stories. It is believed

that the original manuscripts were lost in the Kyōroku disturbances during 1531 to 1537.

Part of its copied manuscripts, amounting to 135, was compiled by Ryōshō in 1584. This

was contained in a larger collection of 249 sayings, entitled Rennyo Shōnin Gojigon

('Rennyo Shōnin's own Words'), produced in 1689. This is believed to be the collection of

Rennyo's sayings and deeds that existed before the Kyoroku disturbances and is known as

Jitsugo Kyūki ('An Older Record by Jitsugo').

(4) Rennyo Shōnin Onmonogatari Shidai ('Sayings of Rennyo Shōnin Arranged in

Chronological Order'): 41 stories recorded by Rengo (1468-1543), Rennyo's seventh son.

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(5) Rennyo Shōnin Oose Jōjō ('Sayings of Rennyo Shōnin'): 207 sayings containing

those recovered after Jitsugo's Rennyo Shōnin Ichigoki was lost and those that the author

Jitsugo added based on his memory.

(6) Rennyo Shōnin Goichigoki ('Rennyo Shōnin's Biography'): A record of Rennyo

Shōnin's sayings and deeds compiled by Jitsugo in 1580. Most of the entries are the same

as in the Rennyo Shōnin Onmonogatari Shidai, Daihasso onmonogatari Kūzenshō, and

Rennyo Shōnin Ichigoki.

It is not exactly known who compiled the final version of the Kikigaki. There are again

three editions.

(1) The text contained in the Shinshū hōyō ('Shinshu Dharma Essence') comprising 31

volumes and 314 passages. It was published in 1766. This serves as the basic text of the

Kikigaki among the authentic Shin scriptures of the Honganji in the Jōdoshinshū Seiten

('Jōdoshinshū Scriptures') published in 1988. The colophon carries the signature of

Jitsunyo. The text of the Jōdoshinshū Seiten has been used in the present publication.

(2) The text containing 268 passages published by Matano Shichirōbee and Tekeda

Jiuemon in 1689. This provided substantial material for the compilation of the Shinshū

hōyō text. In the colophon is found Jitsunyo's signature.

(3) The text containing 316 passages published by the Ōtaniha Honganji in 1811. The

165th and the 220th passages in this collection are missing in the Shinshū hōyō text. The

order of the passages is different in these two texts.

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Rennyo Shōnin's Goichidaiki-kikigaki

THUS I HAVE HEARD FROM RENNYO SHŌNIN

An annotated translation by Zuio Hisao Inagaki

(1) Nembutsu on the New Year's Day: When Dōtoku of Kajūji Village (in Yamashina, Kyoto,) went to the Shōnin on New Year's Day in the second year of Meiō (1493), he received the following words from Rennyo Shōnin: "Dōtoku, say the nembutsu. The self-power nembutsu is practiced with an expectationthat the Buddha will save you because of the merit of reciting the nembutsu many times. The Other-Power teaching is that at the moment a single thought of entrusting arises in your mind, you are immediately saved. The nembutsu you say after that is simply to repeat, "Namo Amida Butsu, Namo Amida Butsu, ..." joyfully with a thought of gratitude that you have been saved. The Other-Power means the Power of Another. This single thought continues right up to the end of your life, ensuring your birth in the Pure Land."

[Note] Dōtoku: One of Rennyo's disciples and the founder of the Sainenji Temple; (d. 1500). He was reputed to be a myokonin.

(2) Morning service: One day, during the morning service, the following (six) hymns were chanted: "Of the five inconceivabilities that are expounded, Nothing can compare with the inconceivability of the Buddha-Dharma; The inconceivability of the Buddha-Dharma Refers to Amida's Primal Vow.

[Amida's Merit-transference has been accomplished In two phases, Going forth and Returning; Through the two phases of Merit-transference We are enabled to attain both Faith and Practice.

The Merit-transference in the phase of Going forth means: When Amida's sincere guidance becomes mature, We are enabled to attain Faith and Practice of the Compassionate Vow And realize that Samsara is Nirvana.

The Merit-transference in the phase of Returning means: After attaining the stage of benefiting and guiding others, We instantly turn into various states of existence And cultivate the virtue of Bodhisattva Samantabhadra.

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The single mind of entrusting that Vasubandhu, the discourse-master, professed, According to Master T'an-luan's explanation, Is the Faith of the Other-Power That we, passion-ridden, awaken in our heart.]

The Light Unhindered throughout the Ten Quarters, Illuminating the darkness of spiritual ignorance, Brings those who rejoice with a single thought of entrusting To reach Nirvana, the state of Extinction, without fail." (Hymns on the Masters, 33-38)

In the evening sermon, the Shōnin cited a passage from the Contemplation Sutra, "... each ray of light shines universally upon the lands of the ten quarters, (embracing, and not forsaking, those who are mindful of the Buddha)" and Hōnen Shōnin's poem,

"There is no place where the moonlight does not shine but it only dwells in the mind of one who looks upon it."

The Shōnin's sermon was unspeakably wonderful. After the Shōnin left, the Lord of the Northern Hall praised him appreciatively by referring to the sermon that evening and the one the night before. He was overcome by a deep feeling of gratitude. "How grateful, how grateful I am! No words can express my feeling of gratitude." So saying, deeply moved, he shed profuse tears .

[Note] Of the five hymns, the first line of the first hymn and the whole of the sixth hymn are presented.

Five inconceivabilities: According to T'an-luan's Commentary on Vasubandhu's Discourse on the Pure Land, there are five things which are beyond our comprehension: 1) the number of sentient beings, 2) the karmic power, 3) the power of the dragon god, 4) the samādhi power, and the power of the Buddha-Dharma."... each ray of light shines universally upon the lands of the ten quarters..." The whole phrase of the Contemplation Sutra reads," Each ray of light shines universally upon the lands of the ten quarters, embracing, and not forsaking, those who are mindful of the Buddha.” (BDK, 12-II,III,IV, p. 87)

Lord of the Northern Hall: Refers to Jitsunyo Shōnin, the ninth monshu (1458-1525). When Rennyo rehabilitated the Yamashina Honganji, he gave up the monshu's position to Jitsunyo. Since Rennyo retired to live at the Southern Hall, he was called Lord of the Southern Hall. Jitsunyo lived at the Northern Hall and, hence, was called Lord of the Northern Hall.

(3) The Shōnin forgot the service order: One day, at the time of service, the Shōnin forgot his turn in junsan. After retiring to the Southern Hall, he remarked, "The hymns which Shinran Shōnin taught us were so wonderful that I forgot my turn in junsan." "How sad it is," he commented, "that very few accept his exhortation and attain birth in the Pure Land."

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[Note] Junsan: A liturgical order in the Jōdoshin school; while chanting, priests seated in the inner sactuary take turns reciting the first line of wasan. This seems to have started at the time of Rennyo at the Honganji head temple, but it is now commonly practiced at ordinary temples.

Southern Hall: Rennyo's residence for retreat at Yamashina Honganji.

(4) Thinking of Amida and recitation of the nembutsu are one: Someone asked the Shōnin, "I do not understand very well why 'thinking' and 'voicing' are one." The Shōnin replied, "There is a saying, 'What one has in mind is bound to show in one's appearance.' This being so, if you realize that the substance of Faith is Namo Amida Butsu, you will see that reciting it and mindful thinking of it are the same."

[Note] The phrase, "Mindfulness and recitation are one," appears in Hōnen's Senjaku hongan nembutsu-shū. It means "To think of Amida and to call his Name are one." Among Hōnen's disciples, there was a heated discussion as to whether one can be saved by oral recitation of the nembutsu or by faithful trust in Amida. Honen's ruling is that recitation and faith are not different. Concerning this issue, Shinran stated in the Yuishinshō mon'i, "Know that 'thinking' and 'voicing' have the same meaning; no voicing exists separate from thinking, and no thinking separate from voicing." (Notes on 'Essentials of Faith Alone,' CWS. I, 468)

(5) The sacred object of reverence should be kept hanging until it wears away:

Rennyo Shōnin once said, "The scroll of the sacred object of reverence should be kept hanging until it wears away; the sacred scriptures should be read over and over again until they become thread-bare." He said thus in a couplet.

(6) 'Namo' means...:The Shōnin taught, "'Namo' means 'taking refuge.' 'Taking refuge' means 'entrusting

oneself to Amida with singleness of thought.' Further, 'making an aspiration and transferring the merit' means that to those who entrust themselves to Amida, he immediately endows great good and great merit, the substance of which is Namo Amida Butsu."

[Note] Shan-tao's explanation of 'Namo Amida Butsu' appears in the Gengibun (On

the Essential Meaning). For this and Shinran's comments on this issue, see

Kyōgyōshinshō, chapter on 'True Practice,' BDK. 105-I, 38-40. (7) The Shōnin's instruction to Ganshō Kakuzen: The Shōnin quoted a scripture to Ganshō and Kakuzen Matashirō of Kaga Province (Ishikawa Prefecture) as follows, "Shinjin is to accept that when a single thought of entrusting to Amida arises in one's mind, Amida immediately saves such a person. The way this operation takes place is shown as Namo Amida Butsu. Then, however great your

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karmic evil may be, it is destroyed by the power of Faith endowed through a single-thought of entrusting."

He continued, "This implies that the delusory karma, which caused you to transmigrate in the six realms since the beginningless past, is annulled by the wonderful Vow-Power originating from the Buddha's wisdom of non-arising (and non-perishing) at the moment you take refuge in Namo Amida Butsu with singleness of thought, thereby planting the true cause of the attainment of Nirvana in your mind." He then painted sacred words on a sheet of paper for a scroll and gave it to Ganshō.

[Note] A scripture: Refers to Zonkaku's Jōdo shin'yōsho (True Essence of the Pure Land Way), SSZ. III, 128-9.

Ganshō: 1434-1506; a native of Sugō in Kaga Province. He became Rennyo's disciple at Yoshizaki in 1471.

Kakuzen Matashirō: Dates unknown; a native of Mitani in Kaga Province; Rennyo's disciple. Kakuzen was his Buddhist name and Matashirō was his layman's name.

The six realms: The six realms of Samsara where beings transmigrate in accordance with their karma: hell, realm of hungry ghosts, realm of animals, realm of fighting spirits, realm of humans, and realm of devas.

The Buddha's wisdom of non-arising (and non-perishing): The Buddha has the wisdom of voidness with which he sees that all existence is non-arising and non-perishing.

(8) The Shōnin's teaching to Kyōken and Kūken:

The Shōnin taught Kyōken of Mikawa Province (Aichi Prefecture) and Kūken of Ise

Province (Mie Prefecture) as follows, "'Namo' means 'to take refuge in'; it means to entrust

yourself to Amida with the assurance of your salvation. You will soon realize that your

taking refuge in him implies Amida's aspiration to save you by transferring his merit to

you."

[Note] For the meaning of 'namo', see Note to # 6.

(9) Discerning well but not accepting in faith:

(Kūzen) said to the Shōnin, "I do not understand very well (the remark of the Anjin-

ketsujōshō), 'Although we have been long endowed with the Vow and Practice of the

Other-Power, we have been vainly subject to transmigration being bound by groundless

attachments to self-power.'"

The Shōnin replied, "This remark is said of those who discern well the teaching but do not

accept it in faith."

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[Note] A question was put to Rennyo by his disciple, Hōsenbō Kūzen of Hyogo

Prefecture (dates unknown). He tended Rennyo on his deathbed. His diary entitled

Kūzen nikki (Kūzen's Diary) is a useful document clarifying Rennyo's life.

Anjin-ketsujōshō: On the Settlement of Anjin; the author unknown. For the passage

quoted here, see JSS., p. 1399.

(10) Deep understanding of shinjin:

(Sōshun of) the Fukudenji Temple said to the Shōnin, "I am not clear about the remark

(of the Anjin-ketsujōshō), 'Amida's Great Compassion fills the minds of sentient beings.'"

The Shōnin replied, "The lotus-flower of the Buddha's Mind blooms in the minds of

sentient beings; how can it bloom on a plateau? It is said (in the Anjin-ketsujōshō), 'Merit

and virtue of Amida's Mind and Body enter the bodies of all sentient beings throughout the

universe and fill them to overflowing.' This is to say that the remark you asked me about

concerns deep understanding of shinjin."

Hearing this, (Sōshun of) the Fukudenji Temple gratefully rejoiced.

[Note] Fukudenji: A Jōdoshinshū temple in Shiga Prefecture. Refers to Sōshun, the

resident priest of this temple.

(11) Chanting the Shōshinge and Wasan:

At the service on the eve of Shinran Shōnin's memorial day, the twenty-eighth day of

the tenth month, the Shōnin said, "Are you thinking of transferring the merit of chanting

the Shōnshinge and Wasan to the Buddha and Shinran Shōnin? If so, what a deplorable

thing it is! In other schools, they perform services and transfer to the Buddha the merit

accruing from that. In our school, we are taught to understand well the Faith of Other-

Power, and the import of this is stated in Shinran Shōnin's Wasan. It is especially

emphasized that we should discern well the meanings of the commentaries of the Seven

Masters through the Wasan. To say the nembutsu with gratitude for our indebtedness to

the Shōnin is to express our joy of acknowledging the Buddha's benevolence before the

Shōnin." Thus was his kind admonition.

(12) However well you may study the scriptures: The Shōnin said, "However well you may study the scriptures, it is useless if you are not firmly settled in the Faith of Other-Power. If your faith in Amida with the belief that

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your birth in the Pure Land is settled continues without confusion until death, you will certainly attain birth."

(13) Reincarnation of the Founder Shinran : During the Hōonkō season (seven days prior to Shinran Shōnin's memorial day which falls on the 28th day of the 11th month or January 16), on the 24th day of the 11th month in the 3rd year of Meiō, at about 2 o'clock in the morning, Kūzen visited the Goeidō Hall at the Honganji and paid homage to Shinran Shōnin's statue. He was asleep for a while. What he saw in a dreamy state was Rennyo Shōnin appearing in person from behind the sliding door at the back of the sanctuary as if emerging from a pile of cotton. As he kept adoring the image, he noticed that the appearance of the image was that of the founder Shinran. Wondering how strange this was, he looked inside the sanctuary and found that the Shōnin was not there. As Kūzen was thinking of telling Kyōmon-bō that the founder Shinran had been reincarnated as Rennyo Shōnin to revive the teaching of this school, Kyōmon-bō was giving a Dharma-talk, in which he quoted Kakunyo's Liturgy of Hōonkō to praise the Founder's teaching, "It is as if a piece of wood and a stone could produce fire upon meeting the proper conditions. Also it is as if a tile and a pebble would turn into a gem if polished with a file." Kūzen awoke from the dream. Ever since then, he adored Rennyo Shōnin as the incarnation of the Founder Shinran.

[Note] Goeidō Hall: Also Mieidō and Miedō; one of the two main halls in the

Honganji where Shinran's statue is enshrined.

Kyōmonbō: Rennyo's disciple and Dōsai's nephew, 1435-1510. His Buddhist

name was Ryūgen; he was commonly called Mino. He followed Rennyo from

Yoshizaki to Kohama, where he founded the Hōonji Temple.

On-shiki: Refers to Hōonkō-shiki, popularly, Liturgy of Hōonkō by Kakunyo. For

the passage quoted here, see JSS, p. 1068.

(14) What a preacher should do: A preacher should first be settled in shinjin and then study and explain the scriptures to others. If he does so, his audience will attain shinjin.

(15) Saying the nembutsu with joy: The Shōnin said, "If you have entrusted yourself to Amida with a firm belief in his salvation and rejoice in it with gratitude, you express your joy in the nembutsu. By so doing, you repay your indebtedness to the Buddha."

(16) Settle your shinjin well: The Shōnin said to the Lord of Ootsu Chikamatsu, "Settle your shinjin well and make others settle their shinjin."

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[Note] Lord of Ootsu Chikamatsu: Refers to Renjun, Rennyo's thirteenth son. He was the caretaker of the Kenshōji Temple at Ootsu Chikamatsu when Rennyo was staying there for more than two years before moving to Yoshizaki.

(17) Appreciation for the year's end : On December 6 (1495), the Shōnin was due to pay a visit to the Revered One at Tonda. The night before, that is, on the 5th, many people went to see the Shōnin. The Shōnin asked, "What brought so many people here?" Junsei said, "I suppose they wish to express their gratitude for the inspiring sermons the other day (i.e., at the Hōonkō service) and also to convey the year's end greetings and appreciation to you before you go to Tonda tomorrow." The Shōnin said, "The year's end greetings are totally useless. Tell them to gain shinjin and make this a token of appreciation for the year's end, will you?"

[Note] The Revered One at Tonda: Refers to the resident priest of the Kyōgyōji Temple at Tonda (present-day Takatsuki City, Osaka). Rennyo gave the name Kyōgyōji (Teaching-Practice Temple) to this temple and later his nineteenth son Rengei became the resident priest. See frontispiece. Junsei: 1421-1510; Rennyo's disciple in close attendance and the founder of the Shōenji Temple in Kanazawa. Rennyo gave him the name 'Hōkyō'.

(18) Urging of the Great Practice of Other-Power: The Shōnin said, "When we lapse into indolence, we tend to harbor doubt wondering whether we will fail to attain birth in the Pure Land. Upon reflection, however, we are ashamed about remaining indolent for so long following our entrusting to Amida Tathagata and the settlement of our birth. Being reassured of his salvation in spite of our excessive indolence, we come to rejoice gratefully in his benevolence. This we call 'urging of the Great Practice of Other-Power'." Thus the Shōnin said.

[Note] Great Practice: Amida's salvation of sentient sentient beings is effected through the Name. The Name that embodies the highest good and virtue constitutes the primal saving power. When received by us with a firm entrusting heart, it is expressed as the nembutsu, which is called the Great Practice. Cf. Kyōgyōshinshō, BDK. 105-I, p. 9.

(19) The Rightly-established State and Nirvana: When I (Kūzen) asked the Shōnin, "Should I say the nembutsu with grateful acknowledgement of the fact that I have already been saved or should I say the nembutsu with grateful anticipation of his salvation?" The Shōnin said, "Both are correct. From the standpoint of the Rightly-established State, you can express your joy at having been saved. From the standpoint of the attainment of Nirvana, you express your gratitude for salvation in the future. Since both are a joyful acknowledgement of the fact that you will become a Buddha, you are correct either way."

[Note] The Rightly-established State: Those who have entrusted themselves to Amida in accordance with the Eighteenth Vow are firmly assured of birth in the Pure

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Land and attaining enlightenment. This is originally a general Buddhist term but Shinran applied it to those of the Faith of Other-Power. There are two spiritual benefits for such people: dwelling in the Rightly-established State is the benefit in the present life and attainment of Nirvana is the benefit subsequent to our birth in the Pure Land.

(20) Returning to Kyoto from Tonda: After returning to Kyoto from the Kyōgyōji at Tonda on the 23rd day of the 1st month, in the 5th year of Meiō (1496), the Shōnin said in a stern tone, "From this year on, I do not want to see anyone lacking shinjin." He then began to explain all about shinjin even more kindly. The Shōnin also held a nō play at the Seiganji Temple and, on the 17th day of the second month, he went down to the Kyōgyōji Temple at Tonda again, and returned to Kyoto via (the Shinshūji Temple at) Sakai on the 27th day of the 3rd month. On the 28th day, the Shōnin said, "The reason I have been to Sakai in spite of some hardships was to explain to the followers the spirit of 'entrusting myself to Amida and guiding others to entrust themselves to Amida.' Hearing people rejoice at attaining shinjin wherever I go, I have returned home with great joy."

[Note] Seiganji: A temple in Kyoto. According to a different theory, this is the name of a specific no play. It is also proposed that this refers to a priest named Ryōyū of the Seiganji Temple. Sakai: The name of a town in Osaka. The Shōnin visited the Shinshūji Temple there, which is now called Sakai Betsuin. The temple was founded by Kakunyo's disciple, Dōyū, and was called Shinshō-in.

'Entrusting myself...': A well-known phrase that originally appears in the Ōjōraisan, Liturgy for Birth, by Shan-tao, The Pure Land, No. 17, p. 147.

(21) Speak out after attaining shinjin: On the 9th day of the 4th month, the Shōnin said, "It will be good if you speak out after attaining shinjin. You should not engage in idle talk. Explain well to others the import of the One Mind." This was his remark to Kūzen.

[Note] One Mind: The absolute faith transferred to the aspirant by Amida. It is itself Amida's heart and is the cause of birth in the Pure Land. The term originally appears in Vasubandhu's Hymn of Aspiration for Birth, in which he professed: "O World-honored One, with singleness of mind (i.e., One Mind), I Take refuge in the Tathāgata of Unhindered Light Shining throughout the ten directions, And aspire to be born in the Land of Peace and Bliss." (Kyōgyōshinshō, BDK, 105-I, p. 214)

(22) Visit to Sakai:

On the 12th day of the same month, the Shōnin visited (the Shinshūji Temple at) Sakai.

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(23) The import of two wasans:

On the 20th day of the 7th month, the Shōnin returned home [to Kyoto from Sakai].

During that day, he preached the Dharma based on the hymn [from the Hymns on the

Masters]:

"For us in the evil world of the five defilements,

Only through the Diamond-hard Faith,

Birth-and-death is abandoned for ever,

And birth in the Pure Land of Naturalness is assured."

He continued to talk on the next hymn:

["The moment Faith as hard as diamond

Is firmly established in our minds,

Amida's Compassionate Light embraces us;

Thus we are freed for ever from birth-and-death."]

"I have returned home to tell you the import of these two hymns," he continued. "How

grateful and thankful I am for the teaching that 'birth in the Pure Land of Naturalness is

assured' and 'we are freed for ever from birth-and-death.'" Thus he expressed his gratitude

over and over again.

[Note] Five defilements: The five marks of a period of general degeneration,

consisting of degradation of 1) kalpa, or age, 2) views, 3) passions, 4) human condition,

and 5) human lifespan.

The Pure Land of Naturalness: The Pure Land which accords with True Suchness or

Ultimate Reality. Naturalness refers to the state of things as they really are and is

synonymous with True Suchness.

(24) The character "mu" of "na-mo":

The Shōnin said, "When I paint the characters "namo," I follow Shinran Shōnin's style."

After he had painted na-mo-a-mi-da-butsu in gold dust on a sheet of paper, he hung it on

the wall of the drawing room and said, "Both Fukashigikōbutsu ('The Buddha of

Inconceivable Light') and Mugekōbutsu ('The Buddha of Unhindered Light') are the names

that glorify the virtue of Namo Amida Butsu. For this reason, Namo Amida Butsu should be

revered as the fundamental Name."

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[Note] Fukashigikōbutsu: Refers to Namo Fukashigikōbutsu ('Homage to the Buddha

of Inconceivable Light'), the eight-character name used as one of the three objects of

reverence in Jōdoshinshū. This name was originally used by T'an-luan in his Hymn in

Praise of Amida Buddha.

Mugekōbutsu: Refers to Kimyōjinjippō mugekōnyorai ('Homage to the Buddha of

Unhindered Light Shining throughout the Ten Quarters'), the ten-character name used

as one of the three objects of reverence. This name was originally used by Vasubandhu

in his Hymn of Aspiration for Birth.

(25) A hymn and a poem

Junsei said to the Shōnin, "I wish to hear the meaning of this hymn:

'From the sincere and compassionate words

Of immeasurable Buddhas of the ten quarters,

We should know that it is impossible to awaken

The Great Bodhi-mind with self-power.'"

(from the Hymns on the Three Dharma Ages)

The Shōnin replied, "The Buddhas take it as their primary duty to urge sentient beings to

seek refuge in Amida.

"In this [defiled] world, give up the thought of becoming nuns;

For it is as useless as the horns of a cow."

This is the Founder's poem. Hence, we know that outward appearance does not matter. The

One Mind is essential. People of the world say, "Even if the head is shaven, the mind

remains unshaven."

[Note] The meaning of this poem ascribed to Shinran is that in this defiled world

during the Age of Decadent Dharma, it is useless for a woman to shave her head and

become a nun because it is impossible to attain emancipation. When he was exiled to

Northern Japan, Shinran professed that he was neither a priest nor a layman, thereby

teaching us to take the way of the Nembutsu-Faith irrespective of whether we are

priests or lay people.

The horns of a cow: They are useless because they are bent.

(26) A poem on Toribeno: The Shōnin said, "Shinran Shōnin's poem reads:

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“How sad and sorrowful I am to think of Toribeno, the place where so many people I knew were cremated."

[Note] Toribeno: The place in Kyoto, on the eastern hillside, where there was a crematorium.

(27) The Founder's Portrait: On the twentieth day of the nine month in the fifth year of Meiō (1496), the Shōnin granted a portrait of the Founder to Kūzen. How inexpressibly appreciative he was!

[Note] This record is based on the Kūzen's Diary. The portrait painting of Shinran given to Kūzen was meant to be hung in the dojo

(28) The Founder's Biography: In the eleventh month of the same year, on the twenty-fifth day during the Hōonkōperiod, the Shōnin read the Founder's Biography before his statue and, afterwards, preached on the Dharma. His talk was impressive beyond words.

[Note] Hōonkō: Lit. 'Dharma-gathering for acknowledging indebtedness'; in the Jōdoshinshū, the service in memory of Shinran Shōnin was first held in 1297 by Kakunyo, the third monshu, to commemorate the thirty-third year of the Founder's passing. It became an established custom in the Jodoshinshu temples to hold such a service on Shinran's memorialday, i.e., 28th day of the 11th month or January 16, preceded by a week-long services and Dharma-talks. In the year 1496, when Rennyo was 82, the 7-day Hoonko was held at the Yamashina Honganji.

Biography: A biography of Shinran, entitled Godenshō, was compiled by Kakunyo, to which were added pictures showing various aspects of Shinran's life. It became a custom to read this biography during the Hōonkō period. See my website: http://www12.canvas.ne.jp/horai/denne-index.htm.

(29) The original portrait painting of the Founder: On the sixteenth day of the fourth month in the sixth year of Meiō (1497), the Shōnin returned home [from Sakai]. On that day, he produced the original portrait painting of the Founder wrapped in a sheet of thick paper. Spreading it with his both hands, he showed it to all present to have them worship it and said, "[The inscription on the portrait painting]is by Shinran Shōnin's own hand." He continued, "Without good karmic relationships in the past, you would not be able to see this."

[Note] Shinran's portrait painting: It may have been 'Anjō no goei', painted by Hōgen Chōen of Anjō in Aichi Prefecture at the request of Senkai, a disciple of Shinbutsu, when Shinran was 83.

(30) All Buddhas join Amida: The Shōnin said, "It is said in a hymn [in the Hymns on the Masters]: 'All Buddhas glorify themselves with three kinds of acts, Attaining ultimate equality among themselves,

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For the sole purpose of remedying The false and deceitful body, speech, and mind of each sentient being.'This hymn shows that all Buddhas join Amida in saving sentient beings."

(31) Continuation of shinjin after attaining it: The continuation of shinjin after attaining it is nothing special. The continuation of the settled mind after attaining it along with continuation of the single thought of the appreciative entrusting heart is called 'being constantly mindful of Amida' or 'always eager to repay one's indebtedness to the Buddha.' To awaken the single thought of entrusting is all the more important. So says the Shōnin.

(32) Chanting the Shōshinge and Wasan accompanied by the Nembutsu in themorning and in the evening:

The Shōnin said, "In the morning and in the evening, you chant the Shōshinge and Wasan with the nembutsu. Does this constitute the cause of birth or not?" He asked every priest present. Some of them said, "Certainly it does," while others said, "It does not." The Shōnin said, "Both answers are wrong. The Shōshinge and Wasan teach us to entrust ourselves single-mindedly to Amida Tathāgata and secure salvation in the afterlife. After you have attained Faith through careful hearing, you express the joy of your gratitude to Shinran Shōnin [in the morning and evening services]." This was his considerate remark.

(33) The six-character Name, Namo Amida Butsu: "The six-character Name, Namo Amida Butsu, being possessed of great good and great merit, followers of other schools are eager to recite it and turn the merit of it towards Buddhas, bodhisattvas, and deities - as if it were their own. Such a thing is unheard of in our school. If the six-character Name were one's own, one could transfer the merit of reciting it to Buddhas and bodhisattvas. Being assured of our salvation in the afterlife at the moment we entrust ourselves to Amida with singleness of heart and mind, we simply repeat the nembutsu with gratitude." So said the Shōnin.

(34) The nembutsu to repay our indebtedness for the Buddha's benevolence: The widow of the Asai family of Mikawa Province (present-day Aichi Prefecture) cameto see the Shōnin (at the Yamashina Honganji) to bid farewell before leaving this world. Though the Shōnin was busy that morning with preparations for his trip to (the Kyōgyōji Temple at) Tonda, he met her and gave her an instruction, saying, "We ought not intend to offer the merit of nembutsu recitations to the Buddha. If we entrust ourselves firmly to Amida, we can assuredly partake of his salvation. This is what 'Namo Amida Butsu' means. Recalling our gratitude for his salvation in our minds, we express it with our mouths, repeating 'Namo Amida Butsu.' This is how we repay our indebtedness for the Buddha's benevolence."

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(35) Transgressions do not create a hindrance to birth: Junsei said to the Shōnin, "It is stated in the Letters that at the time of awakening the single thought of shinjin, one's karmic evils are all destroyed and one attains the Rightly-established State, or the Stage of Non-retrogression. However, you have just said that as long as one lives, one is bound to commit evils. Your remark sounds different from what is stated in the Letters." The Shōnin replied, "When it is stated that one's karmic evils are all canceled at the moment of awakening a single thought of shinjin, it means that one's birth is settled by the power of the single thought of shinjin and that one's transgressions do not create a hindrance to birth; therefore, they are as good as non-existent. As long as we live in the Sahā world, our karmic evils are not exhausted. Are you, Junsei, already enlightened and, so, free of transgressions? It is stated in the scriptures that one's karmic evils are canceled at the moment of awakening a single thought of shinjin. You should ask yourself over and over again whether you have attained shinjin or not, instead of questioning whether or not you still have karmic evils. It is up to Amida to save you after he has destroyed your karmic evils or to save you while leaving them as they stand. You should not inquire into this problem. Remember that shinjin is of paramount importance." Thus the Shōnin emphatically stated.

[Note] The Letters: Gobunshō or Ofuni; also called Kanshō (Epistles of Recommendation) and Hōshō (Gems of Epistles); Rennyo's letters to his disciples and other members of Jōdoshinshū explaining in plain terms the essentials of Shin Buddhism. They played a vital role in spreading the message of Amida's salvation throughout Japan. There are 221 letters known to exist, of which eighty were compiled in five fascicles and published by Shōnyo.

The Stage of Non-retrogression: The stage of spiritual progress from which one proceeds towards final enlightenment without falling back to a lower state. Generally, it is equivalent to the First Stage of a bodhisattva. In Shin, as stated in the passage of fulfillment of the Eighteenth Vow, one who entrusts oneself to Amida will become assured of birth and dwell in the stage of non-retrogression. The world of Sahā: In the Buddhist cosmology, it refers to this world consisting of

Mt. Sumeru at the center and the continents that surround it. In this world people must endure various afflictions and pain, hence 'Sahā' ('endurance'). This is the domain under Shakyamuni's care and guidance.

(36) Nembutsu recitation with Faith The Shōnin said, "A wasan (from the Hymns on the Three Dharma Ages) says: 'Recitation of the nembutsu arising from True Faith Is something that has been transferred by Amida Buddha; Hence, it is called (the act of) non-merit-transference; It follows then that nembutsu recitation with self-power is abhorred.'This means that to entrust oneself to Amida and recite the nembutsu with reverence and gratitude is entirely Amida's gift. Hence, to recite the nembutsu with one's own calculation, wondering what one should do, is abhorred because it is an act of self-power."

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[Note] Non-merit-transference: It is generally established in the Mahayana that one must gain merit by performing good acts and transfer it to the Buddha - or some other desired objective - in order to attain birth in the Buddha's land or to realize a higher spiritual state. In Shin Buddhism, we are taught to avail ourselves of the supreme merit accomplished by Amida, by which we will be born in his Pure Land. Any attempt to transfer the merit of the nembutsu to Amida or the Pure Land is discouraged as a self-power practice. It is not only useless but also hinders Amida's merit-transference to save us.

(37) Birthless birth: 'Birthless birth' means that birth into the Land of Utmost Bliss is called 'birthless birth' because it is not part of transmigration in the three realms.

[Note] Birthless birth: The term used by T'an-luan (Donran) to describe the mode of birth in the Pure Land. Since the Pure Land is a realm of Nirvana beyond the delusory of worlds of Samsara, our birth there is not like ordinary births as we see in this world. In the light of the voidness of ultimate reality, our birth in the Pure Land is birthless birth.

Three realms: The three major divisions of the world of Samsara: 1) the realm of desire, 2) the realm of form, and 3) the realm of non-form. Sentient beings keep transmigrating in various states of Samsara until they reach Nirvana.

(38) Merit-transference: "Merit-transference means Amida Tathāgata's salvation of sentient beings," so said the Shōnin.

(39) It is useless to discuss our karmic evil: The Shōnin said, "When a single thought of Faith is awakened in us, our birth in the Pure Land is definitely settled. It is left up to Amida Tathāgata whether or not he saves us after destroying our karmic evil. It is useless for us to discuss matters concerning our karmic evil. What concerns us is that Amida saves those who entrust themselves to him."

(40) Guiding those around us: The Shōnin said, "To get together, sit around, and talk to each other regardless of different rank and social status is consistent with (Shinran) Shōnin's remark, "Within the four seas, those who share the same Faith are all brothers." My sole wish is that if we are sitting together, those who have questions may ask us about the teaching and acquire Faith."

[Note] "Within the four seas ...": This phrase originally comes from T'an-luan's Commentary on Vasubandhu's Discourse on the Pure Land (Ōjōronchū, tr. H. Inagaki, Nagata Bunshodo, 1998, p. 235). 'The four seas' are the four oceans that, in the Buddhist cosmology, are the four outer seas surrounding Mt. Sumeru (Shumisen), in which there are four continents. This term is used in the sense of the whole world.

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(41) Calculations about ourselves "How sad it is that I [Gutoku Shinran] sunk in the vast sea of attachments and desires and lost in the great mountain of fame and profit, do not rejoice at joining the group of the Rightly-established Stage, nor do I enjoy coming nearer the realization of true Enlightenment." (Kyōgyōgyōshinshō, chapter on "True Faith") Concerning this statement, a discussion arose giving rise to skepticism as to whether such persons could attain birth in the Pure Land or not. Having overheard this, the Shōnin said, "Attachments and desires, fame and profit are all evil passions. To make calculations about ourselves is a mixed practice." He continued, "There is nothing left for us but to simply entrust ourselves to Amida."

(42) Teach in a mild tone: One evening, many people came rushing in unannounced. Reverend Mino [Kyōmon-bō] scolded them in a loud voice, saying, "Get out of here." Hearing this, the Shōnin said, "Save your imprudent remarks. Instead, you should teach 'the single thought of entrusting.' Even though running about in all directions, I want to teach this to my fellow beings." Kyōmon-bō, hearing this, tearfully apologized and spoke to them in praise of this teaching. Those in the audience all shed profuse tears of gratitude.

[Note] Reverend Mino: The popular name for Kyōmon-bō. See Note to # 13.

(43) The Hōonkō service in the 6th year of Meiō: In the 11th month of the 6th year of Meiō (1497), the Shōnin was absent from the Hōonkō service at Yamashina. Hōkyō-bō was sent [to the Shōnin by Jitsunyo Shōnin] to ask the Shōnin, "I understand you are staying home [at Osaka during the Hoonko week] this year. How should we hold the service [at Yamashina]?" In reply, the Shōnin wrote an instruction forbidding visitors from staying overnight from the 6th period of the evening [about 6 p.m.] to the 6th period of the next morning [about 6 a.m.]. The night guards of the hall should be reduced to the one who happens to be on duty that night. The Shōnin spent the first three days of the Hōonkō week at the Kyōgyōji in Tonda and then went to his temple-lodge in Osaka to perform the rest of his Hōonkō duties.

[Note] Hōonkō: In 1497, the Hoonko service was partly held at the newly constructed living quarters of the Ishiyama Hongwanji in Osaka. Hōkyō-bō: A disciple and close attendant of Rennyo; also Junsei; 1421-1510. He

founded the Shōenji Temple in Kanazawa.

(44) Farewell visit to Shinran's image From the summer of the 7th year of Meiō [1498], the Shōnin became ill. On the 7th day of the 5th month, he went to Yamashina to bid farewell to Shinran's image. At that time, he said that he would not see anyone lacking shinjin but would like to see people have shinjin even if it meant sending an invitation. Thus was his word.

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(45) Learn from the ancient, transmit the ancient: People of today should learn from those who have gone before us; people of old should transmit the ancient tradition. Spoken words will be lost; written words will not.

(46) Dōshū of Akao Dōshū of Akao said, "Our daily duty should be to hold the morning service without fail. Our monthly duty should be to visit the nearby temple where an image of the Founder is enshrined. Our annual obligation should be to make a pilgrimage to the Head Temple." Hearing this, Reverend Ennyo commented, "Well said."

[Note] Dōshū of Akao (d. 1516) was a villager of Akao in the present-day Toyama Prefecture. Being a devoted disciple of Rennyo, he was given the Buddhist name 'Dōshū' (Essential of the Way). He founded the Gyōtokuji Temple. His twenty-one articles of self-discipline (Dōshū kokoroe nijūichikajō) are well-known. Ennyo (1489-1521) was Jitsunyo's son; his given name was Kōyū. He compiled

Rennyo's eighty letters in five fascicles.

(47) Blame your mind: "Do not let the mind run its course unbridled. Check the mind. The Buddha-Dharma may appear dry and uninteresting but, actually, I am comforted and enlivened by shinjin." So says the Shōnin.

(48) Never getting tired of hearing the Dharma: Hōkyō-bō lived to the age of ninety. "I have been hearing the Dharma until this age but I have never felt that I have heard enough and I have never become tired of listening."

(49) Everyone heard the Dharma differently: One day, when the Shōnin delivered a sermon at Yamashina, it was such an extremely inspiring Dharma-talk that the audience felt it should not be forgotten. Six of them left the drawing room and met at the Dharma-hall to discuss what they had heard. They discovered that they had heard the Dharma in different ways. Four of them had heard it incorrectly. This shows how important hearing is. It is possible that one may not hear the Dharma properly.

(50) One or two: At the time of Rennyo Shōnin, there were many devoted followers in his presence. The Shōnin said, "How many of you have acquired shinjin? Perhaps one or two, I presume." Everyone was mortified!

(51) Hear the essential point: Hōkyō said, "When you hear the Dharma being praised, be careful not to hear it nonchalantly. Hear the essential point." He meant to tell us to hear the important aspect.

[Note] Hōkyō: See Note to # 43.

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(52) Joyful nembutsu: "Enthusiastic in mindful thinking of Amida and calling his Name" (Hōōonkō-shiki) means that our act of calling the Name is the enthusiastic recitation of the nembutsu. After receiving shinjin, we recite the nembutsu with joy and enthusiasm.

[Note] Hōōnkō-shiki: For the original text, see JSS. p. 1069. Also see Note to # 13.

(53) Rennyo's Letters: Concerning the Letters, the Shōnin remarked, "Scriptures can be misread; they contain passages that are hard to understand. My Letters cannot possibly be misread." It was out of deep compassion that the Shōnin wrote the Letters. Those who hear them read aloud, and yet, are unable to understand the meaning, are people lacking a stock of merit from the past.

[Note] Stock of merit from the past: In the tradition of Shin, whether one has stock of merit from the past or not largely determines the readiness to accept the Dharma and awaken to Amida's salvation.

(54) The mind does not obey the words: "I have listened to the teaching of this tradition until this year and received many sacred words," confessed Hōkyō. "However, my mind does not obey what I have heard."

(55) Control of one's mind comes from the Other-Power: Jitsunyo Shōnin often says, "Concerning the Buddha-Dharma, Rennyo Shōnin admonishes us to be careful not to let the mind run its course unbridled but be sure to control it. It is wrong to allow the mind to take its course unchecked. We are enabled to control the mind due to the Other-Power."

[Note] Jitsunyo Shōnin: Rennyo's fifth son and his successor; 1458-1525. He consolidated the teaching of Jōdoshinshū by compiling the Letters and reorganized the Honganji institution.

(56) Those who hear the teaching in depth are rare: It is said that there are people who hear and discern the teaching of this tradition but those who hear the teaching in depth are rare. This means that those who acquire shinjin are rare indeed.

(57) Turn the topic to the Buddha-Dharma: Rennyo Shōnin admonishes, "Speaking about the Buddha-Dharma, people only engage in secular talk. Instead of getting bored by it, you should turn the topic to the Buddha-Dharma."

(58) Nobody thinks he is wrong: Nobody - not even one person - thinks he is wrong. This, however, is what Shinran Shōnin admonished us about. Unless each one of us reflect and convert our way of

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thinking, we shall sink deep into hell for a long time. The reason why I say this is that we are truly ignorant of the depth of the Buddha-Dharma.

[Note] This is believed to be the saying of Rennyo Shōnin as he is quoted as saying something to the same effect in # 80.

(59) Pretending to have acquired shinjin: "All lack the true shinjin; they simply pretend to have it." Lord Chikamatsu put this poem up on the piece of timber outside the hall before his departure for Sakai, leaving behind the order that followers should think about the meaning of the poem, for the Lord of Kōōji Temple himself was not clear about its meaning. "To pretend to have it" means "to presume that I know all about shinjin."

[Note] "All lack ...": This poem was presumably composed by Rennyo.Lord Chikamatsu: See Note to # 16.

Lord of Kōōji Temple: After Jitsunyo's death, Renjun retired and was called by this name.

(60) Speak in terse and easy terms: Hōkyō-bō was the only one who spoke highly of the settled mind. He never failed to quote (Shan-tao's) explanation of "Namo...." Even to him, Rennyo Shōnin admonished that he should talk about the settled mind in fewer words.

[Note] "Namo....": Refers to Shan-tao's explanation of "Namo Amida butsu" in his Commentary on the Contemplation Sutra: "Namo" means "to take refuge"; it also has the significance of "making aspiration and transferring [merit]." "Amida butsu" is the practice. For this reason, one can definitely attain birth. See Note to # 6.

(61) Offerings given by the Buddha: Zenshū said, "When I make offerings to the Shōnin, I do this as if they were my own. How shameful!" When asked why, he said, "They are the things given by the Buddha but I offer them to the Shōnin as if they were my own gift. My role is only to pass the Buddha's gift over to the Shōnin. How shameful I am to make these offerings as if they were my own."

[Note] Zenshū: The Buddhist name of Shimotsuma Kōshū, the third son of Shimotsuma Gen'ei. The Shimotsuma family was an influential Shinshū family that was closely associated with the Honganji for many generations.

(62) Kazue of Gunke Village in Settsu Province: A man named Kazue lived in Gunke Village in Settsu Province. Since he recited the nembutsu incessantly, he used to cut himself when shaving. He recited the nembutsu forgetting what he was doing. He said, "It seems that people of the world cannot say the nembutsu even for a short while unless they move their mouths intentionally. How shameful!"

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[Note] Kazue of Gunke Village: The founder of Myōenji Temple in Settsu Province in the present-day Takatsuki City.

(63) Hear the Buddha-Dharma well when young: A man of the Buddha-Dharma said, "Hear the Buddha-Dharma well when young. When you grow old, you will find walking difficult and also get sleepy (when hearing the Dharma). Therefore, hear the Buddha-Dharma well while you are young.

(64) Arranging the mind: "(The Tathāgata) arranges our minds," so it is said. "Arranging our minds" means that (the Tathāgata), leaving our minds as they are, adds a good mind to them. It does not mean that he removes our (defiled) minds and fills them with the Buddha-wisdom.

(65) To save yourself: Nothing is dearer to you than your wife and children. It would be a shame if you could not guide them into the Buddha-Dharma. Be that as it may, if they lack stored good from previous lives, there is nothing you can do about them. Anyway, should you not save yourself first?

(66) Do not be too much absorbed in secular matters: Kyōmon-bō said, "If you are too much absorbed in secular matters without having shinjin, hell comes closer to you day by day. When the result of too much absorption in secular matters becomes evident, you will find hell nearby. Outward appearances do not indicate whether or not one has shinjin. Do not assume that you will live long. Instead, think that you have only this day to live. This is the advice of an adept of Shin Buddhism from long ago."

(67) Making a vow once: "Once you have made a vow, it will become your lifelong vow. Once you have established a disciplinary rule for yourself, it will be with you for life. The reason is that if you die as soon as you have made a vow, it becomes your vow for life."

[Note] This is believed to be Rennyo's remark recorded by Kyōmon-bō, Dōsai's nephew who studied under Rennyo and transmitted his sayings to Rennyo's sons.

(68) Kakunyo's poem: "Do not forget that you have only today to live.

Otherwise, your desires will increase more and more."

[Note] According to the Bokieshi (Pictures and Passages in Memory and Adoration), Fasc. 5, Kakunyo's poems were compiled as the Kansōshū (Collection of Poems Composed by the Leisurely Window), now lost .

(69) A pictorial image is preferred to the Name: In other schools, a pictorial image is preferred to the Name; a wooden statue is preferred to a pictorial image. In our school, a pictorial image is preferred to a wooden

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statue; the Name is preferred to a pictorial image.

[Note] In Jōdoshinshū, the Name is used as the object of veneration. It is usually the six-character Name, Namo Amida Butsu, but three other Names are also used: 1) Kimyō Jinjippō Mugekō Nyorai (ten-character Name), 2) Namo Fukashigikō Nyorai(nine-character Name), and 3) Namo Fukashigikō Butsu (eight-character Name). SeeNote to # 24.

(70) Condense ten into one: At the Northern Hall of the Head Temple [in Yamashina], Rennyo Shōnin said to Hōkyō-bō, "In dealing with anything, I make it a rule to consider the capacity of a person and give him one tenth of what I need to tell him, so that it will be easier for him to get the point. The person in question, however, does not understand this." The Shōnin nowadays writes shorter letters. He remarks, "In my advanced age, I easily get tired of listening to others' talk and fail to catch what they say. So I only write down what is important, and what everyone can understand with ease."

[Note] According to the Yamashina renshoki (Jointly Signed Record at Yamashina), compiled by eight of Rennyo's disciples in the year of his passing, Rennyo wrote his letters after cutting down the contents to the minimum.

(71) The basis of shinjin is the Name: When young, Hōin Ken'en was living in Futamata. Many followers came to the temple to ask Rennyo to paint a number of small Myōgō. At that time, the Shōnin asked them, "Have each of you attained shinjin?" Ken'en said, "I have been told, 'The basis of shinjin is the Name.' In connection with this, I remember what I heard when I was young."

[Note] Ken'en was Rennyo's sixteenth son (1468-1543). When young, he lived at the Honsenji Temple in Futamata in Kaga Province (the present-day Fukui Prefecture). Later, he founded the Honsenji at Wakamatsu and became the leader of the Shin followers in Kaga Province. He played an active role in the ikkō-ikki uprising but was defeated in 1531. He then fled to Noto area and called himself Kyōkō-bō. The basis of shinjin is the Name: Our shinjin arises depending on the Name. The

Larger Sutra states in the passage of fulfillment of the Eighteenth Vow, "All sentient beings who, having heard his Name, rejoice in faith, think of him even once...." (BDK, 12-II, III, IV, p. 35)

(72) Hyūgaya and Ryōmyō:

Rennyo Shōnin is said to have remarked, "Hyūgaya of Sakai was a wealthy man

possessed of 300,000 kan. He died but I fear that he did not become a Buddha. Ryōmyō

of Yamato Province was hardly able to buy a hemp garment but will become a Buddha

after death.

[Note] Hyūgaya: The store name of a wealthy man who lived in Sakai.

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Kan: A unit of currency; one kan is equivalent to a thousand mon; one mon is the

smallest unit of currency.

Ryōmyō: A Shin follower in Yamato Province (present-day Nara Prefecture).

(73) One wishes to hear something special:

Hosshō of Kyūhōji Village asked Rennyo Shōnin, "I understand that only by entrusting

myself to Amida with singleness of heart, I can be sure of my birth in the Pure Land. Is

this correct?"

Someone sitting beside him commented, "What you are saying is nothing unusual. Why

don't you ask some other question?"

Rennyo Shōnin said, "That is exactly where you are wrong. What is wrong with you is

that you want to hear and know something unusual. After having acquired shinjin, you

should speak your mind over and over as Hosshō does."

[Note] Hosshō of Kyūhōji Village: Rennyo's disciple when he was dwelling at the

Jiganji Temple in the Kawachi Province (present-day Osaka Prefecture).

(74) Lip service

Rennyo Shōnin said, "Those who confess that they are lacking shinjin are honest. I am

grieved to see some who speak as if they had shinjin, and then, equivocating about it,

pass their life in vain."

(75) Amida Buddha's direct exposition

The school founded by Shinran Shōnin is based on Amida Tathāgata's direct exposition.

Hence, it is stated in a Letter, "In the words of Amida Tathāgata...."

[Note] The Letter here referred to is the ninth letter in the fourth collection, JSS, p.

1181.

(76) The one who teaches entrusting to Amida

Rennyo Shōnin said to Hōkyō-bō, "Do you know the one who taught you entrusting to

Amida?"

Hōkyō-bō Junsei replied, "No, I do not know, Shōnin."

The Shōnin said, "I will teach you who it was. It is customary in the world that when a

blacksmith or a carpenter teaches some technique, he expects a fee. What I am going to

teach you is a matter of great importance. Bring something as the fee. Then I will teach

you."

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"Certainly; anything you say, Shōnin," replied Junsei.

The Shōnin continued, "The person who taught this is Amida Tathāgata. Amida

Tathāgata teaches us to entrust ourselves to him."

(77) To become a Buddha is an extraordinary thing: Hōkyō-bō said to Rennyo Shōnin, "The Myōgō you have painted has been destroyed by fire but it has become six Buddhas. How extraordinary!" The Shōnin remarked, "It is nothing extraordinary. Since the Buddha (that the Name represents) has become a Buddha, it is nothing extraordinary. What is extraordinary is that an evil bombu becomes a Buddha through a single thought of entrusting to Amida." (78) Do not forget divine provisions: "Since, from dawn to dusk, everything is provided for us by Amida Tathāgata and Shinran Shōnin, we should deeply acknowledge these divine provisions," so Rennyo Shōnin sometimes said.

(79) Chew but not swallow:Rennyo Shōnin said, "There is a saying, 'Chew but not swallow.' Although you have

wives and children and eat fish and chickens, and are thus burdened with the hindrance of karmic evil, you should not behave as you will."

[Note] The meaning of this saying is that one should bite and chew the food well and

not swallow it whole.

(80) The Buddha-Dharma is the teaching of non-ego: "The Buddha-Dharma is the teaching of non-ego," says Rennyo Shōnin. He continues, "Even a fraction of ego should not be involved in the dealings of life. Nobody thinks that he is wrong. This is what Shinran Shōnin cautions us against in strong terms."This school teaches the Other-Power. Egoistic pursuits should be avoided by all means. Non-ego was often taught by the former abbot, too.

[Note] The former abbot refers to Jitsunyo; he was the eighth son of Rennyo and the

ninth abbot of the Honganji.

(81) Asking questions is beneficial "It will do you good if you ask your teacher questions even about something you know well, so it is said. How wonderful is the statement that asking questions even about something you are familiar with is beneficial." So said Rennyo Shōnin. He continued, "How much more wonderful it is to ask questions about something you do not know!"

[Note] "So it is said": This is a remark in the Jōdo kenmonshū (What I have learnt

about the Pure Land Teaching) ascribed to Zonkaku. SSZ. III, 380.

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(82) "Intention to sell" Rennyo Shōnin said, "When people hear the Dharma, most of them do not think it is for their own sake. They are likely to have the intention of remembering even one Dharma phrase and 'selling' it to other people.

(83) Give heed to Amida's unseen protection Amida Tathāgata is clearly aware of the minds of those who entrust themselves to him. So keep your mind responsive to Amida. That is to say, give heed to his unseen protection with a sense of reverent awe.

(84) The teaching transmitted in this school The former abbot said, "The teaching transmitted from Rennyo Shōnin is nothing special. There is nothing to be said apart from the single thought of entrusting to Amida. I really know nothing else. I give you my word on that."

(85) The proof of bombu's birth in the Pure Land He also said, "Concerning bombu's birth in the Pure Land, if they should not become Buddhas with a single thought of entrusting to Amida, I could present any amount of proof to the contrary. The proof is Namo Amida Butsu. Buddhas of the ten quarters are the witnesses.

[Note] Buddhas of the ten quarters: In a different Chinese version of the Amida Sutra, Buddhas of the ten quarters stand in witness of the truth of Amida's salvation. Ten quarters are the four cardinal points, four intermediate directions, nadir, and zenith. See SSZ.I, 246-250.

(86) Say something Rennyo Shōshin said, "Say something, will you? Those who say nothing are to be feared." Also, "Whether you have shinjin or not, just say something." Further, "If you say something, what you have in mind will show. Accordingly, you will be corrected by others. So just say something."

(87) Correct chanting in the services: Rennyo Shōnin said, "You think that you can perform Buddhist services without correct knowledge of notations. Your chanting is not good at all." He used to reprimand Kyōmon-bō on that account. In this connection, Rennyo Shōnin stated, "Those who are completely wrong should not be blamed for being wrong. They simply lack correct judgment and, so, they are not in the wrong. What is wrong is that those who are familiar with the teaching and the proper manner should act wrongly."

(88) Dip the basket in the water: A man spoke his mind, saying, "My mind is like pouring water into a basket. When I listen to the Buddha-Dharma in the hall, I am filled with a grateful and reverential feeling. When I leave there, however, I revert to my old mind."

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This was Rennyo Shōnin's admonition, "Put your basket into the water. Keep your body soaked in the water of Dharma." He continued, "You go wrong when shinjin is lacking. What the master refers to as 'wrong' is lack of shinjin."

(89) Read the scriptures over and over: When you read the scriptures, there is no use just passing your eyes over them. Rennyo Shōnin advised, "Make a point of reading the scriptures over and over." Also, "There is a saying, 'If you read a passage a hundred times, its meaning becomes clear by itself.' Remember this. The passages of the scriptures should be understood as they are. After that, you can refer to the master's personal instructions and orally transmitted teaching. Arbitrary interpretations should never be applied.

(90) Seeing things in the light of Other-Power shinjin: Rennyo Shōnin said, "There will be no mistake if you read the scriptures in the light of Other-Power shinjin."

(91) Do not think "I am the only one who has shinjin": It is deplorable to conceive a mind of self-enlightenment thinking "I am the only one who has shinjin." If you have shinjin, you have already received the Buddha's compassion. Then you should not think that you are the only one who has shinjin. Besides, owing to the 'Vow that those touched by Amida's light will attain tenderness of heart,' you will naturally become tender-hearted. I remind you that pratyekabuddhas are self-enlightened ones and so they cannot become Buddhas.

[Note] The Vow that ...: Refers to the Thirty-third Vow, which reads: "If, when I attain Buddhahood, sentient beings in the immeasurable and inconceivable Buddha lands of the ten directions who have been touched by my light should not feel peace and happiness in their bodies and minds surpassing those of humans and devas, may I not attain perfect enlightenment." Larger Sutra, BDK. 12-II, III, IV, p.18. Pratyekabuddha: One of the two kinds of Hinayana sages; they attain enlightenment of an arhat by performing practices on their own. From the Mahayana viewpoint, they are self-conceited and their enlightenment is a self-centered one.

(92) To think "I am an evil man": Those who say even a word or phrase (at the Dharma meeting) speak up with a belief that they understand the Dharma well. After attaining shinjin, one may well think that one is an evil person or express one's gratitude for the Buddha's benevolence out of the overflowing joy of shinjin.

(93) After you have settled your shinjin: To urge people to attain shinjin even though you have no shinjin yourself is the same as giving something to others even though you do not have it. People will not approve of this. This is Rennyo Shōnin's remark that the former abbot (Jitsunyo Shōnin) related to Junsei. (Jitsunyo Shōnin) continued, "Since it is stated (in the scripture), 'After you have settled your shinjin, you teach others shinjin,' you can really repay your indebtedness to the

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Buddha's benevolence by settling your shinjin first and then teaching others shinjin. Leading others to shinjin after you have settled your shinjin complies with the teaching that urges you to 'spread the Great Compassion and guide people universally'."

[Note] Junsei: See Note to # 17. The scripture refers to Shan-tao's Liturgy for Birth (Ōjōraisan), The Pure Land, No.

17, p. 147.

(94) Those learned in the scriptures are ignorant of them: Rennyo Shōnin made this remark, "There are some who are learned in the scriptures but are ignorant of them, while there are others who are ignorant of the scriptures but understand them. Even if you do not know a single character of the scriptures, if you get someone to read the scriptures to others and lead them to acquire shinjin, you are one of those who are ignorant of the scriptures but understand them. Even if you are learned in the scriptures but if you do not read them in depth and sincerity, without appreciating the Dharma, you are one of those who are learned in the scriptures but are ignorant of them."

(95) That one should first settle one's shinjin and then lead others to it: "Those who are learned in the scriptures have never promoted the Buddha-Dharma. Having heard laymen or laywomen expressing their gratitude and joy of receiving the Dharma, people obtain shinjin," said Rennyo Shōnin, so I have heard. Even though they may be ignorant of the scriptures, their expression of joy in the Dharma induces others to attain shinjin through the Buddha's empowerment. However learned you may be in the scriptures, you will not win people's trust if you are too concerned about your reputation and, hence, lacking dedication to the Dharma.

(96) Take no account of public reputation: Rennyo Shōnin said, "In this school, public reputation is totally rejected. Everything should be dealt with in the light of the Buddha-Dharma."

(97) Persons of shinjin are trustworthy: Rennyo Shōnin further said, "Be careful of those who are clever and tactful in worldly affairs but lack shinjin. They are not trustworthy. Imagine a person who is blind in one eye and hunchback. If this person has shinjin, you should consider such a person trustworthy." So I have heard.

(98) If you obtain shinjin under the guidance of a good teacher: There is a saying, "To think sincerely of the master is to think of one's benefit." If you follow the teacher's advice and obtain shinjin, you are sure to go to the Land of Utmost Bliss.

(99) Skillful means after the attainment of the fruition of Buddhahood: Amida is the Buddha older than eternal kalpas. He established Vows out of skillful means after the attainment of the fruition of Buddhahood.

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[Note] According to the Larger Sutra, Amida attained Buddhahood some ten kalpas ago. Shinran, however, considered Amida as the eternal Buddha. He says in the Hymns on the Pure Land:

"Since Amida became a Buddha,Ten kalpas have passed. So (the sutra) says.But he seems to be a BuddhaOlder than the innumerable mote-dot kalpas."

'Mote-dot kalpas' is analogy given in the Lotus Sutra to describe the innumerable kalpas of time.

(100) One who has relied on Amida: Rennyo Shōnin is said to have made this remark, "Those who have relied on Amida are wrapped up in Namo Amida Butsu." His intention was that we should deeply acknowledge the unseen protection of the Buddha.

(101) Wrapped up in Namo Amida Butsu: When Hōgen Rennō of Tango Province, after dressing himself up, went to see Rennyo Shōnin, the Shōnin tapped on the neckband of his robe and said, "This is like Namo Amida Butsu (that ties me up)." On another occasion, Jitsunyo Shōnin is said to have tapped on the tatami-mat and remarked, "We are resting on Namo Amida Butsu as we are on this." Their remarks agree with the one noted above, "We are wrapped up in Namo Amida Butsu."

[Notes] Tango Province: Part of the northern area in Kyoto Prefecture.Hōgen: Lit. 'Dharma-eye'; one of the high ranks in priesthood.

Rennō: Refers to Shimozuma Yoriharu, a man of influence in the Honganji community.

(102) Lose no time in matters of the Buddha-Dharma:Rennyo Shōnin is said to have remarked from time to time, "You should remember

that whatever you do for the Buddha-Dharma is an awesome thing. Be very careful about everything."

He also cautioned us, saying, "There is no tomorrow for the Buddha-Dharma. Lose no time in matters concerning it."

[Notes] "Lose no time..." The most important thing concerning the Buddha-Dharma is the problem of birth-and-death. We should not put off this problem until tomorrow.

(103) Do today what you intend to do tomorrow:Rennyo Shōnin also said, "Remember, there is no 'today'."I have heard that the Shōnin dealt with everything quickly. He did not like to leave

anything undone for a long time. In matters concerning the Buddha-Dharma, he praised quick actions done today which could be done tomorrow.

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(104) The portrait of Shinran Shōnin:Rennyo Shōnin also said, "Making a request for a portrait of Shinran Shōnin (at the

Honganji) is a matter of great importance. In the old days, there was only an Amida statue as the main object of veneration (in each temple). If you have a portrait of Shinran Shōnin and yet you have no shinjin, you will incur punishment."

(105) 'The time has come':"Concerning the saying 'the time has come,' it is said of something that occurs after

you have taken enough care. We do not use this saying about something that has come about even if you have not taken enough care. The same can be said of whether you have good karma from the past or not. This is dependent upon how seriously you listen to the Dharma. In the matter of shinjin, 'hearing' is everything." We have heard that this is what the Shōnin said.

(106) Just sowing seeds is no good:Rennyo Shōnin said to Hōkyō, "Do you know what it is to just sow seeds?"Hōkyō-bō relied, "Yes; it is taking no care after sowing seeds."The Shōnin said, "You are right. Taking no care after sowing seeds is undesirable. So

is hearing the Dharma determined not to be corrected by others. Unless you speak your mind and you are corrected, if necessary, your state of shinjin can never be set right. Just sowing the seeds of shinjin does not ensure the acquisition of shinjin."

(107) Be ready to be corrected by others:"Be prepared to be corrected in any way by others. Confide the depth of your mind to

your fellow believers. It is a pity that there are some who do not take the advice of their subordinates but never fail to get angry with it. You should always be prepared to be corrected by others." This was the teaching of the Shōnin.

(108）Reverential thought: A man said to Rennyo Shōnin, "I have certainly attained the single thought of shinjin. I, however, tend to think light of the Master's words." The Shōnin admonished, "Upon receiving shinjin, you ought to have the reverential thought towards your Master. Be that as it may, since you are bombu, you may be liable to neglect the Master's words. In such a case, remember how ungrateful you are."

(109) Rejoicing in the single thought of entrusting: Rennyo Shōnin said to Ken'en, "Even if you are poorly dressed with clothes made of the bark from trees, do not be depressed. You should rejoice at having attained a single thought of entrusting in Amida."

(110) Failing to resolve the problem through negligence: Rennyo Shōnin said, "Whether upper-class or lower-class, whether young or old, people fail to resolve the problem of the after-life through negligence."

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(111) As if my body were being carved up: Rennyo Shōnin had an infection in his mouth (tooth-ache). Occasionally, he closed his eyes and uttered, "Ouch." Afterwards, he remarked, "To think of those who have no shinjin! I feel as if my body was being carved up." So it is reported.

(112) Considering the capacity of a man: The Shōnin said, "I make it a rule to consider the capacity of each individual and expound the Buddha-Dharma to him, specifically for him." He used to begin by talking about something of interest to the specific person. When he saw the man was interested and amused, he went on to expound the Dharma using various means. So it is said.

(113) I would be much obliged: Rennyo Shōnin said, "People think of pleasing me by placing faith in the Buddha-Dharma. This is a misguided idea. If you have acquired shinjin, it is to your great benefit. Be that as it may, I would be pleased if you have done so." He also said, "I would not mind hearing what I am least interested in for the sake of making someone attain shinjin." (114) Give yourself up: Rennyo Shōnin said, "Be ready to give yourself up if it is for the sake of making one person attain shinjin. Your selfless effort will not be unrewarded."

(115) My wrinkles have been smoothed away: One day Rennyo Shōnin said, "Having heard that a member's wrong idea of shinjin has been corrected, I am so glad that I feel as if the wrinkles on my face have been smoothed away."

(116) I am even more pleased: Rennyo Shōnin asked members of another temple, "Are you pleased when your reverend priest had his mistaken idea of shinjin corrected?" They replied, "It is indeed our great pleasure that he corrected his wrong understanding of shinjin and is now deeply concerned about the sacred teaching." Thereupon, the Shōnin remarked, "I am even more pleased."

(117) Skillful means: The Shōnin performed a mime to relax the minds of the people who were bored of listening to the Dharma. Having removed their boredom, he resumed his talk with a refreshed mind. His skillful means should be deeply appreciated.

(118) The Mound Festival of the Shitennōji Temple: Having seen the Mound Festival of the Shitennōji Temple, Rennyo Shōnin made a remark, "It is a pity that so many people should fall into hell." He continued, "Among them, however, are Shinshū followers. They will become Buddhas." This was a remark that we appreciate very much.

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[Note] Mound Festival: 'Tsuchito-e' was held annually on the 15th day of the 4th month at the shrine in front of the south gate of the Shitennōji Temple in Osaka. The festival was dedicated to 'Ox-head' God, who was originally the tutelary god of the Jetavana Monastery in India. On the festival day, monks of the Shitennōji held a Shinto ceremony and performed dances and music.

[End of Volume One]

[Volume Two]

(119) Gather together and discuss well: After a Dharma talk, Rennyo Shōnin said to his several children, "All of you, even a few, gather together and discuss the Dharma. Since five people are likely to hear and understand the Dharma in five different ways, you should discuss the Dharma well to make sure that there is no misunderstanding."

(120) Do not answer back: "Even if someone gives you a piece of advice based on wrong information, you should take it. Do not answer back to them. If you do, they will not talk to you any more. You should take their advice to heart. In connection with this, someone made a promise to his friend, 'Let us give advice to each other if we find something wrong in our views.' On one occasion, one of them cautioned the other about something that he found wrong. The other person answered back, saying, 'I do not think that is wrong but, since someone else says it is wrong, it must be wrong.' They say that his answer is not correct. He should have taken his friend's advice even if he was ill-informed."

(121) Prosperity of this school: "The prosperity of this school does not lie in showing off with large gatherings. If even a single person gains shinjin, this is a true sign of prosperity. For this reason, it is said (in the Hōonkōshiki), 'The teaching of exclusive performance of the right practice thrives owing to the power of the devotion of Shinran's followers'."

[Note] Hōonkōshiki (Liturgy of Hōonkō) by Kakunyo.

(122) Those who entrust to Amida will become Buddhas: Rennyo Shōnin said, "Many people are intent on listening to the Dharma. Very few seek to gain shinjin. Those who, hearing of many pleasures in the Land of Utmost Bliss, aspire for birth there will not become Buddhas. Those who entrust themselves to Amidawill become Buddhas."

[Note] "Those who, hearing of many pleasures...will not become Buddhas": This comes from T'an-luan's Commentary on Vasubandhu's Discourse on the Pure Land, JSS, II. 144; Ōjōronchū, p. 271.

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(123) Descendants of a devout Buddhist: Among the descendants of those who like to read the scriptures and keep them close to heart will surely appear a devout Buddhist. Those who have - even once - become interested in the Buddha-Dharma, however nonchalant they may be in daily life, are susceptible to the Dharma’s influence.

(124) Rennyo's Letters are the Tathāgata 's direct expositions:"Rennyo's Letters are the Tathāgata's direct expositions," so we should think. "His

physical appearance is Hōnen but his words are Amida's direct expositions."

[Note] "His physical appearance..." This quotation is found in Hōnen's biographies. It was originally the remark of the eminent scholars who met at Ohara in north Kyoto to discuss with Hōnen the authenticity of the Pure Land teaching. Here, Rennyo's likeness to Hōnen both in appearance and teaching is referred to.

(125) "The Letters, though written by myself, are wonderful": Rennyo Shōnin, while laid up in bed with an illness, asked Kyōmon to read something for him. Kyōmon said, "Shall I read the Letters?" The Shōnin replied, "Please do." After Kyōmon read three letters twice each, the Shōnin said, "Though written by myself, they are wonderful!"

[Note] Kyōmon: The Buddhist name of Ryūgen (1435-1510), a nephew of Dōsai of Kanamori in Omi Province. He received Rennyo's teaching from childhood and, later, transmitted it to Rennyo's children.

(126) Mending his way by hearing others speaking ill of him behind his back: Junsei is said to have made the following remark. "Ordinarily, people get angry when they know that someone is speaking ill of them behind their back instead of telling them directly. I have a different opinion. If it is awkward to speak frankly to me, you may criticize me behind my back. Hearing that, I will mend my ways."

(127) Trouble is no trouble: Rennyo Shōnin said, "If it is for the sake of the Buddha-Dharma, whatever trouble

there is, is no trouble." He is said to have dealt with everything sincerely.

(128) Be subtle-minded about the Buddha-Dharma: "In matters concerning the Dharma, roughness is no good. In secular matters, to be too particular is no good. In the Buddha-Dharma, however, be subtle-minded and over-cautious," so said the Shōnin.

(129) The beacon does not shine on its own base: There is a saying, "What appears distant is actually near; what appears near is actually distant." As the saying goes, "The beacon does not shine on its own base," those who always hear the Buddha-Dharma are so used to receiving the Buddha's benevolence that they take it for granted, and so they tend to neglect the Dharma. However, those who are far removed from the Dharma are eager to hear it and seek it diligently. One comes to hear the Buddha-Dharma seriously upon securing the mind to seek it intently.

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(130) Hearing one teaching repeatedly: After you have gained shinjin, even when you hear the same teaching again, you should feel as if it was for the first time. People only wish to hear something new. However many times you may hear the same teaching, you ought to think that this is the rare, marvelous teaching you have never heard before.

(131) Dōshū's attitude of hearing: Dōshū remarked, "I hear only the same teaching. However, I feel as if I heard it for the first time."

(132) In saying the nembutsu, be careful not to give an impression that you seek a good reputation:

Someone said, "When I say the nembutsu, I take great care not to give an impression to others that I am seeking a good reputation." This is an admirable act, not usually seen in ordinary people.

(133) Fear the unseen eye: We are sensible to being shamed by our fellow-believers and friends but do not fear the unseen providence. We should fear the unseen eyes (of the Buddhas and bodhisattvas).

(134) What should be encouraged is shinjin: "Talking too much about the Dharma, even if it is the correct teaching, should bestopped," (so says the Shōnin.) How much more so is talking about secular matters. What should be encouraged, more and more, is shinjin.

(135) The mind to transfer your merit to others should be cast aside: Rennyo Shōnin said, "In the Buddha-Dharma, the mind of transferring your merit to others should be cast aside. This is the mind of pleasing Amida by complying with his intention. From the perspective of the Buddha-Dharma, you should consider any meritorious act as an expression of gratitude to Amida.

(136) Miscellaneous practices and the nembutsu The human body harbors six bandits - eyes, ears, nose, tongue, ears, and mind. They snatch away our good minds. Miscellaneous Pure Land practices are compared to them. The nembutsu is different. Since we acquire the Buddha's Wisdom through it, our evil passions, such as greed , anger, and stupidity, are extinguished instantaneously. Hence, it is said in [Shan-tao's commentary on the Contemplation Sutra],

From within evil passions of greed and anger,There arises pure aspiration for birth in the Pure Land.

In the Shōshinge it is said,

Just as the sunlight is obstructed by clouds or mists,Below them it is light and there is no darkness.

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[Note] Shan-tao's commentary refers to the "Section on the Non-meditative Good." (SSZ. I, 540)

(137) Discuss the Dharma with fellow-believers: Even when you hear a phrase or a remark, you are liable to understand the Dharma in your own way. You should, therefore, discuss your understanding of the Dharma with your fellow-believers.

(138) Be more reverential as you become familiar with the revered persons: Rennyo Shōnin said, "If you become too familiar with the Buddha or kami, you are likely to attend them inadvertently with your legs when you should do courteously with your hands. The more familiar you become with the Tathāgata, Shinran Shōnin or your teacher, the more liable you are to attend them in a friendly manner. You should be careful to show more reverence to them as you become more and more familiar with them."

[Note] "...with legs...with hands": In Japan, it is considered rude and discourteous to move things with legs.

(139) Control your mind: "Your verbal and physical acts are similar to each other. Your mind is hard to mend. Control your mind as strictly as possible," so the Shōnin admonished. (140) Provisions afforded by the Shōnin: It is a pity that one should consider one's belongings, even down to one's clothes, as one's own possessions and would not mind trampling them under foot. The fact is that everything is provided by Shinran Shōnin. I have heard that when Rennyo Shōnin's foot happened to touch his clothes, he apologetically held them up with his hands.

(141) Uphold the state laws "Uphold the state laws and keep the Buddhist laws deep in the mind," so said the Shōnin. "Morality - that is to say, benevolence and justice - should also be faithfully observed," he added.

(142) Due solely to his mindfulness: When young, Rennyo Shōnin was hard-pressed to make a living. Due solely to his mindfulness to promote the Buddha-Dharma during his lifetime, this school has attained such prosperity as we see now. For this we are deeply indebted to the Shōnin's painstaking efforts.

(143) Thanks to the Buddha's empowerment: While bed-ridden, Rennyo Shōnin remarked by way of self-glorification, "Since it was my sole determination to revive the Buddha-Dharma during my lifetime, I have been able to bring this school to the current prosperity that is the joy and happiness of us all. This, however, is entirely due to the Buddha's empowerment upon this priest."

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[Note] According to a biography of Rennyo, the Shōnin returned to Yamashina from Osaka on the 20th of the 2nd month in 1499. Soon he became ill and passed away on the 25th of the 3rd month.

For 'self-glorification,' a different text has a different term which means 'self-testimony,' 'self-approval.'

(144) He used to wear cotton-quilted robes: Formerly, Rennyo Shōnin used to wear cotton-quilted robes. I have heard that he did not allow himself to use silken garments. From time to time, he reminded me of hard times. "People of today who hear of such conditions of the past should be grateful for the Buddha's providence, which is afforded without their knowledge," so he repeated again and again.

(145) The Shōnin in poverty: Being hard pressed for money, the Shōnin could not afford to buy oil. He managed to buy a small quantity of dried firewood each time so that he could read the scriptures. He also used to read the scriptures by moon-light. Most of the time, he washed his legs with cold water. I have also heard that he sometimes had to go without meals for a couple of days.

(146) The Shōnin washed the diapers himself: Since he was unable to employ a maid, the Shōnin washed his children's diapers himself, so I have heard.

(147) It is dreadful to employ as many servants as one may wish: I have heard that the Shōnin employed some of the servants who had previously attended Zonnyo Shōnin. Zonnyo Shōnin had five servants. When Rennyo Shōnin retired, he had five people to attend him. Nowadays, we hire as many servants as the amount of work demands. It is dreadful and painfully sad to think of the past.

[Note] Zonnyo Shōnin: The seventh chief abbot of the Honganji and Rennyo's father; 1396-1457.

(148) Used to attend services wearing paper robes: Rennyo Shōnin said, "Formerly, those who attend services wear paper robes with strips of silk pasted to the neckbands and sleeves. Today, they wear white wadded silk garments and, in addition, keep spare ones. In those days, even the imperial court was suffering from shortage of funds. We used to pay for the necessities by pawning various things." He thus described the conditions in concrete terms.

(149) The robe with tattered shoulders: The Shōnin also said, "Since it was difficult for me to make both ends meet, I purchased some used cotton and spread it to the proper size by myself. Also I wore a robe with tattered shoulders. As for the white wadded silk garment, I finally bought one of poor-quality mino silk. Today, little of this is known to anyone. They simply take everything for granted. They are presuming upon the Buddha's providence. How deplorable!.

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[Note] 'mino silk': Probably, silk produced in Mino Province (present-day southern part of Gifu Prefecture).

(150) Become acquainted with fellow-believers and teachers: "You should become well acquainted with fellow-believers and teachers. The Liturgy for Birth clarifies, 'Not to become acquainted with [fellow-believers and teachers] is one of the faults of miscellaneous practices.' If you become friends with evil persons, however hard you may resist, you are likely to do evil things from time to time. You should, by all means, make Buddhist friends." He continued, "A secular scripture has this to say, 'Whether one is good or evil depends on whom one approaches and what one learns from this person.' Also it is said, 'If you want to know another person well, see what sort of friends he has.' Again, it is stated, 'Do not make an evil friend even if you become an enemy of a good person.'"

[Note] The Liturgy for Birth: One of Shan-tao's works, SSZ.I, 652; the passage quoted is the 12th of the 13 faults of practicing miscellaneous practices. A secular scripture: Probably refers to the Confucian Annalect. '...see what sort of friends he has': The reference is from Chu-tzu's commentary on the Confucian Annalect. 'Do not make an evil friend...': Comes from the Hōonjurin (the Jewel-forest in the Dharma-garden); originally comes from the Jūjūritsu (the Ten-recitation Vinaya).

(151) If you look up, you will find it higher than you have thought: There is a saying, "If you try to cut something up, you will find it harder than you thought; if you look up at something high in the sky, you will find it higher than you thought." You will find an object hard when you try to cut it up. You will find the Primal Vow wonderful and superb when you entrust yourself in it. When shinjin arises in your mind, you will appreciate the Primal Vow more deeply and joy will increase.

(152) Difficulty of all difficulties: We tend to think that it is easy for a bombu to attain salvation in the afterlife. Since it is said (in the Larger Sutra), "difficulty of all difficulties," it is all but impossible to awaken shinjin. However, shinjin has been made easy to attain by the Buddha's Wisdom. Hence, the remark (by Kakunyo), "In such an important matter as birth in the Pure Land, bombu should not use calculation." In the words of the former abbot (Jitsunyo), "I share the same mind with those who consider the afterlife problem as the matter of greatest importance."

[Note] In the Larger Sutra, the Buddha said to Maitreya, "... But most difficult of all difficulties is to hear this sutra, have faith in it with joy, and hold fast to it...." (BDK English Tripitaka, 12-II, III, IV, p.70)Kakunyo says in the Shūjishō (Holding Fast to the Name), SSZ, III, p. 37.

(153) There should be both believers as well as abusers: The Buddha said that there would be believers as well as abusers. If there were only believers but no abusers, one would wonder about the reliability of the Buddha's remarks.

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Since there are abusers, we may safely assume that our birth in the Pure Land is firmly settled.

[Note] There is a similar remark of Shinran quoted in the Tannishō, Chapter 12: "Shakyamuni taught that there would be both people who entrust themselves to this teaching and people who abuse it. By the fact that I have entrusted myself fully to it and there are others who abuse it, I realize that the Buddha's words are indeed true. Hence, I realize all the more clearly that my birth is indeed firmly settled..." Hongwanji, Shin Buddhism Translation Series, A Record in Lament of Divergencies, 2nd edition, 2005, p. 20

(154) Rejoicing alone:You tend to show your Dharma joy before your fellow-believers. This presumably

comes from your concern about reputation. Having shinjin within, you naturally dwell in the Dharma of rejoicing alone.

(155) Listen to the Dharma by making time in your secular life: Listen to the Buddha-Dharma by making time in your secular life. It is wrong to

assume that you can listen to the Dharma when you have time. [Rennyo says] that there is no tomorrow in the Buddha-Dharma. A Wasan says:

If you dare to pass through the fireWhich fills the great-thousand worlds,To hear the Name of the Buddha, You will never fail to dwell in the Stage of Non-retrogression.

[Note] Shinran's Jōdo Wasan (Hymns on the Pure Land), 31.

(156) An urgent appointment of great importance: Hōkyō-bō is said to have remarked as follows. One day, when a group of people were talking to each other, a man suddenly left the room. The leader asked him, "What is the matter?" "I have an urgent appointment of great importance," with that, the man left. Later, when asked why he had left so suddenly, the man said, "I had an appointment with somebody about the Buddha-Dharma, so I had to leave in such a hurry." The leader commented that one should be as cautious as that man in matters concerning the Dharma.

(157) Treat the Buddha-Dharma as your master: (Rennyo Shōnin) said, "Treat the Buddha-Dharma as your master and secular matters as your guests." After you have established your faith in the Buddha-Dharma, you should treat the secular matters as you see fit.

(158) The revered master's work: At the Southern Residence of Rennyo Shōnin, Ken'en showed the Shōnin some dubious points from Zonkaku's writing. The Shōnin said, "The revered master's writing should be left untouched. This is how to do him justice."

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[Note] Ken'en was the sixteenth son of Rennyo; 1468-1543.

(159) Just as the Founder did: Someone asked Rennyo Shōnin about something that the Founder, Shinran, did from hearsay, saying, "Why did he do that?" The Shōnin replied, "I do not know either. Whatever the reason, even though I do not know it at all, I simply tell others what the Founder is said to have done."

(160) Out of respect to reason you should concede: Generally speaking, we all have the mind to compete with others. Because of this way of thinking, we learn more and more about the world. Since the Buddha-Dharma teaches non-ego, we should acquire shinjin by submitting to others. To concede out of respect to reason is in accord with the Buddha's Compassion, so the Shōnin said.

(161) One Mind: One Mind (in entrusting to Amida) is so called because, when we entrust ourselves to Amida, our mind becomes one with the Tathāgata's Buddha-Mind.

(162) The Buddha-Dharma is working even in the act of drinking water fromthe well:

A man is said to have said. “Even when I drink water from the well, it is through the working of the Buddha-Dharma. I understand that I owe even a mouthful of water to the working of the Tathāgata and Shinran Shōnin.

(163) Lamentation over the lack of shinjin:Rennyo Shōin remarked, “Whatever I undertake to do, I never fail to fulfill it even

though it takes some time. Lack of shinjin in others, however, is lamentable. I cannot but deplore it.”

[Note] It is assumed that this is the record of Rennyo who was ill prior to his death on the 25th day of the 3rd month in 1499.

(164) Having accomplished my objective and gained celebrity: The Shōnin also said, “I have accomplished what I intended. I have revived Shinran Shōnin’s school, constructed the main Hall and the Founder’s Hall, surrendered my position as the chief abbot of the Honganji (to my son Jitsunyo), built the Osaka Honganji, and come to live in retirement. What I have done is in accord with the saying, “To retire after having accomplished one’s objective and gained celebrity is the Way of Heaven.” (Lao-tzu)

[Note] Osaka Honganji: The Honganji Temple constructed by Rennyo in 1496 at the site which is believed to be the place where the Osaka Castle now stands. In 1532, when the Yamashina Honganji was attacked by the local lords Hosokawa and Rokkaku and followers of the Nichiren sect, Shōnyo, the tenth chief abbot, decided that the Osaka Honganji be the new Honganji. This Honganji lasted until 1580 when the Ishiyama war ended.

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(165) Fire in the enemy's camp: On seeing the fire in the enemy's camp, no one denies the fact that it is fire. Likewise, everybody should accept the Shōnin's words as they are when they are read aloud.

(166) Ask people well: Rennyo Shōnin said from time to time, "Ask people about the essentials of the

Buddha-Dharma. Whatever it is, ask people earnestly." When asked, "Whom should I ask," the Shōnin replied, "Concerning the Buddha-

Dharma, ask anyone irrespective of his social status. It is often the case that those who are not likely to know the Buddha-Dharma do know it."

(167) Robes without crest were avoided: Rennyo Shōnin did not like wearing robes without the crest. "Those who wear such robes look like eminent priests," he said. He did not like wearing black robes, either. Upon seeing someone in a black robe coming to the Shōnin's residence, he would say, "Here comes an eminent priest properly dressed in a robe." "I am not the sort of person to be described as distinguished," he said, "Only Amida's Primal Vow is distinguished."

[Note] At the time of Rennyo, black robes and ones without a crest were deemed befitting to proper Buddhist mendicants. Shin Buddhism is not especially for priests. Rennyo admonished us not to behave like good Buddhists or admirable after-life seekers.

(168) A wadded garment with crest: At the temple in Osaka, Rennyo had a wadded garment made for him. He used to hangit on the hanger in his living room, so I heard.

(169) Food and clothing are Amida’s gift: When having a meal, Rennyo put his hands together and remarked, “I eat and dress myself through the benevolence of the Tathagata and Shinran Shōnin.

(170) Unprepared for the worst: People are presumptuous and unprepared for the worst. Be very careful and alwaysprepare yourself for something terrible, so the Shōnin remarked.

(171) Each one of you is expected to resolve the problem: "The problem of birth in the Pure Land should be resolved by each one of you. Each

one of you should entrust yourself to the Buddha-Dharma and be assured of attaining birth in the after-life. To dismiss this problem as unrelated to you is to admit to ignorance of your own self," so said Ennyo.

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[Note] Ennyo was the third son of Jitsunyo, the eighth son of Rennyo and the ninthmonshu; 1491-1521. He is said to have compiled Rennyo's letters into five collections.

(172) Ryōshu of Tagami:

At the temple in Osaka, someone said to Rennyo, "At dawn today, an old man came to

visit the temple. Isn't that wonderful?" Rennyo immediately replied, "If you have shinjin,

nothing is too trying. After you have received shinjin and come to perform various acts as

an expression of gratitude for the Buddha's benevolence, you will find nothing hard to

bear." 'An old man' refers to Ryōshū of Tagami.

[Note] Ryōshū of Tagami: A man from Tagami of Osaka; some say that he came

from Shimotagami of Kanazawa

(173) The proof is Namo Amida Butsu: When people got together at the Southern Hall (in Yamashina) to discuss each other's shinjin, Rennyo Shōnin came and said, "What are you discussing? Only by discarding all calculations and single-mindedly entrusting yourselves to Amida without doubt, will your birth in the Pure Land be ensured by the Buddha. The proof of that is Namo Amida Butsu. Beyond this, what is there to discuss?" Whatever complicated questions they had, the Shōnin's simple answers cleared their doubt.

(174) Sparrows used to frightening sounds: “There is no use trying to frighten away flocks of sparrows;

Once used to the rattling sound, they perch on the boards.”Quoting this poem, Rennyo Shōnin would admonish his followers, saying, “You are all sparrows used to the rattling sound.”

(175) No one seeks to gain shinjin: "There are some who reflect on their minds but no one seeks to gain shinjin" so it is said. (176) One attains shinjin through the skillful means:

Rennyo Shōnin said, "You cannot say that skillful means are no good. You should be

well aware that truth is revealed through skillful means. Our true shinjin is acquired

through the skillful means of Amida, Shakyamuni, and good teachers.

(177) The Letters are an exemplar of ordinary people's attainment of birth in the

Pure Land:

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Rennyo's Letters are an exemplar of ordinary people's attainment of birth in the Pure

Land. There are some who think that, apart from the Letters, there is some other Shinshū

teaching. This is a serious mistake. So it is said.

[Note] It is believed that Jitsunyo made this remark.. Rennyo left his dying wish to

Jitsunyo to the effect that his Letters be upheld as the essentials of the Shinshū

teaching [cf. # 303]. Jitsunyo signed the copies of the Letters to be distributed to the

members and entrusted his son, Ennyo, with the task of compiling and editing them.

(178) Nembutsu recitation for acknowledging indebtedness to the Buddha: After acquiring shinjin, you should not lapse into laziness in reciting the nembutsu to express your indebtedness to the Buddha. You are gravely mistaken if you think that the heartfelt nembutsu recitation alone is a worthy act for the acknowledgement of indebtedness to the Buddha and if you think that you can take saying the nembutsu lightly because you have no special reason for doing so. Spontaneous utterance of the nembutsu is, in fact, motivated by the Buddha's Wisdom, so it is an expression of your indebtedness to the Buddha. So it is said.

(179) Nembutsu after acquiring shinjin: Rennyo Shōnin said, "After you have acquired shinjin, the nembutsu you say, whether with a feeling of gratitude or casually, is an expression of your indebtedness to the Buddha. In other schools, the nembutsu is used for deceased parents or for some specific objectives. In the school of Shinran Shōnin, the nembutsu is entrusting to Amida. The nembutsu you say with this realization, in whatever way you say it, serves as acknowledging your indebtedness to the Buddha."

(180) The nembutsu uttered after killing a bee A man said, "At the time of Rennyo Shōnin, someone who had killed a bee at the Southern Hall, I believe, uttered the nembutsu unawares. The Shōnin asked this man, 'What was in your mind when you said the nembutsu?' The man answered, 'I simply said the nembutsu out of sympathy.' The Shōnin said, 'After you have acquired shinjin, saying the nembutsu, under any circumstances, is an expression of your gratitude to the Buddha; by uttering the nembutsu, you acknowledge your indebtedness to the Buddha.' Thus the Shōnin said."

(181) Raising the screen and saying the nembutsu: At the Southern Hall, Rennyo Shōnin raised the screen as he came out of the room repeating "Namo Amida Butsu." He asked Hōkyō, "Do you understand what I had in mind?" Upon hearing Hōkyō's reply, "No, I do not," the Shōnin said, "It was my expression of reverential gratitude for Amida's salvation."

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(182) If you think just as you have said:

A man said to Rennyo Shōnin, stating what he had in mind. (He is said to be a man

from the western region.) After hearing his story, the Shōnin said, "If that is what you

really think, what you said is the essential point."

(183) Verbally expressed, it sounds the same:

Rennyo Shōnin also said, "You have now stated the same thing about your shinjin. It

would be deplorable if someone among you who is settled in shinjin were still in doubt

and missed the chance of attaining birth in the Pure Land."

(184) After settling shinjin, no one would commit such an evil act: "After settling shinjin, no one would commit such an evil act. Neither would one do an evil act because some other person has suggested this to him. How would one who has severed the ties to birth-and-death and is expected to be born in the Land of Peace and Bliss commit evil acts?" So said the Shōnin.

(185) Be precise: Rennyo Shōnin said, "In talking about the Buddha-Dharma, speak precisely." He said to Hōkyō, "Speaking of shinjin or anjin, ignorant people do not know the meaning of the words. They will think that shinjin and anjin are different things. Simply tell them that bombu can become Buddhas. Tell them to entrust themselves to Amida for salvation in the after-life. However ignorant they may be, they will hear the teaching and attain shinjin. It is stated in the Anjin ketsujōshō, "In the Pure Land teaching, there is nothing more to add." Hence, the Letters have this to say, "Amida Tathāgata unfailingly saves those who entrust themselves to this Buddha wholeheartedly with singleness of mind even if their karmic evils are deep and heavy. This is the import of the Eighteenth Vow for birth through the nembutsu."

[Note] Hōkyō: Refers to Hōkyō-bō Junsei (1421-1510); a close disciple of RennyoShōnin. The name Hōkyō was given by Rennyo.

Anjin ketsujōshō: A Tract on the Firm Establishment of Faith; the author is unknown but is presumed to have been someone closely related to the Seizan subschool of the Jōdo school. Rennyo found this to be a highly inspirational book and compared it to a gold mine. [Jōdoshinshū seiten, 2nd edition, 2004] The passage quoted is found on page 1383.

The Letters : The passage quoted is from the Gobunshō, V-1 [Ibid., 1189].

(186) What is wrong is lack of shinjin:

"What is wrong is lack of shinjin. Just seek to acquire shinjin." So said the Shōnin.

When the good master says 'wrong,' he is speaking about lack of shinjin. Once Rennyo

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Shōnin said to someone, "You are completely wrong." The man replied, "I think I am

doing my best to comply with your wishes." The Shōnin said, "You are utterly wrong. Is

not a lack of shinjin wrong?"

(187) The Shōnin's lifelong wishes: Rennyo Shōnin said, "Whatever I hear, nothing pleases me. I wish to hear that

someone has acquired shinjin." Thus he said to himself. His lifelong wish was to see people attain shinjin, so he said.

(188) The Shōnin who revived this school: In this school of Shinran Shōnin, 'the single thought of entrusting' is essential. In this way, it was repeatedly explained by the succeeding masters but the followers did not know exactly how to entrust to Amida. At the time of Rennyo Shōnin, the Shōnin composed Letters, in which he clearly taught us "to discard miscellaneous practices and single-mindedly entrust to Amida for our deliverance in the afterlife." For this reason, we adore him as the one who revived the Shin teaching.

(189) It is wrong to think of serving Amida: Doing some good may bring about an evil result; it also happens that doing something evil can have a good outcome. Even if one has done something good, if one is proud in thinking "I have done good for the Dharma," the interpolation of "I" diminishes the good act. Even if one has done something evil, should one convert one's mind and take refuge in the Primal Vow, the evil act done will yield a good result. So it is said. Thus, Rennyo Shōnin said, "It is a mistake to think of serving Amida."

(190) A gift offered with ulterior motives: Rennyo Shōnin said, "If someone unexpectedly offers to present you with a gift which you do not think you deserve, you should suspect ulterior motives. It is customary that you are pleased if you receive a gift from some other person. So you are expected to give something to the person to whom you wish to ask a favor." So he said.

(191) Watch your step: If you only look ahead without watching your step, you are likely to miss your footing. Similarly, if you only look at other people without watching yourself, you will invite serious problems. So the Shōnin said.

(192) The master's words will come to reality: It is utterly deplorable to think that even the good teacher's words sometimes fail to

come to reality. You should be sure that anything that appears to be impossible will come to reality if it is the master's saying. Since this bombu can become a Buddha, could there be anything that is impossible to realize? In this connection, Dōshū made this remark, "If

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the Shōnin ordered me to fill up the lake in Omi by myself, would this task be impossible to accomplish?"

[Note] Dōshū: A close disciple of Rennyo; died 1516: a native of Akao in Ecchu province (present-day Toyami Province). See Note to # 46.

The lake in Omi: refers to Lake Biwa.

(193) In understanding the Buddha-Dharma hearing is everything: "There is an old saying, 'Stone is an extremely hard material; water is extremely soft. However, water can bore a hole in a stone. If one's seriousness is deep enough to reach the mind's fountainhead, how would the path of enlightenment to Bodhi not be realized?' However shallow your faith may be, if you engage diligently in hearing the Dharma, you will attain shinjin through the Buddha's Compassion. In understanding the Buddha-Dharma, hearing is everything." So said the Shōnin.

[Note] An old saying: Refers partly to the Butsu yuikyō-gyō, Taisho T., 12-1111, where it is stated, "Be diligent just as the constant flow of little water pores a stone."

The mind's fountainhead: The very essence of one's mind from which all phenomena appear.

(194) Give yourself up to the cause of the Buddha-Dharma: Rennyo Shōnin said, "If you meet a man of shinjin and wish to become like him, you are sure to realize your wishes." "It would be deplorable if you gave up the wishes to become like the man of shinjin. In pursuing the Buddha-Dharma, it is essential to give yourself up, whereby you will acquire shinjin." This was the Shōnin's remark.

(195) You do not remember the evils you have committed: It is easy to see the evils in others but you do not remember the evil you have committed yourself. If you notice that you have committed some evil, it must have been very grave. Thinking thus, you should closely examine your mind. You should place deep trust in what others say, for you hardly remember the evils you have done.

(196) Discuss the Dharma at the appropriate time and place: "It often happens that at gatherings to discuss worldly affairs people end up discussing the Dharma. At such times, behave like other people. But be careful. It is wrong to keep silence when people discuss the doctrine or praise the Buddha-Dharma. When people praise the Buddha-Dharma, you should join the discussion as to whether or not you have shinjin." So the Shōnin said.

(197) Zenjū of Kanegamori: A man said to Zenjū of Kanegamori, "You must have a lot of leisure time nowadays." Zenjū replied, "Until I turned eighty, I have never had any leisure time. The reason is that reading the Wasan and other scriptures with the feeling of gratitude for Amida, I am filled with joy and appreciation. Therefore, I never feel bored."

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[Note] Zenjū of Kanegamori: A disciple of Rennyo; also known as Dōsai, 1399-1488. Kanegamor is the name of a town in Moriyama, south of the Lake Biwa.

(198) Be quick about the Buddha-Dharma: In the words of the former abbot, Jitsunyo Shōnin, Zenjū said, "Once a man came to my lodging. Before he took off his shoes, I began to talk to him about the Buddha-Dharma. At that time, another man commented, "When I asked Zenjū, 'Why did you hastily talk to the man about the Dharma before he took off his shoes?' I replied, 'It is the way of life in this transient world that the breath exhaled does not wait for it to be inhaled. If the man dies before he takes off his shoes, what can be done for him?'" He added, "Concerning the Buddha-Dharma, talk about it as quickly as possible."

(199) Wonderful stories about Zenju: Rennyo Shōnin told the following story about Zenjū. At the time when no plan was yet to be made about the construction of a temple at Nomura, Zenjū was traveling back to his home through the place called 'Kaminamori.' On the way, pointing in the direction of the site at Nomura where the temple was later built, he remarked, "Buddhism will flourish in this area." Hearing this, people talked to each other, saying, "Zenjū said that because of his old age." Actually, a temple was built there and it greatly thrived. Rennyo commented, "How wonderful!" He also said, "People say that Zenjū is an incarnation of Hōnen." Zenjū passed away on the 25th day of the eighth month.

[Note] Temple at Nomura: Yamashina Honganji. Nomura is the name of a place in Yamashina. Kaminamori: A town in Yamashina. 25th day of the eighth month: 25th day is Hōnen's memorial day.

(200) Zenjū was a wonderful person: Once Rennyo Shōnin left Higashiyama and hid himself from people. After many attempts to find him, Zenjū was finally able to meet him at a certain place. Since the Shōnin looked dismayed, he must have thought that Zenjū was distressed to see him. Zenjū, however, made this remark, "How grateful! The Buddha-Dharma will now thrive." His remark has proved correct. Jitsunyo Shōnin recollected that Rennyo Shōnin had said, "Zenjū is a wonderful man."

[Note] Rennyo left Ōtani Honganji at Higashiyama in Kyoto to escape attacks by

violent monks of Mt. Hiei when he was 51 years old. After that, he moved from

place to place in the neighboring area. Zenjū must have met him in the south of the

Lake Biwa.

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(201) Praising and discussing the Dharma is everything:

Jitsunyo Shōnin had a dream in the third year of Daiei (1523). It was early in the third month of the twenty-fifth memorial year of Rennyo Shōnin. In the dream, Rennyo Shōnin, clad in purple wadded silk garment, was sitting on the south side of the upper platform in the temple hall. Facing Jitsunyo Shōnin, Rennyo Shōnin told him, "In appreciating and spreading the Buddha-Dharma, praising and discussing it is everything. Therefore, you should praise the Dharma well." "These are indeed the words of inspiration revealed in a dream," said Jitsunyo Shōnin. Hence, in that year, he proclaimed that praising the Dharma was essential. He added, "The Buddha-Dharma is something you can enjoy alone. Since you can very well appreciate the Dharma alone, how much more appreciative you would become, when joined by some other person. The Buddha-Dharma should be well discussed in a group." (202) Unless you confess your faults to others, they will not be corrected: A man who wishes to mend his way of thinking asked Rennyo Shōnin, "How shall I begin in my attempt to mend myself?" The Shōnin replied, "Mend anything that you think is faulty." He continued, "The point is that you should show outwardly what you have inside." He added, "Your faults will not be mended if you remain silent when you hear that some other person's faults have been mended, thinking that your faults will be mended, too."

(203) Discussion on the Buddha-Dharma: If you remain silent during the Dharma-discussion, it is because you have no shinjin. You may be thinking that you ought to say something clever. If so, it is as if you were looking for something that you do not possess from the beginning. If you have a joyful heart, it will show naturally. If you feel that it is cold or hot, say that you feel that it is hot or cold. The reason why you do not speak about the Dharma in the meeting is that you have no shinjin. If you carelessly overlook something, it is assumed that you do so after you have acquired shinjin. However, if you often join the meetings of fellow-believers and praise the Dharma together, you are not likely to overlook something important.

(204) You will surely be saved: Rennyo Shōnin said, "It is wrong to say that when single-minded shinjin is settled, you have been saved by Amida, because it would sound as if you have already been enlightened. Although it is clear that you are saved at the moment you entrust yourself to Amida, you should say that you will surely be saved. At the time of entrusting yourself to Amida with singleness of mind, you dwell in the state of Non-retrogression. This is the 'unmanifested' benefit of the attainment of this state. We call this the 'partial realization of Nirvana'."

[Note] In Rennyo's understanding, attainment of the state of Non-retrogression

remains 'unmanifested,' that is, it is not perceived with a clear consciousness.

Otherwise, it would mean that you have already attained enlightenment or Nirvana.

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(205) Dream about ‘embracing and not forsaking’: Yuiren-bō of Tokudaiji prayed to the Amida statue at the Ungoji Temple, wishing toknow the significance of ‘embracing and not forsaking.’ In a dream Amida appeared andgrasped him by the sleeves. He tried to freehimself without success. Yuiren-bō thenrealized that Amida’s ‘embracing’ meant that Amida chases after those who are fleeingfrom him, catches them and ties them down. [Rennyo Shōnin] used to quote this story toexplain this term.

[Note] Tokudaiji: The name of a place in Kyoto, located to the west of Katsura River.‘Embracing and not forsaking’: This phrase describing Amida’s salvation comes

from the Contemplation Sutra.Ungoji: A Tendai temple located in Higashiyama area in Kyoto.

(206) To comply with the unseen empowerment: One day, when Rennyo Shōnin was ill in bed, Ken’yo and Ken’en went to inquire afterhim. They asked him a question about ‘unseen empowerment.’ The Shōnin said, “Tocomply with the unseen empowerment is to entrust to Amida.”

(207) Be grateful for the Buddha’s Wisdom: “If your explanation of the Buddha’s Wisdom has brought joy to someone, you shouldbe even more appreciative of it than that person. Since you transmit the Buddha’sWisdom to others and cause them joy, you should acknowledge the Buddha’s Wisdomfor its wonderful work.” So it was said.

(208) Speaking from Faith is an act of repayment for the Buddha’s benevolence: Even when you read the Letters for others, you should consider it as an act ofrepayment for the Buddha’s benevolence. Even a single phrase or word that you may sayto others from shinjin will lead them to awakening faith and your saying will become anact of repayment for the Buddha’s benevolence.

(209) The Other-power’s working: Rennyo Shōnin has said, “Amida’s Light is like the power of the sun; it dries wetclothes from top to bottom. Awakening the settled mind is due to the working of theOther-Power. Amida completely removes the hindrance of our karmic evil.”

(210) We should appreciate the Buddha’s Wisdom: “Whoever he is, upon meeting a man of shinjin, we feel respect for him. The reason isnot that his personality is respectable but that he has attained the Buddha’s Wisdom. Weshould realize how adorable the Buddha’s Wisdom is.” So it is said.

(211) The Shōnin deplored lack of shinjin in others: When Rennyo Shōnin was ill, he said, “There is nothing more I want to realize.” “Whatis deplorable, however, is that there are some among my relatives and others who arelacking shinjin. People in the world speak of the ‘obstacle of the trip to the world of thedead.’ As for myself, nothing hinders my birth in the Pure Land. I only grieve at lack ofshinjin in others.”

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(212) To entertain and teach: At times Rennyo Shōnin offered sake and gifts to people so that they would approachhim with a mind of appreciation and listen to his Dharma talk. He said, “Since such an actof generosity is intended for making people acquire shinjin, I consider it as a way ofrepaying for the Buddha’s benevolence.”

(213) Good understanding is no understanding: The Shōnin said, “If you think you have understood the Dharma well, you have notunderstood it at all. If you think you have not yet understood the Dharma, you haveunderstood it well. If you are appreciative of Amida’s salvation, you have attained a goodunderstanding of the Dharma. Do not think that you have attained some understanding ofit.” In the Godensho it is stated, “Without entrusting to Amida Buddha’s Wisdom whichyou have received for yourself, how can a bombu like you partake of the benefit ofattaining birth in the Pure Land?” So he added.

[Note] Kudenshō (Orally Transmitted Words): A work by Kakunyo, the third monshu.The passage quoted here is from the fourth fascicle (SSZ. 3, page 7).

(214) Ganshō and Renchi: Ganshō of Sugō in Kaga Province, upon hearing the head priest chant a scripture,commented, “The scripture is fine but the one who chants it has no shinjin; so it does notappeal to me.”Hearing this, Rennyo Shōnin summoned Renchi, the head priest, and taught him chantingand explained the Dharma to Ganshō, day in and day out. The Shōnin said to Ganshō thatafter he had taught Renchi chanting and the Buddha-Dharma, he sent Ganshō back home.After that, whenever Renchi chanted the scriptures, Ganshō appreciated the chant. So it issaid.

[Note] Ganshō: Also and Became Rennyo’s disciple at Yoshizaki; 1434-1506. Hefounded Gangyoji and Senshōji in Northern Japan.

Renchi: The chief priest at Ganshōji in Kaga Province.

(215) How to study the scriptures: Rennyo Shōnin used to say to youngsters, “Make it a rule to read (scriptures).” Next,when they become a little older, he said to them, “It is useless if you do not review whatyou have read.” When they become old enough to be sensible, he admonished to them,“Even if you read the scriptures and discern their sounds well, you ought to know theirmeanings.” Later on, he warned, “After you have learnt the meanings of passages, itwould not do you any good if shinjin is lacking.”

(216) Not as you say: A man told Hōkyō-bō what he had in mind, “Although I am careful to follow what hasbeen taught, it is indeed a shame that I become lax and inattentive.” Hōkyō-bō replied,saying, “It is not as you say. What you say is outrageous. Were you not taught to be onalert against laxity and inattentiveness?”

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[Note] Hōkyō-bō: 1421-1510; his secular name is Junsei. He became Rennyo’sdisciple and received from him this Buddhist name; he was the founder of theShōenji in Kanazawa.

(217) Hōkyō-bō’s mother: A man asked Hōkyō-bō, “How would you explain the reason why your mother is not aperson of deep faith although you are such a devoted Shin Buddhist?” Hōkyō-bō replied,“Your question is understandable. We read the Letters morning and evening but she is notimpressed. How could I lead her to listen to me?”

(218) At the place where the Shōnin is present: Junsei said, “When I give a Dharma-talk at a place where the Shōnin is not present, Isweat under the arms for fear I may say something irrelevant. If, however, I talk on theDharma when the Shōnin is listening, I feel safe and secure because he will correct anymistakes I may make.”

(219) Doubt and ignorance: Rennyo Shōnin said, “Doubt and complete ignorance are two different things. It isgroundless to call complete ignorance doubt. Doubt is being unclear about ‘what is thisand what is that?’ It is wrong to use the word ‘doubt’ for asking about something ofwhich you are completely ignorant.”

(220) A temporary care-taker: Rennyo Shōnin said, “Many think that Shinran Shōnin lived at the Yamashina Honganjiand the Gobō in Osaka. I am temporarily taking care of those temples. I assure you,however, that I have never forgotten my indebtedness to the Shōnin.” These are the wordsspoken at a meal time. He also said, “Even while I take a meal, I do not forget theShōnin’s benevolence.”

(221) Episode about the times of Zennyo Shōnin and Shakunyo Shōnin: The Former Abbot, Jitsunyo Shōnin, made this remark about the times of Zennyo andShakunyo. “At the times of those two Shōnins, the proper manners were held to be mostimportant. This is indicated by their portraits, which show that they were wearing yellowkesa and robes. At the time of Rennyo Shōnin, he had such items as were not used in theJōdoshinshū, including the main objects of worship, disposed of by committing some ofthem to the fire each time they warmed the water to clean set for the altar. The Shōninproduced the portraits and was ready to burn them but changed his mind. He wrote on thewrapping ‘good’ and ‘wrong’ and stored them away. Now, as I reflect on this matter,even during the time of the former abbots, there were such divergences from the orthodoxteaching. How much more liable we are to diverge from it? By this, we are taught to becareful about this important matter. We are once again reminded of the importance of thetraditional rules.”

Jitsunyo Shōnin added: “The reason why Rennyo Shōnin wrote ‘good’ and ‘wrong’may be that he thought that criticizing the two Shōnins (for wearing yellow outfits) bywriting ‘wrong’ on the two wrappings would be inappropriate.”

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At the time of Rennyo Shōnin, among a number of his attendants, there were some whodid not abide by the established rule. Deeply mindful of the Buddha-Dharma, we shouldask people over and over to make sure that we do not commit any misdeed.

[Note] Zennyo Shōnin: 1333-1389; the second son of Jūkaku who was the secondson of Kakunyo; the fourth chief abbot of the Honganji Temple.

Shakunyo Shōnin: 1350-1393; Zennyo’s son and the fifth chief abbot.

(222) On seeing some misconduct of an adept Buddhist: On seeing some small act of misconduct of an adept Buddhist, one should deeply reflecton oneself, thinking that even such an adept could do something wrong. It would bedeplorable if you thought that since an adept Buddhist misbehaves, it is natural for you todo so, too.

(223) Relishing the Buddha’s benevolence: Relishing the Buddha’s benevolence is not like relishing the taste of something in dailylife. After attaining shinjin, one gratefully acknowledges the Buddha’s benevolence.When one becomes lax in the midst of this, one deplores one’s forgetfulness of theBuddha’s great benevolence and, upon reflection, comes back to the Buddha’s wisdom.Thereupon, one becomes grateful for his benevolence and is led to recite the nembutsu.This is what is meant by relishing the Buddha’s benevolence.

(224) Never getting tired of hearing the Buddha-Dharma: It is said (in a sutra), “If one never tires of hearing the Buddha’s teaching, one comes toaccept in faith the Dharma’s inconceivable power.” The Former Abbot (Jitsunyo) said,“If there is something you like, the more you know about it, the more you want to know.You will ask others about it, wishing to know more about it. Concerning the Buddha-Dharma, you will never get tired of hearing and knowing more about it. As for doctrinalmatters, you should ask others to repeatedly talk about them.”

[Note] The sutra referred to is the Garland Sutra. This passage is quoted in theKyōgyōshinshō, Chapter on “True Faith,” BDK, 105-I. p. 108.

(225) Wasting the things given by the Buddha: “Using the things given by the Buddha for worldly purposes is to waste them. This youshould remember with a sense of deep concern. You can, however, use any amount ofworldly goods for Buddhist purposes. By so doing, you repay your indebtedness to theBuddha.” So it is said.

(226) The best way of acquiring merit: “The best way of acquiring merit with ease is to become a Buddha through entrusting toAmida.” So it is said.

(227) Losing the divine protection: When one says something good or does something good, whether in secular matters orin Buddhist affairs, one comes to a hasty conclusion that one is a good person.

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Accordingly, one forgets all about one’s indebtedness to the Buddha’s benevolence.Being self-conceited, one loses the divine protection and never fails to give rise to evilthoughts in dealings with secular matters and Buddhist affairs. This is a matter of graveconcern.

(228) Granting letters: At the temple in Sakai, Ken’en requested Rennyo to grant him his letters. Rennyoremarked, “What a nuisance it is to ask this aged man a favor! At any rate, what anobnoxious request he dares to make!” After a while, Rennyo said, “So long as he believesin the Buddha-Dharma, I should grant him as many letters as he wants.”

[Note] Sakai: Refers to the special Honganji temple in Sakai near Osaka.Ken’en (1468-1543) was the seventh son of Rennyo; he lived at the Honsenji.

(229) Granting a Myōgō: At the same temple in Sakai, Rennyo had a candle lit late at night and painted a Myōgō.He said, “Although I am an old man, unable to keep my hands steady and with my eyesdimmed, since the man who requested a Myōgō is leaving for Etchu (present-day FukuiPrefecture) tomorrow, I am painting one now, despite the toil involved.” He added, “Iwould not mind giving myself up for the sake of my fellow-believers. I only wish to seethem acquire shinjin without much trouble.”

(230) The food would be wasted if not eaten: “Even if rare sumptuous food is prepared and served, it would be wasted if it were noteaten. Even if fellow-believers get together and glorify the Buddha, their effort would befruitless if they failed to attain shinjin, just as sumptuous food is wasted.”

(231) The precious treasure that fire cannot burn: “You may get tired of worldly things but you will never tire of rejoicing in becoming aBuddha and appreciating Amida’s benevolence. The precious treasure that fire cannotburn is Namo Amida Butsu. Therefore, Amida’s extensive Compassion is extraordinary.Just seeing a man of shinjin gives you a feeling of adoration. You will find the pervasiveCompassion working on him.”

(232) Life is light and the Buddha’s benevolence is heavy: A man of firm shijin should make light of his life if it is for the sake of the Buddha-Dharma and make much of his indebtedness to the Buddha-Dharma with awe andreverence.

(233) Stored good is to be appreciated: Rennyo Shōnin said, “It is wrong to say that your stored good is praiseworthy. In thisschool, you should rather say that your stored good is much to be appreciated.”

(234) ‘Relationship from the past’ and ‘stored good’: In other schools, encountering the Dharma is due to relationship from the past. In ourschool, acquiring shinjin is due to stored good. It is essential to attain shinjin. Since this

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school teaches that multitudes of beings are unfailingly led to shinjin, Amida’s teaching iscalled ‘extensive teaching.’

(235) Essentials of this school: “When we discuss the teaching, it is important to clarify that the essential thing in thisschool is shinjin.” So it is said.

(236) Due to the Buddha’s Power: Rennyo Shōnin said, “Followers of the Buddha-Dharma are produced by the majesticpower of the Dharma. Without that, followers of the Dharma would not come about.” Healso said, “Buddhism does not spread through scholars or men of learning. Even a man ofno learning, when awakened to shinjin, can lead others to acquire shinjin through theBuddha’s Power because the Buddha’s Wisdom is working upon him. Accordingly, thosewell-versed in sacred scriptures who are conceited can never transmit the Buddha-Dharma to others.” He added, “Those who definitely dwell in shinjin are made to expressthemselves by the Buddha. Hence, people who hear their words acquire shinjin.”

(237) Becoming an owner of Namo Amida Butsu: “Anyone who entrusts to Amida becomes an owner of Namo Amida Butsu. To becomean owner of Namo Amida Butsu means to acquire shinjin.” So it is said. Also, “The truetreasure in this school is Namo Amida Butsu; it is the single-thought of shinjin.”

(238) On seeing the Dharma being abused: “There are some in this school who abuse the Shinshū teaching and speak ill of it. Ifthey belong to other schools, nothing can be done to stop this. We should reflect andthink that while there are such people in this school, we are fortunate enough to havestored good which has led us to believe in this teaching.” So it is said.

(239) Love and pity extended to any living being: Rennyo Shōnin loved and pitied any form of living being. He was deeply saddened bythe news of the execution of a serious offender. He commented, “If they had been sparedhis life, he might have mended his mind.” He would forgive those who offended him, ifthey repented.

(240) Rensō was forgiven: Rensō of Aki Province started a number of riots (in Kaga and Echizen Provinces),among other wrong-doing. Because of his misbehavior, he was forced to leave theHonganji. Once he came to see bed-ridden Rennyo at the temple (i.e., YamashinaHonganji) to beg his forgiveness; but none of the Shōnin’s attendants showed him in.Later, Rennyo happened to make this remark, “I am thinking of pardoning the man ofAki.” All, including Rennyo’s children, argued, “He did a great deal of harm to theBuddha-Dharma. How could you forgive him?” The Shōnin reprimanded them, saying,“What an unreasonable thing you say! Anyone who repents of his wrong-doing should besaved (by Amida’s Vow).” So saying, the Shōnin pardoned Rensō. Thereafter, whenRensō went to the Shōnin’s presence, he shed tears of deep emotion profusely. So we are

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told. During the chūin period following the passing of the Shōnin, Rensō also died in thetemple.

[Note] Rensō: A native of Echizen Province; died in 1499; also known as Aki Hōgen and Shimotsuma Hōgen. He became Rennyo’s disciple in 1471 and was given theBuddhist name, Rensō. He was a close attendant to Rennyo during his Yoshizakiperiod. In 1475, he instigated Shin followers of Kaga and Echizen Provinces to starta riot against Lord Tomigashi Masachika. This incident forced Rennyo to leaveYoshizaki. Accordingly, Rensō was expelled from the Honganji community.

(241) How outrageous it is to disrupt the teaching: Hearing that there were some in the Mutsu Province who caused disruption of theShinshu teaching, Rennyo summoned Jōyū from Mutsu and angrily reprimanded him,saying, “How outrageous it is to disrupt the tradition of our Founder Shōnin! What a pityit is!” Gnashing his teeth, he groaned, “I would even cut him up into pieces. “Nothing ismore contemptible than distortion of the teaching of this school.” So it is said.

[Note] Jōyū: Possibly Rennyo’s disciple during the Yoshizaki period.

(242) The apex of contemplation: “Speaking of the apex of contemplation, nothing surpasses Amida Tathāgata’s PrimalVow which was brought about after five kalpas’ contemplation. If you comply with theheart of this contemplation, you will become a Buddha. Compliance with this heart isnothing special; it is acceptance of the oneness of Amida’s Dharma and the aspirant’staking refuge in him.” So it is said.

[Note] According to the Larger Sutra, Amida brought forth the Forty-eight Vowsafter five kalpas’ contemplation.

(243) Life-time engagement: Rennyo Shōnin said, “My life-time engagement has been entirely for the cause of theBuddha-Dharma. Through various skillful means and teaching, I have endeavored to leadpeople to shinjin.”

(244) My sayings are golden words: While he was ill in bed, the Shōnin made this remark, “What I am going to say to youare golden words. Be very careful to understand this.” Again, he referred to his poems,saying, “As naturally expected, they are each made up of thirty-one syllables but mypoems are Dharma messages.”

[Note] Golden words are primarily the Buddha’s words.Thirty-one syllables constitute a waka-poem. Rennyo composed more than 300

waka.

(245) “Three fools are equal to one wise man”:

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As a saying goes, “Three fools are equal to one wise man.” In dealing with anything,joining heads brings about a good result, so Rennyo said to Jitsunyo. This is an importantgolden saying to be applied to matters concerning the Buddha-Dharma; so it is said.

(246) Hōkyō and I are brothers: Rennyo Shōnin said to (Hōkyō-bō) Junsei, “Hōkyō and I are brothers.” Hōkyō replied,“That is more than I deserve.” The Shōnin said, “If shinjin is established, those who areborn in the Pure Land first are elder brothers and those who are born afterwards areyounger brothers. Therefore, Hōkyō and I are brothers.” It is said that if we share theBuddha’s benevolence with each other, we attain the same shinjin. Accordingly, “allthroughout the world are brothers.”

[Note] Hōkyō-bō Junsei, 1421-1510, was a native of Kaga Province. While servingRennyo, he was given the Buddhist name Hōkyō. He founded the Shōenji in IshikaraPrefecture.

“All throughout the world are brothers”: Adapted from T’an-luan’s Commentaryon Vasubandhu’s Discourse on the Pure Land, Ōjōronchū, p. 235.

(247) Much bigger than you think: While seated on the veranda facing the scenic garden in the South Hall (of theYamashina Honganji), Rennyo Shōnin remarked, “Things are much bigger than you think.This is especially claimed for the Land of Utmost Bliss. Whatever you may imagine it -with gratitude and admiration - to be here, there is no comparison with what it really is.The joy attending your birth there is beyond description.”

(248) Bent on restraining oneself: “If you restrain yourself with the determination not to tell lies, you will think that isenough. But not many people are determined to keep their minds free of falsehood. Evenif we cannot do good to the full, let us strive to do what we can for the world and for theBuddha-Dharma.” So it is said.

(249) About the Anjin ketsujōshō: Rennyo Shōnin said, “I have been reading the Anjin ketsujōshō for more than fortyyears but I have never tired of reading it.” He also said, “It is the scripture likened to agold mine.”

[Note] Anjin ketsujōshō: A Tract on the Firm Establishment of Faith. The author isnot known but is assumed to be associated with the Seizan school of the Jōdo sect.

(250) The Anjin ketsujōshō is highly important: At the Buddhist hall in Osaka, the Shōnin told everybody, “My Dharma-talk the otherday touched on the Anjin ketsujōshō.” “It follows then that in understanding the teachingof this school, the Anjin ketsujōshō is especially important.” So he said.

[Note] The Buddhist hall in Osaka: Constructed by Rennyo in 1496; later, itdeveloped into the Ishiyama Honganji.

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(251) One who respects is to be respected: Hōkyō said, “One who respects someone seems more worthy of respect than the personrespected.” In commenting on this, Rennyo commented, “What a clever remark youmake! Those whom people respect are likely to pretend to be respectful; hence, they donot deserve people’s respect. Those who are appreciative and respectful are really worthyof respect. I like your clever remark. It is quite reasonable.”

(252) Chant even one-fascicle sutra once a day: On the night of the 15th day of the first month in the third year of Bunki (1503), Ken’enhad a dream, in which Rennyo asked him some questions and said to him, “I deplore theway you waste your days. Chant even one-fascicle sutra once a day jointly with yourfellow-believers.” Thus Rennyo admonished Ken’en out of sadness over the fact thatpeople vainly passed days to no purpose.

[Note] Ken’en, 1468-1543, was Rennyo’s sixteenth child; he succeeded his brotherRenjō to become the resident priest of the Honsenji and also founded three temples inKaga Province (Ishikawa Prefecture).

(253) The Letters are important: In another dream on the night of the 28th of the twelfth month in the same year, Rennyo,dressed in robe and surplice, opened the paper screen and appeared in the public. Whilepeople waited for his Dharma-talk, they were reading part of the Letters drawn on whatlooked like a screen. Seeing this, the Shōnin asked them what it was. They replied, “TheLetters, my lord.” “That is very important,” he said, “hear the Dharma with deep faith.”

(254) Keep what is inside in correspondence with what is outside: In another dream on the night of the 29th of the twelfth month the following year (1504),Rennyo said in a stern tone, “Now that you have built a good house, you should acquireshinjin and say the nembutsu.”

(255) Set aside miscellaneous practices and mixed acts: More recently, in another dream on the night of the first day of the first month in thethird year of Daiei (1523), in the South Hall of the Honganji at Nomura, Rennyo Shōninsaid various things about the Buddha-Dharma. After that, he proscribed in a stern tonemiscellaneous practices and mixed acts which were then practiced in the country.

[Note] The miscellaneous practices and sundry acts: ‘the miscellaneous practices’zōgyō are non-Pure Land practices other than ‘the five right practices’ goshōgyōestablished by Shan-tao (Zendō). ‘The mixed acts’ zasshu are either used in the senseof ‘the miscellaneous practices’ or in the sense of practicing the five right practiceswithout distinguishing the act of right assurance (recitation of the nembutsu) shōjōgōand the auxiliary acts (the rest of five right practices). ‘The mixed acts’ is also usedfor performing any of the five right practices with the mind of self-power or with themind of securing worldly benefit.

The Honganji at Nomura: The Yamashina Honganji located at Nomuraconstructed in 1480.

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(256) Rennyo’s remarks in a dream are Golden Saying: In another dream on the night of the fifth day of the first month in the sixth year ofDaiei (1526), Rennyo Shōnin said to me, “This is a matter of great importance. Now isthe right time. If you miss this chance, it is a serious matter.” I replied, “I will follow youradmonition, my Lord.” The Shōnin continued, “No use just saying that you follow mywords. This is indeed a matter of great importance, mind you.”

In a dream the following night, Rensei said to me, “I learnt the essentials of theteaching of this school from Rennyo at Yoshizaki. There are some who, havingextensively read scriptures, which are not used in this school, misunderstand its authenticteaching. Fortunately, I have here a scripture that contains the essentials of the teaching.This is the treasure of this school, received from Rennyo at Yoshizaki.” So said Rensei.

“I (Ken’en) feel: the reason for recording my dreams is that since Rennyo passedaway, his words, even a single word, are precious. Those revealed in dreams are thegolden sayings. Because I believe they are real sayings, I have noted them down. Theyare, as it were, stories told in dreams. Generally speaking, a dream is a vision, but in thecase of sages, inspirational dreams are shown to people. All the more so, I note down thegolden sayings thus revealed.” Thus it is said.

[Note] Rensei: Rennyo’s seventh child and the fourth son; 1455-1521.

(257) Gratefully acknowledging the Buddha’s benevolence: “To say that the Buddha’s benevolence is most obliging sounds unfamiliar to the ears; itis a careless remark. If you say, ‘I gratefully acknowledge the Buddha’s benevolence,’this sounds far more natural.” Rennyo continued, “Likewise, to say that the Letters are ...is an inadvertent remark. You should rather say, ‘Having heard the Letters, I gratefullyappreciate the Letters.’” He meant to teach us that we cannot be too careful in payingrespect to the Buddha-Dharma.

(258) Say “ladies and gentlemen”: It is impolite, when you speak in praise of the Buddha-Dharma, to address your fellow-believers as “you”. You should rather say “ladies and gentlemen.” So it is said.

[Note] In the original Japanese, “ladies and gentlemen” is simply the polite form of“you.”

(259) He disliked anything above your means: Rennyo said, “When you build a house, design it so that it barely keeps your hair fromgetting wet.” He did not like extravagance. “Even down to clothes to wear, it is foolish todesire something nice. While acknowledging the Buddha’s unseen protection, be mindfulof the Buddha-Dharma only.” So it is said.

(260) Working for the Buddha-Dharma: Rennyo also said, “Whoever it is, if a person becomes a servant to a Buddhist family,we should consider him as working for the Buddha-Dharma, even though he hadbelonged to a different school until the day before. Even if his work is to help withtrading, we should consider him as working for the Buddha-Dharma.”

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(261) Kind consideration for the fellow-believers: Rennyo also said, "On rainy days or days of scorching heat, chanting should not be too long. We had better cut short the service and allow the audience to go home early." How compassionate of him to say so! It was due to his kind consideration for his fellow-believers. It was out of great compassion and great mercy. Rennyo used to say, "I urge people to accept the Buddha-Dharma according to their propensities." As members of this school, we deplore the fact that we do not comply with the Shōnin's wishes. To say that we deplore it is not enough.

(262) Order was issued to oust those involved in the uprising: Shōgun Yoshihisa issued an order to oust those who had taken part in the uprising in Kaga Province from the Honganji institution. Thereupon, Rennyo convened at his residence a gathering of his children living in Kaga Province. The Shōnin said, "The shōgun's order to oust those living in Kaga Province from Honganji membership has saddened me as greatly as if my body was cut up to pieces. It is most distressing to me to think of the innocent laymen and laywomen." For the chief abbot, the ordinance to oust some of his members from the Honganji must have been a great sorrow.

[Note] Shōgun Yoshihisa: Ashikaga Yoshihisa, the 9th shōgun of the Muromachi government; 1465-1489.

The uprising: Refers to the Shin followers' uprising in Kaga Province (present-day Ishikawa Prefecture) in 1488, in which the feudal lord Togashi Masachika (1455?-1488) was killed.

(263) The first fruit of the season should be taken even in small quantitybefore it is shared with members of other schools:

Rennyo Shōnin said, "It is wrong to give away to followers of other schools the first fruits of the season, which your members have given you. You should take one or two portions before you share it with others." Those who heard the Shōnin's remark were deeply impressed, saying, "Such a consideration is least expected of other people. The Shōnin teaches us to take scrupulous care of the Buddha's provisions for us and his benevolence."

(264) Prolonged life has been given: When Hōkyō-bō went down to the Osaka Hall, Rennyo Shōnin said to him, "After my death, you will outlive me by ten years." Hōkyō-bō argued against this but the Shōnin reassured him, saying, "You definitely will." Sure enough, a year after the Shōnin's passing, Hōkyō-bō was still alive. Someone said to him, "What the Shōnin told you has come true. For, outliving the Shōnin by one year, your extra life was given by him." "It surely seems so." Hōkyō-bō replied with his palms joined together, expressing his gratitude. Afterwards, just as the Shōnin predicted, Hōkyō-bō outlived him by ten years. It was entirely due to the Buddha's unseen protection. Hōkyō-bō was a wonderful person.

[Note] Hōkyō-bō: Junsei; 1421-1510; see note to # 43.

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(265) Engaging in useless works: The Shōnin used to say, "Engaging in useless activity is ignoring the Buddha's unseen protection."

(266) Remembering benevolence when taking meals: Rennyo Shōnin said, "When I take meals, I never forget the benevolence of the Tathagata and Shinran Shōnin." Also, "With every mouthful, I am reminded of this benevolence." (267) On seeing a meal offered: On seeing a meal offered, Rennyo said, "I think I eat what others do not." He did not begin to eat straightaway. He said, "I only remember the Buddha's benevolence."

(268) The self-same settled mind: On the night of the 18th of the 12th month in 1529, Ken'en had a dream, in which Rennyo Shōnin wrote a Dharma-letter for him. The letter related a parable of the pickled plums. If someone says something referring to picked plumbs, everybody gets a sour taste in their mouth. The settled mind should also be like this. It seems that the settled mind is the same for everybody as [T'an-luan] says, "All attain birth in the Pure Land alike through the nembutsu, not by some other way."

[Note] Ken'en: 1468-1543; the 16th son of Rennyo; his Buddhist name was Rengo.The self-same settled mind: Faith of the Other-Power; since it is given by Amida, whosoever receives it, it is the same shinjin.

"All attain birth..." Quotation from T'an-luan's Commentary on Vasubandhu's Discourse on the Pure Land; see Ōjōronchū, p. 235.

(269) Not to like is to dislike: "Since people do not like the Buddha-Dharma, they do not have a serious taste for it," said Kūzen. In response to that, Rennyo Shōnin said, "Not to like is to dislike, isn't it?"

[Note] 'Not to like' is a reserved saying; 'to dislike' is a strong expression. Here Rennyo warned Kūzen about the possible departure of such people from Buddhism.

(270) Some hate Buddhism like an illness: Rennyo said, "Those who are not serious Buddhists consider the Dharma to be an illness." He continued, "When the Dharma is glorified at a meeting, they think, 'How depressing! I wish the sermon would end soon.' Are they not treating Buddhism like an obnoxious illness?"

(271) Jitsunyo Shōnin'a dream: When Jitsunyo was ill, he said on the 24th day of the New Year [in 1525], "Rennyo beckoned me with his left hand, inviting me to come to him soon. How grateful! How grateful!" While repeating this, he recited the nembutsu. His attendants thought that Jitsunyo made such a remark because he was deranged. In fact, he was not. They were

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relieved when they knew that Jitsunyo was dozing off and dreaming. This is another marvelous story.

(272) I have not conceived any thought of 'I' until today: On the 25th day of the same month, Jitsunyo related to Ken'yo and Ken'en all that had happened after Rennyo's retirement. He also told them about his settled mind, professing, "Having entrusted myself to Amida with singleness of thought, I am definitely sure of my birth in the Pure Land. In connection with this, thanks to Rennyo Shōnin, I am glad to confess that I have not conceived any thought of 'I' ever since." How grateful and how wonderful! If such awareness is established in me, as well as in others, Faith of the Other-Power becomes certain. This is a matter of great importance.

(273) "Shinran Shōnin" was read "Soshi Shōnin": [Jitsunyo] said, "In the Tantokumon, when 'Shinran Shōnin' occurs, [the officiating priest] would read 'Soshi Shōnin' (Patriarchal Shōnin) to avoid directly calling the Shōnin's revered name. For the same reason, 'Kaisan Shōnin' (Founder Shōnin) is also used.

[Note] Tantokumon, Passages in Praise of [the Founder's] Virtue: A work written by Zonkaku, Kakunyo's son, in 1359.

(274) You should say "Kaisan Shōnin": "It would be impolite to use the title 'Shōnin' directly. So would it be to say 'This Shōnin.' 'Kaisan'(Founder) may be used as an abbreviation. It would be best to say 'Kaisan Shōnin'."

(275) Do not omit "motte" when reading the Tantokumon: "When you recite the Tantokumon, you should not miss 'motte' (thereby) in the phrase'motte guzei ni takusu'." (thereby, took refuge in the Great Vow).

[Note] 'Motte' is a conjunction of little significance. It seems that many people omitted this when reciting the Tantokumon.

(276) "I thought of an interesting thing" －reciting the Letters: When Rennyo Shōnin was staying at the Hall in Sakai, Ken'yo went to see him. The Shōnin had some Letters on the table; he recited a number of them to those who had

come to listen to his teaching－one or two or even five or ten. When talking to Ken'en that evening, the Shōnin remarked, "I thought of something interesting the other day. If I recite some Letters to whoever comes to see me - even one person - the people who have close relationship with Amida will attain shinjin." He repeated, "What an interesting thing I have thought of." Ken'en admired this, saying, "I have come to realize even more deeply the importance of the Letters."

(277) Discussion about the Buddha-Dharma:

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"I wish I could study Buddhism as seriously as I study secular matters," someone said to Rennyo. The Shōnin replied, "To speak of Buddhism in comparison with worldly affairs is a careless thing to say. You should simply derive deep joy from the Buddha-Dharma." Another man said, "I make a point of relishing the Dharma each day. I would feel it a burden if I were to care for the Dharma all through life." Still another person said, "If you feel it a burden to care for the Dharma, you have not heard the Dharma enough. However long your life may be, you should not get tired of enjoying the Dharma."

(278) It is a shame if priests cannot teach themselves the Dharma: "Priests are supposed to teach others the Dharma. It is a shame if they cannot teach themselves the Dharma." So it is said. (279) You cannot lose shinjin: When Dōshū asked Rennyo to write letters, Rennyo said, "You can lose written materials but if you have acquired shinjin in your mind, you will never lose it." The following year, however, the Shōnin drafted letters and gave them to Dōshū.

(280) Preaching the Dharma before someone with firm faith: Hōkyō-bō said, "When preaching the Dharma, if you do so before someone with firm faith, you will feel empowered and find it easier to talk." (281) Giving a sword to a youngster: "Those who lack shinjin but are in possession of the sacred scriptures are like youngsters who are given swords. The reason is that although swords are useful, in the hands of youngsters, they will cut and injure themselves. Swords are really useful in the hands of adepts." So it is said.

(282) No one would attain shinjin: Rennyo said, "If I told people to die, there would be some who would actually die, but even if I ordered them to attain shinjin, there would not be one who would do so."

(283) Secret teaching: Rennyo Shōnin said to the audience at the Ozaka Hall, "At the single thought of entrusting, ordinary people can attain birth in the Pure Land. Is this not a hidden, secret teaching?"

[Note] At the time of Rennyo, various heretical views were in vogue as secret teachings. Those heretical views were called 'hiji hiden' (secret or occult practices). Rennyo emphasizes that the truly 'secret' teaching is that of our birth in the Pure Land; 'secret' in this case is used in the sense of 'extraordinary.'

(284) I know something more wonderful: When some construction work was going on, Hōkyō-bō commented, "What wonderful work they have done! The view from the new building is superb." Rennyo Shōnin said in response, "I know something more wonderful. It is that ordinary people can become Buddhas."

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[Note] It is not clearly known where the construction work took place. It may have been in the Southern or Northern Hall in Yamashina or in the Ozaka Hall.

(285) Keep the scroll hanging always and be mindful of the characters painted: Rennyo Shōnin granted a painting of characters to Zenjū. Later, the Shōnin asked Zenjū, "What did you do with the painting that I gave you the other day?" Zenjū replied, "I had it mounted on a screen and stored it away in a box." The Shōnin said, "What a pointless thing to do. Keep it hanging always and be mindful of its meaning."

[Note] Zenjū: See note to # 197.

(286) Listening to the Dharma while attending on the Shōnin: The Shōnin said, "Though listening to the Dharma while attending on me, you will not become a Buddha if you fail to acquire Faith." This was a gracious remark.

(287) Priests are doers of great evils: The Shōnin said to priests, "Priests are doers of great evils." Hearing this, everyone was dismayed. The Shōnin continued, "Since their karmic evil is deep, Amida Tathāgata seeks to save them." (288) Daily hearing of the Letters: "To hear the golden words of the Letters every day is likened to receiving a treasure." So it is said.

(289) Kenchi of Takada: When the Founder, Shinran Shōnin, was still alive, Kenchi, the second abbot of (the Senjuji Temple in) Takada, went to Kyoto. He said to Shinran, "I thought I would not see you again. How wonderful it is that I can see you now." Shinran asked Kenchi, "Why?" Kenchi replied, "On my voyage, I had a hard time struggling through a terrible storm." Shinran commented, "Then, you had better avoid boarding a boat." After that, Kenchi, keeping these words in mind, however casual his remarks they may have been, did not get on board a boat for the rest of his life. On another occasion, Kenchi was late for an appointment with Shinran because of food-poisoning after eating some mushrooms. Ever since he received Shinran's advice, Kenchi never ate mushrooms again. Rennyo commented, "It is a wonderful and praiseworthy resolution that Kenchi made not to disobey Shinran's words after accepting them."

[Note] Kenchi: Shinran's disciple; 1226-310. He is said to have been the husband of the daughter of Shinbutsu, the founder of the Senjuji at Takada (present-day Tochigi Prefecture). He used to visit Shinran in Kyoto to ask him about the Dharma.

(290) If you leave your body at its disposal, you will become lazy: When your body is warm, you will get sleepy. How pitiable it is! Bearing this in mind, you should keep cool and awake. If you base your disposition on your body, you will

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become lazy in matters concerning the Buddha-Dharma and in worldly affairs, growing careless and nonchalant. This is a matter of great importance." So it is said.(291) If you have attained Faith, you will be tender-minded: If you have acquired Faith, you will abstain from speaking harsh words to your fellow-believers and be tender-minded. Hence, the Vow that those touched by Amida's Light will have tenderness in body and mind (the Thirty-third Vow). Without Faith, one will become self-assertive and speak rough words; hence, disputes are bound to arise. What a pity! You should be well aware of this." So it is said.

[Note] The thirty-third Vow: "If, when I (Dharmākara Bodhisattva) attain Buddhahood, sentient beings in the immeasurable and inconceivable Buddha lands of the ten directions who have been touched by my light should not feel peace and happiness in their bodies and minds surpassing those of humans and devas, may I not attain perfect enlightenment." Larger Sutra, BDK, 12-II, III, IV, p. 18.

(292) A follower of the Founder Shōnin: Rennyo Shōnin asked about a certain follower of the Northern District, "For what reason has that man not come up to Kyoto for a long time?" The man in attendance explained, "It is because he received a severe reprimand from some respectable person." The Shōnin, unusually displeased with this explanation, said, "No one should reprimand a follower of the founder Shōnin in such a way. I would not make light of anyone. Who would be allowed to make such a remark? Tell him to come up to Kyoto quickly." (293) 'Fellow-traveller, fellow-believer': The former abbot (Jitsunyo) said, "No one should speak ill of followers of this school. The Founder Shōnin humbly called them 'my fellow-travellers, my fellow-believers.' It is wrong to treat them carelessly."

(294) Important guests: Rennyo said, "Important guests for Shinran Shōnin are members of this school." So it is said.

(295) Be kind to the members: When some members came to Kyoto on cold days, Rennyo Shōnin had sake served warm and told them to forget the cold on the way. On hot days, he had sake served cold and consoled them with kind words. He scolded his men when members' visits to Kyoto were announced to him late. He said that it was outrageous to keep visiting members waiting a long time to meet the Shōnin. So it is said.

(296) Whatever I take up or abandon, I am indebted to Amida: In everything I do, if I think of doing something good, I feel I am indebted to Amida. If I abandon whatever evil thought I may conceive, I feel I am indebted to Amida for that. Whatever I take up or abandon, I am indebted to Amida. So it is said.

(297) Gifts from members:

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Rennyo Shōnin used to give thanks, with joined hands under his robe, for any gift he received from members. Since he considered anything he wore as the Buddha's gift, if his foot involuntarily touched part of his clothes, he respectfully held it up above his head. He said, "I consider anything I receive from members as the gift from Shinran Shōnin." So it is said.

[Note] Doing something with one's foot in place of one's hand, as when opening the door, is considered impolite. Due respect should be paid to the robes and undergarments of a priest.

(298) Rejoicing in the Buddha's benevolence: In Buddhism, when dealing with any secular matters, whether sad at the loss of some beloved one or sorrowful when something one wants can not be obtained, one should greatly rejoice at the Buddha's benevolence for salvation in the next life. So it is said.

(299) Make friends with devout Buddhists: You lose nothing when you make friends with devout Buddhists. Even if they do strange things or crack jokes, they have the Buddha-Dharma deep in their hearts; in befriending them, you will gain much benefit. So it is said.

(300) Reincarnation of a sage: There are many proofs testifying to the fact that Rennyo Shōnin was a reincarnation of a sage, as shown before. He said in a poem, "I will leave the six-character Name as the keepsake; let it be my memento after I am gone." It is clear that he was an incarnation of Amida.

(301) Feet blistered with the cords of straw sandals: Rennyo Shōnin often showed his feet to his children. They were blistered with the

cords of his straw sandals and were clearly marked by them. He said that he had gone through hardships walking in straw sandals between Kyoto and the countryside in order to disseminate the Buddha-Dharma. So it is said.

(302) Imitate those who have shinjin: The Shōnin also said, "Do not imitate evil people but imitate those who have settled shinjin."

(303) Signature inscribed as the testimony: On the 18th day of the second month in the 8th year of Meiō, when Rennyo Shōnin was on his way to Yamashina from Ozaka in spite of his illness, he was met by the former abbot (Jitsunyo) at the place of Jōken in Sanba. The Shōnin said to Jitsunyo, "Since the essentials of this school have already been explained in detail in the Letters, there should be no one who disrupts the teaching. Bearing this well in mind, convey this message to the fellow-believers." Thus the Shōnin's will was disclosed to Jitsunyo. Accordingly, Jitsunyo inscribed his signature (at the end of each copy of the Epistles) as the testimony to his message, "Just as I acquired shinjin from the Epistles, each member in local provinces should attain shinjin from the Letters." So it is said.

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[Note] The 8th year of Meiō: 1499: Rennyo was at the temple in Osaka to spend his last years there. When he became ill, he decided to return to Yamashina. He died at the Yamashina Honganji the following year.

Jōken in Sanba: Jōken was the Shōnin's disciple; he lived at Sanba on the River Yodo in Osaka.

Jitsunyo: 1458-1525; the 9th chief abbot of the Honganji Temple; Rennyo's 8th

son. With the help of his eldest son, Ennyo 円如, he compiled eighty Epistles in five fascicles.

(304) Zonkaku was an incarnation of Mahāsthāmaprāpta: "They say that Zonkaku was an incarnation of Mahāsthāmaprāpta. It is stated in the Rokuyōshō, 'I am not able to grasp the deep significance of (Shinran's) explanation of the literal meanings of the Three Minds.' Zonkaku continued, '(Shinran) Shōnin's extensive wisdom is truly adorable.' Even though he was an incarnation (of Mahāsthāmaprāpta.), Zonkaku had such a high opinion of the Shōnin's works. Revealing the Shōnin's unfathomable wisdom, he complied with the Shōnin's original intention of abandoning self-power and looking up to the Other-Power. This is what is praiseworthy about Zonkaku." So said Rennyo.

[Note] Zonkaku: 1290-1373; the eldest son of Kakunyo, the third chief abbot of the Honganji Temple. At first, he helped his father to spread the Shin teaching but later he was disowned by Kakunyo. He left many works on Shin Buddhism, including the Rokuyōshō.

Mahāsthāmaprāpta: One of the two bodhisattvas attending Amida; he represents Amida's wisdom.

Rokuyōshō: "Six Essentials Volume"; Zonkaku's commentary on the Kyōgyōshinshō in ten fascicles written in 1360. This is the first commentary ever written on the Kyōgyōshinshō.

The Three Minds in the Eighteenth Vow; they are: a) shishin (sincere mind), b) shingyō (joyful faith) and c) yokushō (desire for birth). They are the three phases of the Other-Power Faith..

(305) Motive for writing the Rokuyōshō: "Zonkaku did not compose the Commentary in order to display his scholarship but for the purpose of praising and adoring Shinran's words." So said Rennyo.

(306) Death poem by Zonkaku Shōnin: Zonkaku composed the following poem on his deathbed:

"All has become like a midnight dream - those numerous temporary abodes where I have stayed while going back and forth"

Concerning the poem, Rennyo Shōnin made this comment, "He was surely an incarnation of Shakyamui. He alluded to his visits to this Sahā world many times." He continued, "Speaking of myself, after wandering about in transmigration in the six realms, I will attain enlightenment on the eve of my death." So it is said.

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[Note] This poem appears in the Kankoroku (Record Surveying the Past); it was composed on the day of his death on the 28th day of 2nd month when he was 84 years of age.

It is stated in the Anjinketsujōshō that Shakyamuni had come to this Sahā world eight thousand times in his former lives.

The six realms: The lower realms of existence; they are, from the lowest to the higher realms: hell, hungry spirits, animals, asuras, humans, and devas.

(307) Time differences in the maturation of stored good: "There are bright and dark moods in the world. The flowers favored by the bright mood bloom earlier and those in shade bloom late. Similarly, there are time differences in the maturation of stored good. This explains why there are people who attained birth in the past, those who attain birth at the present, and those who will attain birth in the future. When encountering Amida's light, some people's stored good blooms earlier and some others blooms late. At any rate, whether shinjin is firmly established or not, you should endeavor to hear the Buddha-Dharma." So it is said. Concerning the time differences -past, present, and future - Rennyo Shōnin said, "For some, stored good matured yesterday, and for others, it matures today."

[Note] Stored good: Good acts done in past lives; in view of the law of karma, favorable conditions for spiritual progress in this life are the result of stock of merit that accrues from one's good acts done in the past. Being able to meet a good teacher, hear the Dharma, and attain shinjin is predominantly due to one's stored good. Rennyo clearly stated in the Letters, 2nd fascicle, that there are five factors for the attainment of birth in the Pure Land: a) stored good, b) good teacher, c) Amida's light, d) shinjin and e) the Name.

(308) Things given by the Buddha: When Rennyo Shōnin spotted a scrap of paper on the corridor, he said, "How dare you waste something that is given by the Buddha!" So saying, he held it up with his both hands with a bow of gratitude. Since he considered everything, down to a piece of paper, to be the Buddha's gift, Rennyo never wasted anything. So said the former abbot (Jitsunyo).

(309) Every word is a golden word: When his last days drew near, Rennyo Shōnin said, "Whatever I say while I am ill in bed are golden words. So listen to me with utmost care." So it is said. (310) What is inconceivable: When Rennyo was ill in bed, he called in Kyōmon and said to him, "There is something inconceivable about me. I will tell you about it when I have refreshed myself." So it is said

[Note] Kyōmon: Rennyo's disciple who was in close atttendance when Rennyo was ill.

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It is not stated here what Rennyo said to Kyōmon. It is assumed that he said something to the effect that "it is inconceivable that a bombu can become a Buddha." Cf. # 77 and # 284.

(311) It is good to be light-hearted: Rennyo Shōnin said, "Whether in worldly affairs or in the Buddha-Dharma, it is good to be light-hearted." He also disliked keeping silent, saying, "It is bad not to speak out." He said that it was also bad to whisper. So it is said.

(312) Explanation in a couplet: Again, the Shōnin said in a couplet, "Careful attention is essential in the Buddha-Dharmaas it is in the worldly affairs." Also he said in a couplet, "The more you talk about

(yuu 云う) the Dharma, the higher value it acquires; as for the pine treee in the garden,

the higher branches you shape up (yuu 結う), the higher value it acquires." So it is said.

(313) Is it really your own? When Rennyo Shōnin was alive, Ken'en purchased a patterned hemp cloth in Sakai. Rennyo Shōnin said to him, "We already have that in stock. You have bought something useless." Ken'en replied, "I have purchased it with my own money." The Shōnin further said, "Is it really your own money? There is nothing that is not afforded by the Buddha, the Tathāgata, and Shinran Shōnin."

[Note] Ken'en: Rennyo's seventh son; his given name was Rengo.

(314) Just accept it and attain shinjin: When Rennyo Shōnin gave something to Ken'en, Ken'en refused to accept it, saying, "I do not deserve to receive this." The Shōnin said, "Just accept my gift and attain shinjin. When shinjin is lacking, you seem to refuse to accept the Buddha's gift because you think you do not deserve it. But this attitude is mistaken. Do you think I am giving you this? Everything is offered by the Buddha. What is there that is not the Buddha's gift?" So it is said. Jitsunyo (sealed)

Thus Have I Heard From Rennyo Shōnin (second part)

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AUTHOR Zuio Hisao Inagaki was born in Kobe, Nov. 1929. Graduated from Kobe City University of Foreign Languages (B.A.), Ryukoku University (M.A.) and School of Oriental and African Studies, University of London (Ph.D., 1968). Lecturer in Buddhism at the School of Oriental and African Studies, 1969-81; professor at Ryukoku University, 1982-98. After his retirement in 1998, a professor emeritus at Ryukoku University. Appointed to Numata professorship at the University of California, Berkeley (1985), the University of Hawaii at Manoa (1989), and Leiden University, The Netherlands (1992). President of the International Association of Shin Buddhist Studies from 1993 to 2005; Honoary President of the same since 2005; representative of the Pure Land Mandala Study Group since 1995. The web-master of "Amida Net" (http://www12.canvas.ne.jp/horai).

Major publications A Tri-lingual Glossary of the Sukhavativyuha (1984), A Dictionary of Japanese Buddhist Terms (1984, 1984, 5th edition 2003), Anantamukha-nirhara-dharani Sutra and Jnanagarbha's Commentary: A study and the Tibetan text (1987), A Glossary of Zen Terms (1991, 1995), The Three Pure Land Sutras: a study and translation (1994, 1995, 2000), T'an-luan's Commentary on Vasubandhu's Discourse on the Pure Land (1998), Nagarjuna's Discourse on the Ten Stages (1998), Amida Dharani Sutra and Jnanagarbha's Commentary: an annotated translation from Tibetan (1999), The Three Pure Land Sutras[BDK English Tripitaka 12-II,III,IV](1995, 2003), and Kyogyoshinsho: On Teaching, Practice, Faith, and Enlightenment [BDK English Tripitaka 105-I](2003). A Comprehensive Dictionary of Buddhism (in preparation). A Comprehensive Dictionary of Buddhism (in preparation) Author's mailing address: A-1911, 1-2 Akutagawacho,

Takatsuki 569-1123, Japan