Index to letters 1-32
LETTER NO. 1
MONTO DESHI NO SHO
CHAPTER ON LAY FOLLOWERS AND DISCIPLES
LETTER NO. 2
SHUKKE HOSSHIN NO SHO
CHAPTER ON RENOUNCING THE WORLD TO SEEK BODHI
LETTER NO. 3
RYO SUNADORI NO SHO
CHAPTER ON HUNTING AND FISHING
LETTER No. 4
JIMON JITO NO SHO
CHAPTER ON SELF-QUESTIONS AND SELF-ANSWERS
LETTER NO. 5
SETCHU NO SHO
CHAPTER ON TRAVELING THROUGH THE SNOW
LETTER NO. 6
SUIMIN NO SHO
CHAPTER ON DROWSINESS
LETTER NO. 7
YAYOI NAKABA NO SHO
CHAPTER ON THE MIDDLE OF THE MONTH OF YAYOI
LETTER NO. 8
YOSHIZAKI KONRYU NO SHO
CHAPTER ON THE CONSTRUCTION AT YOSHIZAKI
LETTER NO. 9
MONO IMI NO SHO
CHAPTER ON ABSTINENCE AND TABOO
LETTER NO. 10
YOSHIZAKI TAYA NAIBO NO SHO
CHAPTER ON THE WIVES OF RESIDENT PRIESTS WHO DWELL HERE AT YOSHIZAKI
LETTER NO. 11
DENKO ASATSUYU NO SHO
CHAPTER ON THE FLASH OF LIGHTNING AND THE MORNING DEW
LETTER NO. 12
NENRAI CHOSHOJI NO SHO
CHAPTER ON A CONDITION EXISTING FOR MANY YEARS AT THE CHOSHO TEMPLE
LETTER NO 13
KONO HO JIKKO JAGI NO SHO
CHAPTER ON THE ERRONEOUS TENET OF THE TEN KALPAS IN THIS AREA
LETTER NO. 14
IMAJIME HIBO NO SHO
CHAPTER ON THE PROHIBITION OF SLANDER
LETTER NO. 15
SHUMEI NO SHO
CHAPTER ON THE NAME OF THIS SECT
LETTER NO. 16
ON SARAE NO SHO
CHAPTER ON DREDGING THE CHANNEL OF FAITH
LETTER NO. 17
SHUTTACHI NO SHO
CHAPTER ON THE POINT OF DEPARTURE
LETTER NO. 18
SHINMEI SANKAJO NO SHO
CHAPTER ON THE GUARDIAN DEITIES AND THE THREE ARTICLES
LETTER NO. 19
OSETSU GO-AKUSHU NO SHO
CHAPTER ON THE CROSSWISE SEVERANCE TO THE FIVE EVIL REALMS
LETTER NO. 20
JUZU NO SHO
CHAPTER ON THE JUZU
LETTER NO. 21
OKITE NO SHO
CHAPTER ON THE MANNER OF CONDUCT
LETTER NO. 22
I O MUNIN NO SHO
CHAPTER ON THE EASE OF REBIRTH, BUT THE SCARCITY OF THOSE REBORN
LETTER NO. 23
HONSHI HONBUTSU NO SHO
CHAPTER ON THE PRIME-SOURCE AND TEACHER OF ALL BUDDHAS
LETTER NO. 24
CHUSHIN TEIJO NO SHO
CHAPTER ON THE LOYAL MAN AND THE FAITHFUL WOMAN
LETTER NO. 25
BUSSHIN BONSHIN ITTAI NO SHO
CHAPTER ON THE UNION OF BUDDHA AND THE HEART OF THE UNENLIGHTENED BEINGS
LETTER NO. 26
GOJU Gl NO SHO
CHAPTER ON THE FIVE CONDITIONAL STEPS
LETTER NO. 27
NINGEN GOJUNEN NO SHO
CHAPTER ON THE 50 YEARS IN THE LIFE OF MAN
LETTER NO. 28
WAGA SHU MEIBO NO SHO
CHAPTER ON THE REPUTATION OF OUR SECT
LETTER NO. 29
HIJI BOMON NO SHO
CHAPTER ON THE SECRET TEACHING
LETTER NO. 30
KUHON CHORAKUJINO SHO
CHAPTER ON THE KUHON AND CHORAKUJI TEMPLES
LETTER NO. 31
SONO NA BAKARI NO SHO
CHAPTER ON THOSE WHO ARE FOLLOWERS IN NAME ONLY
LETTER NO. 32
NYOSETSU SHUGYO NO SHO
CHAPTER ON THE PERFECT PRACTICE OF THE DHARMA
LETTER
NO. 1
MONTO DESHI NO SHO
(CHAPTER ON LAY FOLLOWERS AND DISCIPLES)
Someone has said, "There are those who say that there is a basic attitude in our Jodo Shinshu Sect whereby
a priest can consider without question the lay members of his temple as his own disciples." Still others say
that lay members should all be called disciples of Amida Buddha and Shinran Shonin. I do not understand this differentiation.
Further, there are those who say that it is best to conceal the scattered formation of small local informal groups
of followers from the resident priest of that particular jurisdictional area; the existence of such groups should
be kept secret. Still, others say that this is not the way it should be. This, too, is extremely confusing to me.
I, respectfully, wish to inquire on those points.
In answer, I reply:
Please understand that these points in question are very important. I shall relate accurately what I remember being
told long, long ago. Please listen carefully.
In the quotations of the late Shonin, he has said, "Shinran does not have even one disciple. The reason for
this is that when I explain and urge Tathagata's Teachings to sentient beings in the Ten Directions, I only act
as His representative. Shinran does not propagate any new doctrine that is particularly his own. Having Faith in
Tathagata's Teachings myself, I but communicate them to others. What do I teach other than Tathagata's Teachings
that would give me reasons to call those who listen to me my own disciples?"
Therefore, we should all possess the same Faith and tread the same path. Because of this, the Shonin, with deep
reverence, said that we are all brethren of the same Faith and fellow-travellers.
However, recently there have been chief priests of temples of our sect who are not truly aware of the meaning of
Faith and who have severely rebuked members within their temples for occasionally attending discussion groups on
the subject of "Faith" held elsewhere. This has created dissensions between them, and therefore, the
priests cannot carefully study the true meaning of Faith. The members cannot study either when their attendance
at such discussions is hindered in this manner. The priests do not gain Faith, the members do not gain Faith, the
lives of both pass utterly in vain. Indeed the mutual loss to both is great, and therefore, it is most difficult
to refrain from commenting. It is indeed a regrettable matter.
An old poem reads: Long ago, I had happiness wrapped in my sleeves, Now, it is more than my being can contain.
The meaning of "Long ago, I had happiness wrapped in my sleeves," is that formerly, a person not distinguishing
between self-power and Other-Power, thought that rebirth was gained by recitation of the Nembutsu. "Now, it
is more than my being can contain," means that after one gains a thorough understanding of the difference
between self-power and Other-Power and obtains Faith through a singleness of heart, there will be an exceptional
difference in the heart that recites the Nembutsu for the purpose of expressing gratitude for the Grace of Amida
Buddha. Hence, this happiness (so powerful that it could even cause one to dance with complete abandon) means the
joy that is more than one can contain within himself.
With reverence, I remain
15th day, 7th month, 3rd year of Bunmei (1471)
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LETTER
NO. 2
SHUKKE HOSSHIN NO SHO
(CHAPTER ON RENOUNCING THE WORLD TO SEEK BODHI)
The basic principle in the Teachings of Shinran Shonin of our sect is centered neither on the importance of specifically
becoming a monk to seek Bodhi, nor in that aspect of having to renounce the world and overcome craving desires
to seek Enlightenment. Rather, it is founded on the premise that there is not the slightest distinction as to whether
one is male or female, young or old; when one obtains the steadfast Faith of the Other-Power, that (moment) is
instantaneous with complete reliance on Amida. Thus, the condition of having attained this Faith is taught in the
Larger Sutra as "instantaneous rebirth-residing in the State of Non-Retrogression."
It is stated in the commentaries by Donran, "the awakening of Faith-entering the ranks of the Truly-Assured."
In other words, this is the principle of "acquisition in everyday life of the cause for rebirth in the Pure
Land," as described in the commentary on "non-receival."
It is written in the "Wasan":
Those who rely on Amida's Land of Recompense,
varied tho' the outward forms of life may be,
Believe in the Sacred Name of the Primal Vow
and forget Him not, not even for one moment.
"... outward forms of life..." means that there is not the slightest differentiation as to whether one
is a layman, monk, male, or female. "Believe in the Sacred Name of the Primal Vow and forget Him not, not
even for one moment" means that no matter what one's external form may be (be he with the corruptions of the
Ten Major Evils and the Five Cardinal Sins, be he an abuser of the Dharma, or be he "unsavable"), should
this person change his heart and repent after believing with deep conviction that it is the Primal Vow of Amida
Tathagata that delivers all hopeless beings of weak capacity, and places his reliance on Tathagata without doubt
(awake or asleep) and ever mindfully, then this person is called a true follower who has attained the Faith that
relies completely on the Primal Vow.
Furthermore, wherever and whenever one recites the Nembutsu, he believes that it is his way of showing deep appreciation
to Amida Tathagata. Such a person is called a devotee who has attained True Faith with assured rebirth in the Pure
Land.
With reverence, I remain
P.S. The perspiration that flows on this hot day may well be tears of embarrassment because that which I have just
written is so poor.
18th day, 7th month, 3rd year of Bunmei (1471 )
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LETTER
NO. 3
RYO SUNADORI NO SHO
(CHAPTER ON HUNTING AND FISHING)
The fundamental point in the Teachings of Jodo Shinshu is not the necessity to eliminate one's evil thoughts or
the attempt to stop the rise of evil thoughts and attachments. If it be your lot, engage in commerce, in base servitudes,
and in hunting and fishing. Believe firmly in Amida's Vow which promises deliverance for evil beings such as we
who are perplexed day and night by our shamefully evil karmas. Rely single-heartedly on the compassionate Vow of
only Amida Buddha; we shall be delivered by Tathagata without fail if our Faith at the very moment we believe in
His deliverance is pure.
What, then, should we believe as we repeat the Nembutsu? We should believe that we repeat the Nembutsu while we
have life for the purpose of expressing our gratitude and thankfulness because rebirth for us hopeless beings is
through this Power of Faith. Such a person is called a devotee of faith who has received that Decided-Faith of
our Teaching.
With reverence, I remain
18th day, 12th month, 3rd year of Bunmei (1471)
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LETTER
No. 4
JIMON JITO NO SHO
(CHAPTER ON SELF-QUESTIONS AND SELF-ANSWERS)
I have heard it said that in the Doctrines of Shinran Shonin it teaches "the acquisition in everyday life
of the cause for rebirth in the Pure Land" and does not attach importance in "Buddha's receiving a man
at the instance of death." What does this mean? I do not know the meanings of "acquisition in everyday
life of the cause for rebirth in the Pure Land" or "Buddha not receiving one at the point of death."
I wish to hear of these in more detail.
In answer, I reply:
Verily, I believe these questions to be of prime importance in our Teachings. Assuredly our way does teach "the
acquisition in everyday life of the cause for rebirth in the Pure Land at the very instant of the awakening of
Faith." After realizing in everyday life that Faith in our deliverance through the Primal Vow of Amida Tathagata
is the ripening of past karmas, one's belief that the reasons the Primal Vow could be understood is the result
of the blessings of the Other-Power of Buddha's Wisdom and not through one's own efforts. This is the "acquisition
in everyday life of the cause for rebirth in the Pure Land." Therefore, "acquisition in everyday life
of the cause for rebirth in the Pure Land" is the status of having received Faith and of believing that one
has entered into the ranks of those whose rebirth has been unalterably decided. This is known as "residing
within the ranks of the truly assured at the very moment of the awakening of Faith" or "acquisition in
everyday life of the cause for rebirth in the Pure Land" or "instantaneous rebirth and residing in the
ranks of those who enjoy Non-Retrogression. "
In question, I ask:
The meaning of rebirth at the very moment of the awakening of Faith has been understood clearly. However, I cannot
clearly understand, yet, the meaning of "Buddha not receiving one at the point of death." Please explain
this phrase explicitly.
In answer, I say:
"Buddha not receiving one at the point of death" means that when one is aware of residing within the
ranks of the Truly-Assured at the very moment of the awakening of Faith, there is no necessity to expect Buddha's
"welcome." The reason being, the desire for Buddha's reception is the concern of those who practice the
various austerities. The follower of the way of True Faith comes to know that there is no reception needed when
one is assured of the Grace of being embraced and not forsaken by the Light of Amida at the very moment of the
awakening of Faith. Therefore, the Shonin has said "... 'reception' exists in the path of those whose rebirth
is attained through the practice of the various austerities. A devotee of True Faith (because of being embraced
and not forsaken) resides within the ranks of the Truly-Assured, and because of this, will attain Enlightenment
without fail. Therefore, it is not necessary to await the moment of death and there is no need to ask for Buddha's
'reception'...."
This matter of Buddha not receiving one at the point of death should be understood through the honored words of
Shinran Shonin.
In question, I ask:
Are we to understand "Truly-Assured" and "Enlightenment" as one Grace or two Graces?
In answer, I reply:
Those who are in that very moment of the Awakening of Faith are already in the ranks of the "Truly-Assured."
This is the Grace received while on earth. Believe that Enlightenment is the Grace received in the Pure Land. Thus,
know that these are two separate Graces.
In question, I ask:
When we understand the foregoing, we know that our rebirth is decided. I would also like to ask how we should then
understand why it is further said, "Have Faith"?
In answer, I reply:
This is indeed an important question. He who realizes this in his heart is one who has Determined-Faith.
In question, I ask:
I have clearly understood that the meaning of Determined-Faith includes "the acquisition in everyday life
of the cause for rebirth in the Pure Land," "non-receival," and "entering the ranks of the
Truly Assured." I have yet to understand whether or not the Nembutsu (after having received Decided-Faith)
is to be recited for the purpose of one's rebirth in the Land of Bliss or whether it is for the purpose of thanksgiving
for the Grace of Buddha?
In answer, I reply:
This question is also of great importance. After the moment of awakened Faith in rebirth, never believe that the
recitation of the Nembutsu is the karma for one's rebirth, but believe that it is only the expression of thanksgiving
for the Grace of Buddha. The venerable Zendo has said "... it is anything from a lifelong homage to the simplicity
of a single moment. . ." The phrase ". . . to the simplicity of a single moment...." expresses the
heart of a Determined-Faith. By ".. . Iifelong homage. . ." is meant the Nembutsu of Thanksgiving for
the Grace of Buddha. Truly, you should understand the above through these words.
With reverence, I remain
27th day, 11th month, 4th year of Bunmei (1472)
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LETTER
NO. 5
SETCHU NO SHO
(CHAPTER ON TRAVELING THROUGH THE SNOW)
I am apprehensive as to what might be in the minds of the priests and lay followers, both male and female, who
will come on pilgrimages in large numbers into the mountains here of Yoshizaki from the three provinces of Kashu,
Noto, and Etchu starting this year. This apprehension relative to pilgrimages is caused by the central thought
of this sect which is that our rebirth into the Land of Bliss is due primarily to acquiring the Faith of the Other-Power.
However, there are some followers of this sect who have not firmly grasped the state of this Faith. How can such
people attain rebirth into the Land of Bliss without complication? This is the question that is of paramount importance.
I am extremely uneasy as to the motives that these people might have in their innermost thoughts as they endure
the long travel of 12 to 14 miles through this heavy snow to safely make their pilgrimage to this temple. Since
it is quite useless to speculate here what their true motives might have been in the past, I shall state here precisely,
the condition of the understanding that they must harbor in their deepest thoughts from this day forward. Bend
your ears and listen very, very carefully.
You should wholeheartedly and fully be aware that if you keep the Faith of the Other-Power firmly in your hearts,
and also understand that you need only to recite the Nembutsu for the purpose of expressing gratitude to Amida
without respect to time or place, your rebirth (this time) is assured without fail. In the overflow of this happiness,
you should visit the teacher-priest of your own temples, bearing expressive tokens of your happiness.
In other words, these people are the devotees of Faith who well understand the Doctrine of this sect.
With reverence, I remain
8th day, 2nd month, 5th year of Bunmei (1473)
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LETTER
NO. 6
SUIMIN NO SHO
(CHAPTER ON DROWSINESS)
On thinking with concern this summer as to why lately I have come to be afflicted with an exceptional case of drowsiness
and constant desire to sleep, I conclude (perhaps without question) the time of my death for rebirth is near at
hand. In all truthfulness, I feel wretchedly unreconciled. However, I have carefully prepared myself from the past
in the thought that the occurrence of my death for rebirth might come in the very next moment.
Be that as it may, the sole, heartfelt wish that I harbor continuously day and night is that following my death,
there will not be a change of heart among those of this temple who will acquire Faith. Personally, though I should
have no worries even if I were to experience rebirth at this very moment, I am concerned about your rebirth, of
which many of you appear to be totally and sadly unconcerned. While you have life, you tend to think that life
will continue as usual and this is what I must caution you against.
Because our life, in particular, is one where even a tomorrow is uncertain, all the more (if this matter of life
and death is not resolved) whatever is said becomes useless after that life is ended. Unless all doubts in the
Primal Vow are completely dispelled while alive, (in all probability) there will only be remorse later. It behooves
you all to understand this well.
With reverence, I remain
P.S. I entrust this letter to the people on the other side of these shoji panels who have been taking care of me.
After my death, bring it forth and read it.
25th day, 4th month, 5th year of Bunmei (1473)
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LETTER
NO. 7
YAYOI NAKABA NO SHO
(CHAPTER ON THE MIDDLE OF THE MONTH
OF YAYOI)
As I recall, it may have been around the middle of the Third Month of Yayoi, in the Fourth Year of Bunmei when
one or two women, accompanied by male attendants and obviously refined, were discussing things pertaining to this
mountain. During their conversation, they stated:
"It is said that they have built a temple on the summit of Yoshizaki, and the religious atmosphere there is
reputed to be indescribable. The story is known to all that the followers of the Chief Priest there, particularly
those priests and laymen, both male and female, from the seven provinces of Kaga, Etchu, Noto, Echigo, Shinano,
Dewa, and Oshu, make pilgrimages to this mountain in great masses. This is a very extraordinary occurrence in this
Degenerate Third Era and cannot be passed off as just a common thing of no significance.
"However, in what manner are the Teachings of the Nembutsu presented to these many followers? In particular,
what is this point that seems to be taught that the primary thing is what is called 'Faith', that people are talking
about. . .?"
They commented to a resident of this mountain that, inasmuch as they also possessed the bodies of gravely sinful
and utterly hopeless females, they also would like to understand this point called "Faith" and place
reliance on rebirth in the Pure Land after hearing about it in all its details. The gist of what this mountain
resident pointed out to them was that they need not resort to any of the forms of self-effort, but need only realize
that they were hopeless beings enmeshed in the Ten Major Evils, the Five Cardinal Sins, the Five Obstacles, and
the Three Reliances; that they need only thoroughly believe that Amida Tathagata is the One that will deliver them
from these encumbrances. He explained to them further that by the placement of trust in Amida without doubt (thus
gaining Faith instantaneous with the complete reliance placed on Him), Amida will emit 84,000 rays of light and
graciously embrace them. He showed them that this was what was meant by Amida Tathagata embracing the followers
of the Nembutsu and that by "Sesshu Fusha" was meant "to embrace and never cast aside." He
told them that the significance of this was termed "a person who had acquired Faith."
When this man politely explained further that the Nembutsu of "Namu Amida Butsu" recited awake or asleep,
standing or sitting, should be understood to be the Nembutsu recited as "Namu Amida Butsu" to express
gratitude for the gracious deliverance by Amida, then these ladies and others said in response, "Truly, there
is no way to express the shamefulness of not having believed until this day, that the Primal Vow of Amida Tathagata
is the answer to the capacity of sentient beings who receive the Dharma. From this day, by placing complete trust
in Amida with singleness of thought and believing without doubt that with the Faith that comes instantaneous with
complete reliance on Amida that our rebirth is through the deliverance of Tathagata, we should understand that
the Nembutsu, henceforth, is the recitation of Buddha's Name for the expression of our gratitude to Amida.
"We know that it would be impossible to express the gratefulness and sacredness of having here experienced
a fruition of incomprehensible past karma and conditions whereby we were able to encounter this wonderful Doctrine.
For the present, we bid you farewell."
So saying, the ladies departed with tears brimming their eyes.
With reverence, I remain
12th day, 8th month, 5th year of Bunmei (1473)
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LETTER
NO. 8
YOSHIZAKI KONRYU NO SHO
(CHAPTER ON THE CONSTRUCTION AT YOSHIZAKI)
Around the early part of the Fourth Month in the Third Year of Bunmei, I slipped out quietly (on the spur of the
moment and without design) from the area around the Southern Detached Quarters of the Mii Temple at Otsu in the
Shiga District of Goshu and visited throughout the provinces of Echizen and Kaga. Based on this trip, I leveled
a site in these mountains (the former habitat of wolves) at a place called Yoshizaki within the District of Hosorogi
of this Echizen Province because of its exceptional picturesqueness, and started to construct the temple complex
as it exists today on the 27th day of the seventh month of that year.
As time has flown by, already the spring and fall of three years have passed. During this period, priests and laymen,
male and female, have gathered here in massive pilgrimages. However, since these pilgrimages appeared to be of
no benefit, meaning, or purpose whatever, I have closed this temple to them starting this year.
The reason (for my having done this) is this: The basic motive for my being in this particular place is that having
received life into the world of man and being able to listen at this very moment to Buddha's Dharma (which is difficult
to even come by), is it not truly a pitiful thing to senselessly disregard this opportunity and sink in vain into
Hell? Therefore, I made this decision on the basis that there were no reasons to allow these people to gather here
who do not care to obtain rebirth in the Pure Land after acquiring the Faith of the Nembutsu.
The basic purpose of my closure of this temple is definitely not for the sake of my reputation or gain, but only
to place emphasis on the need for devotion towards Enlightenment in the life to come.
Therefore, those who have seen or who have heard about this closure must not misinterpret this action from a stilted
viewpoint.
With reverence, I remain
9th month, 5th year of Bunmei (1473)
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LETTER
NO. 9
MONO IMI NO SHO
(CHAPTER ON ABSTINENCE AND TABOO)
People have said from long ago that our Jodo Shinshu Sect is a laughably defiled sect. In truth, they are pointing
to a condition with justification; there are people in this sect who (without due understanding) explain points
in the Teachings of our school to those of other sects without due circumspection. This is a great mistake. The
"adherence to the manner of conduct as set forth by this Jodo Shinshu Sect" means that a person well
understands the matter of keeping the traditional Teachings of our school firmly in his heart and refrains from
showing even a hint of it outwardly. However, since recently, some have thoughtlessly expounded the Teachings of
our sect to those of other sects without due consideration, people have labeled our sect as being without depth.
Due to the existence of such persons with poor understanding among us, people look upon our sect as defiled and
hateful.
You should understand that the core of the trouble lies not in the people of the other sects being bad, but in
the poor judgment of the people within our own sect.
Now, with respect to abstinences and taboos, we can say that (relative to the Dharma) we do not observe abstinences
or taboos in our sect. Should there not be avoidances pertinent to our association with those of the other sects
and to those in governmental circles? It goes without saying that in our contacts with those of the other sects,
certain refrainments as mentioned above must be observed; and too, there must not be slander on our part because
others observe abstinences and taboos. However, it must be remembered that those who wish to pursue Buddha's Dharma
are not limited, by any means, to only the followers of the Nembutsu.
It is clearly written in many Sutras that there are to be no abstinences or taboos. For instance, in the Nehan
Gyo it states, "Passage is given in the Japanese calligraphic form of the Sutra...." The meaning of this
passage is, "Within the Teachings of the Tathagata, there are no such things as the selection of appropriate
sign-filled days for luck or favorable times...." Again, in the Hanjyu Kyo-, it states, "Ubai kono sanmai
wo kikite, manaban to hossen mono wa mizukara Butsu ni Kimyo shi, Ho ni Kimyo shi, Bikuso ni Kimyo shi, yodo ni
tsukauru koto wo ezare, ten wo haisuru koto wo ezare, kijin wo matsuru koto wo ezare, kichi ryo nichi wo miru koto
wo ezare...." The meaning of this passage is, "A lay woman who seeks the Truth after having heard this
Teaching and desires to learn it, should place her reliance on the Buddha, Dharma, and Sangha. She must not aspire
to some other Path, pray to heavens, worship demons and deities, and select lucky days and favorable times...."
Although there are other passages from Sutras that state the same thing, the above passages will suffice here.
It appears to me that the followers of the Nembutsu especially ought not to have any anxieties over abstinences
and taboos. You should understand this very clearly.
With reverence, I remain
9th month, 5th year of Bunmei (1473)
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LETTER
NO. 10
YOSHIZAKI TAYA NAIBO NO SHO
(CHAPTER ON THE WIVES OF RESIDENT PRIESTS
WHO DWELL HERE AT YOSHIZAKI)
The wives of the resident priests who dwell here on the temple grounds of Yoshizaki must think truly that they
are wives of priests because of deep-rooted past conditions. However, this is hindsight accorded to wives who have
placed prime importance in the life to come and have attained Faith. Therefore, all wives should obtain Faith with
feelings of deep concern.
To begin with, differing generally from the other school within the family of the Pure Land tradition and in result
of a particularly excellent cause, what our sect calls "Faith" is that Great Faith of the Other-Power.
Thus, you should believe that those who attain Faith are assured rebirth in the Pure Land in the next life without
fail; ten out of ten, one hundred for one hundred.
To the question "How should one understand this that is called 'Faith'? I would like to know this in detail."
In answer, I reply:
This question is of the utmost importance. In general, the primary reason for accepting this "Faith"
of our sect is because as women you are pitifully ensnared in deep burdensome evils of the Five Cardinal Sins and
the Three Reliances. As such, you have long since been abandoned as "unsavable" by the Buddhas of the
Ten Quarters and the Buddhas of the past, present, and future. Yet, thankfully, Amida Tathagata alone vowed that
He would deliver beings such as these and has already initiated forty-eight vows. Within these Vows, beyond His
deliverance of all evil men and women in accordance with the 18th Vow, and further, because women are deeply sinful
with hearts full of doubts, He has established in His 35th Vow (yet again), the Vow that He would deliver women.
You should feel a deep thankfulness with the sense of the debt of gratitude owed this Amida Tathagata for His great
endeavors.
In question, I ask:
Now, relative to the understanding of gratitude to Amida Tathagata for establishing in such manner Vows reiterating
the deliverance of beings such as us, in what manner should we who believe in Amida place our reliance on Him?
I would like to have this explained clearly.
In answer, I reply:
If there is a wish to obtain Faith and to place reliance on Amida, first believe that human life is only for the
duration of a dream or a momentary illusion, while rebirth in the Pure Land results in eternal happiness. Believe
that the enjoyment of human life is for 50 or 100 years while rebirth, in particular, is of primary importance.
Abandon the heart that desires the sundry practices and discard (should it harbor them) the heart that thinks in
terms of abstinences and taboos. Then, placing reliance on Amida with a singleness of heart and by not trusting
in any of the various Buddhas, Bodhisattvas, or deities, and if one believes that by placing Faith unshakably in
Amida Buddha, the coming rebirth in the Pure Land will have been determined, repeat the Nembutsu in the overflow
of gratitude for this welcomed determination. This Nembutsu expresses the gratitude owed Amida Tathagata for His
deliverance of you.
After having attained Faith, this is what the wives (who dwell here) of the resident priests of this temple should
be.
With reverence, I remain
11th day, 9th month, 5th year of Bunmei (1473)
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LETTER
NO. 11
DENKO ASATSUYU NO SHO
(CHAPTER ON THE FLASH OF LIGHTNING
AND THE MORNING DEW)
We find upon deep consideration that the happiness of man (like a flash of lightning and the morning dew) lasts
for as long as a dream or a momentary illusion. Although one may flourish in wealth, rank, splendor and glory,
and do whatever his heart may desire, this can only last for a period of 50 or 100 years. Should the winds of transiency
waft upon him at this very moment and beckon him, he shall die in vain, suffering pains of some illness.
Truly, when it comes time to die, not one thing, neither wife, child, nor wealth that he had so counted upon before
can come along with him. Thus, passing through the portal of death and trodding along a mountain path all by himself,
he will come to the Great River of the Three Rapids.
Therefore, all that one should earnestly seek is rebirth. Further, what one ought to rely upon is Amida Tathagata.
One should believe that with the receipt of Faith, he is destined to go to the Pure Land of Bliss.
Relative to this, some priests in our group of Nembutsu followers in this area are making a grave mistake in their
understanding of the Dharma. That is to say, some priests are saying that those who give things to the priests
are the devout lay members and that they are the ones who really possess Faith. This is a grave mistake! On the
other hand, there are lay members who think that though their own abilities are far from sufficient for their salvation,
the more that they give to the priests now, the more they will be assured of deliverance through the intercession
of these priests when the time comes. This too is a great mistake! Priests and lay members who think in this manner
have no understanding of what is meant by "Faith" in our sect! It is truly a pitiful thing. In this situation
there is absolutely no doubt that both the priests and laymen will never be reborn in the Land of Bliss but will
fall into Hell in vain. One may bemoan this but there is no end to this lament; one may feel an abject sadness,
but he must feel a far deeper sadness than this.
Therefore, priests must seek out those who know well the details of the Great Faith of the Other-Power; and after
obtaining Faith themselves, must teach the meaning of this Faith to the lay members and together unalterably gain
rebirth which is the utmost of importance in the life to come.
With reverence, I remain
Middle of the 9th month, 5th year of Bunmei (1473)
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LETTER
NO. 12
NENRAI CHOSHOJI NO SHO
(CHAPTER ON A CONDITION EXISTING
FOR MANY YEARS AT THE CHOSHO TEMPLE)
For many years now the lay members of the Chosho Temple have been inexcusably at variance with the principles of
the Dharma. Let me explain. There is a chairman of an organized religio-social group there. Deep in his mind he
thinks that the fact of his being the chairman of this group and being served the likes of food, "sake,"
etc. ahead of the others in deference to his position, and being regarded highly by members and workers in and
out of this social group is truly the essential point of the Dharma. This has nothing to do with the purpose of
being reborn in the Land of Bliss, but appears to be something that is only for the sake of worldly honor and fame.
When we examine the original purpose of the monthly meetings by our school, it was to assemble the ordinary people
(ignorant beings that live in senseless fashion by day and night, who pass a lifetime in vain and are destined
at the end to sink into the Three Rapids) in the temple hall to discuss one another's problems and views on Faith.
Meetings were held once a month for just an exclusive gathering of fellow followers of the Nembutsu. That in recent
years, there has never been a discussion on the pros and cons on the subject of "Faith" at these gatherings
is a condition that is expressibly shameful.
Henceforth, a conscientious discussion of "Faith" should always be held at these meetings without exception.
The reason for this is that these discussions will be the cause for the realization of True Rebirth in the Land
of Bliss.
With reverence, I remain
Latter part, 9th month, 5th year of Bunmei (1473)
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LETTER
NO 13
KONO HO JIKKO JAGI NO SHO
(CHAPTER ON THE ERRONEOUS TENET
OF THE TEN KALPAS IN THIS AREA)
Presently, there are some among the followers of the Nembutsu in this area (Echizen) who have been using a strange
and peculiar tenet and saying that this concept is really the true state of having attained Faith. Moreover, their
conviction is that they firmly believe that they understand what our sect calls "Faith." What these people
are saying is that Faith is the not-forgetting of the sense of gratitude owed Amida from the very moment He took
the Great Enlightenment ten kalpas ago to grant us the assurance of our rebirth. This is a great mistake! Knowing
the reason for Amida Tathagata entering the Great Enlightenment is, in fact, pointless if one does not know the
cause of his own rebirth called "the Faith of the Other-Power."
Therefore, one must know first what the True Faith of our sect is. This Faith is expressed in the Larger Sukhavativyuha-Sutra
as "the Three Faiths," in the Amitayur Dhyana-Sutra as "the Three Hearts," and in the Smaller
Sukhavativyuha-Sutra as "One Heart." In each of the Three Sacred Scriptures, "Faith" is expressed
through different terms, but the meaning of each is only to express the essence of the "One Heart of the Other-Power."
Thus, to describe the state or condition of what is called "Faith," firstly it would be that: When one
rejects all the various sundry practices and relies unshakably on Amida Tathagata, when one ceases to rely upon
any of the various deities or other Buddhas and places complete reliance exclusively on Amida Tathagata with a
singleness of heart, the Tathagata will embrace this person in His Light and never discard him. This is the condition
at the very instant of our Determined Faith.
Consequent to understanding things as above, believe the Nembutsu to be the expression of gratitude of Amida Tathagata
for having given us the Faith in the Other-Power. Because of this understanding and belief in particular, one is
to be called at last a follower of the Nembutsu who has that Determined-Faith.
With reverence, I remain
P.S. This is written in the latter part, 9th month, 5th year of Bunmei (1473).
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LETTER
NO. 14
IMAJIME HIBO NO SHO
(CHAPTER ON THE PROHIBITION OF SLANDER)
Among the Nembutsu followers of this sect there must not be slander of any of the other teachings. This applies
to the followers associated with the Tateyama, Shirayama, and other Temples in the area of Etchu and Kaga. This
also applies to the District of Echizen to members of the Heisan, Toyohara, etc., Temples. It has already been
cautioned in the Sutra ". . . excepted are those who have committed the Five Cardinal Sins and who have abused
the Right Law..." Accordingly, followers of the Nembutsu especially must not abuse or slander the various
other sects. Also, it would appear to me that the scholars of the various schools of practice should not slander
the followers of the Path of the Nembutsu either. The reason is that among the many Sutras and commentaries which
exist today, there is the Chi Ron by Bodhisattva Nagarjuna (a patriarch of eight different religious sects) in
which he stringently cautioned all against the slander of other beliefs.
It is written in this discourse, "Because of favoring the teachings that he himself accepts should one slander
and protest the beliefs of others, he will not be exempt from the sufferings of Hell even though he may be one
that can accomplish all the practices of austerities..." As indicated here, if the situation is this clear
(with no doubt), it is as authentic as the instructions of the Buddha. There should never be slander of the other
schools to even the slightest degree. Each of the various sects will vary a little in approach from one another.
All that remains for us to consider is not to place reliance in what these other schools teach.
In particular, where we establish no distinctions of any kind within our own sect, it is most irreverent for us
to be slandering the approach and views of some other sect. It is clearly indicated that the temple priests or
whoever assumes similar roles, must make this decision without any reservations.
With reverence, I remain
Latter part, 9th month, 5th year of Bunmei (1473)
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LETTER
NO. 15
SHUMEI NO SHO
(CHAPTER ON THE NAME OF THIS SECT)
In question, I ask:
It is not clear to me under what circumstances our sect has come to be called the "Ikko-Shu" (One-Mind
Sect) by the general public.
In answer, I reply:
It has been established with certainty that our Founder did not particularly name our school the "Ikko-Shu."
On the whole, the reason the people call us this is that we place our complete reliance, exclusively, on Amida
Buddha. However, since it is explained in the Sutra as ". . . with One Mind, place reliance on the Buddha
of Infinite Light and Life . . . ," to be called the "One-Mind Sect" is of no importance when there
is the meaning that we should place reliance with one mind on the Buddha of Infinite Light and Life.
However, the Founder has specifically named this sect "Jodo Shinshu." Therefore, you must understand
that we of our sect did not originate in any manner or form the name of "One-Mind Sect." The other Pure
Land Sects presumably permit the practices of the various austerities, but our Shonin eliminated these practices.
This is why rebirth in the True Land of Recompense is realized by us. For this reason, the word "Shin"
(True) was inserted by our Founder.
In question, I ask:
That this sect was named "Jodo Shinshu" is clearly understood. However, in this denomination it teaches
that regardless of being a layman with the depravities of the Ten Major Evils and the Five Cardinal Sins, one will
be reborn in the Land of Recompense without difficulty by simply placing his reliance on the Power of the Original
Vow of Amida Buddha. I would like to have this explained in detail.
In answer, I reply:
The purport of our school is that those who attain Determined-Faith will realize rebirth in the True Land of Recompense
without fail. Therefore, if one were to explain what this "Faith" is, it would be: to place Faith only
in Amida with one-mind and without doubt; and to disregard any of the other Buddhas, Bodhisattvas, etc.; and to
place reliance with a singleness of heart without doubt in Amida Tathagata. This, in particular, is called "Determined-Faith."
The two characters for "Shinjin" (Believe-Heart) may also be read "Heart of Truth." By "Heart
of Truth" it is meant that inasmuch as deliverance for us is not attainable as devotees who practice the austerities
of those in the path of self-power because of our impure and bigoted hearts, our deliverance is dependent upon
the pure heart of the Other-Power of Tathagata. For this reason, this is called the "Heart of Truth."
Further, there can be no deliverance by just the recitation of the Sacred Name without the due understanding of
it. Thus, it is explained in the Sutra, ". . . hear this Name and rejoice in Faith . . ." By ".
. . hear this Name . . ." it is not meant that one should hear the Sacred Name of the six characters of "Na"-"Mu"-"A"-"Mi"-"Da"
and "Butsu" in a senseless and aimless manner but it means that one should come in contact with a person
who teaches and discourses in the Dharma, and should be taught by him the principle of the deliverance by Amida
Buddha without fail if one places reliance in the Sacred Name of "Namu Amida Butsu" as "Namu."
This is explained in the Sutra as "... rejoice in Faith..." In accordance with this, it should be understood
that the substance of "Namu Amida Butsu" is the condition of our deliverance.
After understanding the preceding in the manner as explained, believe that the recitation of the Sacred Name while
at work or at rest, sitting or reclining, is nothing more than the Nembutsu for the expression of gratitude towards
Amida Tathagata for our deliverance. In other words, such a person is called a devotee of the Nembutsu of the Other-Power
who has Determined-Faith and who is to be reborn in the Land of Bliss.
With reverence, I remain
This passage, completed at the Yamanaka spa, Kaga Province, at 10:00 a.m. on the second day of the latter part
of the 9th month of the 5th year of Bunmei (1473).
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LETTER
NO. 16
ON SARAE NO SHO
(CHAPTER ON DREDGING THE CHANNEL OF FAITH)
It is said that for the most part, the wives of the temple personnel here as well as others have attained Faith
during the past seven-day period of the memorial services to Shinran Shonin. This is a most happy situation and
nothing could be more gratifying. However, they will lose this Faith if left unattended. I have heard it said,
"Constantly dredge out the Channel of Faith and let the water of Amida's Dharma flow freely."
With respect to this, though women have been abandoned as "unsavable beings" by the various Buddhas of
the Ten Directions in the Three Worlds of past, present, and future, Amida Tathagata alone will graciously deliver
them. This is explained by the belief that no matter whether a woman claims to have obtained Faith or the True-Heart,
their sense of doubt is too deep-rooted to fully accept the 18th Vow, and they are never quite able to discard
completely the aspects of superstitious avoidance and taboos. Of particular note is that when women are engaged
in occupations and the problems of livelihood, and become involved in the raising of children and grandchildren,
they only revel in the passions and desires of their present lives. This condition occurs in spite of their realization
of the transient nature of the realms of human beings (bounded by the old and young alike) being impermanent which
is, so obviously, right before their eyes. The usual lot of women is to not concern themselves, even to the extent
of a droplet off of a drop of dew, even at that very moment when they are about to sink into the Three Rapids and
the Eight Adversity-Deprivations, but live in vain night and day. To lamely say that it is shameful is somehow
totally inadequate.
Thus, by placing complete reliance with a singleness of heart and mind on the compassionate Vow of Amida exclusively,
discarding all intentions of the following other ways of practice, and also not seeking refuge in the gods and
deities and other Buddhas throughout the Universe, by believing that the Primal Vow was made by Amida Tathagata
expressly for shameful women as yourselves, and by believing that Buddha's Wisdom is truly incomprehensible, you
should have the heart to thoroughly place complete reliance in Tathagata, believing that you are hopeless, sinful
beings. You should believe that the heart to place Faith in Amida and the earnest wish to do so arise from the
expedient accommodation of Amida Tathagata. In other words, those who understand this relationship between Amida
Tathagata and human beings are those that have received the Faith of the Other-Power. This status is called variously,
"residing within the ranks of the Truly Assured," "state of arriving to Enlightenment in the next
rebirth," or "one who is equivalent to Miroku Bodhisattva." Also, it is called, "one who has
had the awakening of Faith and whose rebirth is now absolutely determined."
After the comprehension of the foregoing in the manner above, believe that the recitation of the Nembutsu is for
the purpose of expressing our gratitude out of happiness for Amida Tathagata's having determined the easy manner
of our rebirth.
With reverence, I remain
PS: With regard to this matter, I would like to have, first, a strict adherence to the manner of conduct that has
been established by our sect. That is to say if one understands with deep concern the conditions of Faith as just
explained, retain this understanding deep in your hearts and do not display its results in your behavior to the
people of the other schools. Further, do not discuss the features of Faith with them. You must not be disrespectful
to any of the various other deities just because you do not believe in them. The Shonin has said these people who
understand the aspects of Faith and whose deportment is beyond reproach as written above are the devotees who well
understand Faith. You should abide just in the Dharma deep in your hearts.
With reverence, I remain
PS I have written this on the 8th day, 12th month, 5th year of Bunmei (1473); and I am sending it to the wives
of the temple personnel who live on Mount Yoshizaki. If there are any further questions, I invite you to ask me
again.
Age 58, personal seal (affixed)
I write this to leave as a marker
For those of generations to come,
May the words herein be reminders
Of 'Mida Tathagata's great, great, Dharma.
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LETTER
NO. 17
SHUTTACHI NO SHO
(CHAPTER ON THE POINT OF DEPARTURE)
In the Founding Shonin's Teachings, prime importance has been established in what is called "Faith."
In explaining the purpose of this Faith, I would say that it is the point of departure for us shamefully unenlightened
beings who are without virtue and who are forever committing evils to arrive at Amida's Pure Land with ease. Without
receiving this Faith, one cannot be reborn in the Land of Bliss, but will be destined to fall and reside in the
depths of the 8th fiery Hell.
To explain how one acquires this Faith, I would say that those who place complete reliance in only Amida Tathagata,
who disregard all other virtues and practices, who discard the feeling for petitionary prayers to the various guardian
gods, deities and Bodhisattvas, and who abandon the erroneous thoughts of self-power, will be encompassed, without
fail, by Amida in His Universal Light; and if they believe in Amida without any doubt and with that singleness
of heart and mind, they will never be forsaken. Upon receiving Faith in this manner, you should believe that the
Nembutsu (recited at all times, awake or asleep) is the Nembutsu to express our feeling of gratitude to Amida for
our deliverance. Those who especially understand this in this manner, are those who truly have received the True
Doctrine of Faith of our sect. If there are those who claim that there is Faith other than this, you can be certain
that it is a very grave mistake. Nothing of what they may claim can be acceptable in the least.
With reverence, I remain
PS The meaning of what I have just written in this letter is the True Doctrine of Faith as taught by Shinran Shonin
of our school. Those who understand this thoroughly must take deliberate concern and not discuss the aspects of
Faith with people of other sects. All you have to do is simply not rely on any of the other Buddhas, Bodhisattvas
or deities. It is necessary to consider this very important. Truly, you must think that all the many deities are
included within the Benevolence of Amida Buddha. Without exception, you should not slander any of the various other
teachings. Those who understand and follow what I have just written are those who respect the points in the 'manner
of conduct' as has been established by our sect. Therefore, the Shonin has said, "Even when we are called
'cattle-stealers', your personal conduct must not be similar to those who teach the after-life as, perhaps, done
by a virtuous man, or one who teaches the Dharma." In particular, understand the reasons for this well and
recite the Nembutsu of gratitude.
With reverence, I remain
I have written this on the night, 12th day, 12th month, 5th year of Bunmei (1473).
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LETTER
NO. 18
SHINMEI SANKAJO NO SHO
(CHAPTER ON THE GUARDIAN DEITIES AND THE THREE ARTICLES)
Although what has been done already cannot be undone now, there have been differences in the attitudes of those
who teach-guide in the Teachings that were taught by the Founding Shonin of our sect. Hereafter, the resident priests
of this temple (to begin with), other priests who study our masters, the many, many followers of the Faith who
gather here, and many of the Faith who are followers in name only must first understand the essence of each of
the following three articles. Then decisions on the handling of related matters will be made accordingly.
1. Do not slander any of the doctrines of the other religious sects.
2. Do not disparage any of the guardian deities, Buddhas or Bodhisattvas.
3. Receive Faith and realize rebirth in the Land of Recompense.
This temple should be closed to those who do not stand by the aims of these three articles. Also, it should be
closed to those who do not place the essence of these aims deep within their hearts and who do not hold them as
guiding principles in their lives.
I left Kyoto in the fifth month of 1471 and in the seventh month of that year occupied a shack of bundled grass
reeds and twigs, windswept and lashed by the waves of the sea. In actuality, there is no significance to my reasons
for having lived here in these mountains for the past four years other than to bring these three articles to the
people of this Hokuriku District who have yet to obtain that Faith of our sect. Likewise, I hope to have them accept
that Faith which is not at variance with the true meaning of Faith. For this reason, I have endured life here to
this very day.
Therefore, if you believe in the reasons for my residence here, you will have understood truly the original purpose
of my stay here during the past months and years.
1. By "Shinmei" is meant that Amida Tathagata (lamenting that sentient beings did not have Faith with
respect to the Dharma and were about to fall into Hell in vain) appeared temporarily as a deity in order to deliver
them somehow. As an expedient and to utilize the results of even the slightest of related past conditions for the
purpose of urging man to finally enter within the fold of the Dharma, He appeared as a "kami." Therefore,
if the sentient beings of this present era (by placing reliance on Amida) obtain Faith and through the Nembutsu
become destined for rebirth in the Land of Bliss, each of the deities will realize this rather as his own true
mind and shall rejoice and watch over these devotees of the Nembutsu. Thus, even though one does not particularly
rely upon them with whole-hearted trust, there is meaning in the reverence these people have for these deities.
2. It is not proper for those of this school to slander the other teachings and sects. In the final analysis, since
they all originate from the sermons during the lifetime of Sakyamuni Buddha, by devoting oneself to his Teachings
it will bear fruit in some level of Enlightenment. However, since lay people (like us of this Closing Third Era)
cannot attain to the standards of the teachings of self-power of the various other sects, we simply do not rely
or believe in what they teach.
3. When one refers to the various Buddhas and Bodhisattvas, they are separate manifestations of the One Amida Tathagata
and relative to the Buddhas of the Ten Quarters, Amida Buddha is the Master-Teacher and the abiding root of all
Buddhas. When we place reliance on the One Amida Buddha, in effect we are placing reliance on all the various Buddhas
and Bodhisattvas. Because of this, all the various Buddhas and Bodhisattvas, without exception, are included within
the One Great Body of Amida.
4. The absolute Faith of the Other-Power of Amida Tathagata, as taught by our Founder Shinran Shonin, means that
the discarding of all sundry practices and placing reliance on Amida with a singleness of mind and heart (with
departure from self-power) is the basis of Faith in the Primal Vow. The former "Good Teachers of the Way"
had heard and repeatedly passed along to us that while believing that Amida Tathagata's True Faith is a grant from
the Other-Power of Buddha's Incomprehensible Wisdom, know that the moment of entering within the ranks of those
whose rebirth have been determined is the very instant one places complete reliance on Amida. If at that simultaneous
moment life does not end but continues from that instant forward, the frequent recitation of the Nembutsu should
come by itself in all naturalness. Because of this, we are to understand that the frequent recitation of the Sacred
Name (from the very moment of the assurance of having entered within the ranks of those whose rebirth has been
determined in our everyday life) is an expression of gratitude for the Grace of Buddha. Therefore, the essence
of the Teachings of this school from the Founding Shonin down through the honored teachers that have come after
him is only that this Faith, alone, is the best of ways. Those who do not understand this belong to some other
sect. To those who comprehend, it becomes the significant mark that designates the devotee of Shinshu. Furthermore,
in your social conduct never present the air that you are a devotee of the Nembutsu of our school to the people
of the other sects.
These points that I have just written should be considered the correct and true principles guiding the behavior
of the followers who have received Faith of Shinshu.
With reverence, I remain
I have written this on the 11th day, 1st month, 6th year of Bunmei (1474: Kinoe-Uma).
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LETTER
NO. 19
OSETSU GO-AKUSHU NO SHO
(CHAPTER ON THE CROSSWISE SEVERANCE TO THE FIVE EVIL REALMS)
Amida Tathagata's incomparable Primal Vow is so called because it is the unsurpassed Vow promulgated for the sake
of common mortals of this defiled world of the Closing Third Era such as we that forever commit evils and who are
without virtue. However, it is not clear to me how to accept this Vow and in what manner one should believe in
Amida and be reborn in the Pure Land. Please explain this in detail.
In answer, I reply:
To those sentient beings of this present Closing Third Era (regardless of how deeply engrossed in evil they may
be) who place reliance in Amida Tathagata, He vowed to deliver them through His Great Compassion. Even though they
do not place faith equally in each of the many Buddhas and Bodhisattvas, He will emit His Great Light and encompass
them within this Light, never to cast them away. This thought is preached in the Sutra as, ". . . His Light
shines throughout the worlds of the Ten Quarters; sentient beings of the Nembutsu are encompassed in His Light
and not forsaken...." Therefore, whereas the causal conditions would lead us inevitably on the path of the
evil worlds of the Five and Six Realms, this inevitability is blocked through the inconceivable power of the Primal
Vow of Amida Tathagata. This thought is preached again in the Sutra as, "...The causes leading to the Five
Evil Worlds are severed crosswise; the gate to the Evil Realms are spontaneously blocked...."
For this reason, when we believe in Tathagata's Primal Vow and have no doubts, not even for a moment and no matter
how convinced we may be that we are destined to fall into Hell; we are embraced in the all-encompassing Light of
Amida Tathagata and we will not fall into Hell through our own efforts, but are to be reborn in the Land of Bliss.
Thus, since we are recipients (day and night, morning and evening) of Tathagata's Great Mercy (that is countless
as raindrops and higher than mountains and for which we feel a great sense of gratitude), just keep the Sacred
Name on your lips at all times and repeat the Nembutsu for the purpose of expressing this gratitude for the Grace
of Amida Buddha.
In other words, this is what is meant when we say, "the state of having obtained True Faith."
With reverence, I remain
Night, 15th day, 2nd month, 6th year of Bunmei (1474)
Recalling the past when Sakyamuni Buddha entered Nirvana, and rubbing these eyes that have dimmed with age, I have
just finished dipping this brush while seated in the flickering light.
Sixty years of age, personal seal (affixed)
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LETTER
NO. 20
JUZU NO SHO
(CHAPTER ON THE JUZU)
After a careful and extended observation of the customs and conventions followed by the priests of the Nembutsu
Path of this temple during the past three or four years, I truly see nothing which would indicate that they have
received that Faith of the Other-Power. I say this because none of them even carry a strand of juzu. What they
have shown by their conduct is a gross breach of etiquette towards Amida Buddha. Shinran Shonin is never known
to have said to throw away the juzu when observing the gassho.
However, even without carrying the juzu, the singular cause for rebirth in the Pure Land exists solely in the Faith
of the Other-Power. Regarding this, there is no problem. Thus, there is nothing amiss in priests wearing the kesa
and carrying a strand of juzu on their person. Relative to this, when a person receives True Faith, this condition
is evidenced without fail in his speech and in his general personal conduct. Judging from what I have seen here,
particularly during the past three or four years, it would be most exceptional for any of the priests to have completely
received True Faith.
I conclude this because they do not realize the sacredness of the Primal Vow of Amida Tathagata (having been so
established, especially) as the most suitable way for them and themselves alone; and because in their constant
arrogance filled with this conceit, it appears to me that they have only gone through the motions of listening
during discussions pertaining to Faith. Where such priests are concerned, I think that their status for rebirth
into the Land of Bliss is in jeopardy. It goes without saying that such priests cannot preach the True Dharma to
the fellow lay-followers of the Faith. With the confirmed conceit harbored as mentioned above, they shall never
be able to realize the rebirth into the Land of Recompense that is to come. Oh, what a woefully painful situation
this is! They must seriously view this with a totally tranquil mind.
Man's life is dependent upon breathing where the out-going breath must await the incoming breath. Enshrine the
Dharma in your hearts and obtain Faith with deliberate concern and without laxity.
With reverence, I remain
16th day, 2nd month, 6th year of Bunmei (1474)
Early this morning I dipped my brush and wrote this letter on the spur of the moment.
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LETTER
NO. 21
OKITE NO SHO
(CHAPTER ON THE MANNER OF CONDUCT)
If we have listened seriously to the meaning of the Faith of the Other-Power of our school and have received Faith,
we must place the essence of this Faith deep within our hearts and not expound it to others not of our sect. Furthermore,
wherever we may be, in the alleyways, avenues, in our village, and elsewhere, we must not openly boast of the virtues
of our Faith without discretion as to those who may be present. Also, do not be disobedient to the district and
local officials of government saying, "I have attained 'True Faith'," but accept more and more of our
civic responsibilities.
We must not insult the various deities and Bodhisattvas of the other schools as they are all embraced within the
six characters, "Na" "Mu" "A" "Mi" "Da" and "Butsu."
In particular, while actively abiding by the laws of society outwardly and holding fast to the Faith of the Other-Power
inwardly, we must live our lives based on the common mores.
It must be understood that all the foregoing are points concerning the manner of conduct as established by our
Jodo Shinshu Sect.
With reverence, I remain
I have written this on the 17th day, 2nd month, 6th year of Bunmei (1474).
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LETTER
NO. 22
I O MUNIN NO SHO
(CHAPTER ON THE EASE OF REBIRTH, BUT THE SCARCITY OF THOSE REBORN)
When I contemplate on the subject with deep tranquillity of mind, I realize that receiving of life in the human
world is truly dependent on the power of merits resulting from observing the Five Precepts. This birth into human
life is indeed a great rarity. However, life in the world of man is only a momentary one while eternal life is
the happy end product of rebirth in the life to come. One may presently bask in the glory of success and the heights
of honor and acclaim, but because there is a natural law that states, "those in their prime shall decline;
meeting foretells of parting," such successes and honors cannot be sustained for any length of time. It could
be for only a duration of fifty or one hundred years. All the more as we are taught that whether one be old or
young the time of his demise is uncertain and human life is indeed unreliable. All sentient beings of this Closing
Third Era must attain Faith in the Other-Power and desire rebirth in the Pure Land.
To attain this Faith, no special needs exist for intellect or genius, wealth or poverty, or virtuous "do-gooders,"
male or female. The prime objective is only to abandon all other practices and to place reliance on the True Way.
Placing reliance on the True Way means the simple placement of reliance on Amida Tathagata with a singleness of
heart. Sentient beings who place reliance in this manner are enveloped without fail in Amida's Infinite Light and
are never to be discarded. Ah Faith, simple in receiving and imposing no stringent requirements is that singular
Faith which assures rebirth in the Pure Land at the very instant of its arousal. Thus, the two characters "An"
and "Jin" (Anjin) may be read "peaceful-heart" (e.g., Faith). All should realize rebirth in
the Land of Bliss without even the slightest difficulty through that Faith which places complete reliance on Tathagata
with a singleness of heart.
Oh, the ease of receiving Faith! Oh, the ease of reaching the Pure Land!
On this subject, the Larger Sutra teaches that,: "The ease of rebirth but the scarcity of those reborn exists."
The meaning of this passage is that although it is a simple matter to be reborn in the Pure Land through complete
reliance on Amida, exceedingly few receive Faith, and there are very, very few who are reborn in the Pure Land
in this easy manner.
After understanding the above, the Sacred Name that is pronounced from morning until night ought to be only for
the purpose of expressing gratitude for the Great Compassion and the Universal Vow.
Reaffirming the Dharma over and over again in your hearts and by understanding well the meaning of the ease of
receiving Faith, you should gain the certainty of rebirth that is to occur in the Land of Compensation without
fail in that most important life to come.
With reverence, I remain
I have written this on the 3rd day, 3rd month, 6th year of Bunmei ( 1474).
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LETTER
NO. 23
HONSHI HONBUTSU NO SHO
(CHAPTER ON THE PRIME-SOURCE
AND TEACHER OF ALL BUDDHAS)
The men of evil that commit the Ten Major Evils and the Five Cardinal Sins, and women inherent of the Five Obstacles
and the Three Reliances who are forgotten and cast aside, by the Buddhas of the past, present (and future) and
also by the Buddhas of the Universe, are the common unenlightened individuals like you and me. However, Amida Tathagata
that we mention here (being the prime source and Teacher of all the various Buddhas of the Three Worlds and of
the Ten Directions) is the eternal Buddha who attained perfect Enlightenment long ago in time immemorial. This
is the Buddha that established the Great Unobstructable Vow, "I, alone, shall deliver them." "Them"
meaning the unenlightened beings who for eternities will be without any virtues and the females who are inherent
of the Five Obstacles and the Three Reliances that have been abandoned by all the various other Buddhas. Amida
established the inimitable Universal Vow whereby He would deliver all sentient beings without discrimination; and
after the complete establishment of these Vows, He has since become Amida Buddha.
The unenlightened beings of this Degenerate Third Era do not have two or three paths that will lead them to final
enlightenment. They have only one path! This is the path of sole and complete reliance upon this Tathagata! Therefore,
those who understand well the Faith of the Other-Power as taught by Shinran Shonin will all, ten for ten, be reborn
in the Pure Land without fail.
Thus, to the question: If I should desire to receive this Faith and be reborn in Amida's Land of Recompense, how
should I direct my heart and how should I believe this that is called "Faith"? I respectfully request
an answer to this.
In answer, I reply:
The meaning of "Faith of the Other-Power" as taught by Shinran Shonin of our school is nothing other
than this: A person will be embraced, without fail, within the bright Universal Light of Amida Tathagata when he
(realizing how shameful an evil being he truly is) places single-hearted reliance on Amida Tathagata; discards
all other practices; arrives into the state of discarding self-power; and receives the arousal (of the feeling)
to rely exclusively upon the Other-Power. What I have just said describes accurately the details of our receiving
the True Assurance of rebirth.
What one should believe is that he will enter the ranks of those whose rebirth is decided at that simultaneous
instant of his arousal of Faith with the single-hearted reliance in Amida. The Sacred Name (wherever and whenever
it is repeated) is the Nembutsu to express gratitude for the Grace of Amida Tathagata for the easy manner and the
assurance of our rebirth in the life to come.
Such a person is said to be one who has received Faith of our sect.
With reverence, I remain
Middle of the 3rd month, 6th year of Bunmei (1474)
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LETTER
NO. 24
CHUSHIN TEIJO NO SHO
(CHAPTER ON THE LOYAL MAN AND THE FAITHFUL WOMAN)
Our sect has classified the various practices and the countless virtuous acts as impure practices to be looked
upon with antipathy and aversion where the placement of reliance on Amida Tathagata is concerned. The basic reason
for this is the Great Vow of Amida Tathagata in which He vowed that He will deliver (without regard to the depths
of their evilness) any and all beings who place singlehearted reliance upon Him. Single-hearted reliance means
the condition of not placing any other Buddha next to Amida Buddha for consideration. In society there is a principle
to serve only one master at any one time. Thus, there is a non-Buddhist saying that goes, "A loyal man holds
allegiance to only one master! A good woman is faithful to only one husband in her lifetime."
Amida Tathagata is the prime-Buddha and Teacher of all the other Buddhas of the Three Worlds. How can these various
subordinate Buddhas help but rejoice when we place our complete trust in that Buddha who is their Teacher also.
You should believe this without any reservations.
Inasmuch as the sphere of practice called "Namu Amida Butsu" completely encompasses all the guardian
deities (including the various Buddhas, Bodhisattvas, and the countless virtues and innumerable practices), what
sense of inadequateness does one feel in his heart that he should seek the merits from accomplishment of various
practices or the accumulation of countless virtues? The sacred Name of Namu Amida Butsu already incorporates the
total body of the countless virtues and the innumerable practices, and, as such, is completely trustworthy.
Accordingly, how does one place reliance and faith in this Amida Tathagata and be reborn in the Land of Bliss?
It is nothing more than a firm belief that we are shameful beings, harboring deep and burdensome evils of the worst
degree, whose abode could be no place else but Hell, and that Amida Tathagata graciously established His Vow that
He alone would deliver us beings. With this firm belief and if conditions are ripe for one to receive Faith which
is instantaneous with the total reliance on Amida, a culmination of related past conditions shall occur and we
become recipients of the Faith of the Other-Power through the wisdom of Amida Tathagata. Thus, the mergence into
one of the heart of Amida Buddha and the heart of the enlightened person is pointed out singularly, and such a
person is called a follower who has received Faith.
Following this reception of Faith, one should believe and express deeply the sense of gratitude owed Amida for
his Great Compassionate Universal Vow; this is done through the repeated recitation of the Nembutsu while awake
or asleep, in the most natural manner, and without any affectations.
With reverence, I remain
I have written this on the 17th day, 3rd month, 6th year of Bunmei (1474).
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LETTER
NO. 25
BUSSHIN BONSHIN ITTAI NO SHO
(CHAPTER ON THE UNION OF BUDDHA AND THE HEART OF THE UNENLIGHTENED BEINGS)
The essence of the Doctrine as taught by Shinran Shonin of our school is the placement of initial importance on
the Faith of the Other Power. It is clearly seen (both in the Sutras and the commentaries by the patriarchs of
our sect) that the most important rebirth into the Land of Bliss (that is to come) becomes truly doubtful unless
a person thoroughly experiences this Faith of the Other-Power. Therefore, relative to the desire of being reborn
in the True Land of Recompense upon understanding of what is meant by Faith of the Other-Power, I wish to inquire
- what attitude should I hold deep in my heart and what type of person must I be to be reborn in this Land of Bliss?
Not knowing the essentials, I humbly ask to be taught so that I may receive this steadfast Faith through careful
listening.
In answer, I reply:
By "Faith of the Other-Power," as taught by our sect, means to simply place reliance on Amida Tathagata
with a singleness of heart without the necessity to be gravely concerned over the depths of one's own evil nature.
It means to firmly believe that it is through the inconceivable power of the Vow that evil men encumbered with
the Ten Major Evils and the Five Cardinal Sins, and even people inherent of the Five Obstacles and the Three Reliances
will all receive deliverance. If, at the very instant of the awakening of Faith, there is not even a speck of doubt
in the Primal Vow, Tathagata graciously recognizes this awakening and simultaneously equates the evil-laden heart
of the faithful and His own Pure Heart as one and the same. This is what is meant by the union into one of the
Heart of Buddha and the heart of the unenlightened being.
Accordingly, such a person is embraced within the Bright Universal Light of Amida Tathagata and is to exist throughout
the balance of his life within this Light of Amida. Then, when one's life comes to its end, he is immediately reborn
in the True Land of Recompense. Therefore, (pertaining to the point of how best to express the sense of gratitude
felt for this sacred and blessed Great Compassion of Amida) one simply should recite the Nembutsu day and night
to express this sense of gratitude to Amida Tathagata. The essence of the foregoing is the doctrine of the awakening
of Faith and the acquisition in everyday life of the cause for rebirth into the Pure Land as taught by our sect.
Thus, no great effort is needed to place total reliance on Amida. Simple as it is to receive the Faith of the Other-Power,
it is simpler yet to become a Buddha and be reborn in the Land of Bliss. Oh, the sacredness of the Primal Vow of
Buddha! Oh, the sacredness of the Faith of the Other-Power! There is not even the slightest doubt where our next
rebirth is concerned!
However, there are several points of caution pertaining to one's conduct in day-to-day life while living within
this framework of Faith. Firstly, relative to the various guardian deities and Buddhas, they are all expedients
to persuade sentient beings to receive this very same Faith of the Other-Power and towards this purpose they have
appeared as the varied and many deities and Buddhas. Therefore, inasmuch as the Buddhas and Bodhisattvas all originate
and stem from the one great aspect of the body of Amida Tathagata, all of them become included, simultaneously,
with our complete reliance on Namu Amida Butsu. Thus, we should always regard all the many Buddhas and Bodhisattvas
with respect.
Further, there is another important point that should be kept in mind. One should never assume an attitude of unconcern
or disrespect towards government officials of the local and district areas with that idea that you are beyond the
mundane world because you are an individual that has received the Faith of the Other-Power and worship the Dharma.
You should dispatch all your civic responsibilities with whole-hearted willingness!
Those who understand well the foregoing are cited especially as those with the exemplary conduct of the followers
of the Nembutsu who have received Faith and wish to be reborn in the Pure Land. In other words, these are the people
who place a high value on the Dharma and the laws of the land and who guard both well.
With reverence, I remain
I have written this on the 13th day, 5th month, 6th year of Bunmei (1474)
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LETTER
NO. 26
GOJU Gl NO SHO
(CHAPTER ON THE FIVE CONDITIONAL STEPS)
In recent years, the meaning of the Teachings of Shinran Shonin of our sect has been taught in varied and diverse
manners from district to district. Truly, in our sect this is a very deplorable situation. Whereas, we place the
prime principle of deliverance of all unenlightened, passion-ensnared beings through the Faith of the Other Power
in the forefront, there are those who completely ignore the structure of this Faith and who do not participate
in any form of instructional discussions on this subject. In the words of their exhortative activities they say:
"That which is called 'Faith' in actuality is the not-forgetting of the unalterable determination of our rebirth
by Amida Tathagata at the very instant He had taken the Great Enlightenment ten kalpas ago."
In their premise there is absolutely nothing relative to the placement of complete reliance on Amida and the receipt
of Faith of the Other-Power. In this situation, no matter how well one knows that our rebirth was assured from
that moment ten kalpas ago when Amida entered the Great Enlightenment, if we do not know well the basis of our
rebirth through the Faith of the Other-Power, we shall never be reborn in the Land of Bliss.
Another point of variance is this. Some say, "Even though there may be a wish to place reliance on Amida Buddha,
if one does not receive instructions from a 'Good Teacher of the Dharma', it becomes a meaningless wish."
Thus, where we are concerned, we should seek only the assistance of a "Good Teacher of the Dharma."
Also, the indication here is of a person who has not obtained correctly that Faith particular to our sect. After
all, the abilities of a "Good Teacher of the Dharma" are directed solely to encourage others that they
should place single-hearted reliance on Amida.
Pertaining to the conditions existent towards the realization of rebirth, I shall establish the Five Conditional
Steps here:
1. The culmination of related past conditions and circumstances leading one to the Dharma.
2. A "Good Teacher of the Dharma."
3. The Light of Amida Buddha.
4. Faith - 'Shinjin'.
5. Amida's Name.
It appears to me that without the presence of all the conditions in these five steps, one will never obtain rebirth.
Therefore, a "Good Teacher of the Dharma' is a bearer of the message, "Place your reliance on Amida Buddha!"
If conditions materialize where there is a culmination of related past conditions and circumstances without the
meeting of a "Good Teacher of the Dharma," rebirth will not be realized.
However, you must also believe that to completely ignore Amida Buddha, the core of our reliance, and to place prime
emphasis only on a "Good Teacher of the Dharma," is a very, very grave mistake!
With reverence, I remain
20th day, 5th month, 6th year of Bunmei (1474)
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LETTER
NO. 27
NINGEN GOJUNEN NO SHO
(CHAPTER ON THE 50 YEARS IN THE LIFE OF MAN)
When we reflect upon the span of 50 years in the life of man, we find that they amount to one day and one night
in the heavenly realm called the Realm of the Four Deva Kings. Then again, 50 years in this realm of the Four Deva
Kings amount to one day and one night in the upper region of the Hell of Repetition of extreme suffering.
Therefore, is it not a most truly deplorable situation when people are not concerned one bit about obtaining the
Faith of the Other Power but live from day to day in empty senselessness. They should be deeply concerned about
the sufferings to be endured when one falls into Hell, or the highest Bliss one experiences when born in the Pure
Land. Is this not the case, also, when people seek every opportunity during the day to cuddle a pillow and nap
rather than to read even one scroll of the book of Teachings or to discourse the Dharma and preach to the followers?
This should be considered seriously in deep quiet contemplation.
The reason for the above is that if those priests who have not been observing their ecclesiastic rules and who
have not been adhering to their duties, thoroughly desire from this day and this moment to obtain Faith and be
reborn in the True Land of Bliss; it becomes a point of merit for such individuals. Furthermore, this action should
be understood to be consistent with the principle of guiding others to the Dharma through self application.
With reverence, I remain
It being so extremely hot, I have left the writing of the above solely to the will of the brush, and it has just
finished the letter.
Written on the 2nd day, middle of the 6th month, 6th year of Bunmei (1474).
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LETTER
NO. 28
WAGA SHU MEIBO NO SHO
(CHAPTER ON THE REPUTATION OF OUR SECT)
The conscientious observance (of the manner of conduct as established by this sect) means the adherence to the
basic motive of remaining inconspicuous in our relationships with those of the other sects and with people of the
general public by avoiding the bold open attitudes and speech on behalf of our school. Recently, among followers
of the Nembutsu of our sect, certain individuals have intentionally expounded the basic principles of our sect
blatantly in public and have vocally belittled and degraded the teachings of the other sects in the belief that
by so doing they were enhancing the status of our sect. This is a most inexcusable thing! It is in great divergence,
particularly to the principle as established by our Shinran Shonin. Shinran Shonin stated long ago, "Although
we may be called cattle stealers, we should not show ourselves as followers of the Jodo Shinshu Sect." We
should thoroughly understand what the Shonin meant and control our conduct with great diligence.
Another point - the conditions of gender, deep spiritual wisdom, extensive knowledge, or high or low position do
not exist for a person who wishes to thoroughly understand the meaning of Faith as taught in our school. One needs
only to arrive at the realization that at best he is a very sorry being full of evil (at best) and understand that
the only Buddha that will deliver him is Amida Tathagata. With this understanding, should that singular feeling
arise from within a person's heart (to simply cling with all his strength to the sleeve of this Amida Buddha and
seek deliverance of Him in the life to come), Amida Tathagata will be deeply joyed and will emit 84,000 rays of
Great Light from His person and envelop this person in this Light. The essence of this meaning is clearly taught
in the Sutra as, "His Light penetrates throughout the worlds of the Ten Directions. His Light, forever, envelops
sentient beings who place total reliance on Amida, never, ever to forsake them."
Therefore, there is no doubt whatever that he will become a Buddha. Oh, that most wonderful Primal Vow that transcends
this world! Oh, thanks to the rays of Wisdom and Compassion of Amida Tathagata! Without exposure to the causal
effect of this Great Light, there would not be even the remote possibility of a cure from that frightful sickness
of ignorance and delusion that has been ours since time immemorial.
Yet, because of this culmination of related past conditions effected by this Great Light, we receive in this present
instant what is called the "Faith of the Other-Power." However, it becomes clear to us that this Faith
is given to us by Amida Tathagata! It is not a faith that is developed by the follower himself. Furthermore, it
becomes unmistakably clear to us what is meant by the "Great Faith of the Other Power of Amida Tathagata."
Accordingly, all of us undeserving individuals who once receive this Faith of the Other-Power should reflect deeply
upon the extent of appreciation and debt of gratitude we owe to Amida Tathagata and should always repeat the Sacred
Name for the purpose of expressing our gratitude for the Grace of Amida Buddha.
With reverence, I remain
I have written this on the 3rd day, 7th month, 6th year of Bunmei (1474).
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LETTER
NO. 29
HIJI BOMON NO SHO
(CHAPTER ON THE SECRET TEACHING)
The doctrine known as the "Secret Teaching" in the District of Echizen is positively not a Buddhist Dharma.
It is a deplorable teaching outside the Dharma. Since those who believe in this teaching establish karma that would
sink them into the deepest depths of the Eternal Hells, it is a very stupid thing to follow. One must be extremely
careful not to follow those who fully adhere to this secret doctrine and who, being so completely sold on it, would
push this doctrine onto others through the use of flattery and deception.
Disassociate yourselves from those who spread this secret doctrine as quickly as possible. With a deep feeling
of contrition for having been swayed into support of this doctrine, one should hasten to relate one's exposure
and experiences to others.
Those who wish to be reborn in the Land of Bliss (following a thorough comprehension of the essential substance
of what is preached by our sect) should first understand explicitly the Faith of the Other Power. To explain the
importance of the Faith of the Other Power, it is the provision by which the pitiful unenlightened beings like
ourselves can be easily reborn in the Pure Land. To describe the state of this Faith of the Other-Power, it is
that very instant when one places complete single-hearted reliance on Amida Tathagata for the enlightenment in
the life to come; Amida will emanate His Enveloping Light and embrace him throughout the period of his life left
here on earth. In other words, Faith of the Other Power is the condition of complete determination of our rebirth
to come. Thus, the substance of reciting the Nembutsu is the state of receiving the Faith of the Other-Power. We
should believe that this Faith is the state through which this "Namu Amida Butsu" is revealed.
Just because of this Faith of the Other-Power mentioned above, there is not the slightest doubt that we shall be
reborn with cause into the Land of Bliss.
Oh, this most wonderful Primal Vow of the Other-Power of Amida Tathagata! If one wishes to know the manner in which
we should express this feeling of deep thankfulness and the debt of gratitude owed to Amida, simply and constantly
recite "Namu Amida Butsu," whether asleep or awake, to express that immeasurable thankfulness.
Thus, to describe the essence of the recitation of "Namu Amida Butsu," understand that it is the joyous
expression of the heart as it awakens to the gratitude owed and the sacredness of the deliverance assured us through
the Grace of Amida Tathagata.
With reverence, I remain
5th day, 7th month, 6th year of Bunmei (1474)
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LETTER
NO. 30
KUHON CHORAKUJINO SHO
(CHAPTER ON THE KUHON AND CHORAKUJI TEMPLES)
Here in Japan the Jodo Sect has established many branch schools. Besides a few like the Seizan, Chinzei, Kuhon,
and the Choraku Ji branches, they are divided into numerous other branches. Although Honen Shonin preached but
a single doctrine, now many divergent forms of his basic teachings exist. These divergences have occurred because
many people from the various schools of practice and austerities who did not truly grasp the Teachings of the Master
Honen came to the Shonin (Honen) to learn the Doctrines of the Jodo School. They were reluctant to discard the
essence of their former doctrines, but conversely, attempted to incorporate aspects of their former doctrines into
the Teachings of the Jodo Sect itself. In spite of this Situation, we should not censure them particularly. What
is important is that we only nurture Faith of our sect deep in our hearts so that we may receive this Faith unshakably
for ourselves and to teach and lead others toward the same goal.
In describing the features of Faith of our sect, first there is a realization from deep introspection that we are
unworthy individuals with the Ten Major Evils, the Five Cardinal Sins, the Five Obstacles, and the Three Reliances.
Secondly, following this realization, one should understand that the primary objective of Amida Tathagata's inconceivable
power of the Primal Vow is to deliver such shameful beings; and that Amida shall envelop, without fail, all who
believe firmly in this without a trace of doubt. In other words, this describes the essence of the heart that has
received the True-Faith of the Other Power.
There is nothing required especially to receive this Faith (just described) with complete reliance. Oh, the easily
understandable Faith of the Other-Power! Oh, the easily practicable Nembutsu! There is nothing more than this to
the receipt of this Faith.
Thus, the clear and thorough understanding of the six characters of "Na"-"Mu"-"A"-"Mi"-"Da"
and "Butsu" is the total aspect of the Faith of the Other-Power. Then, what is the meaning of "Namu
Amida Butsu"? The first two characters "Na" and "Mu" mean the deep reliance placed on
Amida for rebirth in the Land of Bliss. The four remaining characters "A"-"Mi"-"Da"
and "Butsu" mean the clear essence of discarding the heart of unenlightened man and receiving Buddha's
enlightened heart! Amida observes with deep compassion those sentient beings who place reliance upon Him. Even
though we have been encumbered with frightful evils (since great kalpas of time without beginning), all aspects
of the evils of ignorance and delusion that had been ours from time immemorial are removed immediately when we
become illuminated by the causal conditions of Amida's Great Light. In that simultaneous instant we come to reside
within the ranks of those whose rebirth is truly assured. For this reason, in the Name Amida Tathagata is implied
the wondrous process of one discarding his unenlightened body and realizing Oneness with Amida Tathagata. Thus,
this is the reason that the three-character "A"-"Mi"-"Da" is reverentially read,
"Envelop Within" - (Osame), "Save" - (Tasuke), and "Deliver"- (Suku u).
After one has received this Determined-Faith in the manner just described and truly realizing the sense of gratitude
owed to the graciousness of Amida Tathagata, simply recite the Sacred Name. This becomes an expression of thankfulness
of the debt of gratitude owed Amida Tathagata.
With reverence, I remain
PS I have written this on the 9th day, 7th month, 6th year of Bunmei (1474).
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LETTER
NO. 31
SONO NA BAKARI NO SHO
(CHAPTER ON THOSE WHO ARE FOLLOWERS IN NAME ONLY)
From today, those individuals who are members of our sect in name only and those who are members only because their
fathers and forefathers were followers before them should seriously start to inquire into the meaning of the Great
Faith of the Other-Power and obtain the determination of rebirth into the Land of Recompense. To receive this Faith
of our sect, nothing need be done but simply place deep reliance on Amida Tathagata single-heartedly.
What sort of Buddha is this called "Amida Buddha" and what type of sentient beings is this Buddha to
deliver? Amida Buddha is the Buddha that formulated the Great Vow that He, alone, would deliver all the pitiable
unenlightened beings like ourselves that have been abandoned by the multitudes of other Buddhas of the Three Worlds.
He is the Buddha that thoughtfully meditated over this Vow for a period of five kalpas and performed the virtuous
practices for innumerable kalpas to its fulfillment. He then vowed that ".. .relative to the evils of sentient
beings, I shall deliver all of them without regard to their abuse of the Dharma and being Icchantikas or the extent
of their commissions of the Ten Major Evils and the Five Cardinal Sins..." He is the Buddha that consummated
His Vow which far surpassed (in excellence) the compassionate vows of all the various other Buddhas, and then became
Amida Tathagata.
Therefore, in what manner and with what understanding should we seek deliverance of this Amida Buddha so that our
deliverance will be assured? By completely disregarding the depths of our own evils and by simply placing single-hearted
reliance on Amida Buddha, our deliverance is assured without fail; if there is no doubt in any form in that Faith
at the very moment we place reliance in Him. Further, Amida Tathagata possesses the two functions "Embracement"
and "Light" with which He delivers all sentient beings. Thus, should we be bathed in this Light through
a culmination of related past conditions, all the evils that had piled high as obstructions to our rebirth become
dispelled. Then what is meant by "to embrace"? Since all the evil hindrances no longer remain as factors
when we encounter the causal effect of the Light of Amida, the point of sentient beings being enveloped within
this Light is called "to embrace." I have been made to understand that this is the reason why, relative
to Amida Buddha, these two factors of "Embracement" and "Light" are considered to be the most
essential.
Therefore, when Faith is determined at that very instant of complete reliance on Amida Buddha, the simultaneous
moment when one is embraced by the Light of Amida is said to be the instant that Faith is determined.
Thus, when we come to know thoroughly for the first time that the state of Power and Practice called "Namu
Amida Butsu" is actually the manifestation of the causal reason for our rebirth in the Pure Land that is represented
through the six characters; we must, at long last, realize a sense of gratitude and sacredness.
Subsequent to this determination of Faith, thinking only of the singular joy of having received the bountiful Grace
more numerous than the drops of falling rain and far exceeding the height of mountains, we should repeat the Nembutsu
awake or asleep as an expression of the debt of gratitude owed Amida Tathagata. The practice of the Nembutsu is
indeed the most worthy practice as our expression of our heartfelt gratitude.
With reverence, I remain
PS I have written this on the 14th day, 7th month, 6th year of Bunmei (1474).
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LETTER
NO. 32
NYOSETSU SHUGYO NO SHO
(CHAPTER ON THE PERFECT PRACTICE OF THE DHARMA)
Although the beliefs of the various schools of Buddhism differ individually, each is in truth a commendable teaching
because, in the final analysis, they all have derived from the sermons of Sakyamuni during his lifetime. Therefore,
there is absolutely no doubt that those who practice the Teachings without deviation shall gain the Way and attain
Enlightenment.
However, we are in a period where very, very few can accomplish the perfect practice of the Teachings because sentient
beings of this Closing Third Era are most inferior in their capacities. At this juncture, by the Primal Vow of
the Other-Power of Amida Tathagata is meant the concern to deliver primarily all sentient beings of this Present
Era. Towards this goal Amida thoughtfully meditated for five kalpas and performed the perfect practices over innumerable
kalpas to fulfill His Vow. He then promised that He would not take the Great Enlightenment unless He delivered
all the evil-prone and virtueless sentient beings. He is the Buddha that completely fulfilled His Vow and then
became Amida Buddha. For sentient beings of this present Third Era there is no hope of receiving Buddhahood unless
they depend exclusively upon the Primal Vow of this Buddha and place complete reliance on Amida.
In what manner should we trust in Amida Tathagata's Primal Vow of the Other-Power, and again, what should be the
attitude of the heart of sentient beings in order that they may be delivered?
Trust in Amida, simply means that those who thoroughly understand the essence of the Faith of the Other-Power will
all (ten out Of ten) be reborn in the Land of Bliss. To explain what this Faith of the Other-power is, it is simply
Namu Amida Butsu! In other words, in the clear understanding of the essence of the six characters "Na"-"Mu"-"A"-"Mi"-"Da"
and "Butsu" is found the representation of the Faith of the Other-Power. Therefore, you must thoroughly
understand the essence of these six characters, "Na"-"Mu"-"A"-"Mi"-"Da"
and "Butsu."
Firstly, the explanation of the essence of the two characters "Na" and "Mu." The essence of
the heart that places single-hearted reliance upon Amida and trusts, without doubt, in the rebirth to be received
is termed "Namu."
Secondly, the explanation of the essence of the remaining characters "A"-"Mi"-"Da"
and "Butsu": When a sentient being places single-hearted trust in Amida (as explained previously), Amida
radiates His Light and envelops him eternally within this Light without fail. The essence of the heart that delivers
him to the Pure Land of Bliss at the end of his life is termed "Amida Butsu."
However, the Nembutsu that is generally referred to in public is the kind where it is thought that the mere recitation
of "Namu Amida Butsu" assures one's deliverance. This is a most dubious concept! However, since there
are some sects that teach this very concept within the Pure Land School itself, do not criticize it openly.
What I have just stated is the meaning of Faith in our sect as taught by our Founding Shonin. Those whose karma
have ripened should listen to this and hasten to obtain assurance for rebirth in the Land of Bliss. Those who have
understood well what I have just written should recite the Sacred Name as an expression of gratitude for the Grace
of Amida Tathagata, bountiful as the drops of falling rain and as great as mountains, through which they are assured
of their easy deliverance.
With reverence, I remain
PS I have written this on the 5th day, 8th month, 6th year of Bunmei (1474).