T2661 Tannishō Passages Deploring Deviations of Faith and Rennyo Shōnin Ofumi The Letters of Rennyo

all sentient beings who simply put a stop to their inclination toward the sundry practices, singleheartedly take refuge in Amida Tathāgata, and deeply entrust themselves [to him] to save them in [regard to] the most important matter, [the birth] that is to come in the afterlife. Those who thoroughly understand in this way will indeed be born [in the Pure Land], one hundred out of one hundred. Once [they have understood] this, if they recognize the holding of meetings each month as a repayment of indebtedness and expression of gratitude, they may indeed be called practitioners endowed with true and real faith. Respectfully.

Written on the twenty-fifth day

of the second month, Meiō 7 (1498).

To the members of the congregations that meet twice each month. Age 84.

13. Reflections in

Early Summer

Fall and spring have slipped away, and it is already the middle of early summer in this seventh year of Meiō; I have grown old—I am eighty-four. This particular year, however, I have been seriously beset by illness, and as a result my whole body has suffered—ears, eyes, hands, and feet. I realize, then, that this in itself is the outcome of past karma and also the harbinger of birth in the Land of Utmost Bliss. Master Hōnen said, pursuant to this, "Practitioners

who aspire for the Pure Land are filled with joy when they become ill"; these are his very words. And yet, it never occurs to me to rejoice over illness. I am a shameful person. This is disgraceful; it is deplorable. Nevertheless, according to our sect's teaching of "completing the cause [of birth in the Pure Land] in ordinary life, with the awakening of the one thought-moment [of entrusting], "

I am now settled in the single path of faith (anjin). [My] saying of the Name in grateful return for the Buddha's benevolence is therefore unceasing; walking, standing, sitting, or lying down, I am never forgetful.

What follows are the reflections of this foolish old man. Generally speaking, in observing the attitude of followers of this sect in the various places where I have stayed, I have found no indication of faith being clearly and decisively settled. This is most lamentable. For if (in testimony to 116

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this old man having already lived some eighty years) there were a flourishing of practitioners for whom faith was decisively settled, this might be considered the mark of a long life. But I see no sign at all of [faith] being clearly settled. What are the grounds [for this lament]? Considering that the human realm is a place of uncertainty for young and old alike, we will surely undergo some sort of illness and die. Everyone must understand that, given the circumstances in a world like this, it is essential that faith be settled decisively and promptly—indeed, as soon as possible—and that we be assured of the birth to come in the Land of Utmost Bliss. [It is also essential] that we live out our lives after that in conformity with the ordinary circumstances of human life. We must think seriously about this and, deep within, awaken the aspiration to entrust ourselves singlemindedly to Amida. Respectfully.

Meiō 7 (1498), the first day of the middle period of early summer. Written by an old priest, eighty-four years of age. If ever we are able to hear

The Name of Amida,

Let us all entrust ourselves,

Namu-amida-butsu.

14. On Our School's

Settled Mind

Our school's settled mind is expressed by the six characters na-mu-a-mi-dabutsu.This you should know. Master Shandao explains these six characters, saying (Kangyōsho,T.37:250ab; Kyōgyōshinshō, T.83:594c): Namumeans "to take refuge.

" It also signifies aspiring to be born and directing virtue. Amida-butsuis the practice. Because of this, we unfailingly attain birth.

First, the two characters na-mumean "to take refuge. " "To take refuge"

expresses the [entrusting] mind of sentient beings who rely on Amida Buddha to save them, [bringing them to buddhahood] in the afterlife. Then, "Aspiring

for birth and directing virtue" expresses the [Buddha's] mind that embraces 117

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and saves sentient beings who entrust themselves. This is the precise meaning of the four characters a-mi-da-butsu.

What attitude should ignorant sentient beings like ourselves take, then, and how should we entrust ourselves to Amida?

When we abandon the sundry practices and steadfastly and singleheartedly rely on Amida to save us in [regard to] the afterlife, there is no doubt at all that we will be born without fail in the Land of Utmost Bliss. Thus the two characters na-musignify the sentient being, the person who relies on Amida. Further, the four characters a-mi-da-butsuexpress the Dharma that saves sentient beings who entrust themselves. This, then, is precisely what we mean by "the oneness in namu-amida-butsuof the person [to be saved] and the Dharma [that saves].

" Through this teaching, we know that birth [in the Pure Land] for all of us sentient beings is realized in namu-amida-butsu. Respectfully.

Meiō 7 (1498), 4

15. On Building [the Priest's

Quarters] at Ōsaka

After seeing Ōsaka (in Ikutama estate, Higashinari district, Settsu province) for the first time, I had a simple temple built promptly in the traditional way, surely through some sort of link to the place from the past. [Building] began in the latter part of autumn in the fifth year of Meiō; as of this year, three years have already sped by. I feel this to be none other than the result of inconceivable conditions from the distant past.

My fundamental reason for being in this place, then, has never been to live out my life in tranquility, to seek wealth and fame, or to enjoy the beauty to be found in flowers and birds, the wind, and the moon; my only longing is that practitioners of decisively settled faith may flourish and that fellow practitioners who say the nenbutsu may come forth for the sake of supreme enlightenment (bodhi). Moreover, if there are any in the world who harbor prejudice [against us] or if any difficult issues arise, I will give up my attachment to this place and immediately withdraw. Therefore, if [everyone]— regardless of whether they are of noble or humble birth, priest or lay—could 118

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be brought to a definite settling of faith that is firm and diamondlike, this would truly be in accord with the Primal Vow of Amida Tathāgata and, in particular, in conformity with the fundamental intent of Master [Shinran]. It is extraordinary that, as of this year, this foolish old man has already lived to the age of eighty-four. And as this [life] may indeed have been in accord with the meaning of the Dharma in our tradition, I could know no greater satisfaction. But I have been ill since the summer of this year, and at present there is no sign of recovery. I feel it certain at last that I will not fail to attain my long-cherished desire of birth [in the Pure Land] during the coming winter. All I long for, morning and evening, is that there will be a decisive settling of faith for everyone while I am still alive. Although this does indeed depend on good from the past, there is never a moment when it is not on my mind. Moreover, it might even be considered the consequence of my having spent three years in this place. By all means, then, let there be a decisive settling of faith during this seven-day period of thanksgiving services so that everyone may realize the fundamental intent [of the Dharma], birth in the Land of Utmost Bliss. Respectfully.

This letter is to be read, beginning on the twenty-first day of the eleventh month of Meiō 7 (1498), so that everyone may receive faith (shin). Shōnyo, disciple of Śākyamuni

(written seal)

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1. On Laymen and Laywomen

Lacking Wisdom in the

Last [Dharma] Age

Laymen and laywomen lacking wisdom in the last [Dharma] age [should realize that] sentient beings who rely deeply and with singleness of mind on Amida Buddha and entrust themselves singleheartedly and steadfastly (without ever turning their minds in any other direction) to the Buddha to save them are unfailingly saved by Amida Tathāgata, even if their evil karma is deep and heavy. This is the essence of the Eighteenth Vow of birth [in the Pure Land] through the nenbutsu.

Once [faith] has been decisively settled in this way, they should—sleeping or waking—repeat the nenbutsu, saying the Name of the Buddha as long as they live.

Respectfully.

2. On the Eighty Thousand

Teachings

It has been said that those who do not know [the importance of] the afterlife are foolish, even though they may understand eighty thousand sutras and teachings; those who know about the afterlife are wise, even though they may be unlettered men and women who have renounced the world while remaining in lay life. The import of our tradition is, therefore, that for those who do not realize the significance of the one thought-moment of faith— even though they may diligently read the various scriptures and be widely informed—all is in vain. This you should know.

Therefore, as the Master [Shinran] has said, no men or women will ever be saved without entrusting themselves to Amida's Primal Vow. Hence there should be no doubt at all that those who abandon the sundry practices and, with [the awakening of] the one thought-moment, deeply entrust themselves to Amida Tathāgata to save them in [regard to] the afterlife will all be born 121

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in Amida's fulfilled land, whether ten people or one hundred—whatever sort of [men or] women they may be.

Respectfully.

3. On Women Who Have Renounced

the World while Remaining in

Lay Life and on Ordinary Women

Women who have renounced the world while remaining in lay life and ordinary women as well should realize and have absolutely no doubt whatsoever that there is deliverance for all those who simply rely deeply (singleheartedly and steadfastly) on Amida Buddha and entrust themselves to [the Buddha] to save them, [bringing them to buddhahood] in the afterlife. This is the Primal Vow of other-power, the Vow of Amida Tathāgata. Once [they have realized] this, when they then feel thankfulness and joy at being saved in [regard to] the afterlife, they should simply repeat Namu-amida-butsu, Namu-amida-butsu. Respectfully.

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4. On Men and Women

Those of deep evil karma, both men and women, [should realize that] even if they entrust themselves to the compassionate vows of the various buddhas, it is extremely difficult for them [to be saved] by the power of those buddhas, since the present period is the evil world of the last [Dharma] age. Therefore, the one we revere as Amida Tathāgata, surpassing all [other] buddhas, made the great Vow that he would save even evildoers who have committed the ten transgressions and the five grave offenses; [fulfilling the Vow], he became Amida Buddha. Since it is Amida who vowed that he would not attain enlightenment if he failed to save sentient beings who deeply rely on this buddha and singlemindedly entrust themselves [to him] to save them, there is no doubt at all that they will be born in the Land of Utmost Bliss. Hence it is certain that those who, without doubting, deeply (singleheartedly and steadfastly) entrust themselves to Amida Tathāgata to save them, leave their deep evil karma to the Buddha, and undergo a settling of the one 122

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thought-moment of faith will all be born in the Pure Land—ten out of ten, one hundred out of one hundred. Once [they have realized] this, then when a sense of awe wells up in their hearts, they should say the nenbutsu, Namu-amidabutsu, Namu-amida-butsu,whatever the hour, wherever they may be. This, in other words, is the nenbutsu of gratitude for the Buddha's benevolence. Respectfully.

5. On Realizing Faith

Realizing faith means understanding the Eighteenth Vow. Understanding this vow means understanding what namu-amida-butsuis. For within the one thought-moment of taking refuge—namu—there is aspiration for birth and directing of virtue. This, in other words, is the mind that Amida Tathāgata directs to ordinary beings. In the Larger Sutra,this is explained as "enabling all sentient beings to fulfill their virtue" (Daimuryōjukyō,T.12:269c). Thus it is taught that the evil karma and blind passions accumulated from the beginningless past are extinguished (with no traces remaining) by the inconceivable working of the Vow, and that we dwell in the company of those [whose birth in the Pure Land is] truly settled, in the stage of nonretrogression. This, then, is what we mean by "attaining nirvana without severing blind passions" (Kyōgyōshinshō,T.83:600a). This is a matter presented exclusively in our tradition; there should be no discussion of the above with those of other traditions. Bear this carefully in mind. 804a

Respectfully.

6. On the Great Benefit Bestowed

with [the Awakening of] the One

Thought-moment [of Faith]

In the Hymns[on the Last Dharma Age], Master [Shinran] states that virtue of unsurpassed and great benefit is bestowed on practitioners who, with [the awakening of] the one thought-moment, entrust themselves to Amida (Shōzōmatsu wasan,T.83:665c): 123

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When sentient beings of this evil world of the five defilements entrust themselves to the selected Primal Vow, indescribable, inexplicable, and inconceivable virtue fills the existence of these practitioners. In this hymn,

"sentient beings of this evil world of the five defilements" refers to all of us, [including] women and evildoers. Therefore although we are such wretched beings who commit evil throughout our lives, there is no doubt at all that those who rely singleheartedly and steadfastly on Amida Tathāgata and entrust themselves to [the Buddha] to save them in [regard to] the afterlife will unfailingly be saved. Amida bestows "indescribable, inexplicable, and inconceivable great virtue" on those who entrust themselves in this way.

"Indescribable, inexplicable, and inconceivable virtue" means unlimited great virtue. Because this great virtue is directed to us sentient beings who singlemindedly entrust ourselves to Amida, karma-hindrances of the three periods, past, future, and present, are instantly extinguished, and we are established in the stage of those who are truly settled, or in the stage equal to perfect enlightenment. Again, this is expressed in the Hymns[on the Last Dharma Age] (Shōzōmatsu wasan,T.83:664bc, 665b):

Entrust yourselves to the Primal Vow of Amida.

All those who entrust themselves to the Primal Vow will, Through the benefit of being embraced and never abandoned, Reach [the stage] equal to perfect enlightenment.

"Being embraced and never abandoned" also means that sentient beings who singlemindedly entrust themselves to Amida are received within the [Buddha's] light, and that, since the entrusting mind does not change, they will not be forsaken. Although there are various teachings besides this, there should never be any doubt that sentient beings who entrust themselves solely to Amida in the one thought-moment will, each and every one, be born in the fulfilled land.

Respectfully.

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7. On the Five Obstacles and

the Three Submissions

Because the bodily existence of women is defined by the five obstacles and the three submissions, they are burdened with deep evil karma exceeding that of men. For this reason, the buddhas of the ten directions can never, by their own power, bring any woman to buddhahood. Yet Amida Tathāgata, having made the great Vow that he himself would save women, delivers them. Without entrusting herself to this buddha, a woman is unable to become a buddha. What attitude should [a woman] have, then, and how should she entrust herself to Amida Buddha and become a buddha?

By just entrusting herself solely to Amida Buddha (with no double-mindedness, with steadfastness, and with the single thought that [Amida] saves her in [regard to] the afterlife) [a woman] will readily become a buddha. If this mind is free of the slightest doubt, she will unfailingly go to the Land of Utmost Bliss and become a splendid buddha.

Once [she understands] this, what she must then bear in mind is that, whenever she says the nenbutsu, she says [it] only to express her joy and thankfulness for the benevolence of Amida Tathāgata who readily saves such a wretched being as herself. Let [this] be understood. 804c

Respectfully.

8. On the Meditation

for Five Kalpas

Both the Primal Vow following the meditation for five kalpas and the practice of numberless, uncountable kalpas are simply compassionate means to save all of us sentient beings without fail. To this end, Amida Tathāgata underwent painstaking endeavors and made the Primal Vow, namu-amida-butsu; he became namu-amida-butsu,having vowed that he would not attain enlightenment if he failed to save sentient beings (erring beings) who, with [the awakening of] the one thought-moment, entrust themselves to Amida Buddha, abandon the sundry practices, and rely on Amida steadfastly and singleheartedly. We should know that this is precisely why it is that we are to be born readily in the Land of Utmost Bliss.

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The meaning of the six characters na-mu-a-mi-da-butsuis, therefore, that all sentient beings are to be born in the fulfilled land. For when we take refuge—namu—Amida Buddha immediately saves us. Hence the two characters na-muexpress sentient beings' turning to Amida Tathāgata and entrusting themselves [to Amida] to save them, [bringing them to buddhahood] in the afterlife. We must realize that those who entrust themselves to Amida in this way are saved without exception; this itself is the essence of the four characters a-mi-da-butsu.

Therefore, those who abandon the sundry practices and wholeheartedly entrust themselves [to Amida] to save them in [regard to] the afterlife (even if they are women burdened with the ten transgressions and the five grave offenses, the five obstacles and the three submissions) will be saved without exception— each and every one, whether there are ten people or one hundred. Those who believe this without doubting will be born in Amida's true and real Pure Land. Respectfully.

9. On All the Holy Texts

The meaning of settled mind in our tradition is wholly expressed by six characters, na-mu-a-mi-da-butsu.That is, when we take refuge—namu—Amida Buddha immediately saves us. Hence the two characters na-mumean "taking refuge.

" "Taking refuge" signifies the mind of sentient beings who abandon the sundry practices and steadfastly entrust themselves to Amida Buddha to save them, [bringing them to buddhahood] in the afterlife. [The four characters a-mi-da-butsu] express the mind of Amida Tathāgata who, fully knowing sentient beings, saves them without exception.

Accordingly, since Amida Buddha saves sentient beings who entrust themselves—namu—we know that the import of the six characters na-mu-a-mida-butsuis precisely that all of us sentient beings are equally saved. Hence our realization of other-power faith is itself expressed by the six characters na-mu-a-mi-da-butsu.We should recognize, therefore, that all the scriptures have the sole intent of bringing us to entrust ourselves to the six characters na-mu-a-mi-da-butsu.

Respectfully.

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10. On Faith as

Fundamental

What is taught by the Master [Shinran] and by his school is that faith is fundamental. For when we cast away the sundry practices and singleheartedly take refuge in Amida, birth [in the Pure Land] is assured by the Buddha through the inconceivable working of the Vow. [Attaining] this state is also described [in the Larger Sutra] as "entering, with the awakening of the one thoughtmoment [of entrusting], the company of those [whose birth in the Pure Land is] truly settled" (Daimuryōjukyō,T.12:272b; Jōdo ronchū,T.40:826b; Kyōgyōshinshō, T.83:597b). The nenbutsu, saying the Name of the Buddha, should then be understood as the nenbutsu of gratitude in return for Amida's benevolence, through which the Tathāgata has established our birth. Respectfully.

11. On the Anniversary [of

Master Shinran's Death]

Among those who make the pilgrimage, bring offerings, and come before the [image of] the Master [Shinran] to repay their indebtedness and express their gratitude during this anniversary, there will be those who have realized faith. There will also be those who are lacking in faith (fushinjin). This is an extremely serious matter. For unless there is a decisive settling of faith, the birth that is to come in the fulfilled land is uncertain. Therefore, those whose faith is lacking (fushin) should in all haste attain the decisive mind. The human realm is a place of uncertainty. The Land of Utmost Bliss is one of eternity. Hence we should not make our abode in the uncertain human realm, but rather aspire to [birth in] the eternal Land of Utmost Bliss. In our tradition, therefore, the matter of faith is placed before all else; unless we are fully aware of the reason for this, everything is meaningless. We must promptly undergo a decisive settling of faith (anjin) and aspire to birth in the Pure Land. What is widespread in the world and what everyone has in mind is that if they just say the Name with their lips, without any understanding, they will be born in the Land of Utmost Bliss. That is most uncertain. Receiving 805c

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other-power faith is a matter of fully knowing the import of the six characters na-mu-a-mi-da-butsuand thereby undergoing a settling of faith. As for the substance of faith, [a passage] in the [Larger] Sutrastates: "Hear the Name and realize faith and joy" (Daimuryōjukyō,T.12:272b; Kyōgyōshinshō,T.83:601a, 605a). Shandao has said: "Namumeans 'to take refuge.

' It also signifies aspiring to be born and directing virtue. Amida-butsu is the practice (Kangyōsho,T.37:250ab; Kyōgyōshinshō,T.83:594c). The meaning of the two characters na-muis that we abandon the sundry practices and, without doubting, entrust ourselves singleheartedly and steadfastly to Amida Buddha. The meaning of the four characters a-mi-da-butsu is that, without any effort on our part, [Amida] saves sentient beings who singleheartedly take refuge in him. This is the very essence of the four characters a-mi-da-butsu.To understand namu-amida-butsuin this way is, therefore, to receive faith. This, in other words, is [the understanding of] the nenbutsu practitioner who has fully realized other-power faith. Respectfully.

12. On the Sleeve

[of Amida]

Those who wish to know in full what settled mind means in our tradition need no wisdom or learning at all. For when we simply realize that we are wretched beings of deep evil karma and know that the only buddha who saves even such people as these is Amida Tathāgata, and when, without any contriving but with the thought of holding fast to the sleeve of Amida Buddha, we entrust ourselves [to him] to save us, [bringing us to buddhahood] in the afterlife, then Amida Tathāgata deeply rejoices and, sending forth from himself eighty-four thousand great rays of light, receives us within that light. Hence this is explained in the [Contemplation] Sutra:"The light shines throughout the worlds of the ten directions and sentient beings mindful of the Buddha are embraced, never to be abandoned" (Amidakyō,T.12:343b). This you should know.

There is, then, no anxiety over becoming a buddha. How incomparable is the all-surpassing Primal Vow! And how gracious is Amida Tathāgata's light! Without encountering the [receptive] condition of this light, there can 128

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be no cure at all for the fearful sickness of ignorance and karma-hindrance, which has been ours from the beginningless past.

Prompted by the [receptive] condition of this light, and with the ripening of good from the past, we assuredly attain other-power faith now. It is immediately clear, however, that this is faith granted by Amida Tathāgata. Hence we know now, beyond question, that this is not faith generated by the practitioner, but that it is Amida Tathāgata's great other-power faith. Accordingly, all those who have once attained other-power faith should reflect gratefully on Amida Tathāgata's benevolence and repeat the nenbutsu, saying the Name of the Buddha always, in gratitude for the Buddha's benevolence. Respectfully.

13. On the Unsurpassed,

Most Profound Virtues

and Benefits

Since the phrase namu-amida-butsuconsists of only six characters, we may not realize that it has such virtue; yet the magnitude of the unsurpassed, most profound virtues and benefits within this Name of six characters is absolutely beyond measure. We should know, therefore, that the realization of faith is contained in these six characters. There is absolutely no faith apart from this or outside of the six characters.

Shandao explains the six characters of this na-mu-a-mi-da-butsu,saying (Kangyōsho,T.37:250ab; Kyōgyōshinshō,T.83:594c):

Namumeans "to take refuge.

" It also signifies aspiring to be born and

directing virtue. Amida-butsuis the practice. Because of this, we unfailingly attain birth. How should we understand this explanation?

[The answer is that] if, with [the awakening of] the one thought-moment [of entrusting], a person takes refuge in Amida Buddha—even if his is an existence like ours, burdened with evil karma and blind passions—[Amida], knowing that person, will save him without fail. In other words, "taking

refuge" means that we entrust ourselves [to Amida] to save us. [Amida's] bestowal of unsurpassed and great benefit on sentient beings who entrust 129

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themselves in the one thought-moment is called "aspiring to be born and directing virtue.

" Because [Amida] bestows on us sentient beings great goodness and great virtue through [his] "aspiring to be born and directing virtue, " the evil

karma and blind passions accumulated over myriads of kalpas from the beginningless past are instantly extinguished; hence our blind passions and evil karma all disappear, and we dwell even now in the company of those [whose birth in the Pure Land is] truly settled, in the stage of nonretrogression. We understand more and more clearly, then, that the six characters namu-a-mi-da-butsuaffirm that we are to be born in the Land of Utmost Bliss. Therefore, one who fully understands the meaning of the six characters of the Name—

"settled mind (anjin),

" or "faith (shinjin)"

—is said to be a person

who has realized great faith given by other-power. Since there is this incomparable teaching, let us deeply entrust ourselves. Respectfully.

14. On [Women of] Noble

and Humble Birth

We must realize that, unbeknownst to others, all women have deep evil karma; whether of noble or humble birth, they are wretched beings. How, then, should they entrust themselves to Amida?

[The answer is that] women who rely firmly and without any anxiety on Amida Tathāgata and accept that [Amida] saves them in [regard to] the most important matter, the afterlife, will unfailingly be saved. If, leaving the depth of their evil to Amida, they simply rely singleheartedly on Amida Tathāgata to save them in [regard to] the afterlife, there is no doubt that [Amida], fully knowing those beings, will save them. Whether there are ten people or one hundred, they need not have the slightest doubt whatsoever that all—each and every one—will be born in the Land of Utmost Bliss. Women who entrust themselves in this way will be born in the Pure Land. They should entrust themselves ever more deeply to Amida Tathāgata, realizing how shameful it is that until now they have not trusted such an easy path. Respectfully.

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15. On the Primal Vow

of Amida Tathāgata

What sort of sentient beings does the Primal Vow of Amida Tathāgata save? Also, how do we entrust ourselves to Amida, and through what attitude are we saved?

To begin with, in regard to the persons [to be saved], even if they are evildoers who have committed the ten transgressions and the five grave offenses or women burdened with the five obstacles and the three submissions, they should not be concerned about the depth and weight of their evil karma. It is only by great faith alone, other-power, that we realize birth in the true and real Land of Utmost Bliss.

As for faith, then, what should our attitude be, and how should we entrust ourselves to Amida?

In realizing faith, we simply cast off the sundry practices and disciplines and the evil mind of self-power and, without any doubts, singleheartedly and deeply take refuge in Amida. This we call true and real faith. Amida Tathāgata, fully knowing the sentient beings who singleheartedly and steadfastly entrust themselves in this way, graciously sends forth rays of light, receives these beings within the light, and enables them to be born in the Land of Utmost Bliss. We speak of this as "[Amida's light] embracing sentient beings [who are practitioners] of the nenbutsu.

"

Beyond this, even though we say the nenbutsu throughout our lives, we should understand that it is the nenbutsu of gratitude for the Buddha's benevolence. With this, one is to be declared a nenbutsu practitioner who has fully realized our tradition's faith.

Respectfully.

16. On White Bones

When we deeply consider the transiency of this world, [we realize that] what is altogether fleeting is our own span of life: it is like an illusion from beginning to end. And so we have not yet heard of anyone living ten thousand years. A lifetime passes quickly. Can anyone now live to be a hundred? Will I die 131

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first, or will my neighbor? Will it be today or tomorrow? We do not know. Those we leave behind and those who go before us are more numerous than the dewdrops that rest briefly beneath the trees and on their leaftips. Hence we may have radiant faces in the morning but in the evening be no more than white bones.

With the coming of the wind of impermanence, both eyes are instantly closed, and when a single breath is forever stilled, the radiant face is drained of life and its vibrant glow is lost. Although family and relatives may gather and grieve broken-heartedly, this is to no avail. As there is nothing else to be done, [the once-familiar form] is taken to an outlying field, and when it has vanished with the midnight smoke, nothing is left but white bones. This is indeed indescribably sad.

And so, because the impermanence of this world creates a condition of uncertainty for young and old alike, we should all immediately take to heart the most important matter, the afterlife, and, deeply entrusting ourselves to Amida Buddha, say the nenbutsu.

Respectfully.

17. On All Women

All women—if they are concerned about the afterlife and have a sense of reverence for the buddha-dharma—should simply entrust themselves deeply to Amida Tathāgata, cast off the sundry practices, and rely singleheartedly and firmly [on Amida] to save them [bringing them to buddhahood] in the afterlife. They should have no doubt whatsoever that [such] women will be born without fail in the Land of Utmost Bliss. After they have understood this, then—sleeping or waking—they should just say Namu-amida-butsu, Namu-amida-butsu,realizing deeply and wholeheartedly how gracious and wonderful it is that Amida Tathāgata readily receives them within his saving work. We speak of these [women] as people of the nenbutsu who have received faith.

Respectfully.

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Fascicle V

18. On Master [Shinran]

of Our Tradition

[In realizing] the settled mind expounded by Master [Shinran] of our tradition, we first, without any calculating, cast off our wretchedness and the depth of our evil and dismiss any inclination toward the sundry practices and disciplines; and then, with [the awakening of] the one thought-moment, we entrust ourselves singleheartedly and deeply to Amida Tathāgata to save us, [bringing us to buddhahood] in the afterlife. All those who do this will be saved without exception, ten out of ten, or one hundred out of one hundred. There should not be the slightest doubt about this. Those who fully understand in this way are called "practitioners of faith.

"

Once [we have realized] this, when we then think of the joy of being saved in the afterlife, we should—sleeping or waking—say Namu-amida-butsu, Namu-amida-butsu.

Respectfully.

19. On Evildoers of the

Last [Dharma] Age

Let all evildoers and women of the last [Dharma] age deeply entrust themselves with singleness of mind to Amida Buddha. Apart from that, whatever Dharma they may rely upon, they will never be saved in [regard to] the afterlife. How, then, should they entrust themselves to Amida Tathāgata, and how should they aspire to the afterlife? They should have no doubt at all that there will unfailingly be deliverance for those who simply rely singleheartedly and firmly on Amida Tathāgata and deeply entrust themselves [to Amida] to save them, [bringing them to buddhahood] in the afterlife. 808a

Respectfully.

20. On Women Attaining

Buddhahood

All women who firmly rely on Amida Tathāgata and entrust themselves [to Amida] to save them in [regard to] the afterlife will unfailingly be delivered. 133

808b

Rennyo Shōnin Ofumi: The Letters of Rennyo

For Amida Tathāgata himself made the supreme great vow concerning women [who are] abandoned by all [other] buddhas, thinking, "If I do not save

women, which of the other buddhas will save them?" Resolving to go beyond all [other] buddhas and save women, he meditated for five kalpas; undergoing practices for numberless kalpas, he made the all-surpassing great Vow. Thus it is Amida who originated the incomparable vow,

"women's attainment of buddhahood.

" For this reason, women who

deeply rely on Amida and entrust themselves [to him] to save them in [regard to] the afterlife will all be born in the Land of Utmost Bliss. Respectfully.

21. On Passages in the

[Larger] Sutra and in

[Tanluan's] Commentary

[The meaning of] settled mind in our tradition [is that] we abandon the inclination toward the sundry practices and disciplines; whatever our evil karma may be (even though it is deep), we leave that to the Buddha and simply, with [the awakening of] the one thought-moment, entrust ourselves singleheartedly and deeply to Amida Tathāgata. Sentient beings who rely on [Amida] to save them will all be delivered, ten out of ten or one hundred out of one hundred. There should not be the slightest doubt whatsoever about this. We speak of those who entrust themselves in this way as people in whom faith (anjin) is firmly and rightly settled.

Passages in the [Larger] Sutraand in [Tanluan's] commentary express this clearly, stating that "with the awakening of the one thought-moment [of entrusting], we dwell in the company of those [whose birth in the Pure Land is] truly settled" (Daimuryōjukyō,T.12:272b; Jōdo ronchū,T.40:826b; Kyōgyō shinshō,T.83:597b); this refers to "practitioners who have completed the cause [for birth in the Pure Land] in ordinary life. " We must, therefore, bear

in mind that simply entrusting ourselves deeply to Amida Buddha with [the awakening of] the one thought-moment is of the utmost importance. Other than this, we should say the nenbutsu always—walking or resting, sitting or 134

Fascicle V

lying down—realizing the profound benevolence of Amida Tathāgata who readily saves us.

Respectfully.

22. On the Import of Our

Tradition's Teaching

Those who seek to know thoroughly the meaning of our tradition's teaching and be born in the Land of Utmost Bliss must first of all know about otherpower faith. What is the essential point of other-power faith? It is the provision by which wretched foolish beings like ourselves go readily to the Pure Land. In what way does other-power faith find expression? We simply entrust ourselves exclusively to Amida Tathāgata, singleheartedly and steadfastly; and with the awakening of the one thought-moment in which we realize that Amida saves us, Amida Tathāgata unfailingly sends forth his embracing light and keeps us safe within this light as long as we are in this [sahā] world. It is precisely in this state that our birth is assured. Thus namu-amida-butsuexpresses the attaining of other-power faith. We must bear in mind that this faith is the source of namu-amida-butsu. Then, because we receive this one other-power faith, there is no doubt at all that we will be born readily in the Land of Utmost Bliss. How incomparable is Amida Tathāgata's Primal Vow!

How are we to respond to this gracious benevolence of Amida? Simply by saying Namu-amida-butsu,sleeping or waking, we respond to Amida Tathāgata's benevolence.

With what mind, then, do we say Namu-amida-butsu?

Think of it as the rejoicing mind that realizes how gracious and wonderful it is that Amida Tathāgata saves us.

Respectfully.

Shōnyo, disciple of Śākyamuni

(written seal)

135

808c

Back Matters

Glossary

Ajātaśatru: The son of King Biṃbisāra and Queen Vaidehī, he imprisoned his father and left him to die in jail, thus usurping the throne of Magadha. He also imprisoned his mother. He appears in some sutras as the archetypal evil person who becomes the object of the Buddha's compassion. See alsoDevadatta. Amida: The Japanese term for Amitābha ("Infinite Light") or Amitāyus ("Infinite Life"). When Dharmākara Bodhisattva fulfilled the Forty-eight Vows he became a buddha by this name and took up residence in his Pure Land in the Western Quarter. The name Infinite Light symbolizes his infinite wisdom, while the name Infinite Life symbolizes his infinite compassion. See alsoDharmākara; Forty-eight Vows. Amida Sutra:Seethree canonical scriptures of the Pure Land school. Amitābha/Amitāyus. SeeAmida.

anjin:Variously translated as "settled heart,

" "assurance,

" "mind-at-rest,

" and "faith.

"

Although Shinran uses the term on only three occasions, Rennyo, drawing on the Anjin ketsujōshō,an important Japanese Pure Land text of uncertain authorship, introduces the concept of anjinto interpret Shinran's term for faith, shinjin.See alsofaith; shinjin.

apparitional buddha. Seethree bodies of a buddha. arhat ("one who is worthy of offerings"): One who has eradicated all passions and attained liberation from samsara; the highest stage of spiritual attainment in the Hinayana. SeealsoHinayana; samsara.

bhikṣu:A Buddhist monk.

birth and death: The cycle of birth and death in which sentient beings transmigrate. Due to karmic causes sentient beings are reborn in various realms of existence. See also five paths; karma; samsara; six realms of existence; three evil paths. Buddha ("Awakened One"): Capitalized, the term usually refers to Śākyamuni; in Pure Land texts it often refers to Amida.

buddha-dharma. SeeDharma.

bodhisattva (lit.,

"enlightenment being"): One who has engendered the aspiration to attain enlightenment on behalf of all sentient beings; the spiritual ideal of the Mahayana. See alsoMahayana.

borderland of the Western Paradise: Another name for the transformed Pure Land. The land of imperfect liberation where those who rely on their own abilities and doubt Amida's 137

Glossary

power are reborn. It is contrasted with the Land of Reward, the sphere of perfect liberation where those with true faith are reborn. See alsoAmida; castle of doubt; Land of Reward; matrix palace; realm of sloth and pride; transformed Pure Land. calling of the Name. SeeName; nenbutsu.

castle of doubt: The place of imperfect liberation where those who doubt Amida's power are reborn. See alsoAmida; borderland of the Western Paradise; matrix palace; realm of sloth and pride.

compassion (jihi): The word jihiconsists of two terms: ji(Skt. maitrī), "affection" or

"the desire to give comfort to others"; and hi(Skt. karuṇā),

"pity" or "sympathy for

those who suffer and desire to end their suffering.

" Compassion and wisdom are two

of the most important virtues in Mahayana Buddhism. See alsoMahayana. compassionate means (Skt. upāya;Jp. hōben): In Shinshū this term is generally used in one of two ways: to refer to the provisional means (gonke hōben) used to lead beings to the truth and reality of the Dharma, or to refer to the compassionate means (zengyō hōben) by which the Buddha saves beings through the manifestation of ultimate truth or reality within the world of form and relativity.

compassionate vow. SeeEighteenth Vow; Original Vow.

completing the cause of birth in ordinary life (heizei gōjō): A phrase used by Kakunyo (1270-1351), the third head priest of the Shinshū, in the Gaijashō;and also by Zonkaku (1290-1373), the fourth head priest, who explains in the Jōdo shinyōshō: "In Master Shinran's school, we teach 'completion of the cause [for birth in the Pure Land] in ordinary life' and do not stress the expectation of birth at life's end. We speak in terms of [Amida's] not coming to meet [the practitioner at the time of death] (a key expectation of followers of earlier Pure Land schools) and do not adhere to the teaching of his coming. . . . If a person encounters the Dharma at the end of his life, then that person is born [in the Pure land] at life's end. We do not speak of [necessarily completing the cause for birth in the Pure Land in] 'ordinary life' or [at] 'life's end'; it is simply that when a person attains faith, he is born, or settled. "

Contemplation Sutra:Seethree canonical scriptures of the Pure Land school. delusions and attachments (mōnen mōju): Mental activity that is a hindrance to enlightenment, which occurs because of the blind passions that are intrinsic to the human condition.

Devadatta: A cousin of Śākyamuni and follower of his teaching. Jealous of the Buddha's authority, he attempted to seize leadership, disrupted the Sangha by raising followers of his own, incited Prince Ajātaśatru to kill his father and usurp the throne of Magadha, and even attempted to kill the Buddha. Because of the gravity of his offenses he is said to have fallen into hell alive.

Dharma: The truth, law; the teachings of the Buddha.

Dharmākara ("Storehouse of the Dharma"): The name of the hero of the Larger Sutra, who makes Forty-eight Vows to become a buddha. After long practice he fulfills his vows and becomes Amida Buddha. See alsoAmida; Forty-eight Vows. 138

Glossary

diamondlike faith: The steadfast faith, indestructible as a diamond, that is accorded to the devotee by Amida. SeealsoAmida; faith; heart of faith.

directing virtue (ekō): A concept central to Mahayana teaching, also called transference of merit; it reflects the bodhisattva tradition of undertaking religious practices not only for one's own benefit but also, out of deep compassion, for the sake of all sentient beings. In the path of sages, which encompasses teachings other than those of the Pure Land, ekōwas interpreted as a practitioner's directing merit toward his own and others' enlightenment. In traditional Pure Land teaching it came to be understood as directing merit toward one's own attainment of birth in the Pure Land, where one would realize enlightenment and then return to this world to work on behalf of all beings. Shinran, however, established an other-power interpretation of ekō,in which Amida directs his virtue to practitioners. See alsobodhisattva; Mahayana; otherpower; path of sages. easy path/practice: Nenbutsu practice or calling the Name of Amida Buddha: namu amida butsu.This practice is called "easy" because it enables those of lesser potential to attain rebirth in the Pure Land. It is contrasted with the difficult path, religious practices undertaken by those of greater potential to attain buddhahood in this life. The doctrinal classifications "easy path" and "difficult path" were originally formulated by Nāgārjuna (ca. 150-250) in the "Chapter on Easy Practice" in the Daśabhūmivibhā śa-śāstra (T.26:40-44.) See alsonenbutsu; Original Vow; path of sages.

eight aspects: The eight main events of the Buddha's life: (1) descending from Tuṣita Heaven, (2) entering his mother's womb, (3) being born, (4) renouncing the world, (5) defeating devils, (6) becoming enlightened, (7) preaching the Dharma, and (8) entering nirvana.

eight difficulties (hachinan): The eight circumstances that prevent one from seeing a buddha or hearing the Dharma: (1) existence in hell; (2) existence in the realm of hungry ghosts; (3) existence in the realm of animals; (4) existence in the heaven of long life, where aspiration to enter the Buddhist path does not arise; (5) existence in a remote land: in one of the heavens of the realms of form and formlessness, or in Hokkuru (Uttarakuru), one of the four continents in Buddhist cosmology, where sentient beings are absorbed in pleasures and do not seek the Dharma; (6) being blind, deaf, or mute; (7) being knowledgeable about the world and eloquent; and (8) living in a period before or after a buddha's appearance in the world. Eighteenth Vow: The vow made by Amida Buddha when he was Dharmā kara Bodhisattva: "If, when I attain buddhahood, sentient beings of the ten directions who with sincere mind entrust themselves, aspire to be born in my land, and say my Name perhaps even ten times should not be born there, may I not attain supreme enlightenment. Excluded are those who commit the five grave offenses and those who slander the true Dharma.

"

eight schools: The eight oldest Japanese Buddhist schools/sects: Kusha, Jōjitsu, Ritsu, Hossō, Sanron, Kegon, Tendai, and Shingon.

enlightenment (Skt. bodhi): The state of the highest perfection of wisdom; the state of undefiled purity and eternal bliss.

139

Glossary

faith (shin): Faith in Amida Buddha. The term shinindicates the pure faith transferred by Amida to the devotee, which is distinguished from impure faith that still involves some degree of self-effort. In Shin Buddhism true faith is the only precondition for birth in the Pure Land and is entirely a gift from Amida. Shinran says that when one has true faith one cannot help reciting the nenbutsu, the verbal expression of faith, with a feeling of joy and gratitude. See alsoanjin; heart of faith; nenbutsu.

five defilements (gojoku): The five types of defilements prevalent in the last Dharma age: (1) defilements of the age itself, as wars, plagues, and famine increase; (2) defiled views, as evil views spread; (3) defiled passions, as greed, anger, and delusion increase; (4) defiled beings, weakened in mind and body; and (5) a degraded human life span that gradually decreases to ten years. See alsolast Dharma age. fivefold teachings (gojū no gi): The five conditions necessary for birth in the Pure Land: (1) the unfolding of past good; (2) meeting a good teacher; (3) encountering Amida's light; (4) attaining faith; and (5) saying the Name of the Buddha (nenbutsu). five grave offenses (gogyaku): Five acts that normally would cause one to fall into hell: (1) patricide, (2) matricide, (3) killing an arhat (saint), (4) maliciously causing a buddha to bleed, and (5) causing disharmony in the Buddhist Order (sangha). five obstacles: Buddhist tradition held that a woman faces five obstacles: she cannot become (1) a king of the Brahma Heaven, (2) Indra, (3) a Māra king, (4) a universal monarch (Skt. cakravartin), or (5) a buddha.

five paths: The five realms of existence in which sentient beings transmigrate as retribution for evil deeds, the realms of (1) hell, (2) hungry ghosts, (3) animals, (4) human beings, and (5) heavenly beings (Skt. devas). See alsosix realms of existence. five precepts: Five basic ethical precepts undertaken by all Buddhists: (1) not to kill, (2) not to steal, (3) not to commit adultery, (4) not to lie, and (5) not to take intoxicants. foolish person: Shin Buddhists self-identify as "foolish people" or "foolish beings" (bombu), those who are incapable of performing virtuous actions and are constantly committing evil actions; for these reasons they are the primary objects of Amida's compassion. See alsovirtuous person.

Forty-eight Vows: The vows made by Dharmākara Bodhisattva in the Larger Sutra,in which he expressed his desire to create a Pure Land for all sentient beings. See also Dharmākara; Eighteenth Vow; Original Vow; Primal Vow; selected Primal Vow; Thirty-fifth Vow.

four modes of birth: The four possible ways that living beings may be born: (1) birth from a womb, (2) birth from an egg, (3) birth from moisture, and (4) birth by metamorphosis. four peaceful observances: The four Buddhist practices recommended in the Lotus Sutra that are disparaged as "self-power" practices in the Tannishō: (1) avoiding all people and things that might disturb tranquil meditation, (2) refraining from harmful speech and fault-finding, (3) shunning flattery and sarcasm, and (4) vowing to preach the Lotus Sutrato all sentient beings.

140

Glossary

fulfilled land (hōdo): Shinran taught that within Amida's Pure Land there is a true fulfilled land where the person of true faith (shinjin) becomes "one with the light that is the heart of the Tathāgata" at the end of his life; there is also an expedient temporary land where those whose practices are mixed with self-power are born and must remain until they realize faith. See alsoPure Land.

fushin/fushinjin:Lack of faith. See alsofaith; shin.

good teacher (Skt. kalyāṇamitra,lit.,

"good friend"): One who guides people in their

spiritual development in the Dharma. See alsokarmically related teacher. great river of three currents: A river in the realm of the dead that has three currents for three different groups of the dead to cross: (1) a shallow current for those whose sins are shallow, (2) a current with a jeweled bridge for virtuous people, and (3) a current with strong, deep rapids for evildoers.

heart of faith (shinjin): Shinjinis rendered as the "heart (rather than the "mind") of faith because the heart is the center of the whole being and so comprises not only the intellect but the affective nature as well. See alsofaith.

heaven of the four kings: The first of the six heavens of the realm of desire (kāmadhātu), located immediately above the human realm. It is divided into four realms surrounding Mount Sumeru. Its four kings, presiding over the four directions, serve Indra and, like him, protect the Buddhist teaching and its followers.

hell: The lowest of the six realms of existence. See also six realms of existence. hell of incessant pain (Skt. avīci): The hottest of the eight scorching hells, where those who have committed the five grave offenses, denied the principle of causality, or slandered the Mahayana suffer unceasing pain.

hell of repeated existence (Skt. saṃjīva): The first of the eight great hells, reserved for those who kill living beings.

Hinayana ("Small Vehicle"): A term used by Mahayana Buddhists for various early Buddhist schools whose highest spiritual goal was attainmenr of individual liberation, in contrast to the bodhisattva ideal of the Mahayana. See alsobodhisattva; Mahayana. Hōnen (1133-1212): The founder of the Japanese Pure Land (Jōdo) school. Born in Kume in Mimasaka province (present-day Okayama prefecture), at the age of fifteen he went to Mount Hiei where he studied Tendai doctrine under eminent monks. At forty-three, desperately seeking the way to liberation, he discovered the writings of Shandao. After that he considered himself a follower of Shandao and practiced the nenbutsu exclusively. He left Mount Hiei and lived in Yoshimizu, where he propagated the nenbutsu among people from all walks of life. In 1198, at the request of Fujiwara Kanezane, the lord chancellor, he composed the Senjaku Hongan Nenbutsu Shū(Treatise on the Nenbutsu of the Select Original Vow,T.83:1-20), which marked the founding of the Japanese Pure Land school. In 1206, his school was persecuted by the authorities and he was exiled to Tosa in Shikoku. He died in 1212, a year after he was pardoned and had returned to Kyoto. See alsoShinran.

Honganji ("Temple of Primal Vow"): The head temple of the Honganji or Ōtani branch of the Shinshū, built by Kakushin-ni, Shinran's daughter, in 1272 as his mausoleum. 141

Glossary

The original temple was burned down in 1465 by enemies of the nenbutsu movement. The head temple was rebuilt by Rennyo at Yamashina in Yamashiro province (present-day Kyoto) in 1579. human realm. Seefive paths; three evil paths; six realms of existence. ignorance (Skt. avidyā): The basic cause of suffering that hinders gaining insight into the Buddha's wisdom. It takes two forms: wrong beliefs and the absence of wisdom. Ignorance, greed, and anger are called "the three poisons.

"

Ikkōshū ("singleminded school"): A name applied to Shinshū practitioners originating with Ippen (1239-1289), the founder of the Jishū sect. In a letter dated Entoku 2 (1490), Rennyo states that it has been a great mistake for members of the Honganji (as well as others) to refer to their tradition as "Ikkōshū. "

Jōdo Shinshū. SeeShinshū.

Jōdoshū: The Pure Land school, the school founded by Hōnen. See alsoHōnen. kalpa:An eon, an immeasurably long period of time. There are four types of kalpas: small, medium, great, and incalculable.

kami:The deities of Shintō, the aboriginal religion of Japan. karma: Any action of the body, speech, or mind. Since most actions have a good or evil effect on a person's character and determine the nature of his or her future existence, the concept came to be connected with the Buddhist theory of transmigration. See alsobirth and death; passions; samsara.

karmically related teacher: A spiritual mentor in the Buddhist Way, who furthers one's awakening and to whom one is drawn through karmic relations in one's past and present lives. See alsogood teacher.

Kyōgyōshinshō(Teaching, Practice, Faith, and Enlightenment): The abridged title of Shinran's major six-fascicle work, Ken jōdo shinjitsu kyōgyōshō monrui(A Collection of Passages Concerning Teaching, Practice, and Attainment That Reveals the Truth of the Pure Land,T.83:589-644).

Land of Reward: Another name for the Pure Land created by Amida Buddha on fulfilling the Forty-eight Vows. The word "reward" means that it is a reward for his vows and practice. The realm where those who have true faith are reborn. See alsoAmida; Forty-eight Vows; Pure Land.

Land of Supreme Bliss/Land of Utmost Bliss. SeePure Land.

Larger Sutra:Seethree canonical scriptures of the Pure Land school. last Dharma age (mappō): According to Buddhist teachings, the Buddha predicted that after his demise the Dharma would go through three successive stages of degeneration: (1) the period of the true Dharma (shōbō), when the Buddha's teaching was practiced and enlightenment could be attained; (2) the period of the semblance Dharma (zōbō), when the teaching was practiced but enlightenment was no longer possible; and (3) the last Dharma age (mappō), when people are incapable of understanding the Dharma or practicing it.

142

Glossary

Lotus Sutra(Saddharmapuṇḍarīka-sūtra): One of the most popular and influential Mahayana sutras in China and Japan; the basic text of the Tendai and Nichiren schools. The Mahayana concept of the One Vehicle is a main theme of this text. There are several Chinese translations, of which the version rendered by Kumārajīva in 406 (T.9:1-62) became the most popular. See alsoMahayana; One Vehicle. Mahayana ("Great Vehicle"): A form of Buddhism that appeared in India around 100 B.C.E. and which exalted as its religious ideal the bodhisattva, great beings who are willing to forgo their own enlightenment until all sentient beings are liberated. Such selfless compassion becomes possible only when the practitioner grasps the central Mahayana doctrine of sūnyatā(emptiness) and so realizes that "self" and "others" are not separate as we usually believe. Mahayanists referred to the early Buddhist teachings as the Hinayana ("Lesser Vehicle).

" See alsobodhisattva; Hinayana.

mappō.Seelast Dharma age.

matrix palace: A part of the Pure Land in which those of imperfect faith are reborn inside lotus buds, where they remain for several kalpas and can neither see the Buddha nor hear his teaching, until the lotus buds eventually open. See alsoborderland of the Western Paradise; castle of doubt; realm of sloth and pride. mianjin:A spiritual state in which anjin(settled heart or mind) is yet to be realized. See alsoanjin;faith.

Mount Hiei. SeeNara and Mount Hiei.

Nāgārjuna (ca. 150-250): An important Mahayana philosopher, acknowledged as a founder by eight of the main Mahayana schools in the Buddhist tradition. See also eight schools.

Name: The so-called six-character Name of Amida, na-mu-a-mi-da-butsu(namu-amidabutsu). Recitation of the Name is called the nenbutsu or shōmyō("calling the name"). See alsoAmida; nenbutsu.

Nara and Mount Hiei: Two principal centers of traditional Buddhist learning in the time of Hōnen and Shinran. Nara was the headquarters of earlier sects including the Hossō, Kusha, Ritsu, and Kegon, dating from the Nara period (710-793). Mount Hiei, located between Kyoto and Shiga prefecture, was the monastic center of Tendai Buddhism. In 787 Saichō (767-822), founder of the Tendai school, built the first Tendai temple on the mountain. Thereafter it was one of the main centers of Buddhist learning in Japan. Many Buddhist teachers of the Kamakura period (1185-1332), notably Hōnen, Shinran, Dōgen, Eisai, and Nichiren, studied there.

naturalness (jinen): The spontaneous working of Amida's power, which is beyond all human understanding. The person who attains true faith realizes the life of naturalness. nenbutsu (Skt. buddha-anusmṛti,

"recollection of a buddha"): Recitation of the Name of

Amida Buddha as it is expressed in the six characters na-mu-a-mi-da-butsu("I call on Amida Buddha"). In his Original Vow Dharmākara Bodhisattva vowed to save those of lesser capacity, those who are only capable of meditating on him up to ten times. Shandao interpreted "meditating ten times" to mean "reciting Amida's Name ten times, "

143

Glossary

a practice that could be done by the least capable person. On the basis of Shandao's interpretation, Japanese Pure Land masters such as Hōnen and Shinran developed their doctrines. In the Kyōgyōshinshō,Shinran writes: "Saying the Name breaks through all the ignorance of sentient beings and fulfills all their aspirations. Saying the Name is the supreme, true, and excellent right act; the right act is the nenbutsu; the nenbutsu is namu-amida-butsu; namu-amida-butsu is right-mindedness.

" See alsoAmida; Dharmākara; Hōnen; Name; Original Vow; Shandao; Shinran. Nenbutsubō (also known as Nen Amida Butsu, 1156-1251): A disciple of Hōnen. nirvana: The stopping or cessation of all passions and desires; the state of liberation, contrasted with samsara. See alsosamsara.

nonretrogression (futaiten): Originally this term designated the stage reached by a very advanced bodhisattva who will never retrogress to an inferior state. For Shinran and Rennyo, those who have realized faith have "entered the ocean of Amida's Primal Vow" and so have reached the stage of nonretrogression. See alsobodhisattva; truly settled.

not waiting for Amida to come to meet us at the moment of death. Seecompleting the cause of birth in ordinary life.

one mind (isshin): Shinran draws a distinction between the "three minds" of the Larger Sutraand the Contemplation Sutraand what seemed to be the "one mind" of selfpower nenbutsu practice in the Amida Sutra.However, he believed that in its unstated but implicit aspect this seemingly counterproductive "one mind" teaching actually reveals the true Dharma leading beings to great faith. See alsoother-power. oneness of the person [to be saved] and the Dharma [that saves] (kihō ittai): In the realization of faith Amida graciously causes his mind and that of a foolish being to become one. one thought-moment of taking refuge in Amida (ichinen kimyō): Ichinenhas historically encompassed several meanings, including "one moment,

" "one thought of entrusting,

"

and "one recitation of the nenbutsu.

" In the Ichinen tanen mon

'iShinran links the

aspects of time and faith: "One thought-moment is time at its ultimate limit, where realization of shinjin(faith) takes place.

" In the Kyōgyōshinshōhe explains kimyōas

follows: "In the term 'to take refuge (kimyō),

' kimeans 'to arrive at'; myōmeans 'to

act,

' 'to invite,

' 'to command,

' 'to teach,

' 'path,

' 'message,

' 'to devise,

' 'to summon.

'

Thus kimyōis the command of the Primal Vow calling to and summoning us. " On

many occasions Rennyo uses the two terms independently, as in letters I:3 and I:13, respectively; for an expanded example of the terms in combination, see letter IV:1: "With the awakening of the one thought-moment (ichinen hokki) in which a practitioner for whom past good has unfolded takes refuge in Amida, the Buddha embraces that practitioner [who has taken refuge through the one thought-moment] with his compassionate light. "

One Vehicle (Skt. ekayāna; Jp. ichijō): The doctrine also known as the buddha vehicle, described in such sutras as the Lotus Sutra, by which all sentient beings can attain buddhahood. According to the Lotus Sutrathe One Vehicle is the ultimate teaching of the Buddha; the Buddha taught three other types of teachings, for śrāvakas (Skt., 144

Glossary

"hearers,

" early disciples of the Buddha), pratyekabuddhas (Skt.,

"self-enlightened

one"), and bodhisattvas, in accordance with their different natures and abilities but did so only as skillful means to ultimately guide all sentient beings to the One Vehicle. In the KyōgyōshinshōShinran identifies the teaching of the One Vehicle with that of the Eighteenth Vow. See alsoEighteenth Vow.

Original Vow (Skt. pūrva-praṇidhāna): The Forty-eight Vows undertaken by Dharmākara Bodhisattva in the Larger Sutra,in which he expressed his desire to create a Pure Land for the liberation of all sentient beings. This term sometimes refers specifically to Dharmākara's Eighteenth Vow: "When I have attained buddhahood, all the sentient beings of the ten directions will be of sincere mind, have serene faith, and wish to be born in my country. If they are not born there even after meditating on me up to ten times, may I not attain perfect enlightenment. Excluded are those who have committed the five criminal acts and abused the right Dharma.

" See alsoAmida; Dharmākara; Eighteenth

Vow; faith; Pure Land.

other-power: The power of Amida's Primal Vow to save all sentient beings. This term is contrasted with self-power or self-effort, religious efforts undertaken by a practitioner relying on his own abilities. The two categories of "other-power" and "self-power" were originally formulated by Tanluan, the third patriarch of Shin Buddhism, in his commentary on Vasubandhu's Sukhāvatīvyūha-upadeśa(T.40:844a), as a reformulation of Nāgārjuna's categories of "easy path/practice" and "difficult path/practice, " also

called the "path of sages.

" See alsoeasy path/practice; path of sages; Primal Vow;

Tanluan.

other schools/sects (tamon/ tashū): Other branches of the Jōdoshū, such as the Chinzei, Kubon, and Seizan, that acknowledge Hōnen as their founder; sectarian Buddhist movements other than Pure Land schools, such as Tendai, Nichiren, and Zen. passions (Skt. kleśa,

"defilement"): Afflictive mental states such as greed, anger, and ignorance that disturb and distress the mind and body and cause one to transmigrate through the cycle of birth and death (samsara). See alsobirth and death. past good (shukuzen): The effect of one's positive karma from the past, including positive karma from one's past lives. Although this term appears only once in Shinran's literary corpus, Rennyo uses the term frequently in the thirteenth chapter of the Tannishō. See alsokarma.

path of sages (shōdō): Pure Land teachings divide the Buddhist tradition into two paths: (1) the path of sages, formalized religious practice leading to enlightenment, and (2) the Pure Land (jōdo) path, in which one attains rebirth in the Pure Land through the other-power of Amida. These two paths were originally formulated by the Chinese monk Daochuo (Dōshaku, 562-645), regarded as the fourth Pure Land patriarch by Shinran, in the An luo ji(T.47:4-22). In Rennyo's usage the term refers to the Tendai, Shingon, and Zen teachings, which were seen as based on self-power practices rather than on other-power practices. See alsoother-power; self-power. perfection of generosity: The first of the six pāramitās (perfections), or virtues, practiced by a bodhisattva on the path to buddhahood: (1) generosity (Skt. dāna), (2) keeping 145

Glossary

the precepts (Skt. śīla), (3) forbearance or patience (Skt. kṣānti), (4) effort (Skt. vīrya), (5) meditation (Skt. dhyāna), and (6) wisdom (Skt. prajñā). See alsobodhisattva; precepts.

period of firm practice of the nenbutsu: The last Dharma age, during which it is said that of all Buddhist practices only the practice of the nenbutsu will be firm. See alsolast Dharma age.

precepts (Skt. śīla): Vows concerning moral conduct taken by lay Buddhists and monastics. The five basic precepts to be followed by all Buddhists are: (1) not to kill, (2) not to steal, (3) not to commit adultery, (4) not to lie, and (5) not to take intoxicants. In the Buddhist Order (sangha) there are two hundred and fifty monastic rules for monks and three hundred and forty-eight for nuns.

Primal Vow (Skt. pūrva-praṇidhāna): The vows made by a bodhisattva at the outset of his religious career; especially, the Forty-eight Vows undertaken by Dharmā kara Bodhisattva to save all sentient beings and establish a Pure Land for them. See alsoForty-eight Vows; Eighteenth Vow; Original Vow; selected Primal Vow.

Pure Land (Skt. Sukhāvatī,

"Land of Bliss"; Jp. Jōdo): The name of the buddha land in

the Western quarter, created by Dharmākara Bodhisattva when he fulfilled the Fortyeight Vows and became Amida Buddha. This land symbolizes the sphere of ultimate truth or of perfect peace and happiness. Also called Land of Supreme Bliss or Land of Utmost Bliss.

Pure Land path: The path of practice by which one attains rebirth in the Pure Land through the other-power of Amida Buddha. This path is synonymous with the "easy path/practice" and "other-power, " and contrasted with the path of sages, which relies on selfpower practices. See alsoAmida; easy path/practice; other-power; path of sages. realization of no birth and no death: The term "no birth and no death" was often used by Mahayanists to describe the ultimate nature of things. It means that although phenomena appear to originate and perish, when they are seen from the viewpoint of ultimate truth, or sūnyatā(Skt.,

"emptiness"), they do not.

realm of sloth and pride: The land of imperfect liberation where arrogant people are reborn, as such people are self-important and lax in their practice. See alsoborderland of the Western Paradise; castle of doubt; matrix palace.

rebirth in the Pure Land: In the Pure Land tradition practitioners seek rebirth in the Pure Land after death so that they can attain buddhahood there. See alsoPure Land; Pure Land path.

Rennyo (1414-1499): The eighth abbot of the Honganji, known as the restorer or renewer of the Shin Buddhist tradition. Rennyo often used the name Kenju, which he received at tonsure, and his posthumous name is Shinshō-in. The eldest son of Zonnyo, the seventh abbot of the Honganji, he studied under Keikaku, head of the Hossō sect, and under his own father and grandfather. On many occasions he accompanied his father on preaching tours to places where Shinran had previously taught. On Zonnyo's death in 1457 he became abbot of the Honganji. Partly because of his talent for preaching in simple language, he was able to attract Shinshū followers in towns and villages. 146

Glossary

In 1465 jealous priests from Mount Hiei attacked and burned the Honganji, forcing Rennyo to flee to the northeast district of Japan, where he engaged in propagation for some years. In 1471 he founded a temple at Yoshizaki (present-day Fukui prefecture), where he stayed for four years. In 1475, he went to Kawachi province to spread the teachings of Shinran, and in 1478 he restored the Honganji at Yamashina (present-day Kyoto). In 1496 he founded the Ishiyama Honganji, a branch temple of the Honganji, at Ikutama. He died at Yamashina in 1499 at the age of eighty-five. He wrote, among other things, the Shōshinge taii,the Gozokushō, and over two hundred letters, eighty of which were selected and edited by his grandson Ennyo to form the five-fascicle collection known as the Ofumi(Letters of Rennyo; T.83:771-808). Rennyo's profund and longlasting impact on Shin teaching is due to these writings, along with the Goichidaiki kikigaki(Records of Rennyo

'

s Talks,T.83:809-832), a record

of his lectures compiled by his disciples.

ri:A unit of measurement for distance, approximately 2.5 miles. rightly established state: The state attained by the third of three types of people described in the Eighteenth, Nineteenth, and Twentieth of Dharmākara Bodhisattva's Fortyeight Vows. The Nineteenth Vow describes the "wrongly established ones" who rely on their own efforts (self-power) in undertaking various religious practices to achieve rebirth in the Pure Land. The Twentieth Vow describes the "indeterminate ones" who practice the nenbutsu, the practice made possible by Amida's other-power, but who do not have true faith and continue to depend on their own abilities and attain only imperfect liberation. The "rightly established ones,

" described in the Eighteenth Vow,

are those who practice the nenbutsu with true faith in Amida, are in stage of nonretro gression from which they cannot fall back into evil states, and are assured of rebirth in the Pure Land and attainment of buddhahood. See alsoAmida; Dharmākara; Eighteenth Vow; Forty-eight Vows; Original Vow; other-power; Pure Land; self-power; Twnetieth Vow; vow of ultimate deliverance.

right practices (shōgyō): The five religious practices that lead to birth in the Pure Land: (1) reciting the Pure Land sutras, (2) contemplating Amida and his land, (3) worshiping Amida, (4) saying the nenbutsu, and (5) praising and making offerings to Amida. Of these, saying the nenbutsu is the act by which rebirth in the Pure Land is truly acomplished; the remaining four are considered auxiliary practices. See alsosundry practices. rules of conduct (okite): Regulations governing the conduct of Shinshū followers. sahā (Skt.): The defiled world of samsara; this world. See alsobirth and death; samsara. Śākyamuni ("sage of the Śākya clan,

" 565-486 B.C.E.): Born Prince Siddhārtha Gautama

in the small kingdom of Kapilavastu in central India, he left his family at the age of twenty-nine to seek the way of liberation. After six years of seeking and arduous practice he attained enlightenment and became the Buddha ("Awakened One"), and traveled throughout northern India teaching the Dharma he had discovered until his death at the age of eighty. His life and teachings form the basis of Buddhism. same stage as Maitreya: Maitreya Bodhisattva, who resides in Tuṣita Heaven, will appear in this world as its next buddha after 5,670,000,000 years. One who has experienced 147

Glossary

the settling of faith through the working of Amida is comparable to Maitreya in that both have attained the stage immediately preceding buddhahood. samsara: Transmigration, the cycle of birth and death. Because of karmic causes sentient beings transmigrate within the six realms of existence. The Buddha's teachings are designed to liberate sentient beings from samsara, which is generally contrasted with nirvana or enlightenment. See alsobirth and death; karma; nirvana; six realms of existence.

sangha: In early Buddhism, the community of ordained Buddhist monks and nuns (the Order). The term was later applied to the entire community of Buddhist devotees, including lay practitioners.

saying the Name. Seenenbutsu; right practices.

secret teachings: This term applies most directly to esoteric traditions such as Shingon. In medieval Japan, however, a process of esotericization was common to most Buddhist sects, especially the Tendai, whose teachings Shinran found unsatisfactory. Although both Shinran and Rennyo emphatically rejected the idea of secret teachings, they have remained a vexing issue for the Shinshū from Shinran's time until today. Seikanbō (1182-1238): A disciple of Hōnen, author of the Senjaku Yōtetsu,the Kōgi Zuiketsu-shū,and other works.

selected Primal Vow (senjaku hongan): The term may refer in general to the Forty-eight Vows undertaken by Dharmākara Bodhisattva; it has come to refer specifically to the Eighteenth Vow because that vow singles out the nenbutsu as the cause of birth in the Pure Land. See alsoDharmākara; Eighteenth Vow; Forty-eight Vows; Primal Vow. self-power: The religious efforts of a practitioner relying on his own abilities. See also other-power.

Shandao (Zendō, 613-681): Fifth of the seven patriarchs of Shin Buddhism, known as the systematizer of Chinese Pure Land doctrine. He was the first explicit advocate of nenbutsu recitation, as opposed to earlier forms of nenbutsu practice that involved meditation on or visualization of Amida. His principal work is the four-volume Commentary on the Contemplation Sutra(T.37:245-278). Hōnen became a Pure Land follower after reading this text.

Shin Buddhism. SeeShinshū.

Shingon: An esoteric Japanese Buddhist school founded by Kūkai (774-835). The term shingon(lit.,

"true word") refers to mantra, words or phrases that have mystic power. See alsothree esoteric practices.

shinjin.Seefaith; heart of faith.

Shinran (1173-1262): The founder of Shin Buddhism. Born in Kyoto, he was the son of an aristocrat, Hino Arinori. In 1181 he became a monk on Mount Hiei, where he trained in Tendai teachings and practice for ten years. In 1191 he traveled to Kōfukuji in Nara to study. In 1197 he returned to Mount Hiei, where he was in charge of a meditation hall. In 1201 he attempted to meditate in the Rokkakudō Hall for one hundred days; 148

Glossary

on the ninety-fifth day he had a vision of Prince Shōtoku. After that, he visited Hōnen, the founder of the Jōdo school, at Yoshimizu. Deeply impressed by Hōnen, he became his follower and started to practice the nenbutsu exclusively. Hōnen gave him the name Shakkū. When he was thirty he again changed his name, to Zenshin, after Avalokiteśvara Bodhisattva called him by that name in a dream. In 1207, due to official persecution of the nenbutsu movement, he was exiled to Kokufu in Echigo (presentday Niigata prefecture), stripped of his priestly status, and given a lay name, Fujii Yoshizane. In Echigo he married Eshinni, had children, and renamed himself Gutoku Shinran ("Foolish Bald-headed Shinran"). He was pardoned in 1211 but did not return to Kyoto. In 1214 he moved to the Kantō area (present-day Tokyo area), where he taught the nenbutsu. In 1224 he composed his major work, the Kyōgyōshinshō,at Inada. At around the age of sixty, after residing in Hitachi for about twenty years, he returned to Kyoto. There he composed a number of texts, including many wasan (Japanese Buddhist hymns). In 1256 he disowned his oldest son, Zenran (1212-1292), for having deceived nenbutsu followers in the Kantō area by claiming falsely that his father had transmitted a secret teaching to him. The resulting confusion prompted some of Shinran's disciples, including Yuienbō (who later composed the Tannishō), to visit him in Kyoto and inquire into his views on Buddhism. See alsoHōnen; Shinshū; Yuienbo.

Shinshū ("true teaching/school"): Also called Jōdo Shinshū or Shin Buddhism. For Shinran the term Jōdo Shinshū meant "true Pure Land teaching" and designated the teachings of Hōnen. After Shinran's death it became the name of the school Shinran founded.

Shōnin: An honorific title used for the founder of a Buddhist school or for an eminent monk; e.g., Shinran Shōnin, Hōnen Shōnin; Rennyo Shōnin.

Shōtoku Taishi (Prince Shōtoku, 574-622): One of the earliest patrons of Buddhism in Japan. Three commentaries (T.56:1-127) on three Mahayana sutras, the Lotus Sutra, the Vimalakīrtinirdeśa-sūtra,and the Śrīmāladevīsiṃhanāda-sūtra,are attributed to him. In 604 he promulgated the first Japanese constitution, the Seventeen-Article Constitution, which was based on Buddhist and Confucian ideals. singleminded and exclusive practice of the nenbutsu: Shinshū devotional practice. See alsonenbutsu; Shinshū.

single practice of the nenbutsu and singlemindedness (senju sennen): A term that, for Rennyo, reflects complete reliance on other-power. See alsoother-power. six paths. Seesix realms of existence.

six realms of existence: According to Buddhist teachings all beings transmigrate through six realms in accordance with their karma: (1) the realm of gods (Skt. devas), (2) the realm of angry demigods (Skt. asuras), 3) the realm of humans, (4) the realm of animals, (5) the realm of hungry ghosts (Skt. pretas), and (6) the hell realm (Skt. naraka). Those who commit grave sins fall into hell, where they endure tortuous suffering for a very long time. Seealsofive paths; karma; samsara.

149

Glossary

six senses: The six physical senses of the eyes, ears, nose, tongue, body, and mind. skillful means (Skt. upāya; Jp. hōben): Expedient methods by which buddhas or bodhisattvas, out of compassion, teach sentient beings and guide them to the Dharma. Smaller Sutra:Seethree canonical scriptures of the Pure Land school. stage equal to perfect enlightenment (tōshōgaku): For Shinran this term is synonymous with the stage of the truly settled; both terms refer to the spiritual condition of a person who has been embraced by Amida, never to be abandoned.

sundry practices (zōgyō): Self-power-oriented good acts apart from the right practices that lead to birth in the Pure Land. See alsoright practices; self-power. superhuman powers (Skt. abhijñā): Various superhuman abilities of buddhas and bodhisattvas, of which the six most notable are: (1) the ability to manifest oneself in any place, (2) the ability to see things at any distance, (3) the ability to hear any sound at any distance, (4) the ability to know the thoughts of others, (5) the ability to know the past lives of oneself and others, and (6) the power to totally eradicate defilements. sutra(s): Buddhist scriptures that contain the spoken words of the Buddha. One of the three categories of Buddhist literature known as the Tripiṭaka ("three baskets"): Sutra, Vinaya (monastic codes), and Abhidharma (scholastic treatises). Tanluan (Donran, 476-542): The third of the seven patriarchs of the Shinshū. His main work, the Ōjōronchū(T.40:826 -843), a commentary on Vasu bandhu's Pure Land Treatise(Sukhāvatīvyūha-sūtra-upadeśa,T.26:230-233), translated into Chinese early in the sixth century by the Indian monk Bodhi ruci, provides the basis for the doctrinal systems of Shandao, Shinran, and others. See alsoShinshū.

Tathāgata: Literally,

"one who has gone to (Skt. gata) and come from (Skt. āgata) the truth of suchness (Skt. tathā),

" i.e., one who embodies the ultimate truth of suchness

(tathā); one of the ten epithets of the Buddha. In Pure Land Buddhism it refers to either Amida Buddha or Śākyamuni Buddha.

Tendai (Ch. Tiantai): A school of Mahayana Buddhism founded in China by Chigi (Ch. Zhiyi, 538-597), based on the Lotus Sutraand the doctrines of Nāgārjuna. Japanese Tendai was established by Saichō (also known as Dengyō Daishi, 767-822) who brought the Tendai tradition back from China in 805. Saichō later built Enryakuji on Mount Hiei as a center of Tendai study and practice. Japanese Tendai differs from Chinese Tiantai in that it is a doctrinal system consisting of a mixture of Chinese Tiantai teachings, Zen, esoteric teachings, and Mahayana precepts. See alsoNara and Mount Hiei.

ten directions: The eight cardinal directions plus the zenith and the nadir; the term signifies "in all directions,

" "everywhere.

"

ten transgressions (jūaku): (1) Killing, (2) stealing, (3) sexual misconduct, (4) lying, (5) divisive speech, (6) harsh speech, (7) idle speech, (8) greed, (9) anger, and 10) holding wrong views. Also called the ten evils.

thanksgiving services (hōonkō): Annual services lasting for seven days, ending on the 150

Glossary

anniversary of Shinran's death (the twenty-eighth day of the eleventh month by the lunar calendar, the sixteenth day of the first month by the solar calendar). Thirty-fifth Vow: The thirty-fifth of the Forty-eight Vows undertaken by Dharmākara Bodhisattva when he became Amida Buddha: "If, when I attain buddhahood, those women in the innumerable and inconceivable buddha lands of the ten directions who, hearing my Name, rejoice and entrust themselves, awaken the aspiration for enlightenment, and despise their female bodies should after death again take female form, may I not attain supreme enlightenment.

" See alsoAmida; Dharmākara; Forty-eight Vows.

thirty-two major marks and eighty minor marks: The physical signs or marks that distinguish the body of a buddha or universal monarch (Skt. cakravartin), such as a protuberance on the crown of the head, a curling white hair between the eyebrows, a golden complexion, a long, broad tongue, and an excellent voice. three acts: Acts of body, speech, and mind.

three bodies of a buddha: (1) The dharma body (Skt. dharmakāya), or ultimate truth. (2) The spiritual body or reward body (Skt. saṃbhogakāya), a symbolic personification of the dharma body that, as a reward for eons of ascetic practice, a buddha assumes as a skillful means of expounding the Dharma to bodhisattvas and others reborn in his Pure Land. This buddha body always resides in a pure land, e.g., Amida Buddha. (3) The apparitional or transformation body (Skt. nirmāṇakāya), an "incarnate" or "historically manifested" body of a buddha that appears in the world to guide sentient beings in a manner adapted to their situations and abilities, e.g., Śākyamuni Buddha. three canonical scriptures of the Pure Land school: (1) The Larger Sutra(Skt. Sukhāvatīvyūha-sūtra;Ch. Wuliangshou jing;Jp. Muryō ju kyō), of which there are five extant Chinese translations. The translation done by Sangha varman (T.12:265-279) in 252 became one of the three canonical scriptures of the Pure Land school. Shinran considered this text to be the basis of his Buddhist views. (2) The Contemplation Sutra(Skt. Amitāyurdhyāna-sūtra;Ch. Guan wuliangshou fo jing;Jp. Kanmuryō ju kyō): the Chinese translation of this text (T.12:340-346) is attributed to Kalayaśas, a monk from Central Asia, who came to China during the Yuanjia period (424-453). (3) The Amida Sutraor Smaller Sutra(Skt. Sukhāvatīvyūha-sūtra;Ch. Amituo jing; Jp. Amida kyō), of which there are two Chinese translations. The translation done by Kumārajīva (T.12:346-348) around 402 during the Yao-Qin period became one of the three canonical scriptures of the Pure Land school.

three esoteric practices: Three mystic practices of (1) body (Skt. mudrā), meaning physical expressions (usually hand gestures) of mystic signs; (2) speech (mantra), the recitation of magical words, and (3) mind (Skt. samādhi), meditation on a buddha or bodhisattva. According to esoteric Buddhist traditions, such as Shingon, when the three esoteric practices of a buddha and those of a practitioner are united the practitioner realizes buddhahood in this life. See alsoShingon.

three evil paths (sanzu): The three evil realms in which sentient beings transmigrate as retribution for evil deeds; the three lowest of the six realms of existence: the realms of (1) hell, (2) hungry ghosts, and (3) animals. See alsofive paths; six realms of existence. 151

Glossary

threefold entrusting (sanshin): Shinran's interpretation of the Eighteenth Vow, in which the "three minds"

—sincere mind (shishin), entrusting (shingyō), and aspiring to be born in the Pure Land through reliance on other-power (yokushō)—together comprise the threefold entrusting, or the three aspects of faith. See alsoEighteenth Vow; faith. three minds (sanjin): The three types of minds or mental states mentioned in the Contemplation Sutra: sincere mind (shijōshin), deep mind (jinshin), and the mind aspiring to birth in the Pure Land by the transfer of merit (ekō hotsuganshin). See alsothreefold entrusting.

three submissions: In Chinese Confucian tradition a woman is expected to submit to the authority of her father, husband, and son.

Tract on Faith Alone(Yuishinshō): A text composed by Seikaku (1176-1235), one of Hōnen's disciples. Shinran regarded this text highly and recommended that his followers study it. transference of merit (Skt. pariṇāma;Jp. ekō): There is considerable difference between the Shinshū and other Buddhist traditions in their interpretation of this term. In Shinshū, sentient beings' salvation depends totally on the merit that Amida transfers to them, not on merit that they themselves accumulate. In the view of other Buddhist traditions, sentient beings can attain enlightenment through the merit they have accumulated. transformed Pure Land: The third of the following three buddha lands: (1) the true land, land of ultimate truth; (2) the Land of Reward; and (3) the transformed Pure Land, where nenbutsu practitioners who doubt other-power are born.

truly settled: A term describing those whose birth in the Pure Land is settled (shōjōju); such people practice the nenbutsu with true faith in Amida. They are in the stage of nonretrogression from which they are assured of birth in the Pure Land and attainment of buddhahood, as described in the Eighteenth Vow of Dharmā kara Bodhisattva. Shinran writes in the Kyōgyōshinshō:"When foolish beings possessed of blind passions, the multitudes caught in birth and death and defiled by evil karma, realize the mind and practice that Amida directs to them for their going forth, they immediately join the truly settled of the Mahayana. Because they dwell among the truly settled, they necessarily attain nirvana.

"

turning of the mind (eshin): A term that describes the shift of mind or attitude from relying on one's own self-power to entrusting in the other-power of Amida. two benefits (niyaku): (1) Attaining true faith and joining the ranks of the truly settled, and (2) realizing nirvana, or enlightenment, at death. This is contrasted with the teaching of the one benefit, which equates the attainment of true faith with enlightenment itself. ultimate truth (Skt. tathatā): The truth that is formless, indescribable, and inconceivable. See alsorealization of no birth and death.

Vasubandhu (Seshin or Tenjin, ca. 300-400): The second of the seven patriarchs of the Shinshū and the author of works on the Abhidharma and Yogācāra teachings. His 152

Glossary

Pure Land Treatise(T.26:230-233), a commentary on the Larger Sutra, became one of the basic texts of the Pure Land tradition in China and Japan. virtuous person: One who considers himself good or capable of performing virtuous actions, as opposed to followers of Shin Buddhism, who believe themselves to be "foolish people" who are the primary objects of Amida's compassion. See alsofoolish person.

vow (Skt. praṇidhāna): At the outset of practice a bodhisattva makes vows to attain enlightenment. See alsoOriginal Vow.

vow of ultimate deliverance: The Twentieth of the Forty-eight Vows made by Dharmākara Bodhisattva, in which he says that those sentient beings who, having heard his Name, desire to be born in his land and sincerely turn their merit toward that goal shall be born there. Shinran believed that although the sentient beings described in the Twentieth Vow still depend upon their own abilities and doubt Amida's other-power, they will eventually attain rebirth in the Pure Land because Amida promised to accomplish their salvation in the Twentieth Vow. See alsoAmida; Dharmā kara; Forty-eight Vows. wisdom (prajñā): Transcendental wisdom. Wisdom and compassion are the two most important virtues in Mahayana Buddhism; a buddha is one who has perfected these two virtues.

Yuienbō (1223-1290): A disciple of Shinran and author of the Tannishō. Originally from Hitachi province (present-day Ibaragi prefecture), his lay name was Heijirō. After becoming Shinran's disciple he built a temple at Kawada in Hitachi province. He composed the Tannishō about thirty years after Shinran's death. Zenshin: One of Shinran's names.

153