Professional Documents
Culture Documents
Foreword...............................................................02
Titles of episodes..................................................03
List of abbreviations.............................................11
Introduction
Rennyo, his life and work............................12
Goichidaiki-kikigaki
Rennyo Shnin's Goichidaiki-kikigaki 15
(THUS I HAVE HEARD FROM RENNYO SHNIN)
FOREWORD
My humble task of translating the Rennyo Shnin Goichidaiki Kikigaki began in January
2003. Taking advantage of the opportunity to change the editorial policy of the monthly
Shin journal, Hrai (Dharma Thunder), which was to include a few pages of English text
for each edition, I ventured to produce an English translation of the memoir of Rennyo.
Although the Kikigaki is by no means a Shin scripture of doctrinal importance like
Shinran's Kygyshinsh, it has been treasured by millions of followers as a guide to the
Shin way of lifeboth the spiritual life centering on shinjin and the secular life based on
the moral codes.
My translation of the whole of the Kikigaki314 episodes in allwas successfully
completely when the last installment was published in the November 2007 issue of Hrai.
While waiting for an opportunity to bring out both the original Japanese text and the
English translation, I have the great pleasure of having the present publication that
contains the translation and notes brought out by the Dharma Lion Publications in
Romania. I wish to thank Rev. Josho Adrian Cirlea, the representative of the Dharma
activities including the publication project, for his great enthusiasm, deep insight and
self-less effort. I trust that this will bring readers closer to the heart of Rennyo Shnin and
help them to settle the problem of shinjinthe essential point of Shin Buddhism that he
emphasized so much during his lifetime. My sincere hope is that serious well-wishers of
the Dharma will find this book to be their life-long companion.
In preparing the translation, I have availed myself of the latest edition of the original
text contained in the Jdoshinsh Seiten (Chshakuban, 2nd edition, published by
Honganji Press, 2004, pp. 1229-69). Captions of the episodes that are missing in the
original text have been added according to Prof. Ryuei Uryuzu's commentary,
Gendaigoyaku Rennyo Shnin Goichidaiki Kikigaki (Daiz Shuppan, 1998). The captions
do not constitute a vital part of the text but I have found them to be useful guides for the
readers.
Lastly, I wish to mention with deep gratitude two names of my Dharma friends from
Australia, Revs.George Gatenby and John Paraskevopoulos. Their kind assistance at
various stages of this publication will be long remembered.
at Takatsuki, Japan
20 March, 2008
Zuio Hisao Inagaki
TITLES OF EPISODES
[Volume One]
(1) Nembutsu on the New Year's Day
(2) Morning service
(3) The Shnin forgot the service order
(4) Thinking of Amida and recitation of the nembutsu are one
(5) The sacred object of reverence should be kept hanging until it wears away
(6) 'Namo' means...
(7) The Shnin's instruction to Gansh Kakuzen
(8) The Shnin's teaching to Kyken and Kken
(9) Discerning well but not accepting in faith
(10) Deep understanding of shinjin
(11) Chanting the Shshinge and Wasan
(12) However well you may study the scriptures
(13) Reincarnation of the Founder Shinran
(14) What a preacher should do
(15) Saying the nembutsu with joy
(16) Settle your shinjin well
(17) Appreciation for the year's end
(18) Urging of the Great Practice of Other-Power
(19) The Rightly-established State of Nirvana
(20) Returning to Kyoto from Tonda
(21) Speak out after attaining shinjin
(22) Visit to Sakai
(23) The import of two wasans
(24) The character "mu" of "na-mo"
(25) A hymn and a poem
(26) A poem on Toribeno
(27) The Founder's Portrait
(28) The Founder's Biography
(29) The original portrait painting of the Founder
(30) All Buddhas join Amida
(31) Continuation of shinjin after attaining it
(32) Chanting the Shshinge and Wasan accompanied by the Nembutsu
in the morning and in the evening
(33) The six-character Name, Namo Amida Butsu
(34) The nembutsu to repay our indebtedness for the Buddha's benevolence
(35) Transgressions do not create a hindrance to birth
(36) Nembutsu recitation with Faith
(37) Birthless birth
(38) Merit-transference
(39) It is useless to discuss our karmic evil
(40) Guiding those around us
(41) Calculations about ourselves
(42) Teach in a mild tone
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[Volume Two]
(119) Gather together and discuss well
(120) Do not answer back
(121) Prosperity of this school
(122) Those who entrust to Amida will become Buddhas
(123) Descendants of a devout Buddhist
(124) Rennyo's Letters are the Tathgata's direct expositions
(125) "The Letters, though written by myself, are wonderful"
(126) Mending his way by hearing others speaking ill of him behind his back
(127) Trouble is no trouble
(128) Be subtle-minded about the Buddha-Dharma
(129) The beacon does not shine on its own base
(130) Hearing one teaching repeatedly
(131) Dsh's attitude of hearing
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(132) In saying the nembutsu, be careful not to give an impression that you
seek a good reputation
(133) Fear the unseen eye
(134) What should be encouraged is shinjin
(135) The mind to transfer your merit to others should be cast aside
(136) Miscellaneous practices and the nembutsu
(137) Discuss the Dharma with fellow-believers
(138) Be more reverential as you become familiar with the revered persons
(139) Control your mind
(140) Provisions afforded by the Shnin
(141) Uphold the state laws
(142) Due solely to his mindfulness
(143) Thanks to the Buddha's empowerment
(144) He used to wear cotton-quilted robes
(145) The Shnin in poverty
(146) The Shnin washed the diapers himself
(147) It is dreadful to employ as many servants as one may wish
(148) Used to attend services wearing paper robes
(149) The robe with tattered shoulders
(150) Become acquainted with fellow-believers and teachers
(151) If you look up, you will find it higher than you have thought
(152) Difficulty of all difficulties
(153) There should be both believers as well as abusers
(154) Rejoicing alone
(155) Listen to the Dharma by making time in your secular life
(156) An urgent appointment of great importance
(157) Treat the Buddha-Dharma as your master
(158) The revered master's work
(159) Just as the Founder did
(160) Out of respect to reason you should concede
(161) One Mind
(162) The Buddha-Dharma is working even in the act of drinking water from
the well
(163) Lamentation over the lack of shinjin
(164) Having accomplished my objective and gained celebrity
(165) Fire in the enemy's camp
(166) Ask people well
(167) Robes without crest were avoided
(168) A wadded garment with crest
(169) Food and clothing are Amida's gift
(170) Unprepared for the worst
(171) Each one of you is expected to resolve the problem
(172) Rysh of Tagami
(173) The proof is Namo Amida Butsu
(174) Sparrows used to frightening sounds
(175) No one seeks to gain shinjin
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(221) Episode about the times of Zennyo Shnin and Shakunyo Shnin
(222) On seeing some misconduct of an adept Buddhist
(223) Relishing the Buddha's benevolence
(224) Never getting tired of hearing the Buddha-Dharma
(225) Wasting the things given by the Buddha
(226) The best way of acquiring merit
(227) Losing the divine protection
(228) Granting letters
(229) Granting a Myg
(230) The food would be wasted if not eaten
(231) The precious treasure that fire cannot burn
(232) Life is light and the Buddha's benevolence is heavy
(233) Stored good is to be appreciated
(234) 'Relationship from the past' and 'stored good'
(235) Essentials of this school
(236) Due to the Buddha's Power
(237) Becoming an owner of Namo Amida Butsu
(238) On seeing the Dharma being abused
(239) Love and pity extended to any living being
(240) Rens was forgiven
(241) How outrageous it is to disrupt the teaching
(242) The apex of contemplation
(243) Life-time engagement
(244) My sayings are golden words
(245) "Three fools are equal to one wise man"
(246) Hky and I are brothers
(247) Much bigger than you think
(248) Bent on restraining oneself
(249) About the Anjin ketsujsh
(250) The Anjin ketsujsh is highly important
(251) One who respects is to be respected
(252) Chant even one-fascicle sutra once a day
(253) The Letters are important
(254) Keep what is inside in correspondence with what is outside
(255) Set aside miscellaneous practices and mixed acts
(256) Rennyo's remarks in a dream are Golden Saying
(257) Gratefully acknowledging the Buddha's benevolence
(258) Say "ladies and gentlemen"
(259) He disliked anything above your means
(260) Working for the Buddha-Dharma
(261) Kind consideration for the fellow-believers
(262) Order was issued to oust those involved in the uprising
(263) The first fruit of the season should be taken even in small quantity
before it is shared with members of other schools
(264) Prolonged life has been given
(265) Engaging in useless works
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LIST OF ABBREVIATIONS
Amida Sutra = The Sutra on Amityus (also, Smaller Sukhvatvyha Sutra, and the
Smaller Sutra)
BDK = Bukky Dend Kykai (Society for the Promotion of Buddhism), the sponsor of
the publication of the English Tripitaka
Contemplation Sutra = The Sutra on Visualization of the Buddha of Infinite Life (also,
the Meditation Sutra)
CWS = Collected Works of Shinran, 2 vols., Jodo Shinshu Hongwanji-ha, Kyoto, 1997
d.= died
JSS = Jdoshinsh Seiten, Chushaku ban, 2nd edition, 2004
Larger Sutra = The Sutra on the Buddha of Infinite Life (also, the Larger Sutra on
Amityus, and Larger Sukhvatvyha Sutra)
jronch = T'an-luan's Commentary on Vasubandhu's Discourse on the Pure Land, A
Study and Translation, by Hisao Inagaki, Nagata Bunshodo, 1998
Sk. = Sanskrit
SSZ. = Shinsh shgy zensho, Kokyoshoin and Oyagi kobundo, 1940, etc.
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INTRODUCTION
Rennyo, his life and work
Rennyo (1415-1499) was a descendant of Shinran and the eighth chief abbot (monshu)
of the Hongwanji in Kyoto. He was called Hoteimaru in his childhood and, later, was
named Kenju. When he was six, his mothera maid serving Zonnyo, the seventh chief
abbotleft him to live in obscurity. When he was 17, he received his ordination from
Sonn at the Shren-in Temple. While studying the teaching of Jdoshinsh from his
father, he assisted him in spreading the Dharma in Omi Province (present-day Shiga
Prefecture)and Northern Japan. In 1457, when he was 43, he became the chief abbot and
continued his missionary activity in the Omi region. Displeased with the growing
popularity of Rennyo's movement, the warrior-monks of the Enryakuji Temple on Mt.
Hiei attacked and destroyed the Hongwanji in 1465, so he moved to Kawachi (eastern
part of Osaka Prefecture) and then to Omi Province. In 1471, he built a temple, a new
center of his activity, in Yoshizaki in Echizen Province (present-day Fukui Prefecture),
and succeeded in attracting a large number of followers. He started a unique way of
transmitting the Dharma through the use of letters, which were widely read among the
followers and contributed enormously to the dissemination of the teaching throughout the
country, even among the illiterate.
The growth of Shin Buddhism in Northern Japan, however, often created troubles with
local manor lords and governors, culminating in the "ikk ikki uprisings" of Echizen,
Kaga, and Etchu Provinces. In order to avoid further conflicts, Rennyo withdrew from
Yoshizaki in 1475 and moved the center of his activity to the Osaka-Kyoto area. At the
suggestion of his disciple, Dsai (1399-1488), he acquired a large estate in Yamashina,
east of Kyoto, where he built the Founder's Hall (1480), the Amida Hall (1481), and the
main gate (1482) thus consolidating the foundation of the new Honganji headquarters.
Shinran's statue that had been placed in the care of the Miidera Temple, was properly
deposited at the Founder's Hall after fifteen years. The precincts were surrounded by
ditches and lines of massive pine trees. Greatly satisfied with the outcome, Rennyo called
this base for Buddhist activity 'Shrinzan Honganji' ('Pine Forest Honganji'), which came
to be known as Yamashina Honganji. Unfortunately, in 1532 at the time of Shnyo
(1516-15549), all the precinct buildings were burnt to ashes by Nichiren followers.
In 1489, Rennyo retired as the chief abbot, leaving the position to his fifth son,
Jitsunyo. With an undiminished missionary spirit, he built a temple in Ishiyama, Osaka,
in 1496at the site where the Osaka Castle now standsand spent the rest of his life
there. When he became ill in 1498, he returned to Yamashina, where he passed away the
following year at the age of 85. Later, in 1882, the Emperor Meiji awarded Rennyo the
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(5) Rennyo Shnin Oose Jj ('Sayings of Rennyo Shnin'): 207 sayings containing
those recovered after Jitsugo's Rennyo Shnin Ichigoki was lost and those that the author
Jitsugo added based on his memory.
(6) Rennyo Shnin Goichigoki ('Rennyo Shnin's Biography'): A record of Rennyo
Shnin's sayings and deeds compiled by Jitsugo in 1580. Most of the entries are the same
as in the Rennyo Shnin Onmonogatari Shidai, Daihasso onmonogatari Kzensh, and
Rennyo Shnin Ichigoki.
It is not exactly known who compiled the final version of the Kikigaki. There are again
three editions.
(1) The text contained in the Shinsh hy ('Shinshu Dharma Essence') comprising 31
volumes and 314 passages. It was published in 1766. This serves as the basic text of the
Kikigaki among the authentic Shin scriptures of the Honganji in the Jdoshinsh Seiten
('Jdoshinsh Scriptures') published in 1988. The colophon carries the signature of
Jitsunyo. The text of the Jdoshinsh Seiten has been used in the present publication.
(2) The text containing 268 passages published by Matano Shichirbee and Tekeda
Jiuemon in 1689. This provided substantial material for the compilation of the Shinsh
hy text. In the colophon is found Jitsunyo's signature.
(3) The text containing 316 passages published by the taniha Honganji in 1811. The
165th and the 220th passages in this collection are missing in the Shinsh hy text. The
order of the passages is different in these two texts.
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[Note] Junsan: A liturgical order in the Jdoshin school; while chanting, priests
seated in the inner sactuary take turns reciting the first line of wasan. This seems to
have started at the time of Rennyo at the Honganji head temple, but it is now
commonly practiced at ordinary temples.
Southern Hall: Rennyo's residence for retreat at Yamashina Honganji.
(4) Thinking of Amida and recitation of the nembutsu are one:
Someone asked the Shnin, "I do not understand very well why 'thinking' and 'voicing'
are one."
The Shnin replied, "There is a saying, 'What one has in mind is bound to show in one's
appearance.' This being so, if you realize that the substance of Faith is Namo Amida
Butsu, you will see that reciting it and mindful thinking of it are the same."
[Note] The phrase, "Mindfulness and recitation are one," appears in Hnen's Senjaku
hongan nembutsu-sh. It means "To think of Amida and to call his Name are one."
Among Hnen's disciples, there was a heated discussion as to whether one can be
saved by oral recitation of the nembutsu or by faithful trust in Amida. Honen's ruling
is that recitation and faith are not different. Concerning this issue, Shinran stated in
the Yuishinsh mon'i, "Know that 'thinking' and 'voicing' have the same meaning; no
voicing exists separate from thinking, and no thinking separate from voicing." (Notes
on 'Essentials of Faith Alone,' CWS. I, 468)
(5) The sacred object of reverence should be kept hanging until it
wears away:
Rennyo Shnin once said, "The scroll of the sacred object of reverence should be kept
hanging until it wears away; the sacred scriptures should be read over and over again
until they become thread-bare." He said thus in a couplet.
(6) 'Namo' means...:
The Shnin taught, "'Namo' means 'taking refuge.' 'Taking refuge' means 'entrusting
oneself to Amida with singleness of thought.' Further, 'making an aspiration and
transferring the merit' means that to those who entrust themselves to Amida, he
immediately endows great good and great merit, the substance of which is Namo Amida
Butsu."
[Note] Shan-tao's explanation of 'Namo Amida Butsu' appears in the Gengibun (On
the Essential Meaning). For this and Shinran's comments on this issue, see
Kygyshinsh, chapter on 'True Practice,' BDK. 105-I, 38-40.
(7) The Shnin's instruction to Gansh Kakuzen:
The Shnin quoted a scripture to Gansh and Kakuzen Matashir of Kaga Province
(Ishikawa Prefecture) as follows, "Shinjin is to accept that when a single thought of
entrusting to Amida arises in one's mind, Amida immediately saves such a person. The
way this operation takes place is shown as Namo Amida Butsu. Then, however great your
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karmic evil may be, it is destroyed by the power of Faith endowed through a singlethought of entrusting."
He continued, "This implies that the delusory karma, which caused you to transmigrate
in the six realms since the beginningless past, is annulled by the wonderful Vow-Power
originating from the Buddha's wisdom of non-arising (and non-perishing) at the moment
you take refuge in Namo Amida Butsu with singleness of thought, thereby planting the
true cause of the attainment of Nirvana in your mind." He then painted sacred words on a
sheet of paper for a scroll and gave it to Gansh.
[Note] A scripture: Refers to Zonkaku's Jdo shin'ysho (True Essence of the Pure
Land Way), SSZ. III, 128-9.
Gansh: 1434-1506; a native of Sug in Kaga Province. He became Rennyo's
disciple at Yoshizaki in 1471.
Kakuzen Matashir: Dates unknown; a native of Mitani in Kaga Province;
Rennyo's disciple. Kakuzen was his Buddhist name and Matashir was his layman's
name.
The six realms: The six realms of Samsara where beings transmigrate in
accordance with their karma: hell, realm of hungry ghosts, realm of animals, realm of
fighting spirits, realm of humans, and realm of devas.
The Buddha's wisdom of non-arising (and non-perishing): The Buddha has the
wisdom of voidness with which he sees that all existence is non-arising and nonperishing.
(8) The Shnin's teaching to Kyken and Kken:
The Shnin taught Kyken of Mikawa Province (Aichi Prefecture) and Kken of Ise
Province (Mie Prefecture) as follows, "'Namo' means 'to take refuge in'; it means to entrust
yourself to Amida with the assurance of your salvation. You will soon realize that your
taking refuge in him implies Amida's aspiration to save you by transferring his merit to
you."
[Note] For the meaning of 'namo', see Note to # 6.
(9) Discerning well but not accepting in faith:
(Kzen) said to the Shnin, "I do not understand very well (the remark of the Anjinketsujsh), 'Although we have been long endowed with the Vow and Practice of the
Other-Power, we have been vainly subject to transmigration being bound by groundless
attachments to self-power.'"
The Shnin replied, "This remark is said of those who discern well the teaching but do not
accept it in faith."
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[Note] A question was put to Rennyo by his disciple, Hsenb Kzen of Hyogo
Prefecture (dates unknown). He tended Rennyo on his deathbed. His diary entitled
Kzen nikki (Kzen's Diary) is a useful document clarifying Rennyo's life.
Anjin-ketsujsh: On the Settlement of Anjin; the author unknown. For the passage
quoted here, see JSS., p. 1399.
(10) Deep understanding of shinjin:
(Sshun of) the Fukudenji Temple said to the Shnin, "I am not clear about the remark
(of the Anjin-ketsujsh), 'Amida's Great Compassion fills the minds of sentient beings.'"
The Shnin replied, "The lotus-flower of the Buddha's Mind blooms in the minds of
sentient beings; how can it bloom on a plateau? It is said (in the Anjin-ketsujsh), 'Merit
and virtue of Amida's Mind and Body enter the bodies of all sentient beings throughout the
universe and fill them to overflowing.' This is to say that the remark you asked me about
concerns deep understanding of shinjin."
Hearing this, (Sshun of) the Fukudenji Temple gratefully rejoiced.
[Note] Fukudenji: A Jdoshinsh temple in Shiga Prefecture. Refers to Sshun, the
resident priest of this temple.
(11) Chanting the Shshinge and Wasan:
At the service on the eve of Shinran Shnin's memorial day, the twenty-eighth day of
the tenth month, the Shnin said, "Are you thinking of transferring the merit of chanting
the Shnshinge and Wasan to the Buddha and Shinran Shnin? If so, what a deplorable
thing it is! In other schools, they perform services and transfer to the Buddha the merit
accruing from that. In our school, we are taught to understand well the Faith of OtherPower, and the import of this is stated in Shinran Shnin's Wasan. It is especially
emphasized that we should discern well the meanings of the commentaries of the Seven
Masters through the Wasan. To say the nembutsu with gratitude for our indebtedness to
the Shnin is to express our joy of acknowledging the Buddha's benevolence before the
Shnin." Thus was his kind admonition.
(12) However well you may study the scriptures:
The Shnin said, "However well you may study the scriptures, it is useless if you are
not firmly settled in the Faith of Other-Power. If your faith in Amida with the belief that
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your birth in the Pure Land is settled continues without confusion until death, you will
certainly attain birth."
(13) Reincarnation of the Founder Shinran :
During the Honk season (seven days prior to Shinran Shnin's memorial day which
falls on the 28th day of the 11th month or January 16), on the 24th day of the 11th month
in the 3rd year of Mei, at about 2 o'clock in the morning, Kzen visited the Goeid Hall
at the Honganji and paid homage to Shinran Shnin's statue. He was asleep for a while.
What he saw in a dreamy state was Rennyo Shnin appearing in person from behind the
sliding door at the back of the sanctuary as if emerging from a pile of cotton. As he kept
adoring the image, he noticed that the appearance of the image was that of the founder
Shinran. Wondering how strange this was, he looked inside the sanctuary and found that
the Shnin was not there.
As Kzen was thinking of telling Kymon-b that the founder Shinran had been
reincarnated as Rennyo Shnin to revive the teaching of this school, Kymon-b was
giving a Dharma-talk, in which he quoted Kakunyo's Liturgy of Honk to praise the
Founder's teaching, "It is as if a piece of wood and a stone could produce fire upon
meeting the proper conditions. Also it is as if a tile and a pebble would turn into a gem if
polished with a file."
Kzen awoke from the dream. Ever since then, he adored Rennyo Shnin as the
incarnation of the Founder Shinran.
[Note] Goeid Hall: Also Mieid and Mied; one of the two main halls in the
Honganji where Shinran's statue is enshrined.
Kymonb: Rennyo's disciple and Dsai's nephew, 1435-1510. His Buddhist
name was Rygen; he was commonly called Mino. He followed Rennyo from
Yoshizaki to Kohama, where he founded the Honji Temple.
On-shiki: Refers to Honk-shiki, popularly, Liturgy of Honk by Kakunyo. For
the passage quoted here, see JSS, p. 1068.
(14) What a preacher should do:
A preacher should first be settled in shinjin and then study and explain the scriptures to
others. If he does so, his audience will attain shinjin.
(15) Saying the nembutsu with joy:
The Shnin said, "If you have entrusted yourself to Amida with a firm belief in his
salvation and rejoice in it with gratitude, you express your joy in the nembutsu. By so
doing, you repay your indebtedness to the Buddha."
(16) Settle your shinjin well:
The Shnin said to the Lord of Ootsu Chikamatsu, "Settle your shinjin well and make
others settle their shinjin."
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Land and attaining enlightenment. This is originally a general Buddhist term but
Shinran applied it to those of the Faith of Other-Power. There are two spiritual
benefits for such people: dwelling in the Rightly-established State is the benefit in
the present life and attainment of Nirvana is the benefit subsequent to our birth in the
Pure Land.
(20) Returning to Kyoto from Tonda:
After returning to Kyoto from the Kygyji at Tonda on the 23rd day of the 1st month,
in the 5th year of Mei (1496), the Shnin said in a stern tone, "From this year on, I do
not want to see anyone lacking shinjin." He then began to explain all about shinjin even
more kindly.
The Shnin also held a n play at the Seiganji Temple and, on the 17th day of the
second month, he went down to the Kygyji Temple at Tonda again, and returned to
Kyoto via (the Shinshji Temple at) Sakai on the 27th day of the 3rd month.
On the 28th day, the Shnin said, "The reason I have been to Sakai in spite of some
hardships was to explain to the followers the spirit of 'entrusting myself to Amida and
guiding others to entrust themselves to Amida.' Hearing people rejoice at attaining shinjin
wherever I go, I have returned home with great joy."
[Note] Seiganji: A temple in Kyoto. According to a different theory, this is the
name of a specific no play. It is also proposed that this refers to a priest named
Ryy of the Seiganji Temple.
Sakai: The name of a town in Osaka. The Shnin visited the Shinshji Temple
there, which is now called Sakai Betsuin. The temple was founded by Kakunyo's
disciple, Dy, and was called Shinsh-in.
'Entrusting myself...': A well-known phrase that originally appears in the
jraisan, Liturgy for Birth, by Shan-tao, The Pure Land, No. 17, p. 147.
(21) Speak out after attaining shinjin:
On the 9th day of the 4th month, the Shnin said, "It will be good if you speak out after
attaining shinjin. You should not engage in idle talk. Explain well to others the import of
the One Mind." This was his remark to Kzen.
[Note] One Mind: The absolute faith transferred to the aspirant by Amida. It is itself
Amida's heart and is the cause of birth in the Pure Land. The term originally appears
in Vasubandhu's Hymn of Aspiration for Birth, in which he professed:
"O World-honored One, with singleness of mind (i.e., One Mind), I
Take refuge in the Tathgata of Unhindered Light
Shining throughout the ten directions,
And aspire to be born in the Land of Peace and Bliss."
(Kygyshinsh, BDK, 105-I, p. 214)
(22) Visit to Sakai:
On the 12th day of the same month, the Shnin visited (the Shinshji Temple at) Sakai.
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26
27
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thinking, we shall sink deep into hell for a long time. The reason why I say this is that we
are truly ignorant of the depth of the Buddha-Dharma.
[Note] This is believed to be the saying of Rennyo Shnin as he is quoted as saying
something to the same effect in # 80.
(59) Pretending to have acquired shinjin:
"All lack the true shinjin;
they simply pretend to have it."
Lord Chikamatsu put this poem up on the piece of timber outside the hall before his
departure for Sakai, leaving behind the order that followers should think about the
meaning of the poem, for the Lord of Kji Temple himself was not clear about its
meaning. "To pretend to have it" means "to presume that I know all about shinjin."
[Note] "All lack ...": This poem was presumably composed by Rennyo.
Lord Chikamatsu: See Note to # 16.
Lord of Kji Temple: After Jitsunyo's death, Renjun retired and was called by this
name.
(60) Speak in terse and easy terms:
Hky-b was the only one who spoke highly of the settled mind. He never failed to
quote (Shan-tao's) explanation of "Namo...." Even to him, Rennyo Shnin admonished
that he should talk about the settled mind in fewer words.
[Note] "Namo....": Refers to Shan-tao's explanation of "Namo Amida butsu" in his
Commentary on the Contemplation Sutra: "Namo" means "to take refuge"; it also has
the significance of "making aspiration and transferring [merit]." "Amida butsu" is the
practice. For this reason, one can definitely attain birth. See Note to # 6.
(61) Offerings given by the Buddha:
Zensh said, "When I make offerings to the Shnin, I do this as if they were my own.
How shameful!" When asked why, he said, "They are the things given by the Buddha but
I offer them to the Shnin as if they were my own gift. My role is only to pass the
Buddha's gift over to the Shnin. How shameful I am to make these offerings as if they
were my own."
[Note] Zensh: The Buddhist name of Shimotsuma Ksh, the third son of
Shimotsuma Gen'ei. The Shimotsuma family was an influential Shinsh family that
was closely associated with the Honganji for many generations.
(62) Kazue of Gunke Village in Settsu Province:
A man named Kazue lived in Gunke Village in Settsu Province. Since he recited the
nembutsu incessantly, he used to cut himself when shaving. He recited the nembutsu
forgetting what he was doing. He said, "It seems that people of the world cannot say the
nembutsu even for a short while unless they move their mouths intentionally. How
shameful!"
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[Note] Kazue of Gunke Village: The founder of Myenji Temple in Settsu Province
in the present-day Takatsuki City.
(63) Hear the Buddha-Dharma well when young:
A man of the Buddha-Dharma said, "Hear the Buddha-Dharma well when young.
When you grow old, you will find walking difficult and also get sleepy (when hearing the
Dharma). Therefore, hear the Buddha-Dharma well while you are young.
(64) Arranging the mind:
"(The Tathgata) arranges our minds," so it is said. "Arranging our minds" means that
(the Tathgata), leaving our minds as they are, adds a good mind to them. It does not
mean that he removes our (defiled) minds and fills them with the Buddha-wisdom.
(65) To save yourself:
Nothing is dearer to you than your wife and children. It would be a shame if you could
not guide them into the Buddha-Dharma. Be that as it may, if they lack stored good from
previous lives, there is nothing you can do about them. Anyway, should you not save
yourself first?
(66) Do not be too much absorbed in secular matters:
Kymon-b said, "If you are too much absorbed in secular matters without having
shinjin, hell comes closer to you day by day. When the result of too much absorption in
secular matters becomes evident, you will find hell nearby. Outward appearances do not
indicate whether or not one has shinjin. Do not assume that you will live long. Instead,
think that you have only this day to live. This is the advice of an adept of Shin Buddhism
from long ago."
(67) Making a vow once:
"Once you have made a vow, it will become your lifelong vow. Once you have
established a disciplinary rule for yourself, it will be with you for life. The reason is that
if you die as soon as you have made a vow, it becomes your vow for life."
[Note] This is believed to be Rennyo's remark recorded by Kymon-b, Dsai's
nephew who studied under Rennyo and transmitted his sayings to Rennyo's sons.
(68) Kakunyo's poem:
"Do not forget that you have only today to live.
Otherwise, your desires will increase more and more."
[Note] According to the Bokieshi (Pictures and Passages in Memory and Adoration),
Fasc. 5, Kakunyo's poems were compiled as the Kanssh (Collection of Poems
Composed by the Leisurely Window), now lost .
(69) A pictorial image is preferred to the Name:
In other schools, a pictorial image is preferred to the Name; a wooden statue is
preferred to a pictorial image. In our school, a pictorial image is preferred to a wooden
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Kan: A unit of currency; one kan is equivalent to a thousand mon; one mon is the
smallest unit of currency.
Rymy: A Shin follower in Yamato Province (present-day Nara Prefecture).
(73) One wishes to hear something special:
Hossh of Kyhji Village asked Rennyo Shnin, "I understand that only by entrusting
myself to Amida with singleness of heart, I can be sure of my birth in the Pure Land. Is
this correct?"
Someone sitting beside him commented, "What you are saying is nothing unusual. Why
don't you ask some other question?"
Rennyo Shnin said, "That is exactly where you are wrong. What is wrong with you is
that you want to hear and know something unusual. After having acquired shinjin, you
should speak your mind over and over as Hossh does."
[Note] Hossh of Kyhji Village: Rennyo's disciple when he was dwelling at the
Jiganji Temple in the Kawachi Province (present-day Osaka Prefecture).
(74) Lip service
Rennyo Shnin said, "Those who confess that they are lacking shinjin are honest. I am
grieved to see some who speak as if they had shinjin, and then, equivocating about it,
pass their life in vain."
(75) Amida Buddha's direct exposition
The school founded by Shinran Shnin is based on Amida Tathgata's direct exposition.
Hence, it is stated in a Letter, "In the words of Amida Tathgata...."
[Note] The Letter here referred to is the ninth letter in the fourth collection, JSS, p.
1181.
(76) The one who teaches entrusting to Amida
Rennyo Shnin said to Hky-b, "Do you know the one who taught you entrusting to
Amida?"
Hky-b Junsei replied, "No, I do not know, Shnin."
The Shnin said, "I will teach you who it was. It is customary in the world that when a
blacksmith or a carpenter teaches some technique, he expects a fee. What I am going to
teach you is a matter of great importance. Bring something as the fee. Then I will teach
you."
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36
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This was Rennyo Shnin's admonition, "Put your basket into the water. Keep your body
soaked in the water of Dharma." He continued, "You go wrong when shinjin is lacking.
What the master refers to as 'wrong' is lack of shinjin."
(89) Read the scriptures over and over:
When you read the scriptures, there is no use just passing your eyes over them. Rennyo
Shnin advised, "Make a point of reading the scriptures over and over." Also, "There is a
saying, 'If you read a passage a hundred times, its meaning becomes clear by itself.'
Remember this. The passages of the scriptures should be understood as they are. After
that, you can refer to the master's personal instructions and orally transmitted teaching.
Arbitrary interpretations should never be applied.
(90) Seeing things in the light of Other-Power shinjin:
Rennyo Shnin said, "There will be no mistake if you read the scriptures in the light of
Other-Power shinjin."
(91) Do not think "I am the only one who has shinjin":
It is deplorable to conceive a mind of self-enlightenment thinking "I am the only one
who has shinjin." If you have shinjin, you have already received the Buddha's
compassion. Then you should not think that you are the only one who has shinjin.
Besides, owing to the 'Vow that those touched by Amida's light will attain tenderness of
heart,' you will naturally become tender-hearted. I remind you that pratyekabuddhas are
self-enlightened ones and so they cannot become Buddhas.
[Note] The Vow that ...: Refers to the Thirty-third Vow, which reads: "If, when I
attain Buddhahood, sentient beings in the immeasurable and inconceivable Buddha
lands of the ten directions who have been touched by my light should not feel peace
and happiness in their bodies and minds surpassing those of humans and devas, may
I not attain perfect enlightenment." Larger Sutra, BDK. 12-II, III, IV, p.18.
Pratyekabuddha: One of the two kinds of Hinayana sages; they attain enlightenment
of an arhat by performing practices on their own. From the Mahayana viewpoint,
they are self-conceited and their enlightenment is a self-centered one.
(92) To think "I am an evil man":
Those who say even a word or phrase (at the Dharma meeting) speak up with a belief
that they understand the Dharma well. After attaining shinjin, one may well think that one
is an evil person or express one's gratitude for the Buddha's benevolence out of the
overflowing joy of shinjin.
(93) After you have settled your shinjin:
To urge people to attain shinjin even though you have no shinjin yourself is the same as
giving something to others even though you do not have it. People will not approve of
this. This is Rennyo Shnin's remark that the former abbot (Jitsunyo Shnin) related to
Junsei.
(Jitsunyo Shnin) continued, "Since it is stated (in the scripture), 'After you have settled
your shinjin, you teach others shinjin,' you can really repay your indebtedness to the
38
Buddha's benevolence by settling your shinjin first and then teaching others shinjin.
Leading others to shinjin after you have settled your shinjin complies with the teaching
that urges you to 'spread the Great Compassion and guide people universally'."
[Note] Junsei: See Note to # 17.
The scripture refers to Shan-tao's Liturgy for Birth (jraisan), The Pure Land, No.
17, p. 147.
(94) Those learned in the scriptures are ignorant of them:
Rennyo Shnin made this remark, "There are some who are learned in the scriptures
but are ignorant of them, while there are others who are ignorant of the scriptures but
understand them. Even if you do not know a single character of the scriptures, if you get
someone to read the scriptures to others and lead them to acquire shinjin, you are one of
those who are ignorant of the scriptures but understand them. Even if you are learned in
the scriptures but if you do not read them in depth and sincerity, without appreciating the
Dharma, you are one of those who are learned in the scriptures but are ignorant of them."
(95) That one should first settle one's shinjin and then lead others to it:
"Those who are learned in the scriptures have never promoted the Buddha-Dharma.
Having heard laymen or laywomen expressing their gratitude and joy of receiving the
Dharma, people obtain shinjin," said Rennyo Shnin, so I have heard. Even though they
may be ignorant of the scriptures, their expression of joy in the Dharma induces others to
attain shinjin through the Buddha's empowerment. However learned you may be in the
scriptures, you will not win people's trust if you are too concerned about your reputation
and, hence, lacking dedication to the Dharma.
(96) Take no account of public reputation:
Rennyo Shnin said, "In this school, public reputation is totally rejected. Everything
should be dealt with in the light of the Buddha-Dharma."
(97) Persons of shinjin are trustworthy:
Rennyo Shnin further said, "Be careful of those who are clever and tactful in worldly
affairs but lack shinjin. They are not trustworthy. Imagine a person who is blind in one
eye and hunchback. If this person has shinjin, you should consider such a person
trustworthy." So I have heard.
(98) If you obtain shinjin under the guidance of a good teacher:
There is a saying, "To think sincerely of the master is to think of one's benefit." If you
follow the teacher's advice and obtain shinjin, you are sure to go to the Land of Utmost
Bliss.
(99) Skillful means after the attainment of the fruition of Buddhahood:
Amida is the Buddha older than eternal kalpas. He established Vows out of skillful
means after the attainment of the fruition of Buddhahood.
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[Note] According to the Larger Sutra, Amida attained Buddhahood some ten kalpas
ago. Shinran, however, considered Amida as the eternal Buddha. He says in the
Hymns on the Pure Land:
"Since Amida became a Buddha,
Ten kalpas have passed. So (the sutra) says.
But he seems to be a Buddha
Older than the innumerable mote-dot kalpas."
'Mote-dot kalpas' is analogy given in the Lotus Sutra to describe the innumerable
kalpas of time.
(100) One who has relied on Amida:
Rennyo Shnin is said to have made this remark, "Those who have relied on Amida are
wrapped up in Namo Amida Butsu."
His intention was that we should deeply acknowledge the unseen protection of the
Buddha.
(101) Wrapped up in Namo Amida Butsu:
When Hgen Renn of Tango Province, after dressing himself up, went to see Rennyo
Shnin, the Shnin tapped on the neckband of his robe and said, "This is like Namo
Amida Butsu (that ties me up)." On another occasion, Jitsunyo Shnin is said to have
tapped on the tatami-mat and remarked, "We are resting on Namo Amida Butsu as we are
on this." Their remarks agree with the one noted above, "We are wrapped up in Namo
Amida Butsu."
[Notes] Tango Province: Part of the northern area in Kyoto Prefecture.
Hgen: Lit. 'Dharma-eye'; one of the high ranks in priesthood.
Renn: Refers to Shimozuma Yoriharu, a man of influence in the Honganji
community.
(102) Lose no time in matters of the Buddha-Dharma:
Rennyo Shnin is said to have remarked from time to time, "You should remember
that whatever you do for the Buddha-Dharma is an awesome thing. Be very careful about
everything."
He also cautioned us, saying, "There is no tomorrow for the Buddha-Dharma. Lose no
time in matters concerning it."
[Notes] "Lose no time..." The most important thing concerning the Buddha-Dharma
is the problem of birth-and-death. We should not put off this problem until tomorrow.
(103) Do today what you intend to do tomorrow:
Rennyo Shnin also said, "Remember, there is no 'today'."
I have heard that the Shnin dealt with everything quickly. He did not like to leave
anything undone for a long time. In matters concerning the Buddha-Dharma, he praised
quick actions done today which could be done tomorrow.
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[Note] Mound Festival: 'Tsuchito-e' was held annually on the 15th day of the 4th
month at the shrine in front of the south gate of the Shitennji Temple in Osaka. The
festival was dedicated to 'Ox-head' God, who was originally the tutelary god of the
Jetavana Monastery in India. On the festival day, monks of the Shitennji held a
Shinto ceremony and performed dances and music.
[End of Volume One]
[Volume Two]
(119) Gather together and discuss well:
After a Dharma talk, Rennyo Shnin said to his several children, "All of you, even a
few, gather together and discuss the Dharma. Since five people are likely to hear and
understand the Dharma in five different ways, you should discuss the Dharma well to
make sure that there is no misunderstanding."
(120) Do not answer back:
"Even if someone gives you a piece of advice based on wrong information, you should
take it. Do not answer back to them. If you do, they will not talk to you any more. You
should take their advice to heart. In connection with this, someone made a promise to his
friend, 'Let us give advice to each other if we find something wrong in our views.' On one
occasion, one of them cautioned the other about something that he found wrong. The
other person answered back, saying, 'I do not think that is wrong but, since someone else
says it is wrong, it must be wrong.' They say that his answer is not correct. He should
have taken his friend's advice even if he was ill-informed."
(121) Prosperity of this school:
"The prosperity of this school does not lie in showing off with large gatherings. If
even a single person gains shinjin, this is a true sign of prosperity. For this reason, it is
said (in the Honkshiki), 'The teaching of exclusive performance of the right practice
thrives owing to the power of the devotion of Shinran's followers'."
[Note] Honkshiki (Liturgy of Honk) by Kakunyo.
(122) Those who entrust to Amida will become Buddhas:
Rennyo Shnin said, "Many people are intent on listening to the Dharma. Very few
seek to gain shinjin. Those who, hearing of many pleasures in the Land of Utmost Bliss,
aspire for birth there will not become Buddhas. Those who entrust themselves to Amida
will become Buddhas."
[Note] "Those who, hearing of many pleasures...will not become Buddhas": This
comes from T'an-luan's Commentary on Vasubandhu's Discourse on the Pure Land,
JSS, II. 144; jronch, p. 271.
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[Note] 'mino silk': Probably, silk produced in Mino Province (present-day southern
part of Gifu Prefecture).
(150) Become acquainted with fellow-believers and teachers:
"You should become well acquainted with fellow-believers and teachers. The Liturgy
for Birth clarifies, 'Not to become acquainted with [fellow-believers and teachers] is one
of the faults of miscellaneous practices.' If you become friends with evil persons,
however hard you may resist, you are likely to do evil things from time to time. You
should, by all means, make Buddhist friends." He continued, "A secular scripture has this
to say, 'Whether one is good or evil depends on whom one approaches and what one
learns from this person.' Also it is said, 'If you want to know another person well, see
what sort of friends he has.' Again, it is stated, 'Do not make an evil friend even if you
become an enemy of a good person.'"
[Note] The Liturgy for Birth: One of Shan-tao's works, SSZ.I, 652; the passage
quoted is the 12th of the 13 faults of practicing miscellaneous practices.
A secular scripture: Probably refers to the Confucian Annalect.
'...see what sort of friends he has': The reference is from Chu-tzu's commentary on
the Confucian Annalect.
'Do not make an evil friend...': Comes from the Honjurin (the Jewel-forest in the
Dharma-garden); originally comes from the Jjritsu (the Ten-recitation Vinaya).
(151) If you look up, you will find it higher than you have thought:
There is a saying, "If you try to cut something up, you will find it harder than you
thought; if you look up at something high in the sky, you will find it higher than you
thought." You will find an object hard when you try to cut it up. You will find the Primal
Vow wonderful and superb when you entrust yourself in it. When shinjin arises in your
mind, you will appreciate the Primal Vow more deeply and joy will increase.
(152) Difficulty of all difficulties:
We tend to think that it is easy for a bombu to attain salvation in the afterlife. Since it is
said (in the Larger Sutra), "difficulty of all difficulties," it is all but impossible to awaken
shinjin. However, shinjin has been made easy to attain by the Buddha's Wisdom. Hence,
the remark (by Kakunyo), "In such an important matter as birth in the Pure Land, bombu
should not use calculation." In the words of the former abbot (Jitsunyo), "I share the same
mind with those who consider the afterlife problem as the matter of greatest importance."
[Note] In the Larger Sutra, the Buddha said to Maitreya, "... But most difficult of all
difficulties is to hear this sutra, have faith in it with joy, and hold fast to it...." (BDK
English Tripitaka, 12-II, III, IV, p.70)
Kakunyo says in the Shjish (Holding Fast to the Name), SSZ, III, p. 37.
(153) There should be both believers as well as abusers:
The Buddha said that there would be believers as well as abusers. If there were only
believers but no abusers, one would wonder about the reliability of the Buddha's remarks.
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Since there are abusers, we may safely assume that our birth in the Pure Land is firmly
settled.
[Note] There is a similar remark of Shinran quoted in the Tannish, Chapter 12:
"Shakyamuni taught that there would be both people who entrust themselves to this
teaching and people who abuse it. By the fact that I have entrusted myself fully to it
and there are others who abuse it, I realize that the Buddha's words are indeed true.
Hence, I realize all the more clearly that my birth is indeed firmly settled..."
Hongwanji, Shin Buddhism Translation Series, A Record in Lament of Divergencies,
2nd edition, 2005, p. 20
(154) Rejoicing alone:
You tend to show your Dharma joy before your fellow-believers. This presumably
comes from your concern about reputation. Having shinjin within, you naturally dwell in
the Dharma of rejoicing alone.
(155) Listen to the Dharma by making time in your secular life:
Listen to the Buddha-Dharma by making time in your secular life. It is wrong to
assume that you can listen to the Dharma when you have time. [Rennyo says] that there is
no tomorrow in the Buddha-Dharma. A Wasan says:
If you dare to pass through the fire
Which fills the great-thousand worlds,
To hear the Name of the Buddha,
You will never fail to dwell in the Stage of Non-retrogression.
[Note] Shinran's Jdo Wasan (Hymns on the Pure Land), 31.
(156) An urgent appointment of great importance:
Hky-b is said to have remarked as follows. One day, when a group of people were
talking to each other, a man suddenly left the room. The leader asked him, "What is the
matter?" "I have an urgent appointment of great importance," with that, the man left.
Later, when asked why he had left so suddenly, the man said, "I had an appointment with
somebody about the Buddha-Dharma, so I had to leave in such a hurry." The leader
commented that one should be as cautious as that man in matters concerning the Dharma.
(157) Treat the Buddha-Dharma as your master:
(Rennyo Shnin) said, "Treat the Buddha-Dharma as your master and secular matters
as your guests." After you have established your faith in the Buddha-Dharma, you should
treat the secular matters as you see fit.
(158) The revered master's work:
At the Southern Residence of Rennyo Shnin, Ken'en showed the Shnin some dubious
points from Zonkaku's writing. The Shnin said, "The revered master's writing should be
left untouched. This is how to do him justice."
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[Note] Ennyo was the third son of Jitsunyo, the eighth son of Rennyo and the ninth
monshu; 1491-1521. He is said to have compiled Rennyo's letters into five
collections.
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Rennyo's Letters are an exemplar of ordinary people's attainment of birth in the Pure
Land. There are some who think that, apart from the Letters, there is some other Shinsh
teaching. This is a serious mistake. So it is said.
[Note] It is believed that Jitsunyo made this remark.. Rennyo left his dying wish to
Jitsunyo to the effect that his Letters be upheld as the essentials of the Shinsh
teaching [cf. # 303]. Jitsunyo signed the copies of the Letters to be distributed to the
members and entrusted his son, Ennyo, with the task of compiling and editing them.
(178) Nembutsu recitation for acknowledging indebtedness to the Buddha:
After acquiring shinjin, you should not lapse into laziness in reciting the nembutsu to
express your indebtedness to the Buddha. You are gravely mistaken if you think that the
heartfelt nembutsu recitation alone is a worthy act for the acknowledgement of
indebtedness to the Buddha and if you think that you can take saying the nembutsu
lightly because you have no special reason for doing so. Spontaneous utterance of the
nembutsu is, in fact, motivated by the Buddha's Wisdom, so it is an expression of your
indebtedness to the Buddha. So it is said.
(179) Nembutsu after acquiring shinjin:
Rennyo Shnin said, "After you have acquired shinjin, the nembutsu you say, whether
with a feeling of gratitude or casually, is an expression of your indebtedness to the
Buddha. In other schools, the nembutsu is used for deceased parents or for some specific
objectives. In the school of Shinran Shnin, the nembutsu is entrusting to Amida. The
nembutsu you say with this realization, in whatever way you say it, serves as
acknowledging your indebtedness to the Buddha."
(180) The nembutsu uttered after killing a bee
A man said, "At the time of Rennyo Shnin, someone who had killed a bee at the
Southern Hall, I believe, uttered the nembutsu unawares. The Shnin asked this man,
'What was in your mind when you said the nembutsu?' The man answered, 'I simply said
the nembutsu out of sympathy.' The Shnin said, 'After you have acquired shinjin, saying
the nembutsu, under any circumstances, is an expression of your gratitude to the Buddha;
by uttering the nembutsu, you acknowledge your indebtedness to the Buddha.' Thus the
Shnin said."
(181) Raising the screen and saying the nembutsu:
At the Southern Hall, Rennyo Shnin raised the screen as he came out of the room
repeating "Namo Amida Butsu." He asked Hky, "Do you understand what I had in
mind?" Upon hearing Hky's reply, "No, I do not," the Shnin said, "It was my
expression of reverential gratitude for Amida's salvation."
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Shnin said to someone, "You are completely wrong." The man replied, "I think I am
doing my best to comply with your wishes." The Shnin said, "You are utterly wrong. Is
not a lack of shinjin wrong?"
(187) The Shnin's lifelong wishes:
Rennyo Shnin said, "Whatever I hear, nothing pleases me. I wish to hear that
someone has acquired shinjin." Thus he said to himself. His lifelong wish was to see
people attain shinjin, so he said.
(188) The Shnin who revived this school:
In this school of Shinran Shnin, 'the single thought of entrusting' is essential. In this
way, it was repeatedly explained by the succeeding masters but the followers did not
know exactly how to entrust to Amida. At the time of Rennyo Shnin, the Shnin
composed Letters, in which he clearly taught us "to discard miscellaneous practices and
single-mindedly entrust to Amida for our deliverance in the afterlife." For this reason, we
adore him as the one who revived the Shin teaching.
(189) It is wrong to think of serving Amida:
Doing some good may bring about an evil result; it also happens that doing something
evil can have a good outcome. Even if one has done something good, if one is proud in
thinking "I have done good for the Dharma," the interpolation of "I" diminishes the good
act. Even if one has done something evil, should one convert one's mind and take refuge
in the Primal Vow, the evil act done will yield a good result. So it is said. Thus, Rennyo
Shnin said, "It is a mistake to think of serving Amida."
(190) A gift offered with ulterior motives:
Rennyo Shnin said, "If someone unexpectedly offers to present you with a gift which
you do not think you deserve, you should suspect ulterior motives. It is customary that
you are pleased if you receive a gift from some other person. So you are expected to give
something to the person to whom you wish to ask a favor." So he said.
(191) Watch your step:
If you only look ahead without watching your step, you are likely to miss your footing.
Similarly, if you only look at other people without watching yourself, you will invite
serious problems. So the Shnin said.
(192) The master's words will come to reality:
It is utterly deplorable to think that even the good teacher's words sometimes fail to
come to reality. You should be sure that anything that appears to be impossible will come
to reality if it is the master's saying. Since this bombu can become a Buddha, could there
be anything that is impossible to realize? In this connection, Dsh made this remark, "If
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the Shnin ordered me to fill up the lake in Omi by myself, would this task be impossible
to accomplish?"
[Note] Dsh: A close disciple of Rennyo; died 1516: a native of Akao in Ecchu
province (present-day Toyami Province). See Note to # 46.
The lake in Omi: refers to Lake Biwa.
(193) In understanding the Buddha-Dharma hearing is everything:
"There is an old saying, 'Stone is an extremely hard material; water is extremely soft.
However, water can bore a hole in a stone. If one's seriousness is deep enough to reach
the mind's fountainhead, how would the path of enlightenment to Bodhi not be realized?'
However shallow your faith may be, if you engage diligently in hearing the Dharma, you
will attain shinjin through the Buddha's Compassion. In understanding the BuddhaDharma, hearing is everything." So said the Shnin.
[Note] An old saying: Refers partly to the Butsu yuiky-gy, Taisho T., 12-1111,
where it is stated, "Be diligent just as the constant flow of little water pores a stone."
The mind's fountainhead: The very essence of one's mind from which all
phenomena appear.
(194) Give yourself up to the cause of the Buddha-Dharma:
Rennyo Shnin said, "If you meet a man of shinjin and wish to become like him, you
are sure to realize your wishes." "It would be deplorable if you gave up the wishes to
become like the man of shinjin. In pursuing the Buddha-Dharma, it is essential to give
yourself up, whereby you will acquire shinjin." This was the Shnin's remark.
(195) You do not remember the evils you have committed:
It is easy to see the evils in others but you do not remember the evil you have
committed yourself. If you notice that you have committed some evil, it must have been
very grave. Thinking thus, you should closely examine your mind. You should place deep
trust in what others say, for you hardly remember the evils you have done.
(196) Discuss the Dharma at the appropriate time and place:
"It often happens that at gatherings to discuss worldly affairs people end up discussing
the Dharma. At such times, behave like other people. But be careful. It is wrong to keep
silence when people discuss the doctrine or praise the Buddha-Dharma. When people
praise the Buddha-Dharma, you should join the discussion as to whether or not you have
shinjin." So the Shnin said.
(197) Zenj of Kanegamori:
A man said to Zenj of Kanegamori, "You must have a lot of leisure time nowadays."
Zenj replied, "Until I turned eighty, I have never had any leisure time. The reason is that
reading the Wasan and other scriptures with the feeling of gratitude for Amida, I am
filled with joy and appreciation. Therefore, I never feel bored."
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At the time of Rennyo Shnin, among a number of his attendants, there were some who
did not abide by the established rule. Deeply mindful of the Buddha-Dharma, we should
ask people over and over to make sure that we do not commit any misdeed.
[Note] Zennyo Shnin: 1333-1389; the second son of Jkaku who was the second
son of Kakunyo; the fourth chief abbot of the Honganji Temple.
Shakunyo Shnin: 1350-1393; Zennyos son and the fifth chief abbot.
(222) On seeing some misconduct of an adept Buddhist:
On seeing some small act of misconduct of an adept Buddhist, one should deeply reflect
on oneself, thinking that even such an adept could do something wrong. It would be
deplorable if you thought that since an adept Buddhist misbehaves, it is natural for you to
do so, too.
(223) Relishing the Buddhas benevolence:
Relishing the Buddhas benevolence is not like relishing the taste of something in daily
life. After attaining shinjin, one gratefully acknowledges the Buddhas benevolence.
When one becomes lax in the midst of this, one deplores ones forgetfulness of the
Buddhas great benevolence and, upon reflection, comes back to the Buddhas wisdom.
Thereupon, one becomes grateful for his benevolence and is led to recite the nembutsu.
This is what is meant by relishing the Buddhas benevolence.
(224) Never getting tired of hearing the Buddha-Dharma:
It is said (in a sutra), If one never tires of hearing the Buddhas teaching, one comes to
accept in faith the Dharmas inconceivable power. The Former Abbot (Jitsunyo) said,
If there is something you like, the more you know about it, the more you want to know.
You will ask others about it, wishing to know more about it. Concerning the BuddhaDharma, you will never get tired of hearing and knowing more about it. As for doctrinal
matters, you should ask others to repeatedly talk about them.
[Note] The sutra referred to is the Garland Sutra. This passage is quoted in the
Kygyshinsh, Chapter on True Faith, BDK, 105-I. p. 108.
(225) Wasting the things given by the Buddha:
Using the things given by the Buddha for worldly purposes is to waste them. This you
should remember with a sense of deep concern. You can, however, use any amount of
worldly goods for Buddhist purposes. By so doing, you repay your indebtedness to the
Buddha. So it is said.
(226) The best way of acquiring merit:
The best way of acquiring merit with ease is to become a Buddha through entrusting to
Amida. So it is said.
(227) Losing the divine protection:
When one says something good or does something good, whether in secular matters or
in Buddhist affairs, one comes to a hasty conclusion that one is a good person.
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Accordingly, one forgets all about ones indebtedness to the Buddhas benevolence.
Being self-conceited, one loses the divine protection and never fails to give rise to evil
thoughts in dealings with secular matters and Buddhist affairs. This is a matter of grave
concern.
(228) Granting letters:
At the temple in Sakai, Kenen requested Rennyo to grant him his letters. Rennyo
remarked, What a nuisance it is to ask this aged man a favor! At any rate, what an
obnoxious request he dares to make! After a while, Rennyo said, So long as he believes
in the Buddha-Dharma, I should grant him as many letters as he wants.
[Note] Sakai: Refers to the special Honganji temple in Sakai near Osaka.
Kenen (1468-1543) was the seventh son of Rennyo; he lived at the Honsenji.
(229) Granting a Myg:
At the same temple in Sakai, Rennyo had a candle lit late at night and painted a Myg.
He said, Although I am an old man, unable to keep my hands steady and with my eyes
dimmed, since the man who requested a Myg is leaving for Etchu (present-day Fukui
Prefecture) tomorrow, I am painting one now, despite the toil involved. He added, I
would not mind giving myself up for the sake of my fellow-believers. I only wish to see
them acquire shinjin without much trouble.
(230) The food would be wasted if not eaten:
Even if rare sumptuous food is prepared and served, it would be wasted if it were not
eaten. Even if fellow-believers get together and glorify the Buddha, their effort would be
fruitless if they failed to attain shinjin, just as sumptuous food is wasted.
(231) The precious treasure that fire cannot burn:
You may get tired of worldly things but you will never tire of rejoicing in becoming a
Buddha and appreciating Amidas benevolence. The precious treasure that fire cannot
burn is Namo Amida Butsu. Therefore, Amidas extensive Compassion is extraordinary.
Just seeing a man of shinjin gives you a feeling of adoration. You will find the pervasive
Compassion working on him.
(232) Life is light and the Buddhas benevolence is heavy:
A man of firm shijin should make light of his life if it is for the sake of the BuddhaDharma and make much of his indebtedness to the Buddha-Dharma with awe and
reverence.
(233) Stored good is to be appreciated:
Rennyo Shnin said, It is wrong to say that your stored good is praiseworthy. In this
school, you should rather say that your stored good is much to be appreciated.
(234) Relationship from the past and stored good:
In other schools, encountering the Dharma is due to relationship from the past. In our
school, acquiring shinjin is due to stored good. It is essential to attain shinjin. Since this
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school teaches that multitudes of beings are unfailingly led to shinjin, Amidas teaching is
called extensive teaching.
(235) Essentials of this school:
When we discuss the teaching, it is important to clarify that the essential thing in this
school is shinjin. So it is said.
(236) Due to the Buddhas Power:
Rennyo Shnin said, Followers of the Buddha-Dharma are produced by the majestic
power of the Dharma. Without that, followers of the Dharma would not come about. He
also said, Buddhism does not spread through scholars or men of learning. Even a man of
no learning, when awakened to shinjin, can lead others to acquire shinjin through the
Buddhas Power because the Buddhas Wisdom is working upon him. Accordingly, those
well-versed in sacred scriptures who are conceited can never transmit the BuddhaDharma to others. He added, Those who definitely dwell in shinjin are made to express
themselves by the Buddha. Hence, people who hear their words acquire shinjin.
(237) Becoming an owner of Namo Amida Butsu:
Anyone who entrusts to Amida becomes an owner of Namo Amida Butsu. To become
an owner of Namo Amida Butsu means to acquire shinjin. So it is said. Also, The true
treasure in this school is Namo Amida Butsu; it is the single-thought of shinjin.
(238) On seeing the Dharma being abused:
There are some in this school who abuse the Shinsh teaching and speak ill of it. If
they belong to other schools, nothing can be done to stop this. We should reflect and
think that while there are such people in this school, we are fortunate enough to have
stored good which has led us to believe in this teaching. So it is said.
(239) Love and pity extended to any living being:
Rennyo Shnin loved and pitied any form of living being. He was deeply saddened by
the news of the execution of a serious offender. He commented, If they had been spared
his life, he might have mended his mind. He would forgive those who offended him, if
they repented.
(240) Rens was forgiven:
Rens of Aki Province started a number of riots (in Kaga and Echizen Provinces),
among other wrong-doing. Because of his misbehavior, he was forced to leave the
Honganji. Once he came to see bed-ridden Rennyo at the temple (i.e., Yamashina
Honganji) to beg his forgiveness; but none of the Shnins attendants showed him in.
Later, Rennyo happened to make this remark, I am thinking of pardoning the man of
Aki. All, including Rennyos children, argued, He did a great deal of harm to the
Buddha-Dharma. How could you forgive him? The Shnin reprimanded them, saying,
What an unreasonable thing you say! Anyone who repents of his wrong-doing should be
saved (by Amidas Vow). So saying, the Shnin pardoned Rens. Thereafter, when
Rens went to the Shnins presence, he shed tears of deep emotion profusely. So we are
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told. During the chin period following the passing of the Shnin, Rens also died in the
temple.
[Note] Rens: A native of Echizen Province; died in 1499; also known as Aki Hgen
and Shimotsuma Hgen. He became Rennyos disciple in 1471 and was given the
Buddhist name, Rens. He was a close attendant to Rennyo during his Yoshizaki
period. In 1475, he instigated Shin followers of Kaga and Echizen Provinces to start
a riot against Lord Tomigashi Masachika. This incident forced Rennyo to leave
Yoshizaki. Accordingly, Rens was expelled from the Honganji community.
(241) How outrageous it is to disrupt the teaching:
Hearing that there were some in the Mutsu Province who caused disruption of the
Shinshu teaching, Rennyo summoned Jy from Mutsu and angrily reprimanded him,
saying, How outrageous it is to disrupt the tradition of our Founder Shnin! What a pity
it is! Gnashing his teeth, he groaned, I would even cut him up into pieces. Nothing is
more contemptible than distortion of the teaching of this school. So it is said.
[Note] Jy: Possibly Rennyos disciple during the Yoshizaki period.
(242) The apex of contemplation:
Speaking of the apex of contemplation, nothing surpasses Amida Tathgatas Primal
Vow which was brought about after five kalpas contemplation. If you comply with the
heart of this contemplation, you will become a Buddha. Compliance with this heart is
nothing special; it is acceptance of the oneness of Amidas Dharma and the aspirants
taking refuge in him. So it is said.
[Note] According to the Larger Sutra, Amida brought forth the Forty-eight Vows
after five kalpas contemplation.
(243) Life-time engagement:
Rennyo Shnin said, My life-time engagement has been entirely for the cause of the
Buddha-Dharma. Through various skillful means and teaching, I have endeavored to lead
people to shinjin.
(244) My sayings are golden words:
While he was ill in bed, the Shnin made this remark, What I am going to say to you
are golden words. Be very careful to understand this. Again, he referred to his poems,
saying, As naturally expected, they are each made up of thirty-one syllables but my
poems are Dharma messages.
[Note] Golden words are primarily the Buddhas words.
Thirty-one syllables constitute a waka-poem. Rennyo composed more than 300
waka.
(245) Three fools are equal to one wise man:
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As a saying goes, Three fools are equal to one wise man. In dealing with anything,
joining heads brings about a good result, so Rennyo said to Jitsunyo. This is an important
golden saying to be applied to matters concerning the Buddha-Dharma; so it is said.
(246) Hky and I are brothers:
Rennyo Shnin said to (Hky-b) Junsei, Hky and I are brothers. Hky replied,
That is more than I deserve. The Shnin said, If shinjin is established, those who are
born in the Pure Land first are elder brothers and those who are born afterwards are
younger brothers. Therefore, Hky and I are brothers. It is said that if we share the
Buddhas benevolence with each other, we attain the same shinjin. Accordingly, all
throughout the world are brothers.
[Note] Hky-b Junsei, 1421-1510, was a native of Kaga Province. While serving
Rennyo, he was given the Buddhist name Hky. He founded the Shenji in Ishikara
Prefecture.
All throughout the world are brothers: Adapted from Tan-luans Commentary
on Vasubandhus Discourse on the Pure Land, jronch, p. 235.
(247) Much bigger than you think:
While seated on the veranda facing the scenic garden in the South Hall (of the
Yamashina Honganji), Rennyo Shnin remarked, Things are much bigger than you think.
This is especially claimed for the Land of Utmost Bliss. Whatever you may imagine it with gratitude and admiration - to be here, there is no comparison with what it really is.
The joy attending your birth there is beyond description.
(248) Bent on restraining oneself:
If you restrain yourself with the determination not to tell lies, you will think that is
enough. But not many people are determined to keep their minds free of falsehood. Even
if we cannot do good to the full, let us strive to do what we can for the world and for the
Buddha-Dharma. So it is said.
(249) About the Anjin ketsujsh:
Rennyo Shnin said, I have been reading the Anjin ketsujsh for more than forty
years but I have never tired of reading it. He also said, It is the scripture likened to a
gold mine.
[Note] Anjin ketsujsh: A Tract on the Firm Establishment of Faith. The author is
not known but is assumed to be associated with the Seizan school of the Jdo sect.
(250) The Anjin ketsujsh is highly important:
At the Buddhist hall in Osaka, the Shnin told everybody, My Dharma-talk the other
day touched on the Anjin ketsujsh. It follows then that in understanding the teaching
of this school, the Anjin ketsujsh is especially important. So he said.
[Note] The Buddhist hall in Osaka: Constructed by Rennyo in 1496; later, it
developed into the Ishiyama Honganji.
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relieved when they knew that Jitsunyo was dozing off and dreaming. This is another
marvelous story.
(272) I have not conceived any thought of 'I' until today:
On the 25th day of the same month, Jitsunyo related to Ken'yo and Ken'en all that had
happened after Rennyo's retirement. He also told them about his settled mind, professing,
"Having entrusted myself to Amida with singleness of thought, I am definitely sure of my
birth in the Pure Land. In connection with this, thanks to Rennyo Shnin, I am glad to
confess that I have not conceived any thought of 'I' ever since." How grateful and how
wonderful! If such awareness is established in me, as well as in others, Faith of the OtherPower becomes certain. This is a matter of great importance.
(273) "Shinran Shnin" was read "Soshi Shnin":
[Jitsunyo] said, "In the Tantokumon, when 'Shinran Shnin' occurs, [the officiating
priest] would read 'Soshi Shnin' (Patriarchal Shnin) to avoid directly calling the
Shnin's revered name. For the same reason, 'Kaisan Shnin' (Founder Shnin) is also
used.
[Note] Tantokumon, Passages in Praise of [the Founder's] Virtue: A work written
by Zonkaku, Kakunyo's son, in 1359.
(274) You should say "Kaisan Shnin":
"It would be impolite to use the title 'Shnin' directly. So would it be to say 'This
Shnin.' 'Kaisan'(Founder) may be used as an abbreviation. It would be best to say
'Kaisan Shnin'."
(275) Do not omit "motte" when reading the Tantokumon:
"When you recite the Tantokumon, you should not miss 'motte' (thereby) in the phrase
'motte guzei ni takusu'." (thereby, took refuge in the Great Vow).
[Note] 'Motte' is a conjunction of little significance. It seems that many people
omitted this when reciting the Tantokumon.
(276) "I thought of an interesting thing" reciting the Letters:
When Rennyo Shnin was staying at the Hall in Sakai, Ken'yo went to see him. The
Shnin had some Letters on the table; he recited a number of them to those who had
come to listen to his teaching one or two or even five or ten. When talking to Ken'en
that evening, the Shnin remarked, "I thought of something interesting the other day. If I
recite some Letters to whoever comes to see me - even one person - the people who have
close relationship with Amida will attain shinjin." He repeated, "What an interesting
thing I have thought of." Ken'en admired this, saying, "I have come to realize even more
deeply the importance of the Letters."
(277) Discussion about the Buddha-Dharma:
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"I wish I could study Buddhism as seriously as I study secular matters," someone said
to Rennyo. The Shnin replied, "To speak of Buddhism in comparison with worldly
affairs is a careless thing to say. You should simply derive deep joy from the BuddhaDharma." Another man said, "I make a point of relishing the Dharma each day. I would
feel it a burden if I were to care for the Dharma all through life." Still another person said,
"If you feel it a burden to care for the Dharma, you have not heard the Dharma enough.
However long your life may be, you should not get tired of enjoying the Dharma."
(278) It is a shame if priests cannot teach themselves the Dharma:
"Priests are supposed to teach others the Dharma. It is a shame if they cannot teach
themselves the Dharma." So it is said.
(279) You cannot lose shinjin:
When Dsh asked Rennyo to write letters, Rennyo said, "You can lose written
materials but if you have acquired shinjin in your mind, you will never lose it." The
following year, however, the Shnin drafted letters and gave them to Dsh.
(280) Preaching the Dharma before someone with firm faith:
Hky-b said, "When preaching the Dharma, if you do so before someone with firm
faith, you will feel empowered and find it easier to talk."
(281) Giving a sword to a youngster:
"Those who lack shinjin but are in possession of the sacred scriptures are like
youngsters who are given swords. The reason is that although swords are useful, in the
hands of youngsters, they will cut and injure themselves. Swords are really useful in the
hands of adepts." So it is said.
(282) No one would attain shinjin:
Rennyo said, "If I told people to die, there would be some who would actually die, but
even if I ordered them to attain shinjin, there would not be one who would do so."
(283) Secret teaching:
Rennyo Shnin said to the audience at the Ozaka Hall, "At the single thought of
entrusting, ordinary people can attain birth in the Pure Land. Is this not a hidden, secret
teaching?"
[Note] At the time of Rennyo, various heretical views were in vogue as secret
teachings. Those heretical views were called 'hiji hiden' (secret or occult practices).
Rennyo emphasizes that the truly 'secret' teaching is that of our birth in the Pure
Land; 'secret' in this case is used in the sense of 'extraordinary.'
(284) I know something more wonderful:
When some construction work was going on, Hky-b commented, "What wonderful
work they have done! The view from the new building is superb." Rennyo Shnin said in
response, "I know something more wonderful. It is that ordinary people can become
Buddhas."
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[Note] It is not clearly known where the construction work took place. It may have
been in the Southern or Northern Hall in Yamashina or in the Ozaka Hall.
(285) Keep the scroll hanging always and be mindful of the characters painted:
Rennyo Shnin granted a painting of characters to Zenj. Later, the Shnin asked
Zenj, "What did you do with the painting that I gave you the other day?" Zenj replied,
"I had it mounted on a screen and stored it away in a box." The Shnin said, "What a
pointless thing to do. Keep it hanging always and be mindful of its meaning."
[Note] Zenj: See note to # 197.
(286) Listening to the Dharma while attending on the Shnin:
The Shnin said, "Though listening to the Dharma while attending on me, you will not
become a Buddha if you fail to acquire Faith." This was a gracious remark.
(287) Priests are doers of great evils:
The Shnin said to priests, "Priests are doers of great evils." Hearing this, everyone was
dismayed. The Shnin continued, "Since their karmic evil is deep, Amida Tathgata
seeks to save them."
(288) Daily hearing of the Letters:
"To hear the golden words of the Letters every day is likened to receiving a treasure."
So it is said.
(289) Kenchi of Takada:
When the Founder, Shinran Shnin, was still alive, Kenchi, the second abbot of (the
Senjuji Temple in) Takada, went to Kyoto. He said to Shinran, "I thought I would not see
you again. How wonderful it is that I can see you now." Shinran asked Kenchi, "Why?"
Kenchi replied, "On my voyage, I had a hard time struggling through a terrible storm."
Shinran commented, "Then, you had better avoid boarding a boat." After that, Kenchi,
keeping these words in mind, however casual his remarks they may have been, did not
get on board a boat for the rest of his life. On another occasion, Kenchi was late for an
appointment with Shinran because of food-poisoning after eating some mushrooms. Ever
since he received Shinran's advice, Kenchi never ate mushrooms again. Rennyo
commented, "It is a wonderful and praiseworthy resolution that Kenchi made not to
disobey Shinran's words after accepting them."
[Note] Kenchi: Shinran's disciple; 1226-310. He is said to have been the husband of
the daughter of Shinbutsu, the founder of the Senjuji at Takada (present-day Tochigi
Prefecture). He used to visit Shinran in Kyoto to ask him about the Dharma.
(290) If you leave your body at its disposal, you will become lazy:
When your body is warm, you will get sleepy. How pitiable it is! Bearing this in mind,
you should keep cool and awake. If you base your disposition on your body, you will
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become lazy in matters concerning the Buddha-Dharma and in worldly affairs, growing
careless and nonchalant. This is a matter of great importance." So it is said.
(291) If you have attained Faith, you will be tender-minded:
If you have acquired Faith, you will abstain from speaking harsh words to your fellowbelievers and be tender-minded. Hence, the Vow that those touched by Amida's Light
will have tenderness in body and mind (the Thirty-third Vow). Without Faith, one will
become self-assertive and speak rough words; hence, disputes are bound to arise. What a
pity! You should be well aware of this." So it is said.
[Note] The thirty-third Vow: "If, when I (Dharmkara Bodhisattva) attain
Buddhahood, sentient beings in the immeasurable and inconceivable Buddha lands
of the ten directions who have been touched by my light should not feel peace and
happiness in their bodies and minds surpassing those of humans and devas, may I not
attain perfect enlightenment." Larger Sutra, BDK, 12-II, III, IV, p. 18.
(292) A follower of the Founder Shnin:
Rennyo Shnin asked about a certain follower of the Northern District, "For what
reason has that man not come up to Kyoto for a long time?" The man in attendance
explained, "It is because he received a severe reprimand from some respectable person."
The Shnin, unusually displeased with this explanation, said, "No one should reprimand a
follower of the founder Shnin in such a way. I would not make light of anyone. Who
would be allowed to make such a remark? Tell him to come up to Kyoto quickly."
(293) 'Fellow-traveller, fellow-believer':
The former abbot (Jitsunyo) said, "No one should speak ill of followers of this school.
The Founder Shnin humbly called them 'my fellow-travellers, my fellow-believers.' It is
wrong to treat them carelessly."
(294) Important guests:
Rennyo said, "Important guests for Shinran Shnin are members of this school." So it is
said.
(295) Be kind to the members:
When some members came to Kyoto on cold days, Rennyo Shnin had sake served
warm and told them to forget the cold on the way. On hot days, he had sake served cold
and consoled them with kind words. He scolded his men when members' visits to Kyoto
were announced to him late. He said that it was outrageous to keep visiting members
waiting a long time to meet the Shnin. So it is said.
(296) Whatever I take up or abandon, I am indebted to Amida:
In everything I do, if I think of doing something good, I feel I am indebted to Amida. If
I abandon whatever evil thought I may conceive, I feel I am indebted to Amida for that.
Whatever I take up or abandon, I am indebted to Amida. So it is said.
(297) Gifts from members:
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Rennyo Shnin used to give thanks, with joined hands under his robe, for any gift he
received from members. Since he considered anything he wore as the Buddha's gift, if his
foot involuntarily touched part of his clothes, he respectfully held it up above his head.
He said, "I consider anything I receive from members as the gift from Shinran Shnin."
So it is said.
[Note] Doing something with one's foot in place of one's hand, as when opening the
door, is considered impolite. Due respect should be paid to the robes and
undergarments of a priest.
(298) Rejoicing in the Buddha's benevolence:
In Buddhism, when dealing with any secular matters, whether sad at the loss of some
beloved one or sorrowful when something one wants can not be obtained, one should
greatly rejoice at the Buddha's benevolence for salvation in the next life. So it is said.
(299) Make friends with devout Buddhists:
You lose nothing when you make friends with devout Buddhists. Even if they do
strange things or crack jokes, they have the Buddha-Dharma deep in their hearts; in
befriending them, you will gain much benefit. So it is said.
(300) Reincarnation of a sage:
There are many proofs testifying to the fact that Rennyo Shnin was a reincarnation of
a sage, as shown before. He said in a poem, "I will leave the six-character Name as the
keepsake; let it be my memento after I am gone." It is clear that he was an incarnation of
Amida.
(301) Feet blistered with the cords of straw sandals:
Rennyo Shnin often showed his feet to his children. They were blistered with the
cords of his straw sandals and were clearly marked by them. He said that he had gone
through hardships walking in straw sandals between Kyoto and the countryside in order
to disseminate the Buddha-Dharma. So it is said.
(302) Imitate those who have shinjin:
The Shnin also said, "Do not imitate evil people but imitate those who have settled
shinjin."
(303) Signature inscribed as the testimony:
On the 18th day of the second month in the 8th year of Mei, when Rennyo Shnin
was on his way to Yamashina from Ozaka in spite of his illness, he was met by the
former abbot (Jitsunyo) at the place of Jken in Sanba. The Shnin said to Jitsunyo,
"Since the essentials of this school have already been explained in detail in the Letters,
there should be no one who disrupts the teaching. Bearing this well in mind, convey this
message to the fellow-believers." Thus the Shnin's will was disclosed to Jitsunyo.
Accordingly, Jitsunyo inscribed his signature (at the end of each copy of the Epistles) as
the testimony to his message, "Just as I acquired shinjin from the Epistles, each member
in local provinces should attain shinjin from the Letters." So it is said.
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[Note] The 8th year of Mei: 1499: Rennyo was at the temple in Osaka to spend his
last years there. When he became ill, he decided to return to Yamashina. He died at
the Yamashina Honganji the following year.
Jken in Sanba: Jken was the Shnin's disciple; he lived at Sanba on the River
Yodo in Osaka.
Jitsunyo: 1458-1525; the 9th chief abbot of the Honganji Temple; Rennyo's 8th
son. With the help of his eldest son, Ennyo , he compiled eighty Epistles in five
fascicles.
(304) Zonkaku was an incarnation of Mahsthmaprpta:
"They say that Zonkaku was an incarnation of Mahsthmaprpta. It is stated in the
Rokuysh, 'I am not able to grasp the deep significance of (Shinran's) explanation of the
literal meanings of the Three Minds.' Zonkaku continued, '(Shinran) Shnin's extensive
wisdom is truly adorable.' Even though he was an incarnation (of Mahsthmaprpta.),
Zonkaku had such a high opinion of the Shnin's works. Revealing the Shnin's
unfathomable wisdom, he complied with the Shnin's original intention of abandoning
self-power and looking up to the Other-Power. This is what is praiseworthy about
Zonkaku." So said Rennyo.
[Note] Zonkaku: 1290-1373; the eldest son of Kakunyo, the third chief abbot of the
Honganji Temple. At first, he helped his father to spread the Shin teaching but later
he was disowned by Kakunyo. He left many works on Shin Buddhism, including the
Rokuysh.
Mahsthmaprpta: One of the two bodhisattvas attending Amida; he represents
Amida's wisdom.
Rokuysh: "Six Essentials Volume"; Zonkaku's commentary on the
Kygyshinsh in ten fascicles written in 1360. This is the first commentary ever
written on the Kygyshinsh.
The Three Minds in the Eighteenth Vow; they are: a) shishin (sincere mind), b)
shingy (joyful faith) and c) yokush (desire for birth). They are the three phases of
the Other-Power Faith.
.
(305) Motive for writing the Rokuysh:
"Zonkaku did not compose the Commentary in order to display his scholarship but for
the purpose of praising and adoring Shinran's words." So said Rennyo.
(306) Death poem by Zonkaku Shnin:
Zonkaku composed the following poem on his deathbed:
"All has become like a midnight dream those numerous temporary abodes
where I have stayed while going back and forth"
Concerning the poem, Rennyo Shnin made this comment, "He was surely an incarnation
of Shakyamui. He alluded to his visits to this Sah world many times." He continued,
"Speaking of myself, after wandering about in transmigration in the six realms, I will
attain enlightenment on the eve of my death." So it is said.
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[Note] This poem appears in the Kankoroku (Record Surveying the Past); it was
composed on the day of his death on the 28th day of 2nd month when he was 84
years of age.
It is stated in the Anjinketsujsh that Shakyamuni had come to this Sah world
eight thousand times in his former lives.
The six realms: The lower realms of existence; they are, from the lowest to the
higher realms: hell, hungry spirits, animals, asuras, humans, and devas.
(307) Time differences in the maturation of stored good:
"There are bright and dark moods in the world. The flowers favored by the bright mood
bloom earlier and those in shade bloom late. Similarly, there are time differences in the
maturation of stored good. This explains why there are people who attained birth in the
past, those who attain birth at the present, and those who will attain birth in the future.
When encountering Amida's light, some people's stored good blooms earlier and some
others blooms late. At any rate, whether shinjin is firmly established or not, you should
endeavor to hear the Buddha-Dharma." So it is said. Concerning the time differences past, present, and future - Rennyo Shnin said, "For some, stored good matured yesterday,
and for others, it matures today."
[Note] Stored good: Good acts done in past lives; in view of the law of karma,
favorable conditions for spiritual progress in this life are the result of stock of merit
that accrues from one's good acts done in the past. Being able to meet a good teacher,
hear the Dharma, and attain shinjin is predominantly due to one's stored good.
Rennyo clearly stated in the Letters, 2nd fascicle, that there are five factors for the
attainment of birth in the Pure Land: a) stored good, b) good teacher, c) Amida's light,
d) shinjin and e) the Name.
(308) Things given by the Buddha:
When Rennyo Shnin spotted a scrap of paper on the corridor, he said, "How dare you
waste something that is given by the Buddha!" So saying, he held it up with his both
hands with a bow of gratitude. Since he considered everything, down to a piece of paper,
to be the Buddha's gift, Rennyo never wasted anything. So said the former abbot
(Jitsunyo).
(309) Every word is a golden word:
When his last days drew near, Rennyo Shnin said, "Whatever I say while I am ill in
bed are golden words. So listen to me with utmost care." So it is said.
(310) What is inconceivable:
When Rennyo was ill in bed, he called in Kymon and said to him, "There is something
inconceivable about me. I will tell you about it when I have refreshed myself." So it is
said
[Note] Kymon: Rennyo's disciple who was in close atttendance when Rennyo was
ill.
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It is not stated here what Rennyo said to Kymon. It is assumed that he said
something to the effect that "it is inconceivable that a bombu can become a Buddha."
Cf. # 77 and # 284.
(311) It is good to be light-hearted:
Rennyo Shnin said, "Whether in worldly affairs or in the Buddha-Dharma, it is good
to be light-hearted." He also disliked keeping silent, saying, "It is bad not to speak out."
He said that it was also bad to whisper. So it is said.
(312) Explanation in a couplet:
Again, the Shnin said in a couplet, "Careful attention is essential in the BuddhaDharmaas it is in the worldly affairs." Also he said in a couplet, "The more you talk about
(yuu ) the Dharma, the higher value it acquires; as for the pine treee in the garden,
the higher branches you shape up (yuu ), the higher value it acquires." So it is said.
(313) Is it really your own?
When Rennyo Shnin was alive, Ken'en purchased a patterned hemp cloth in Sakai.
Rennyo Shnin said to him, "We already have that in stock. You have bought something
useless." Ken'en replied, "I have purchased it with my own money." The Shnin further
said, "Is it really your own money? There is nothing that is not afforded by the Buddha,
the Tathgata, and Shinran Shnin."
[Note] Ken'en: Rennyo's seventh son; his given name was Rengo.
(314) Just accept it and attain shinjin:
When Rennyo Shnin gave something to Ken'en, Ken'en refused to accept it, saying, "I
do not deserve to receive this." The Shnin said, "Just accept my gift and attain shinjin.
When shinjin is lacking, you seem to refuse to accept the Buddha's gift because you think
you do not deserve it. But this attitude is mistaken. Do you think I am giving you this?
Everything is offered by the Buddha. What is there that is not the Buddha's gift?" So it is
said.
Jitsunyo (sealed)
Thus Have I Heard From Rennyo Shnin (second part)
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AUTHOR Zuio Hisao Inagaki was born in Kobe, Nov. 1929. Graduated from Kobe City
University of Foreign Languages (B.A.), Ryukoku University (M.A.) and School of Oriental
and African Studies, University of London (Ph.D., 1968). Lecturer in Buddhism at the
School of Oriental and African Studies, 1969-81; professor at Ryukoku University, 1982-98.
After his retirement in 1998, a professor emeritus at Ryukoku University. Appointed to
Numata professorship at the University of California, Berkeley (1985), the University of
Hawaii at Manoa (1989), and Leiden University, The Netherlands (1992). President of the
International Association of Shin Buddhist Studies from 1993 to 2005; Honoary President of
the same since 2005; representative of the Pure Land Mandala Study Group since 1995. The
web-master of "Amida Net" (http://www12.canvas.ne.jp/horai).
Major publications A Tri-lingual Glossary of the Sukhavativyuha (1984), A Dictionary of
Japanese Buddhist Terms (1984, 1984, 5th edition 2003), Anantamukha-nirhara-dharani
Sutra and Jnanagarbha's Commentary: A study and the Tibetan text (1987), A Glossary of
Zen Terms (1991, 1995), The Three Pure Land Sutras: a study and translation (1994, 1995,
2000), T'an-luan's Commentary on Vasubandhu's Discourse on the Pure Land (1998),
Nagarjuna's Discourse on the Ten Stages (1998), Amida Dharani Sutra and Jnanagarbha's
Commentary: an annotated translation from Tibetan (1999), The Three Pure Land Sutras
[BDK English Tripitaka 12-II,III,IV](1995, 2003), and Kyogyoshinsho: On Teaching,
Practice, Faith, and Enlightenment [BDK English Tripitaka 105-I](2003). A Comprehensive
Dictionary of Buddhism (in preparation). A Comprehensive Dictionary of Buddhism (in
preparation)
Author's mailing address: A-1911, 1-2 Akutagawacho,
Takatsuki 569-1123, Japan
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