Letters of Summer (2)

This is the second of the four ‘Letters of Summer’ composed by Rennyo Shonin in the last year of his life. This letter was written in May, 1498 and continues on from the themes explored in the previous epistle. What stood out the most for me in this letter was Rennyo Shonin’s exhortation to listen deeply to the readings of the Triple Sutras (the three Pure Land Sutras), and to understand the essential focus of this act of hearing the Buddha-Dharma according to the teaching of our tradition.

All who have come here today to the shrine of Shinran Shonin are here for the purpose of listening to the readings of the Triple Sutra. However, it appears to me that to attend these gatherings, wherever held and without the slightest desire to understand the meaning of the Sutras but attend only for the sake of appearances, is totally pointless. The readings of the Sutras are for the purpose of receiving the Shinjin-Faith of the Other-Power and through an understanding of the Dharma, to recognise the shallowness of one’s own faith and attempt to correct it. This is the true teaching of the Buddha-Dharma. To gather at the daily readings of the Sutras without understanding them is truly futile.

From you today, you must seriously understand the meaning if the Teachings and ask others about the erroneous concepts of Shinjin-Faith that you had formerly held and correct them into True Shinjin. If you should understand this well and listen carefully, it will be beneficial both to you and to others. I shall now explain the reason for this. Listen very carefully!

By “Anjin-Faith” is meant that no matter how deeply evil a person may be, by discarding all he sundry practices, by single-heartedly placing reliance on Amida Tathagata, and by placing total reliance on the life to come in this Amida, truly such a person becomes a follower of the Nembutsu who will have received that “Determined-Anjin” (Faith). Only after a thorough understanding of this can one express truly the Nembutsu of gratitude to Amida Buddha. Thus, in the Shonin’s “Wasan”, this essence is expressed as follows:

“To receive the Nembutsu for the Wisdom of Amida Buddha is the actualisation of the Power of the Vow of Dharmakara. Without this Shinjin-Faith from the Wisdom of Amida Buddha, how can one receive enlightenment.”

Unless one has received the determination of this “Shinjin-Faith,” there can be no expression of gratitude to the Grace of Amida Buddha. I am curious as to how you have felt about this point up to this time.

You should all be fully aware of the essence of what I have just written and should you carry it back home with you and by discussing Shinjin-Faith among yourselves, obtain the determination of this Shinjin-Faith, you will have gained the unalterable determination of the coming rebirth into the Land of Bliss.

With reverence, I remain

Latter part; 5th month, 7th year of Meio (1498)

 

Notes: ‘Bearer of the Light’ (J2)

Jishin’s notes on pages 82 – 83

In the next few pages of chapter 3 Kakehashi examines in detail Shinran’s interpretation of the 18th Vow.

The Vow is comprised of two “gates”:

1) The gate of inclusion – Sesshu Mon
2) The gate of deterrence – Okushi Mon (this is commonly translated as the “exclusion clause”)

The intent of the Okushi Mon is to engender a “turning of the mind” (Eshin) – in those who have committed these offences. This point highlighted that the purpose of the gate of deterrence is an introspective one – to be examined from one’s own standpoint.

In the gate of inclusion three minds are established by Amida Buddha for the salvation of sentient beings:

1) Sincere Mind (Shishin) reveals the truth of the Vow
2) Entrusting (Shingyo) mind without doubt
3) Aspiring to be born (Yokusho Gakoku) wish to be born in the Pure Land

Three Minds are contained within the One Mind of entrusting (Shingyo) – “three minds are the one mind” (Sanshinsoku isshin)

The phrase “Saying my name perhaps even ten times” (naishi junen) establishes the saying of Amida’s Name (nembutsu) as practice. We entrust in the vow and say the nembutsu. This is the mind and practice selected and settled on by the Vow.

The Vow establishes the oneness of the birth of sentient beings and Amida’s enlightenment. See also the Anjin Ketsujo sho for a detailed treatment of this point.

Therefore, there is no Pure Land birth of any ordinary living being apart from Amida’s Perfect Enlightenment. Amida entered Perfect Enlightenment when the Pure Land birth of every living being was accomplished, and thereby Amida’s Perfect Enlightenment and our Pure Land birth were achieved simultaneously.

Amida’s directing of virtue is the activity (from the side of the Buddha) that confers people with the single mind of entrusting, the nembutsu which arises from this mind, and birth in the Pure Land.

Page 83 then goes on to look at the relationship between practice (nembutsu) and Shinjin.

Namuamidabutsu is both the Name of the Buddha and the Tathagata itself as it contains all its virtues. The Tathagata is manifested in the act of saying Namuamidabutsu. Hence it is called “Great Practice” (Daigyo). This practice arises from the mind of Amida Buddha not from the side of “ordinary beings”. The nembutsu is simultaneously the Buddha’s call to us - the “true and real Dharma” is the calling of Amida Buddha.

Shinjin is to hear without doubt. We hear the name and awaken Shinjin.

Namuamidabutsu is the essence of the cause for birth in the Pure Land. Shinjin is the acceptance of this cause. The cause of birth is true and real practice and Shinjin.

More on the relationship between Shinjin and practice in the next part.

 

Zendo & Rennyo on Nembutsu

After the [one-thought] moment of awakened faith … never believe that the recitation of the Nembutsu is the karma for one’s [Pure Land] rebirth, but believe that it is only the expression of thanksgiving for the Grace of Buddha. The venerable Zendo has said “… it is anything from a lifelong homage to the simplicity of a single moment. . .” The phrase “. . . to the simplicity of a single moment….” expresses the heart of a Determined*-Faith. By “.. . lifelong homage. . .” is meant the Nembutsu of Thanksgiving for the Grace of Buddha.”

(Rennyo Shonin’s Ofumi: I.4 ‘Jimon Jito No Sho: Self-questions and Self-answers’)

* n.b. ‘determined’ here = ’settled’ or ‘assured’