Teacher Donran Daishi, naming him the Bodhisattva of Ran, turning
his face in worship unto the dwelling-place of his Teacher.
CONCERNING DOSHAKU-ZENJI
171. Having cast away from him all trust in the righteous deeds of
the sages, Doshaku-Zenji, the Great Teacher, hath taught us to enter
in at the only gate that is the Gospel of the Pure Land.
172. Having thus cast away from him the laborious study of the
Doctrine of Nirvana, Doshaku, the Great Teacher, himself trusted
only in the power of the Divine Promise, and he persuaded men to
follow after him.
173. In this world of sin that is so far removed from the blessed
day of our Lord, is there no man who attaineth unto the wisdom
Supreme, yea, not though he should compass all righteous doing. So
teacheth our Lord of Great Teaching.
174. He who succeeded unto the teaching of Donran-Daishi,
Doshaku-zenji, the Great Priest, thus declareth: “To toil and labour
after righteous deeds in this life is the unavailing toil of
self-effort.”
175. In this world, the doing of evil and the sin that is wrought of
men is violent and furious as the storm wind and rain. Therefore
have the compassionate Buddhas exhorted men to seek their refuge
within the Land of Purity.
176. From him that sinneth, throughout his life shall the fetters of
illusion fall away, if he shall recite the Holy Name with love and
adoration.
177. That he might lead men into the Eternal Kingdom—those men who
are in this life fast bound unto the evil thing, our Father teacheth
us, saying, “Recite my name,” and hath promised further, “Doing
this, if they be not born again, I myself will not attain unto
Wisdom.”
CONCERNING ZENDO-DAISHI
178. Rising like unto an incarnation of the Mighty Ocean, Zendo, the
great teacher, came into the world.
And for the sake of mankind in this sinful place, he called unto all
the Buddhas of the Ten Regions to be his testimony unto his
commentary on the Sutra.
179. Two interpreters of Zendo-Daishi were there in the age that
followed his own, and these were Hoshō and Shōkō. They, it is, who
have opened the Treasury of teaching that the inward purpose of the
Blessed One should be wholly made known.
180. How should women turn their hearts unto wisdom—they who are
fast bound with the five fetters? No, not through the ages of
myriads of Kalpas, until they seek refuge in the Divine Promise of
Him who is mighty.
181. Having thrown open the Gate of Righteousness, our Lord hath
instructed mankind in every sort of righteous deed. He hath set
before us how the five right deeds differ from the confused deeds
that are outside the Five, so that mankind may enter the way of the
Sole Practice.
182. To mingle the right action with the action that is not akin to
it is called the confused practice. The man that erreth therein
hath not attained unto the single heart. He knoweth not thankfulness
for the grace of the Enlightened One.
183. If he entreat in prayer the good things of this world, even
though he recite only the Blessed Name, he is condemned therein,
being also a man of the confused practice. He shall not be born into
the Land of Purity.
184. Not one, indeed, but not far asunder are the confused deed and
the confused practice. The teachings that are not the teachings of
the Land of Purity are to be condemned as confused deeds.
185. Having invoked the testimony of all the Buddhas, Zendo-Daishi
hath set before us the story of the two rivers, the one, the river
of fire, the other the river of water, that he might incline the
heart to righteous deeds, and guard the true faith of the Divine
Promise.
186. Verily a simple man may attain unto the true Illumination, if
he believe the Holy Promise that is the spirit of the teaching of
Shinshu. Because for this only was the Lord made manifest in this
world, and not according to those other teachings which shall pass
away and be no more.
187. Before the Almighty Power of the Divine teaching do all the
fetters of evil deeds fall away. Therefore is the Divine Promise of
our Father invoked as that Holy Thing which giveth unto us
omnipotent strength.
188. Yet, to whomsoever would enter the Promised Land, created in
the power of His Divine Vow, is belief in his own strength impotent.
And because they are needless, therefore the wise who have received
the Great and Lesser Vehicles must trust unto the promise of the
Almighty One.
189. Whoso hath known himself the slave of illusion shall yet,
relying on the Power of the Holy Promise, enter into the immortal
joy of the Truth, and all his earthly body shall fall from him.
190. Merciful and compassionate parents unto us are the Blessed One
and the Lord Buddha. For they have opened before us the ways of
good, having so purposed that the great Faith shall be.
191. He who is one with the True Soul hath attained unto a heart
clear and hard as diamond. Therefore is he at one with that man who
hath the three excellent forms of Penitence. This hath the Great
Teacher shown us.
192. By that faith alone, like unto a jewel of price, we who in this
sinful world have our being, may enter into the Eternal Kingdom,
being eternally freed from the yoke of birth and death.
193. At that moment when faith in the Enlightened One is perfected,
pure and lasting as the diamond, then shall the Spiritual Light
shine upon us and guard us, the light which for ever guideth us from
rebirth and death.
194. Whoso attaineth not unto the True Faith hath not in him one of
the Trinity of Virtues, that are Sincerity, Faith, and Hope, and the
man that hath not one of these three holdeth not the perfect faith.
195. Whoso attaineth unto the True Faith given of Him is freed from
all let and hindrance, for his heart is at one with the Divine
Promise, and he is obedient unto the true teaching that is the Very
Word of the Buddha.
196. Whoso hath comprehended the truth of the Holy Name is at that
very moment freed from doubt. He hath possessed the Right thought,
and he is commended as excellent and rare in his attainment.
197. He shall be let and hindered that is not at one with the Divine
Promise, and therefore he whose faith is not full of Peace is a man
who holdeth not the Divine Thought.
198. The attainment of the Divine Wisdom shall come unto him who
reciteth the Holy Name, for his faith cometh from the Divine Promise
of Him that leadeth him into the Promised Land. He shall not fail
to attain unto the Great Nirvana.
199. At this time when the five Signs of Degeneration are manifest,
many men are there who doubt and blaspheme the Holy Doctrine. Yea,
even the Priests, together with the people, are enemies unto him who
walketh in the right way.
200. He who blasphemeth the Divine Promise is a man born blind. He
shall sink into three evil worlds for age-long myriads of Kalpas.
201. Though the way into the Land that is in the West hath been made
plain before us, yet the age-long Kalpas have rolled away without
good fruit thereof, for we have hindered ourselves and our brethren
that we might not enter therein.
202. Without the Almighty Strength of the Divine Promise how should
we leave this sinful world? Wherefore we should live in hearty
thanksgiving for the Grace of our Father, thinking ever upon the
ocean deeps of his love.
203. For it is by the marvellous mercy of our Lord that we may cast
aside the anguish of birth and death, in the shining hope of our
Eternal Kingdom.
Therefore should we return unto the Lord righteous deeds in
thanksgiving for His grace and mercy.
CONCERNING GENSHIN-SOZU
204. Genshin the Great Teacher declareth: “In this world have I,
even I, appeared as an incarnation of the Buddha, and now, my work
of Salvation being accomplished, I return unto the Eternal Kingdom
that is my home.
205. From the teaching of our Lord hath Genshin, the Great Teacher,
tenderly opened unto us the gate of the Doctrine of the Holy Name,
and hath so taught mankind in this evil world that is far removed
from the Golden Day of our Lord.
206. Genshin-Sozu, he who sat in the Assemblage on the Peak of
Vultures in the time of our Lord, hath taught us that there are two
Paradises, that which is eternal and that which is temporal, and
thus setteth forth the merit and the defect of the Right Practice
and of the Mingled Deed.
207. Acharya Genshin, the Great Teacher, considering one of the
Sutra with the commentary of Ekanzenji, hath made plain the
attributes of the Land of Outermost Places.
208. For he said: “Not one man is there of thousands who may not be
born into the Land of Purity.” And thus saying, he commendeth the
followers of the Right Practice.
And again:
“There is not even one among tens of thousands who may enter it.”
And so saying, he condemneth the doers of the mingled deed.
209. Further he setteth forth how few are the men who can enter into
the True Land of Purity. And very solemnly he warneth us that more
are they that are born into the Temporal Paradise.
210. Wheresoever men or women, be they noble or lowly born, recite
the Holy Name of our Father, there is no pre-eminence of place or
time. Freely may they do this, whether walking, resting, sitting,
or lying.
211. Though our eyes are so blinded by illusion that we discern not
the light whereby He embraceth us, yet that great mercy for ever
shineth upon us and is not weary.
212. Whatsoever may be his Visible Deed that would be born into the
Promised Land, he shall not forget day or night to hold fast unto
the name of the Divine Promise.
213. To us that in this world are sinners most sinful, there is none
other way of Salvation save that we should enter into the Land of
Purity, by reciting the holy name of Him who is our Father.
CONCERNING HŌNEN SHŌNIN
214. Since the day when Hōnen Shōnin appeared in the world, and set
forth the single Ark of the Divine Promise, hath the Doctrine of the
Pure Land gloriously shone upon the hearts of all men in the land of
Nihon.
215. For from the strength of the wisdom of light, Hōnen, the Great
Teacher, came into the world and hath taught the chosen doctrine of
the Divine Promise, and he hath built Jodo-Shinshu upon the rock.
216. Though Zendo and Genshin, those great teachers, have well
instructed us, yet had Hōnen Shōnin kept silence, wherewith should
we know the holy teaching of Shin-Shu, we who dwell in remote
country and in an evil day?
217. Throughout the long, long Kalpas of my lives that are overpast
could I never find the way of Deliverance, and if Hōnen Shōnin, the
Great Teacher, had not arisen in this world, vainly had I spent the
precious hours of my life.
218. When his years were but fifteen, Hōnen Shōnin entered into the
Way of Illumination, for in departing from worldly life he fulfilled
his heart’s desire, and by him was clearly understanded the doctrine
of the transience of life.
219. The excellent righteousness of Hōnen Shōnin, his deeds and the
wisdom that was in him, drew unto him for refuge many even of chief
priests of the heretics that seek Nirvana through the way of the
sages. Yea, they sought him even as their appointed teacher, radiant
and stray of soul as the diamond.
220. Even while Hōnen Shōnin yet walked in this world, there issued
from his body rays of a golden shining, and this, so it is said,
hath Kanezane Fujiwara beheld with his own eyes.
221. The people passed it from mouth to mouth that this Hōnen Shōnin
was the living incarnation of Doshaku Zenji, or yet again of Zendo
Daishi.
222. Before the eyes of men Hōnen Shōnin stood as the Boddhisattva
of Wisdom, or, yet more, as the Blessed One again made flesh.
The Emperor and all his ministers did homage unto him, yea, and the
men of the chief city and of the far countries.
223. He who had been Emperor, in the time of Jokyu, brought homage
to Hōnen Shōnin. All the priests and scholars of the word of
Confucius had understanding of the doctrine of Shin Shu.
224. A chosen vessel of the Blessed One that men might be saved,
Hōnen Shōnin was manifested in the world, and he opened wide the
gate of perfect wisdom, having instructed mankind in the Holy Faith.
225. Of all rare things it is the rarest that we should ourselves
meet with the True Teacher, yet verily the chain of doubt in the
Divine Mercy is the true cause of unending birth and death.
226. Hōnen Shōnin issued forth from the mysterious Light and his
disciples beheld it. In his eyes was there nought of disparity
between the wise and them that know not, between the noble and the
lowly born.
227. And now, his time being at hand, Hōnen Shōnin spake:
“Thrice have I taken birth in the Land of Purity, and of these three
times the last hath given unto me the fullness of peace.”
228. Once did Hōnen Shōnin speak, saying: “In the glorious day of
our Lord was I among the holy Assemblage on the Peak of Vultures,
and my Spirit was rapt in self-instruction and in the doctrine of
salvation.”
229. Having taken birth in that small and remote island, Hōnen
Shōnin spread abroad the doctrine of the Holy Name for the sake of
all men’s salvation. And thus had he done not only then, but many
times in ages gone by.
230. That Buddha, whose light is infinite, was made flesh in this
world as Hōnen Shōnin, and when his merciful work was accomplished,
he returned into the Land of Purity.
231. When his life was drawing to a close, light was manifested
about him as a cloud of glory, yea, and music of the heavenly
places, sweet and excelling in harmony, and sweet odours scattered
about him.
232. Following steadfastly after the ensample of the Nirvana of the
Lord, he laid himself upon his right side, his head inclined unto
the north, his face turned unto the west. And the crowding people
attended upon him, even the priests and men and women of the nobles
and of the lowly born.
233. Now the time when Hōnen Shōnin departed from this life was the
twenty-fifth day of the young spring. In the second year of
Kenriyaku he returned in peace unto the Land of the Father.
On the ninth day of February and the second of Ko-Yen, the
revelation that here followeth was sent unto me in a dream of
morning.
234. It is necessary that men should believe the divine promise of
Him who is Infinite.
Whoso believeth shall attain unto Perfect Wisdom, by the virtue of
that Light which embraceth him and shall never forsake him.
OF THE THREE PERIODS
235. Two thousand years and yet more are departed since the day when
our Lord entered into Nirvana. Ended are the two glorious
periods—the orthodox and the representative. Lament, O ye
disciples, who in this closing age would follow after the Lord.
236. The teachings of our Lord have entered into the Dragon Palace,
for in this closing age they are too high for men. Men are impotent
to follow after their practice or to attain unto them.
237. Throughout the three periods hath the Divine Promise of the
Buddha of Infinite Light prospered and grown. But in this period of
the closing age all righteous deeds are hidden within the Dragon
Palace.
238. In a certain Sutra are we thus instructed, since the age that
now is a part of the fifth in this closing age wherein men are fast
bound in warfare, all righteous deeds have disappeared from the
world.
239. Since the ancient days the life of men, whose age counted as
80,000 years, hath declined and lessened. And when they could live
but 20,000 years, they were men living in an evil world, and with
the five signs of degeneration upon them.
240. And since time itself hath decayed, the bodily frame of man
hath waxed smaller and feebler, and they are as furious serpents or
as wicked dragons, for the decay of time worketh within them.
241. The illusion that is bred of ignorance increaseth, and is
driven over the world like dust. Hatred great and unbreakable as
the high mountains is in the stead of love.
242. The perversity of man is as strong and piercing as the thorn of
the jungle. With eyes of suspicion and venomous anger do they accuse
and persecute them who believe upon the Holy Name.
243. It is a mark of the degeneration of time that man’s life is
brief and death cometh upon him early and with iron hands breaketh
up his body and that which surrounds him wherein he dwelleth. And
they who leaving justice turn to wickedness do destroy one another
by their evil deeds.
244. No hope is there that the men now living in these last days
shall escape the fetters of birth and death if they refuse the
merciful promise of the Blessed One.
245. Of heretics in the faith are there ninety sorts that defile the
world and only the teaching of the Enlightened One cleanseth it. By
him alone that attaineth unto wisdom shall true joy to man be
fulfilled according to nature and in peace.
246. In these last times of decay the priests, together with the
people, do evil unto him that trusteth in the doctrine of the Holy
name.
247. Whoso attaineth not unto wisdom is eager to harm that man who,
with single heart, accepted the exalted promise. There is no end to
the infinity of the ocean of birth and death for those men who raven
to destroy the doctrine that is mighty to save them if they would
have it so.
248. Though the days of our present time are those that are called
orthodox, we, in whom ignorance is fulfilled, have not within us the
heart that is pure and true. How, then, can we of our own help
attain unto the deeds that shall gain the wisdom that is made
perfect.
249. The strong heart that is able to attain unto wisdom by
self-help is beyond human knowledge and speech. How is it possible
that men full of ignorance, fettered unto birth and death, should
possess such a heart.
250. Though we were masters of the strong will of self-effort, even
should we have seen face to face the Buddhas, myriad as the sands of
Ganges—they who in this world were manifested the one after the
other, yet were we drifted on the torrent of birth and death, in
self-effort were no rescue for us.
251. In these sinful days that are called the representative and
last times all the teachings of the Lord Buddha, the Sakiya-Muni
have vanished away, but the Divine Promise of the Buddha of Infinite
Light, shining greatly over the world, prosperously leads mankind
unto the Eternal Kingdom.
252. After choice that is peerless and beyond the world’s
understanding, after five Kalpas of musing, the Blessed One builded
up the Divine Promise of the Light and Life Infinite. And this is
the Essence of His Mercy showed upon us.
253. The noble mind that shall attain unto wisdom in the doctrine of
the Pure Land is the mind that fain would become Buddha, and it is
named: “The mind that shall save men who suffer.”
254. The mind that shall save men is that mind given by the high
promise of the Blessed One. Whoso attaineth unto the faith He
giveth shall be lord of the great Nirvana.
255. Whoso attaineth unto the mind that would fain become Buddha,
having sought refuge in the gift of the Blessed One, hath no term in
his own gift of welfare to mankind, having for ever laid down all
self-righteousness.
256. According to the all-seeing promise of the Blessed One when the
water of the faith He giveth entereth the soul, illusion passeth
straight-way into wisdom through the virtue of that true land of the
Divine Promise.
257. That man who trusteth in the two gifts granted by the Buddha of
Infinite Light, is raised up into the sphere of the Lesser
Enlightenment, and thence hath he the heart that dwelleth always on
the perfection of the Blessed One.
258. He that attaineth unto the faith that is true gift of the
promise of wisdom from the Blessed One, cometh unto the sphere of
the Lesser Enlightenment, for he is embraced in the arms of the
spiritual light that is of the Father Eternal.
259. Fifty-six thousand and seventy years shall pass before the
Bodhisattva that is Maitreya shall attain unto the Perfected
Wisdom. But whoso embraceth the true faith shall at this very time
be lord of the great Enlightenment.
260. He that hath ascended unto the height of the Lesser
Enlightenment, accepting the Divine Promise of the Holy Name, shall
enter into the Great Nirvana, being made equal unto the Bodhisattva
Maitreya.
261. He that receiveth the true Faith, and is one with them that
return no more to birth and death, shall receive the Perfected
Wisdom, even as that Bodhisattva Maitreya that is called, “He that
shall come.”
262. And the wise in the age which is called Representative, having
utterly renounced all the doctrine of self-dependence, have entered
in at the gate of the Holy Name. For this is the way chosen for that
Age.
263. He who reciteth the Holy Name, having attained unto the true
faith, shall unceasingly adore the Eternal Father, that he may make
a return unto Him for His Grace.
264. Inexplicable and unutterable merit shall be given unto him who,
living in this sinful world, believeth the Divine Promise that
proceedeth from His will.
265. For the true welfare of men that shall be the Buddha of the
Great Light hath given the holy name of Wisdom unto the Bodhisattva
of Wisdom.
266. And with great compassion for mankind in this evil world the
Bodhisattva of Wisdom persuadeth them to believe upon the Holy Name,
and sweetly welcometh the believer that he may lead him into the
Land of Purity.
267. By the mercy of our Lord and of the Blessed One we are able to
attain unto the heart that desireth Buddhahood. At that time alone,
when we enter into the wisdom of the faith, shall we be ourselves
like unto them that would return good unto the Buddha for His Grace.
268. It is by the strength of the Divine Promise that we can reach
unto the holy name of Wisdom. Without the wisdom of the faith, how
is it possible that we should attain unto the Nirvana?
269. The Divine Light shineth over the Deep Night of ignorance,
therefore sorrow not that the wisdom of your eyes is darkened. The
holy Ark is at hand that voyageth over the great ocean of birth and
death; therefore fear not because your sin is heavy.
270. Great as is the night of the Divine Promise of our Salvation,
so light is the heaviest of our sins. Immeasurable is the wisdom of
our Father, and therefore they that are strong, as also they that
weary, shall never be forgotten.
271. Our Father hath perfected His mercy by uttering the Divine
Promise that giveth all His merit unto man, that He might save them
that are fast bound unto birth and death.
272. Yea, the recitation of His Holy Name is given of the Blessed
One. Therefore we must not offer this unto Him for the acquirement
of merit. For this will He most surely disdain.
273. Yea, verily, when the water of the mind of man floweth into the
great Ocean of the Divine Promise of the Perfect Wisdom it is
changed and becometh the mind of infinite compassion.
274. And the Lord saith, speaking through a certain Sutra:
“My disciples that shall be, they that are sinners because of the
lost way and love of evil things, it is they that shall destroy my
holy doctrine.”
275. Whoso blasphemeth the doctrine of the Holy Name shall suffer
without ceasing, for he shall fall into the depth of the Hell of
Avichi for eighty thousands of Kalpas.
276. He to whom is given the true entrance into the True and
Promised Land, by the grace of our Lord and of the Blessed One,
shall be one with those men who return no more unto birth and death,
and after this transitory life attain unto the Great Peace.
277. Well may we understand from the teaching of the myriad Buddhas
in the Ten Regions—they that protect mankind—that the strong mind
that seeketh enlightenment by self-effort is vain and impotent.
278. The Buddhas in the Ten Regions, innumerable as the sands of
Ganges, bear witness that very few are there of men in this sinful
world and decaying time that attain unto the true faith.
279. If we accept not the two divine gifts, the gift of entering the
Promised Kingdom, and the gift of return into this evil world, then
shall the wheel of birth and death turn with us for ever. And how
shall we endure to sink into the sea of suffering?
280. Whoso believeth the marvellous wisdom of that Blessed One,
shall be joined unto them that return no more unto birth and
death. And when, possessed of excelling knowledge, such a man is
born into Paradise, soon shall he attain unto the Perfected Wisdom.
281. It is the sole way unto the Promised Land that man should
believe the wisdom that is beyond human knowledge, of the
Enlightened One. Yet it is of all hard things hardest to attain unto
the Faith, the true way that leadeth to Paradise.