Rennyo Shonin Goichidaiki Kikigaki

8/20/2019 Rennyo Shonin Goichidaiki Kikigaki

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Table of Contents

Foreword.............................................................………………………………………..02Titles of episodes.................................................……………………………………….03

List of abbreviations............................................……………………………………….11Introduction

Rennyo, his life and work............................…………………………………………12

Goichidaiki-kikigaki

Rennyo Shōnin's Goichidaiki-kikigaki …………………………………………………15(THUS I HAVE HEARD FROM RENNYO SHŌ NIN)

– An annotated translation by Zuio Hisao Inagaki


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FOREWORD

My humble task of translating the Rennyo Shōnin Goichidaiki Kikigaki began in January2003. Taking advantage of the opportunity to change the editorial policy of the monthly

Shin journal, H ōrai ( 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 Kyō gyō shinshō , it has been treasured by millions of followers as a guide to theShin way of life—both the spiritual life centering on shinjin and the secular life based onthe moral codes.

My translation of the whole of the Kikigaki —314 episodes in all—was successfully

completely when the last installment was published in the November 2007 issue of H ōrai.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 inRomania. I wish to thank Rev. Josho Adrian Cirlea, the representative of the Dharma

activities including the publication project, for his great enthusiasm, deep insight andself-less effort. I trust that this will bring readers closer to the heart of Rennyo Shōnin andhelp them to settle the problem of shinjin—the essential point of Shin Buddhism that heemphasized 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 originaltext contained in the J ōdoshinshū Seiten (Chūshakuban, 2nd edition, published byHonganji 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 Shōnin Goichidaiki Kikigaki (Daizō Shuppan, 1998). The captionsdo 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 fromAustralia, 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


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TITLES OF EPISODES

[Volume One](1) Nembutsu on the New Year's Day 15

(2) Morning service 15

(3) The Shō

nin forgot the service order 16(4) Thinking of Amida and recitation of the nembutsu are one 17(5) The sacred object of reverence should be kept hanging until it wears away 17

(6) ' Namo' means... 17

(7) The Shōnin's instruction to Ganshō Kakuzen 17(8) The Shōnin's teaching to Kyōken and K ūken 18

(9) Discerning well but not accepting in faith 18

(10) Deep understanding of shinjin 19(11) Chanting the Shō shinge and Wasan 19(12) However well you may study the scriptures 19

(13) Reincarnation of the Founder Shinran 20

(14) What a preacher should do 20(15) Saying the nembutsu with joy 20

(16) Settle your shinjin well 20

(17) Appreciation for the year's end 21(18) Urging of the Great Practice of Other-Power 21

(19) The Rightly-established State of Nirvana 21

(20) Returning to Kyoto from Tonda 22(21) Speak out after attaining shinjin 22

(22) Visit to Sakai 22

(23) The import of two wasans 23(24) The character "mu" of "na-mo" 23(25) A hymn and a poem 24

(26) A poem on Toribeno 24

(27) The Founder's Portrait 25(28) The Founder's Biography 25

(29) The original portrait painting of the Founder 25

(30) All Buddhas join Amida 25

(31) Continuation of shinjin after attaining it 26(32) Chanting the Shō shinge and Wasan accompanied by the Nembutsu

in the morning and in the evening 26(33) The six-character Name, Namo Amida Butsu 26(34) The nembutsu to repay our indebtedness for the Buddha's benevolence 26

(35) Transgressions do not create a hindrance to birth 27

(36) Nembutsu recitation with Faith 27

(37) Birthless birth 28(38) Merit-transference 28

(39) It is useless to discuss our karmic evil 28

(40) Guiding those around us 28(41) Calculations about ourselves 29

(42) Teach in a mild tone 29


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(43) The Hōonk ō service in the 6th year of Meiō 29

(44) Farewell visit to Shinran's image 29

(45) Leran from the ancient, transmit the ancient 30(46) Dōshū of Akao 30

(47) Blame your mind 30

(48) Never getting tired of hearing the Dharma 30(49) Everyone heard the Dharma differently 30(50) One or two 30

(51) Hear the essential point 30

(52) Joyful nembutsu 31(53) Rennyo's Letters 31

(54) The mind does not obey the words 31

(55) Control of one's mind comes from the Other-Power 31(56) Those who hear the teaching in depth are rare 31

(57) Turn the topic to the Buddha-Dharma 31

(58) Nobody thinks he is wrong 31

(59) Pretending to have acquired shinjin 32(60) Speak in terse and easy terms 32

(61) Offerings given by the Buddha 32

(62) Kazue of Gunke Village in Settsu Province 32(63) Hear the Buddha-Dharma well when young 33

(64) Arranging the mind 33

(65) To save yourself 33(66) Do not be too much absorbed in secular matters 33

(67) Making a vow once 33

(68) Kakunyo's poem 33(69) A pictorial image is preferred to the Name 33(70) Condense ten into one 34

(71) The basis of shinjin is the Name 34

(72) Hyūgaya and Ryōmyō 34(73) One wishes to hear something special 35

(74) Lip service 35

(75) Amida Buddha's direct exposition 35

(76) The one who teaches entrusting to Amida 35(77) To become a Buddha is an extraordinary thing 36

(78) Do not forget divine provisions 36(79) Chew but not swallow 36(80) The Buddha-Dharma is the teaching of non-ego 36

(81) Asking questions is beneficial 36

(82) Intention to sell 37

(83) Give heed to Amida's unseen protection 37(84) The teaching transmitted in this school 37

(85) The proof of bombu's birth in the Pure Land 37

(86) Say something 37(87) Correct chanting in the services 37

(88) Dip the basket in the water 37


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(89) Read the scriptures over and over 38

(90) Seeing things in the light of Other-Power shinjin 38

(91) Do not think "I am the only one who has shinjin" 38(92) To think "I am an evil man" 38

(93) After you have settled your shinjin 38

(94) Those learned in the scriptures are ignorant of them 39(95) That one should first settle one's shinjin and then lead others to it 39(96) Take no account of public reputation 39

(97) Persons of shinjin are trustworthy 39

(98) If you obtain shinjin under the guidance of a good teacher 39(99) Skillful means after the attainment of the fruition of Buddhahood 39

(100) One who has relied on Amida 40

(101) Wrapped up in Namo Amida Butsu 40(102) Lose no time in matters of the Buddha-Dharma 40

(103) Do today what you intend to do tomorrow 40

(104) The portrait of Shinran Shōnin 41

(105) 'The time has come' 41(106) Just sowing seeds is no good 41

(107) Be ready to be corrected by others 41

(108) Reverential thought 41(109) Rejoicing in the single thought of entrusting 41

(110) Failing to resolve the problem through negligence 41

(111) As if my body were being carved up 42(112) Considering the capacity of a man 42

(113) I would be much obliged 42

(114) Give yourself up 42(115) My wrinkles have been smoothed away 42(116) I am even more pleased 42

(117) Skillful means 42

(118) The Mound Festival of the Shitennō ji Temple 42

[Volume Two]

(119) Gather together and discuss well 43

(120) Do not answer back 43(121) Prosperity of this school 43

(122) Those who entrust to Amida will become Buddhas 43(123) Descendants of a devout Buddhist 44(124) Rennyo's Letters are the Tathāgata's direct expositions 44

(125) "The Letters, though written by myself, are wonderful" 44

(126) Mending his way by hearing others speaking ill of him behind his back 44

(127) Trouble is no trouble 44(128) Be subtle-minded about the Buddha-Dharma 44

(129) The beacon does not shine on its own base 44

(130) Hearing one teaching repeatedly 44(131) Dōshū's attitude of hearing 45


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(132) In saying the nembutsu, be careful not to give an impression that you

seek a good reputation 45

(133) Fear the unseen eye 45(134) What should be encouraged is shinjin 45

(135) The mind to transfer your merit to others should be cast aside 45

(136) Miscellaneous practices and the nembutsu 45(137) Discuss the Dharma with fellow-believers 46(138) Be more reverential as you become familiar with the revered persons 46

(139) Control your mind 46

(140) Provisions afforded by the Shōnin 46(141) Uphold the state laws 46

(142) Due solely to his mindfulness 46

(143) Thanks to the Buddha's empowerment 46(144) He used to wear cotton-quilted robes 47

(145) The Shōnin in poverty 47

(146) The Shōnin washed the diapers himself 47

(147) It is dreadful to employ as many servants as one may wish 47(148) Used to attend services wearing paper robes 47

(149) The robe with tattered shoulders 47

(150) Become acquainted with fellow-believers and teachers 48(151) If you look up, you will find it higher than you have thought 48

(152) Difficulty of all difficulties 48

(153) There should be both believers as well as abusers 48(154) Rejoicing alone 49

(155) Listen to the Dharma by making time in your secular life 49

(156) An urgent appointment of great importance 49(157) Treat the Buddha-Dharma as your master 49(158) The revered master's work 49

(159) Just as the Founder did 50

(160) Out of respect to reason you should concede 50(161) One Mind 50

(162) The Buddha-Dharma is working even in the act of drinking water from

the well 50

(163) Lamentation over the lack of shinjin 50(164) Having accomplished my objective and gained celebrity 50

(165) Fire in the enemy's camp 51(166) Ask people well 51(167) Robes without crest were avoided 51

(168) A wadded garment with crest 51

(169) Food and clothing are Amida's gift 51

(170) Unprepared for the worst 51(171) Each one of you is expected to resolve the problem 51

(172) Ryōshū of Tagami 52

(173) The proof is Namo Amida Butsu 52(174) Sparrows used to frightening sounds 52

(175) No one seeks to gain shinjin 52


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(176) One attains shinjin through the skillful means 52

(177) The Letters are an exemplar of ordinary people's attainment of birth in

the Pure Land 52(178) Nembutsu recitation for acknowledging indebtedness to the Buddha 53

(179) Nembutsu after acquiring shinjin 53

(180) The nembutsu uttered after killing a bee 53(181) Raising the screen and saying the nembutsu 53(182) If you think just as you have said 54

(183) Verbally expressed, it sounds the same 54

(184) After settling shinjin, no one would commit such an evil act 54(185) Be precise 54

(186) What is wrong is lack of shinjin 54

(187) The Shōnin's lifelong wishes 55(188) The Shōnin who revived this school 55

(189) It is wrong to think of serving Amida 55

(190) A gift offered with ulterior motives 55

(191) Watch your step 55(192) The master's words will come to reality 55

(193) In understanding the Buddha-Dharma hearing is everything 56

(194) Give yourself up to the cause of the Buddha-Dharma 56(195) You do not remember the evils you have committed 56

(196) Discuss the Dharma at the appropriate time and place 56

(197) Zenjū of Kanegamor 56(198) Be quick about the Buddha-Dharma 57

(199) Wonderful stories about Zenjū 57

(200) Zenjū was a wonderful person 57(201) Praising and discussing the Dharma is everything 58(202) Unless you confess your faults to others, they will not be corrected 58

(203) Discussion on the Buddha-Dharma 58

(204) You will surely be saved 58(205) Dream about 'embracing and not forsaking' 59

(206) To comply with the unseen empowerment 59

(207) Be grateful for the Buddha's Wisdom 59

(208) Speaking from Faith is an act of repayment for the Buddha's benevolence 59(209) The Other-power's working 59

(210) We should appreciate the Buddha's Wisdom 59(211) The Shōnin deplored lack of shinjin in others 59(212) To entertain and teach 60

(213) Good understanding is no understanding 60

(214) Ganshō and Renchi 60

(215) How to study the scriptures 60(216) Not as you say 60

(217) Hōkyō-bō's mother 61

(218) At the place where the Shōnin is present 61(219) Doubt and ignorance 61

(220) A temporary care-taker 61


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(221) Episode about the times of Zennyo Shōnin and Shakunyo Shōnin 61

(222) On seeing some misconduct of an adept Buddhist 61

(223) Relishing the Buddha's benevolence 62(224) Never getting tired of hearing the Buddha-Dharma 62

(225) Wasting the things given by the Buddha 62

(226) The best way of acquiring merit 62(227) Losing the divine protection 62(228) Granting letters 63

(229) Granting a Myōgō 63

(230) The food would be wasted if not eaten 63(231) The precious treasure that fire cannot burn 63

(232) Life is light and the Buddha's benevolence is heavy 63

(233) Stored good is to be appreciated 63(234) 'Relationship from the past' and 'stored good' 63

(235) Essentials of this school 64

(236) Due to the Buddha's Power 64

(237) Becoming an owner of Namo Amida Butsu 64(238) On seeing the Dharma being abused 64

(239) Love and pity extended to any living being 64

(240) Rensō was forgiven 64(241) How outrageous it is to disrupt the teaching 65

(242) The apex of contemplation 65

(243) Life-time engagement 65(244) My sayings are golden words 65

(245) "Three fools are equal to one wise man" 65

(246) Hōkyō and I are brothers 66(247) Much bigger than you think 66(248) Bent on restraining oneself 66

(249) About the Anjin ketsujō shō 66(250) The Anjin ketsujō shō is highly important 66(251) One who respects is to be respected 67

(252) Chant even one-fascicle sutra once a day 67

(253) The Letters are important 67

(254) Keep what is inside in correspondence with what is outside 67(255) Set aside miscellaneous practices and mixed acts 67

(256) Rennyo's remarks in a dream are Golden Saying 68(257) Gratefully acknowledging the Buddha's benevolence 68(258) Say "ladies and gentlemen" 68

(259) He disliked anything above your means 68

(260) Working for the Buddha-Dharma 68

(261) Kind consideration for the fellow-believers 69(262) Order was issued to oust those involved in the uprising 69

(263) The first fruit of the season should be taken even in small quantity

before it is shared with members of other schools 69(264) Prolonged life has been given 69

(265) Engaging in useless works 70


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(266) Remembering the benevolence when taking meals 70

(267) On seeing the meal offered 70

(268) The self-same settled mind 70(269) Not to like is to dislike 70

(270) Some hate Buddhism like an illness 70

(271) Jitsunyo Shōnin'a dream 70(272) I have not conceived any thought of 'I' until today 71

(273) "Shinran Shōnin" was read "Soshi Shōnin" 71

(274) You should say "Kaisan Shōnin" 71

(275) Do not omit "motte" when reading the Tantokumon 71

(276) "I thought of an interesting thing" reciting the Letters 71(277) Discussion about the Buddha-Dharma 71

(278) It is a shame if priests cannot teach themselves the Dharma 72

(279) You cannot lose shinjin 72(280) Preaching the Dharma before someone with firm faith 72

(281) Giving a sword to a youngster 72

(282) No one would attain shinjin 72(283) Secret teaching 72

(284) I know something more wonderful 72(285) Keep the scroll hanging always and be mindful of the characters painted 73

(286) Listening to the Dharma while attending on the Shōnin 73(287) Priests are doers of great evils 73

(288) Daily hearing of the Letters 73

(289) Kenchi of Takada 73(290) If you leave your body at its disposal, you will become lazy 73

(291) If you have attained Faith, you will be tender-minded 74

(292) A follower of the Founder Shōnin 74

(293) 'Fellow-traveller, fellow-believer' 74(294) Important guests 74(295) Be kind to the members 74

(296) Whatever I take up or abandon, I am indebted to Amida 74(297) Gifts from members 74

(298) Rejoicing in the Buddha's benevolence 75

(299) Make friends with devout Buddhists 75(300) Reincernation of a sage 75

(301) Feet blistered with the cords of straw sandals 75

(302) Imitate those who have shinjin 75

(303) Signature inscribed as the testimony 75

(304) Zonkaku was an incarnation of Mahāsthāmapr ā pta 75(305) Motive for writing the Rokuyō shō 76(306) Death poem by Zonkaku Shōnin 76(307) Time differences in the maturation of stored good 77

(308) Things given by the Buddha 77

(309) Every word is a golden word 77(310) What is inconceivable 77

(311) It is good to be light-hearted 78


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(312) Explanation in a couplet 78

(313) Is it really your own? 78

(314) Just accept it and get shinjin 78


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LIST OF ABBREVIATIONS

Amida Sutra = The Sutra on Amit ā yus (also, Smaller Sukhāvat ī vyūha Sutra, and theSmaller Sutra)

BDK = Bukkyō Dend

ō Ky

ōkai (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, 1997d.= died

JSS = J ōdoshinshū Seiten, Chushaku ban, 2nd edition, 2004 Larger Sutra = The Sutra on the Buddha of Infinite Life (also, the Larger Sutra on Amit ā yus, and Larger Sukhāvat ī vyūha Sutra)Ō jōronchū = T'an-luan's Commentary on Vasubandhu's Discourse on the Pure Land, AStudy and Translation, by Hisao Inagaki, Nagata Bunshodo, 1998

Sk. = SanskritSSZ. = Shinshū shō gyō zensho, Kokyoshoin and Oyagi kobundo, 1940, etc.

Taisho T. = Taishō Tripi ţ aka, or Taishō shinshū daiz ōkyō


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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 mother—a maid serving Zonnyo, the seventh chief

abbot—left him to live in obscurity. When he was 17, he received his ordination from

Sonnō at the Shōren-in Temple. While studying the teaching of Jōdoshinshū 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 ō 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, Dōsai (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 'Shōrinzan Honganji' ('Pine Forest Honganji'), which came

to be known as Yamashina Honganji. Unfortunately, in 1532 at the time of Shōnyo

(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 1496—at the site where the Osaka Castle now stands—and 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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posthumous title Et ō Daishi ('Master of the Lamp of Wisdom').

At the height of his missionary activity, Rennyo edited and published the Shō shinge and

J ōdo Wasan as the standard service book for everyone to use. With the addition of the

Letters, this form of service has continued to be held daily in every Jōdoshinshū

household and temple. As a guide for correct understanding of the Shō shinge, Rennyowrote An Outline of the Shō shinge. His Dharma-messages, casual remarks, and the record

of his day-to-day activity were later compiled by Jitsugo and others. As a method of

spreading the teaching to the masses, Rennyo painted a great number of myō g ō (Amida's

Name as the main object of veneration). Besides the six-character name (rokuji myō g ō),

he liked to paint what is called mugek ō honzon, using the ten-character Name ( jū ji

myō g ō) as the main object of veneration. He recommended that his followers use myō g ō

as the object of worship rather than paintings and statues of Amida Buddha, saying, "In

other schools, paintings are preferred to names, and statues are preferred to paintings. In

this school, paintings are preferred to statues, and named are preferred to paintings" (#69).

Goichidaiki-kikigaki

After Rennyo's death, great efforts were made by various people to write his biography.

The chronicles of his sayings and deeds that contributed to the composition of the

Goichidaiki-kikigaki are as follows:

(1) Daihasso onmonogatari K ū zen kikigaki (' K ū zen's Record of what He Heard about

the Eighth Master' ): K ūzen, a chief disciple of Rennyo who tended him to the end of his

life, recorded Rennyo's life in his diary entitled K ū zen nikki (' K ū zen's Diary' ) under 171

headings. The period covered in the diary is from 1489 to Rennyo's death in 1499. The

sections after 136 are the record of his death and the period of mourning.

(2) Mukashi monogatariki (' A Record of the By-gone Days' ): This is the provisional

name given to a collection of twenty-five stories. The compiler's name is not known.

(3) Rennyo Shōnin Ichigoki (' A Record of Rennyo Shōnin's Single Words' ): Rennyo's

sayings and deeds recorded by Jitsugo (1492-1584), the tenth son of Rennyo, from what

he heard from old people and fellow-believers. This contains 251 stories. It is believed

that the original manuscripts were lost in the Kyōroku disturbances during 1531 to 1537.

Part of its copied manuscripts, amounting to 135, was compiled by Ryōshō in 1584. This

was contained in a larger collection of 249 sayings, entitled Rennyo Shōnin Gojigon

(' Rennyo Shōnin's own Words'), produced in 1689. This is believed to be the collection of

Rennyo's sayings and deeds that existed before the Kyoroku disturbances and is known as

Jitsugo Kyūki (' An Older Record by Jitsugo' ).

(4) Rennyo Shōnin Onmonogatari Shidai ('Sayings of Rennyo Shōnin Arranged in

Chronological Order' ): 41 stories recorded by Rengo (1468-1543), Rennyo's seventh son.


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(5) Rennyo Shōnin Oose J ō jō ('Sayings of Rennyo Shōnin' ): 207 sayings containing

those recovered after Jitsugo's Rennyo Shōnin Ichigoki was lost and those that the author

Jitsugo added based on his memory.

(6) Rennyo Shōnin Goichigoki (' Rennyo Shōnin's Biography'): A record of Rennyo

Shōnin's sayings and deeds compiled by Jitsugo in 1580. Most of the entries are the sameas in the Rennyo Shōnin Onmonogatari Shidai, Daihasso onmonogatari K ū zenshō , and

Rennyo Shōnin 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 Shinshū hō yō ('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 J ōdoshinshū Seiten

(' J ōdoshinshū Scriptures' ) published in 1988. The colophon carries the signature of

Jitsunyo. The text of the J ōdoshinshū Seiten has been used in the present publication.(2) The text containing 268 passages published by Matano Shichir ō bee and Tekeda

Jiuemon in 1689. This provided substantial material for the compilation of the Shinshū

hō yō text. In the colophon is found Jitsunyo's signature.

(3) The text containing 316 passages published by the Ōtaniha Honganji in 1811. The

165th and the 220th passages in this collection are missing in the Shinshū hō yō text. The

order of the passages is different in these two texts.


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Rennyo Shōnin's Goichidaiki-kikigaki

THUS I HAVE HEARD FROM RENNYO SHŌNIN

An annotated translation by Zuio Hisao Inagaki

(1) Nembutsu on the New Year's Day:

When Dōtoku of Kajū ji Village (in Yamashina, Kyoto,) went to the Shōnin on New

Year's Day in the second year of Meiō (1493), he received the following words from

Rennyo Shōnin: "Dōtoku, say the nembutsu. The self-power nembutsu is practiced with an expectation

that the Buddha will save you because of the merit of reciting the nembutsu many times.

The Other-Power teaching is that at the moment a single thought of entrusting arises inyour mind, you are immediately saved. The nembutsu you say after that is simply to

repeat, " Namo Amida Butsu, Namo Amida Butsu, ..." joyfully with a thought of gratitudethat you have been saved. The Other-Power means the Power of Another. This singlethought continues right up to the end of your life, ensuring your birth in the Pure Land."

[Note] Dōtoku: One of Rennyo's disciples and the founder of the Sainenji Temple;

(d. 1500). He was reputed to be a myokonin.

(2) Morning service:

One day, during the morning service, the following (six) hymns were chanted: "Of the five inconceivabilities that are expounded,

Nothing can compare with the inconceivability of the

Buddha-Dharma; The inconceivability of the Buddha-Dharma Refers to Amida's Primal Vow.

[Amida's Merit-transference has been accomplished In two phases, Going forth and Returning;

Through the two phases of Merit-transference

We are enabled to attain both Faith and Practice.

The Merit-transference in the phase of Going forth means:

When Amida's sincere guidance becomes mature,

We are enabled to attain Faith and Practice of the Compassionate Vow

And realize that Samsara is Nirvana.

The Merit-transference in the phase of Returning means:

After attaining the stage of benefiting and guiding others,

We instantly turn into various states of existence

And cultivate the virtue of Bodhisattva Samantabhadra.


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The single mind of entrusting that Vasubandhu, the

discourse-master, professed, According to Master T'an-luan's explanation,

Is the Faith of the Other-Power

That we, passion-ridden, awaken in our heart.]

The Light Unhindered throughout the Ten Quarters,

Illuminating the darkness of spiritual ignorance,

Brings those who rejoice with a single thought of entrusting To reach Nirvana, the state of Extinction, without fail."

( Hymns on the Masters, 33-38)

In the evening sermon, the Shōnin cited a passage from the Contemplation Sutra, "...

each ray of light shines universally upon the lands of the ten quarters, (embracing, and

not forsaking, those who are mindful of the Buddha)" and Hōnen Shōnin's poem,

"There is no place where the moonlight does not shine but it only dwells in the mind of one who looks upon it."

The Shōnin's sermon was unspeakably wonderful. After the Shōnin left, the Lord of the

Northern Hall praised him appreciatively by referring to the sermon that evening and theone the night before. He was overcome by a deep feeling of gratitude. "How grateful,

how grateful I am! No words can express my feeling of gratitude." So saying, deeply

moved, he shed profuse tears .

[Note] Of the five hymns, the first line of the first hymn and the whole of the sixth

hymn are presented.Five inconceivabilities: According to T'an-luan's Commentary on Vasubandhu's

Discourse on the Pure Land , there are five things which are beyond our

comprehension: 1) the number of sentient beings, 2) the karmic power, 3) the power

of the dragon god, 4) the samādhi power, and the power of the Buddha-Dharma.

"... each ray of light shines universally upon the lands of the ten quarters..." The

whole phrase of the Contemplation Sutra reads," Each ray of light shines universally

upon the lands of the ten quarters, embracing, and not forsaking, those who are

mindful of the Buddha.” (BDK, 12-II,III,IV, p. 87)Lord of the Northern Hall: Refers to Jitsunyo Shōnin, the ninth monshu (1458-

1525). When Rennyo rehabilitated the Yamashina Honganji, he gave up the

monshu's position to Jitsunyo. Since Rennyo retired to live at the Southern Hall, hewas called Lord of the Southern Hall. Jitsunyo lived at the Northern Hall and, hence,

was called Lord of the Northern Hall.

(3) The Shōnin forgot the service order:

One day, at the time of service, the Shōnin forgot his turn in junsan. After retiring to

the Southern Hall, he remarked, "The hymns which Shinran Shōnin taught us were sowonderful that I forgot my turn in junsan." "How sad it is," he commented, "that very fewaccept his exhortation and attain birth in the Pure Land."


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[Note] Junsan: A liturgical order in the Jōdoshin 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 nowcommonly 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 Shōnin, "I do not understand very well why 'thinking' and 'voicing'

are one."

The Shōnin replied, "There is a saying, 'What one has in mind is bound to show in one'sappearance.' 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 Hōnen's Senjaku

hongan nembutsu-shū. It means "To think of Amida and to call his Name are one."Among Hōnen'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 rulingis that recitation and faith are not different. Concerning this issue, Shinran stated in

the Yuishinshō mon'i, "Know that 'thinking' and 'voicing' have the same meaning; novoicing exists separate from thinking, and no thinking separate from voicing." ( Noteson 'Essentials of Faith Alone,' CWS. I, 468)

(5) The sacred object of reverence should be kept hanging until it

wears away:Rennyo Shōnin 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 againuntil they become thread-bare." He said thus in a couplet.

(6) 'Namo' means...:The Shōnin 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

Kyō gyō shinshō, chapter on 'True Practice,' BDK. 105-I, 38-40. (7) The Shōnin's instruction to Ganshō Kakuzen: The Shōnin quoted a scripture to Ganshō and Kakuzen Matashir ō 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 single-

thought of entrusting."

He continued, "This implies that the delusory karma, which caused you to transmigratein 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 thetrue cause of the attainment of Nirvana in your mind." He then painted sacred words on asheet of paper for a scroll and gave it to Ganshō.

[Note] A scripture: Refers to Zonkaku's J ōdo shin'yō sho (True Essence of the Pure Land Way), SSZ. III, 128-9.

Ganshō: 1434-1506; a native of Sugō in Kaga Province. He became Rennyo's

disciple at Yoshizaki in 1471.Kakuzen Matashir ō: Dates unknown; a native of Mitani in Kaga Province;

Rennyo's disciple. Kakuzen was his Buddhist name and Matashir ō was his layman's

name.

The six realms: The six realms of Samsara where beings transmigrate inaccordance 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 thewisdom of voidness with which he sees that all existence is non-arising and non-

perishing.

(8) The Shōnin's teaching to Kyōken and K ūken:

The Shōnin taught Kyōken of Mikawa Province (Aichi Prefecture) and K ūken 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 yourtaking 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:

(K ūzen) said to the Shōnin, "I do not understand very well (the remark of the Anjin-

ketsujō shō), 'Although we have been long endowed with the Vow and Practice of theOther-Power, we have been vainly subject to transmigration being bound by groundless

attachments to self-power.'"

The Shōnin 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, Hōsenbō K ūzen of Hyogo

Prefecture (dates unknown). He tended Rennyo on his deathbed. His diary entitled

K ū zen nikki ( K ū zen's Diary) is a useful document clarifying Rennyo's life.

Anjin-ketsujō shō: On the Settlement of Anjin; the author unknown. For the passage

quoted here, see JSS., p. 1399.

(10) Deep understanding of shinjin:

(Sōshun of) the Fukudenji Temple said to the Shōnin, "I am not clear about the remark

(of the Anjin-ketsujō shō ), 'Amida's Great Compassion fills the minds of sentient beings.'"

The Shōnin 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-ketsujō shō ), '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, (Sōshun of) the Fukudenji Temple gratefully rejoiced.

[Note] Fukudenji: A Jōdoshinshū temple in Shiga Prefecture. Refers to Sōshun, the

resident priest of this temple.

(11) Chanting the Shō shinge and Wasan:

At the service on the eve of Shinran Shōnin's memorial day, the twenty-eighth day of

the tenth month, the Shōnin said, "Are you thinking of transferring the merit of chanting

the Shōnshinge and Wasan to the Buddha and Shinran Shōnin? 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 Other-

Power, and the import of this is stated in Shinran Shōnin'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 Shōnin is to express our joy of acknowledging the Buddha's benevolence before the

Shōnin." Thus was his kind admonition.

(12) However well you may study the scriptures: The Shōnin 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 Hōonk ō season (seven days prior to Shinran Shōnin's memorial day which

falls on the 28th day of the 11th month or January 16), on the 24th day of the 11th monthin the 3rd year of Meiō, at about 2 o'clock in the morning, K ūzen visited the Goeidō Hallat the Honganji and paid homage to Shinran Shōnin's statue. He was asleep for a while.

What he saw in a dreamy state was Rennyo Shōnin appearing in person from behind the

sliding door at the back of the sanctuary as if emerging from a pile of cotton. As he keptadoring 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 Shōnin was not there. As K ūzen was thinking of telling Kyōmon-bō that the founder Shinran had been

reincarnated as Rennyo Shōnin to revive the teaching of this school, Kyōmon-bō was

giving a Dharma-talk, in which he quoted Kakunyo's Liturgy of H ōonk ō to praise the

Founder's teaching, "It is as if a piece of wood and a stone could produce fire uponmeeting the proper conditions. Also it is as if a tile and a pebble would turn into a gem if

polished with a file."

K ūzen awoke from the dream. Ever since then, he adored Rennyo Shōnin as theincarnation of the Founder Shinran.

[Note] Goeidō Hall: Also Mieidō and Miedō; one of the two main halls in the

Honganji where Shinran's statue is enshrined.

Kyōmonbō: Rennyo's disciple and Dōsai's nephew, 1435-1510. His Buddhist

name was Ryūgen; he was commonly called Mino. He followed Rennyo from

Yoshizaki to Kohama, where he founded the Hōonji Temple.

On-shiki: Refers to H ōonk ō-shiki, popularly, Liturgy of H ōonk ō 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 Shōnin said, "If you have entrusted yourself to Amida with a firm belief in hissalvation 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 Shōnin said to the Lord of Ootsu Chikamatsu, "Settle your shinjin well and make

others settle their shinjin."


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[Note] Lord of Ootsu Chikamatsu: Refers to Renjun, Rennyo's thirteenth son. He

was the caretaker of the Kenshō ji Temple at Ootsu Chikamatsu when Rennyo was

staying there for more than two years before moving to Yoshizaki.

(17) Appreciation for the year's end :

On December 6 (1495), the Shōnin was due to pay a visit to the Revered One at Tonda.The night before, that is, on the 5th, many people went to see the Shōnin. The Shōnin

asked, "What brought so many people here?"

Junsei said, "I suppose they wish to express their gratitude for the inspiring sermons the

other day (i.e., at the Hōonk ō service) and also to convey the year's end greetings andappreciation to you before you go to Tonda tomorrow."

The Shōnin said, "The year's end greetings are totally useless. Tell them to gain shinjin

and make this a token of appreciation for the year's end, will you?"

[Note] The Revered One at Tonda: Refers to the resident priest of the Kyōgyō ji

Temple at Tonda (present-day Takatsuki City, Osaka). Rennyo gave the name

Kyō

gyō ji (Teaching-Practice Temple) to this temple and later his nineteenth sonRengei became the resident priest. See frontispiece.

Junsei: 1421-1510; Rennyo's disciple in close attendance and the founder of the

Shōenji Temple in Kanazawa. Rennyo gave him the name 'Hōkyō'.

(18) Urging of the Great Practice of Other-Power: The Shōnin said, "When we lapse into indolence, we tend to harbor doubt wonderingwhether we will fail to attain birth in the Pure Land. Upon reflection, however, we are

ashamed about remaining indolent for so long following our entrusting to Amida

Tathagata and the settlement of our birth. Being reassured of his salvation in spite of ourexcessive indolence, we come to rejoice gratefully in his benevolence. This we call'urging of the Great Practice of Other-Power'." Thus the Shōnin said.

[Note] Great Practice: Amida's salvation of sentient sentient beings is effectedthrough the Name. The Name that embodies the highest good and virtue constitutes

the primal saving power. When received by us with a firm entrusting heart, it is

expressed as the nembutsu, which is called the Great Practice. Cf . Kyō gyō shinshō,BDK. 105-I, p. 9.

(19) The Rightly-established State and Nirvana: When I (K ūzen) asked the Shōnin, "Should I say the nembutsu with gratefulacknowledgement of the fact that I have already been saved or should I say the nembutsu

with grateful anticipation of his salvation?"

The Shōnin said, "Both are correct. From the standpoint of the Rightly-established State,

you can express your joy at having been saved. From the standpoint of the attainment of Nirvana, you express your gratitude for salvation in the future. Since both are a joyful

acknowledgement of the fact that you will become a Buddha, you are correct either way."

[Note] The Rightly-established State: Those who have entrusted themselves to

Amida in accordance with the Eighteenth Vow are firmly assured of birth in the Pure


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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 inthe 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 Kyōgyō ji at Tonda on the 23rd day of the 1st month,

in the 5th year of Meiō (1496), the Shōnin 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 evenmore kindly.

The Shōnin also held a nō play at the Seiganji Temple and, on the 17th day of thesecond month, he went down to the Kyōgyō ji Temple at Tonda again, and returned toKyoto via (the Shinshū ji Temple at) Sakai on the 27th day of the 3rd month.

On the 28th day, the Shōnin 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 shinjinwherever I go, I have returned home with great joy."

[Note] Seiganji: A temple in Kyoto. According to a different theory, this is thename of a specific no play. It is also proposed that this refers to a priest named

Ryōyū of the Seiganji Temple.

Sakai: The name of a town in Osaka. The Shōnin visited the Shinshū ji Templethere, which is now called Sakai Betsuin. The temple was founded by Kakunyo's

disciple, Dōyū, and was called Shinshō-in.

'Entrusting myself...': A well-known phrase that originally appears in theŌ jōraisan, 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 Shōnin said, "It will be good if you speak out afterattaining shinjin. You should not engage in idle talk. Explain well to others the import of

the One Mind." This was his remark to K ūzen.

[Note] One Mind: The absolute faith transferred to the aspirant by Amida. It is itselfAmida'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 Tathāgata of Unhindered Light

Shining throughout the ten directions,

And aspire to be born in the Land of Peace and Bliss."

( Kyō gyō shinshō, BDK, 105-I, p. 214)

(22) Visit to Sakai:

On the 12th day of the same month, the Shōnin visited (the Shinshū ji Temple at) Sakai.


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(23) The import of two wasans:

On the 20th day of the 7th month, the Shōnin returned home [to Kyoto from Sakai].

During that day, he preached the Dharma based on the hymn [from the Hymns on the

Masters]:

"For us in the evil world of the five defilements,

Only through the Diamond-hard Faith,

Birth-and-death is abandoned for ever,

And birth in the Pure Land of Naturalness is assured."

He continued to talk on the next hymn:

["The moment Faith as hard as diamond

Is firmly established in our minds,

Amida's Compassionate Light embraces us;

Thus we are freed for ever from birth-and-death."]

"I have returned home to tell you the import of these two hymns," he continued. "How

grateful and thankful I am for the teaching that 'birth in the Pure Land of Naturalness is

assured' and 'we are freed for ever from birth-and-death.'" Thus he expressed his gratitude

over and over again.

[Note] Five defilements: The five marks of a period of general degeneration,

consisting of degradation of 1) kalpa, or age, 2) views, 3) passions, 4) human condition,

and 5) human lifespan.

The Pure Land of Naturalness: The Pure Land which accords with True Suchness or

Ultimate Reality. Naturalness refers to the state of things as they really are and is

synonymous with True Suchness.

(24) The character "mu" of "na-mo":

The Shōnin said, "When I paint the characters "namo," I follow Shinran Shōnin's style."

After he had painted na-mo-a-mi-da-butsu in gold dust on a sheet of paper, he hung it on

the wall of the drawing room and said, "Both Fukashigik ōbutsu ('The Buddha of

Inconceivable Light') and Mugek ōbutsu ('The Buddha of Unhindered Light') are the names

that glorify the virtue of Namo Amida Butsu. For this reason, Namo Amida Butsu should be

revered as the fundamental Name."


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[Note] Fukashigik ōbutsu: Refers to Namo Fukashigik ōbutsu ('Homage to the Buddha

of Inconceivable Light'), the eight-character name used as one of the three objects of

reverence in Jōdoshinshū. This name was originally used by T'an-luan in his Hymn in

Praise of Amida Buddha.

Mugek ōbutsu: Refers to Kimyō jinjippō mugek ōnyorai ('Homage to the Buddha of

Unhindered Light Shining throughout the Ten Quarters'), the ten-character name used

as one of the three objects of reverence. This name was originally used by Vasubandhu

in his Hymn of Aspiration for Birth.

(25) A hymn and a poem

Junsei said to the Shōnin, "I wish to hear the meaning of this hymn:

'From the sincere and compassionate words

Of immeasurable Buddhas of the ten quarters,

We should know that it is impossible to awaken

The Great Bodhi-mind with self-power.'"

(from the Hymns on the Three Dharma Ages)

The Shōnin replied, "The Buddhas take it as their primary duty to urge sentient beings to

seek refuge in Amida.

"In this [defiled] world, give up the thought of becoming nuns;

For it is as useless as the horns of a cow."

This is the Founder's poem. Hence, we know that outward appearance does not matter. The

One Mind is essential. People of the world say, "Even if the head is shaven, the mind

remains unshaven."

[Note] The meaning of this poem ascribed to Shinran is that in this defiled world

during the Age of Decadent Dharma, it is useless for a woman to shave her head and

become a nun because it is impossible to attain emancipation. When he was exiled to

Northern Japan, Shinran professed that he was neither a priest nor a layman, thereby

teaching us to take the way of the Nembutsu-Faith irrespective of whether we are

priests or lay people.

The horns of a cow: They are useless because they are bent.

(26) A poem on Toribeno:

The Shōnin said, "Shinran Shōnin's poem reads:


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“How sad and sorrowful I am to think of Toribeno,

the place where so many people I knew were cremated."

[Note] Toribeno: The place in Kyoto, on the eastern hillside, where there was a

crematorium.

(27) The Founder's Portrait: On the twentieth day of the nine month in the fifth year of Meiō (1496), the Shōnin

granted a portrait of the Founder to K ūzen. How inexpressibly appreciative he was!

[Note] This record is based on the K ū zen's Diary. The portrait painting of Shinrangiven to K ūzen was meant to be hung in the dojo

(28) The Founder's Biography: In the eleventh month of the same year, on the twenty-fifth day during the H ōonk ō period, the Shōnin read the Founder's Biography before his statue and, afterwards,

preached on the Dharma. His talk was impressive beyond words.

[Note] H ōonk ō: Lit. 'Dharma-gathering for acknowledging indebtedness'; in theJōdoshinshū, the service in memory of Shinran Shōnin was first held in 1297 byKakunyo, the third monshu, to commemorate the thirty-third year of the Founder's passing. It became an established custom in the Jodoshinshu temples to hold such a

service on Shinran's memorialday, i.e., 28th day of the 11th month or January 16,

preceded by a week-long services and Dharma-talks. In the year 1496, when Rennyo

was 82, the 7-day Hoonko was held at the Yamashina Honganji. Biography: A biography of Shinran, entitled Godenshō, was compiled by Kakunyo,

to which were added pictures showing various aspects of Shinran's life. It became a

custom to read this biography during the H ōonk ō period. See my website:http://www12.canvas.ne.jp/horai/denne-index.htm.

(29) The original portrait painting of the Founder: On the sixteenth day of the fourth month in the sixth year of Meiō (1497), the Shōnin

returned home [from Sakai]. On that day, he produced the original portrait painting of the

Founder wrapped in a sheet of thick paper. Spreading it with his both hands, he showed it

to all present to have them worship it and said, "[The inscription on the portrait painting]is by Shinran Shōnin's own hand." He continued, "Without good karmic relationships in

the past, you would not be able to see this."

[Note] Shinran's portrait painting: It may have been ' Anjō no goei', painted by Hō

genChōen of Anjō in Aichi Prefecture at the request of Senkai, a disciple of Shinbutsu,when Shinran was 83.

(30) All Buddhas join Amida: The Shōnin said, "It is said in a hymn [in the Hymns on the Masters]:

'All Buddhas glorify themselves with three kinds of acts, Attaining ultimate equality among themselves,


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For the sole purpose of remedying

The false and deceitful body, speech, and mind of each sentient

being.'This hymn shows that all Buddhas join Amida in saving sentient beings."

(31) Continuation of shinjin after attaining it: The continuation of shinjin after attaining it is nothing special. The continuation of thesettled mind after attaining it along with continuation of the single thought of the

appreciative entrusting heart is called 'being constantly mindful of Amida' or 'always

eager to repay one's indebtedness to the Buddha.' To awaken the single thought ofentrusting is all the more important. So says the Shōnin.

(32) Chanting the Shō shinge and Wasan accompanied by the Nembutsu in the

morning and in the evening: The Shōnin said, "In the morning and in the evening, you chant the Shō shinge and

Wasan with the nembutsu. Does this constitute the cause of birth or not?" He asked every

priest present. Some of them said, "Certainly it does," while others said, "It does not."

The Shōnin said, "Both answers are wrong. The Shō shinge and Wasan teach us toentrust ourselves single-mindedly to Amida Tathāgata and secure salvation in the afterlife.After you have attained Faith through careful hearing, you express the joy of your

gratitude to Shinran Shōnin [in the morning and evening services]." This was his

considerate remark.

(33) The six-character Name, Namo Amida Butsu: "The six-character Name, Namo Amida Butsu, being possessed of great good and greatmerit, followers of other schools are eager to recite it and turn the merit of it towardsBuddhas, bodhisattvas, and deities - as if it were their own. Such a thing is unheard of in

our school. If the six-character Name were one's own, one could transfer the merit of

reciting it to Buddhas and bodhisattvas. Being assured of our salvation in the afterlife atthe moment we entrust ourselves to Amida with singleness of heart and mind, we simply

repeat the nembutsu with gratitude." So said the Shōnin.

(34) The nembutsu to repay our indebtedness for the Buddha's

benevolence: The widow of the Asai family of Mikawa Province (present-day Aichi Prefecture) cameto see the Shōnin (at the Yamashina Honganji) to bid farewell before leaving this world.Though the Shōnin was busy that morning with preparations for his trip to (the Kyōgyō ji

Temple at) Tonda, he met her and gave her an instruction, saying, "We ought not intend

to offer the merit of nembutsu recitations to the Buddha. If we entrust ourselves firmly to

Amida, we can assuredly partake of his salvation. This is what 'Namo Amida Butsu'means. Recalling our gratitude for his salvation in our minds, we express it with our

mouths, repeating ' Namo Amida Butsu.' This is how we repay our indebtedness for the

Buddha's benevolence."


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(35) Transgressions do not create a hindrance to birth: Junsei said to the Shōnin, "It is stated in the Letters that at the time of awakening the

single thought of shinjin, one's karmic evils are all destroyed and one attains the Rightly-established State, or the Stage of Non-retrogression. However, you have just said that as

long as one lives, one is bound to commit evils. Your remark sounds different from what

is stated in the Letters." The Shōnin replied, "When it is stated that one's karmic evils are all canceled at themoment of awakening a single thought of shinjin, it means that one's birth is settled by

the power of the single thought of shinjin and that one's transgressions do not create a

hindrance to birth; therefore, they are as good as non-existent. As long as we live in theSahā world, our karmic evils are not exhausted. Are you, Junsei, already enlightened and,

so, free of transgressions? It is stated in the scriptures that one's karmic evils are canceled

at the moment of awakening a single thought of shinjin. You should ask yourself overand over again whether you have attained shinjin or not, instead of questioning whether

or not you still have karmic evils. It is up to Amida to save you after he has destroyed

your karmic evils or to save you while leaving them as they stand. You should not inquire

into this problem. Remember that shinjin is of paramount importance." Thus the Shōninemphatically stated.

[Note] The Letters: Gobunshō or Ofuni; also called Kanshō ( Epistles of Recommendation) and H ō shō (Gems of Epistles); Rennyo's letters to his disciplesand other members of Jōdoshinshū explaining in plain terms the essentials of Shin

Buddhism. They played a vital role in spreading the message of Amida's salvationthroughout Japan. There are 221 letters known to exist, of which eighty were

compiled in five fascicles and published by Shōnyo.

The Stage of Non-retrogression: The stage of spiritual progress from which one proceeds towards final enlightenment without falling back to a lower state. Generally,it is equivalent to the First Stage of a bodhisattva. In Shin, as stated in the passage of

fulfillment of the Eighteenth Vow, one who entrusts oneself to Amida will become

assured of birth and dwell in the stage of non-retrogression. The world of Sahā: In the Buddhist cosmology, it refers to this world consisting of

Mt. Sumeru at the center and the continents that surround it. In this world people

must endure various afflictions and pain, hence 'Sahā' ('endurance'). This is the

domain under Shakyamuni's care and guidance.

(36) Nembutsu recitation with Faith The Shōnin said, "A wasan (from the Hymns on the Three Dharma Ages) says: 'Recitation of the nembutsu arising from True Faith

Is something that has been transferred by Amida Buddha;

Hence, it is called (the act of) non-merit-transference;

It follows then that nembutsu recitation with self-power is abhorred.'This means that to entrust oneself to Amida and recite the nembutsu with reverence and

gratitude is entirely Amida's gift. Hence, to recite the nembutsu with one's own

calculation, wondering what one should do, is abhorred because it is an act of self- power."


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[Note] Non-merit-transference: It is generally established in the Mahayana that one

must gain merit by performing good acts and transfer it to the Buddha - or some

other desired objective - in order to attain birth in the Buddha's land or to realize ahigher spiritual state. In Shin Buddhism, we are taught to avail ourselves of the

supreme merit accomplished by Amida, by which we will be born in his Pure Land.

Any attempt to transfer the merit of the nembutsu to Amida or the Pure Land isdiscouraged as a self-power practice. It is not only useless but also hinders Amida'smerit-transference to save us.

(37) Birthless birth: 'Birthless birth' means that birth into the Land of Utmost Bliss is called 'birthless birth'

because it is not part of transmigration in the three realms.

[Note] Birthless birth: The term used by T'an-luan (Donran) to describe the mode of

birth in the Pure Land. Since the Pure Land is a realm of Nirvana beyond the

delusory of worlds of Samsara, our birth there is not like ordinary births as we see in

this world. In the light of the voidness of ultimate reality, our birth in the Pure Landis birthless birth.

Three realms: The three major divisions of the world of Samsara: 1) the realm of

desire, 2) the realm of form, and 3) the realm of non-form. Sentient beings keeptransmigrating in various states of Samsara until they reach Nirvana.

(38) Merit-transference: "Merit-transference means Amida Tathāgata's salvation of sentient beings," so said the

Shōnin.

(39) It is useless to discuss our karmic evil: The Shōnin said, "When a single thought of Faith is awakened in us, our birth in the

Pure Land is definitely settled. It is left up to Amida Tathāgata whether or not he saves us

after destroying our karmic evil. It is useless for us to discuss matters concerning ourkarmic evil. What concerns us is that Amida saves those who entrust themselves to him."

(40) Guiding those around us:

The Shōnin said, "To get together, sit around, and talk to each other regardless ofdifferent rank and social status is consistent with (Shinran) Shōnin's remark, "Within the

four seas, those who share the same Faith are all brothers." My sole wish is that if we aresitting together, those who have questions may ask us about the teaching and acquireFaith."

[Note] "Within the four seas ...": This phrase originally comes from T'an-luan's

Commentary on Vasubandhu's Discourse on the Pure Land (Ō jōronchū, tr. H.Inagaki, Nagata Bunshodo, 1998, p. 235). 'The four seas' are the four oceans that, in

the Buddhist cosmology, are the four outer seas surrounding Mt. Sumeru (Shumisen),

in which there are four continents. This term is used in the sense of the whole world.


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(41) Calculations about ourselves "How sad it is that I [Gutoku Shinran] sunk in the vast sea of attachments and desires

and lost in the great mountain of fame and profit, do not rejoice at joining the group ofthe Rightly-established Stage, nor do I enjoy coming nearer the realization of true

Enlightenment." ( Kyō gyō gyō shinshō, chapter on "True Faith")

Concerning this statement, a discussion arose giving rise to skepticism as to whethersuch persons could attain birth in the Pure Land or not. Having overheard this, the Shōninsaid, "Attachments and desires, fame and profit are all evil passions. To make

calculations about ourselves is a mixed practice." He continued, "There is nothing left for

us but to simply entrust ourselves to Amida."

(42) Teach in a mild tone: One evening, many people came rushing in unannounced. Reverend Mino [Kyōmon- bō] scolded them in a loud voice, saying, "Get out of here."

Hearing this, the Shōnin said, "Save your imprudent remarks. Instead, you should teach

'the single thought of entrusting.' Even though running about in all directions, I want to

teach this to my fellow beings." Kyōmon-bō, hearing this, tearfully apologized and spoke to them in praise of this

teaching. Those in the audience all shed profuse tears of gratitude.

[Note] Reverend Mino: The popular name for Kyōmon-bō. See Note to # 13.

(43) The Hōonk ō service in the 6th year of Meiō: In the 11th month of the 6th year of Meiō (1497), the Shōnin was absent from the

H ōonk ō service at Yamashina. Hōkyō-bō was sent [to the Shōnin by Jitsunyo Shōnin] toask the Shōnin, "I understand you are staying home [at Osaka during the Hoonko week]this year. How should we hold the service [at Yamashina]?" In reply, the Shōnin wrote an instruction forbidding visitors from staying overnight

from the 6th period of the evening [about 6 p.m.] to the 6th period of the next morning

[about 6 a.m.]. The night guards of the hall should be reduced to the one who happens to be on duty that night.

The Shōnin spent the first three days of the Hōonk ō week at the Kyōgyō ji in Tonda and

then went to his temple-lodge in Osaka to perform the rest of his H ōonk ō duties.

[Note] H ōonk ō: In 1497, the Hoonko service was partly held at the newly constructedliving quarters of the Ishiyama Hongwanji in Osaka.Hōkyō-bō: A disciple and close attendant of Rennyo; also Junsei; 1421-1510. He

founded the Shōenji Temple in Kanazawa.

(44) Farewell visit to Shinran's image

From the summer of the 7th year of Meiō [1498], the Shōnin became ill. On the 7th dayof the 5th month, he went to Yamashina to bid farewell to Shinran's image. At that time,

he said that he would not see anyone lacking shinjin but would like to see people have

shinjin even if it meant sending an invitation. Thus was his word.


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(45) Learn from the ancient, transmit the ancient: People of today should learn from those who have gone before us; people of old should

transmit the ancient tradition. Spoken words will be lost; written words will not.

(46) Dōshū of Akao

Dōshū of Akao said, "Our daily duty should be to hold the morning service without fail.Our monthly duty should be to visit the nearby temple where an image of the Founder is

enshrined. Our annual obligation should be to make a pilgrimage to the Head Temple."

Hearing this, Reverend Ennyo commented, "Well said."

[Note] Dōshū of Akao (d. 1516) was a villager of Akao in the present-day Toyama

Prefecture. Being a devoted disciple of Rennyo, he was given the Buddhist name

'Dōshū' (Essential of the Way). He founded the Gyōtokuji Temple. His twenty-onearticles of self-discipline ( Dō shū kokoroe nijūichikajō) are well-known. Ennyo (1489-1521) was Jitsunyo's son; his given name was K ōyū. He compiled

Rennyo's eighty letters in five fascicles.

(47) Blame your mind: "Do not let the mind run its course unbridled. Check the mind. The Buddha-Dharma

may appear dry and uninteresting but, actually, I am comforted and enlivened by shinjin."So says the Shōnin.

(48) Never getting tired of hearing the Dharma: Hōkyō-bō lived to the age of ninety. "I have been hearing the Dharma until this age but

I have never felt that I have heard enough and I have never become tired of listening."

(49) Everyone heard the Dharma differently: One day, when the Shōnin delivered a sermon at Yamashina, it was such an extremely

inspiring Dharma-talk that the audience felt it should not be forgotten. Six of them left

the drawing room and met at the Dharma-hall to discuss what they had heard. Theydiscovered that they had heard the Dharma in different ways. Four of them had heard it

incorrectly. This shows how important hearing is. It is possible that one may not hear the

Dharma properly.

(50) One or two: At the time of Rennyo Shōnin, there were many devoted followers in his presence. TheShōnin said, "How many of you have acquired shinjin? Perhaps one or two, I presume." Everyone was mortified!

(51) Hear the essential point:

Hōkyō said, "When you hear the Dharma being praised, be careful not to hear itnonchalantly. Hear the essential point." He meant to tell us to hear the important aspect.

[Note] Hōkyō: See Note to # 43.


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(52) Joyful nembutsu: "Enthusiastic in mindful thinking of Amida and calling his Name" ( H ōōonk ō-shiki)means that our act of calling the Name is the enthusiastic recitation of the nembutsu.After receiving shinjin, we recite the nembutsu with joy and enthusiasm.

[Note] H ōōnk ō-shiki: For the original text, see JSS. p. 1069. Also see Note to # 13.

(53) Rennyo's Letters: Concerning the Letters, the Shōnin remarked, "Scriptures can be misread; they contain

passages that are hard to understand. My Letters cannot possibly be misread." It was out of deep compassion that the Shōnin wrote the Letters. Those who hear them

read aloud, and yet, are unable to understand the meaning, are people lacking a stock of

merit from the past.

[Note] Stock of merit from the past: In the tradition of Shin, whether one has stock of

merit from the past or not largely determines the readiness to accept the Dharma and

awaken to Amida's salvation.

(54) The mind does not obey the words: "I have listened to the teaching of this tradition until this year and received many sacredwords," confessed Hōkyō. "However, my mind does not obey what I have heard."

(55) Control of one's mind comes from the Other-Power: Jitsunyo Shōnin often says, "Concerning the Buddha-Dharma, Rennyo Shōnin

admonishes us to be careful not to let the mind run its course unbridled but be sure to

control it. It is wrong to allow the mind to take its course unchecked. We are enabled tocontrol the mind due to the Other-Power."

[Note] Jitsunyo Shōnin: Rennyo's fifth son and his successor; 1458-1525. He

consolidated the teaching of Jōdoshinshū by compiling the Letters and reorganizedthe Honganji institution.

(56) Those who hear the teaching in depth are rare:

It is said that there are people who hear and discern the teaching of this tradition butthose who hear the teaching in depth are rare. This means that those who acquire shinjin

are rare indeed.

(57) Turn the topic to the Buddha-Dharma: Rennyo Shōnin admonishes, "Speaking about the Buddha-Dharma, people only engage

in secular talk. Instead of getting bored by it, you should turn the topic to the Buddha-

Dharma."

(58) Nobody thinks he is wrong:

Nobody - not even one person - thinks he is wrong. This, however, is what ShinranShōnin admonished us about. Unless each one of us reflect and convert our way of


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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 Shōnin as he is quoted as sayingsomething 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 themeaning of the poem, for the Lord of K ōō ji 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 K ōō ji Temple: After Jitsunyo's death, Renjun retired and was called by this

name.

(60) Speak in terse and easy terms: Hōkyō-bō was the only one who spoke highly of the settled mind. He never failed toquote (Shan-tao's) explanation of " Namo...." Even to him, Rennyo Shōnin 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: Zenshū said, "When I make offerings to the Shōnin, 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 Shōnin as if they were my own gift. My role is only to pass the

Buddha's gift over to the Shōnin. How shameful I am to make these offerings as if they

were my own."

[Note] Zenshū: The Buddhist name of Shimotsuma K ōshū, the third son ofShimotsuma Gen'ei. The Shimotsuma family was an influential Shinshū family thatwas 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 thenembutsu 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. Howshameful!"


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[Note] Kazue of Gunke Village: The founder of Myōenji 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 theDharma). Therefore, hear the Buddha-Dharma well while you are young.

(64) Arranging the mind:

"(The Tathāgata) arranges our minds," so it is said. "Arranging our minds" means that(the Tathāgata), 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 saveyourself first?

(66) Do not be too much absorbed in secular matters: Kyōmon-bō 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 notindicate 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 thatif 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 Kyōmon-bō, Dōsai'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 Kansō shū (Collection of PoemsComposed 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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statue; the Name is preferred to a pictorial image.

[Note] In Jōdoshinshū, the Name is used as the object of veneration. It is usually thesix-character Name, Namo Amida Butsu, but three other Names are also used: 1)

Kimyō Jinjippō Mugek ō Nyorai (ten-character Name), 2) Namo Fukashigik ō Nyorai

(nine-character Name), and 3) Namo Fukashigik ō Butsu (eight-character Name). See Note to # 24.

(70) Condense ten into one:

At the Northern Hall of the Head Temple [in Yamashina], Rennyo Shōnin said toHōkyō-bō, "In dealing with anything, I make it a rule to consider the capacity of a person

and give him one tenth of what I need to tell him, so that it will be easier for him to get

the point. The person in question, however, does not understand this." The Shōnin nowadays writes shorter letters. He remarks, "In my advanced age, I easily

get tired of listening to others' talk and fail to catch what they say. So I only write down

what is important, and what everyone can understand with ease."

[Note] According to the Yamashina renshoki ( Jointly Signed Record at Yamashina),

compiled by eight of Rennyo's disciples in the year of his passing, Rennyo wrote his

letters after cutting down the contents to the minimum.

(71) The basis of shinjin is the Name: When young, Hōin Ken'en was living in Futamata. Many followers came to the templeto ask Rennyo to paint a number of small Myōgō. At that time, the Shōnin asked them,

"Have each of you attained shinjin?"

Ken'en said, "I have been told, 'The basis of shinjin is the Name.' In connection withthis, I remember what I heard when I was young."

[Note] Ken'en was Rennyo's sixteenth son (1468-1543). When young, he lived at the

Honsenji Temple in Futamata in Kaga Province (the present-day Fukui Prefecture).Later, he founded the Honsenji at Wakamatsu and became the leader of the Shin

followers in Kaga Province. He played an active role in the ikk ō-ikki uprising butwas defeated in 1531. He then fled to Noto area and called himself Kyōk ō-bō.

The basis of shinjin is the Name: Our shinjin arises depending on the Name. The Larger Sutra states in the passage of fulfillment of the Eighteenth Vow, "All sentient

beings who, having heard his Name, rejoice in faith, think of him even once...."(BDK, 12-II, III, IV, p. 35)

(72) Hyū

gaya and Ryō

myō

: Rennyo Shōnin is said to have remarked, "Hyūgaya of Sakai was a wealthy man

possessed of 300,000 kan. He died but I fear that he did not become a Buddha. Ryōmyō

of Yamato Province was hardly able to buy a hemp garment but will become a Buddha

after death.

[Note] Hyūgaya: The store name of a wealthy man who lived in Sakai.


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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.

Ryōmyō: A Shin follower in Yamato Province (present-day Nara Prefecture).

(73) One wishes to hear something special: Hosshō of Kyūhō ji Village asked Rennyo Shōnin, "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 Shōnin 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 Hosshō does."

[Note] Hosshō of Kyūhō ji Village: Rennyo's disciple when he was dwelling at the

Jiganji Temple in the Kawachi Province (present-day Osaka Prefecture).

(74) Lip service

Rennyo Shōnin 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 Shōnin is based on Amida Tathāgata's direct exposition.

Hence, it is stated in a Letter , "In the words of Amida Tathāgata...."

[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 Shōnin said to Hōkyō-bō, "Do you know the one who taught you entrusting to

Amida?" Hōkyō-bō Junsei replied, "No, I do not know, Shōnin."

The Shōnin 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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"Certainly; anything you say, Shōnin," replied Junsei.

The Shōnin continued, "The person who taught this is Amida Tathāgata. Amida

Tathāgata teaches us to entrust ourselves to him."

(77) To become a Buddha is an extraordinary thing: Hōkyō-bō said to Rennyo Shōnin, "The Myōgō you have painted has been destroyed by

fire but it has become six Buddhas. How extraordinary!"

The Shōnin remarked, "It is nothing extraordinary. Since the Buddha (that the Namerepresents) has become a Buddha, it is nothing extraordinary. What is extraordinary is

that an evil bombu becomes a Buddha through a single thought of entrusting to Amida."

(78) Do not forget divine provisions: "Since, from dawn to dusk, everything is provided for us by Amida Tathāgata and

Shinran Shōnin, we should deeply acknowledge these divine provisions," so RennyoShōnin sometimes said.

(79) Chew but not swallow:Rennyo Shōnin said, "There is a saying, 'Chew but not swallow.' Although you have

wives and children and eat fish and chickens, and are thus burdened with the hindrance of

karmic evil, you should not behave as you will."

[Note] The meaning of this saying is that one should bite and chew the food well and

not swallow it whole.

(80) The Buddha-Dharma is the teaching of non-ego: "The Buddha-Dharma is the teaching of non-ego," says Rennyo Shōnin. He continues,

"Even a fraction of ego should not be involved in the dealings of life. Nobody thinks thathe is wrong. This is what Shinran Shōnin cautions us against in strong terms."

This

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Rennyo Shonin Goichidaiki Kikigaki