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The Collected Works Of Shinran
Preface
Amidst a world undergoing constant and far-reaching change, it is difficult to know what may be taken as the foundation for our lives and how we should carry on our existence. In every age and in all societies, however, it is the true and real teaching that genuinely guides us; nothing else suffices.
Through such writings as the True Teaching, Practice, and Realization of the Pure Land Way, Shinran Shonin clarified the teaching of the Primal Vow of Amida Buddha. This teaching is not restricted in its relevance, but unfailingly becomes meaningful for any person who reflects deeply on human existence. For at heart is the wish to guide all human beings, transcending differences of nationality, ethnicity, and race, to truly fruitful lives. Amida Buddha calls to us, who are inclined to enclose ourselves within our own husks, to awaken to that which is true and real.
The publication of the Collected Works of Shinran is a joyous occasion. The work of translation is difficult, for the understanding required extends to various underlying differences in culture and practices. This work, carried on through the efforts of many persons, is now published in comprehensive form.
It is my hope that, through The Collected Works of Shinran, even one more person may encounter the Shin Buddhist teaching and gain insight into the life of the Nembutsu.
Ohtani Koshin
Monshu
Jodo Shinshu Hongwanji-ha
Major Expositions
The True Teaching, Practice, and Realizationof the Pure Land Way
Major Expositions
Preface
I reflect within myself: The universal Vow difficult to fathom is indeed a great vessel bearing us across the ocean difficult to cross. The unhindered light is the sun of wisdom dispersing the darkness of our ignorance. Thus it is that, when conditions for the teaching of birth in the Pure Land had matured, Devadatta provoked Ajatashatru to commit grave crimes. And when the opportunity arose for explaining the pure act by which birth is settled, Shakyamuni led Vaidehi to select the land of peace. In their selfless love, these incarnated ones - Devadatta, Ajatashatru, Vaidehi - all aspired to save the multitudes of beings from pain and affliction, and in his compassion, Shakyamuni, the great hero, sought indeed to bless those committing the five grave offenses, those slandering the dharma, and those lacking the seed of Buddhahood. We know, therefore, that the auspicious Name embodying the perfectly fulfilled supreme virtues is true wisdom that transforms our evil into virtue, and that the diamond-like shinjin so difficult to accept is true reality that sweeps away doubt and brings us to attainment of enlightenment.
This, then, is the true teaching easy to practice for small, foolish beings; it is the straight way easy to traverse for the dull and ignorant. Among all teachings the Great Sage preached in his lifetime, none surpasses this ocean of virtues. Let the one who seeks to abandon the defiled and aspire for the pure; who is confused in practice and vacillating in faith; whose mind is dark and whose understanding deficient; whose evils are heavy and whose karmic obstructions manifold - let such persons embrace above all the Tathágata’s exhortations, take refuge without fail in the most excellent direct path, devote themselves solely to this practice, and revere only this shinjin.
Ah, hard to encounter, even in many lifetimes, is the decisive cause of birth, Amida's universal Vow! Hard to realize, even in myriads of kalpas, is pure shinjin that is true and real! If you should come to realize this practice and shinjin, rejoice at the conditions from the distant past that have brought it about. But if in this lifetime still you are entangled in a net of doubt, then unavoidably you must pass once more in the stream of birth-and-death through myriads of kalpas. Wholly sincere, indeed, are the words of truth that one is grasped, never to be abandoned, the right dharma all surpassing and wondrous! Hear and reflect, and let there be no wavering or apprehension.
How joyous I am, Gutoku Shinran, disciple of Shakyamuni! Rare is it to come upon the sacred scriptures from the westward land of India and the commentaries of the masters of China and Japan, but now I have been able to encounter them. Rare is it to hear them, but already I have been able to hear. Reverently entrusting myself to the teaching, practice and realization that are the true essence of the Pure Land way, I am especially aware of the profundity of the Tathágata’s benevolence. Here I rejoice in what I have heard and extol what I have attained.
A Collection of Passages Revealing
The True Teaching of the Pure Land Way
Compiled By Gutoku Shinran,
Disciple Of Shakyamuni
1 Reverently contemplating the true essence of the Pure Land way, I see that Amida's directing of virtue to sentient beings has two aspects: the aspect for our going forth to the Pure Land and the aspect for our return to this world. In the aspect for going forth, there is the true teaching, practice, shinjin, and realization.
2 To reveal the true teaching: It is the Larger Sutra of the Buddha of Immeasurable Life. The central purport of this sutra is that Amida, by establishing the incomparable Vows, has opened wide the dharma-storehouse, and full of compassion for small, foolish beings, selects and bestows the treasure of virtues. [The sutra further reveals that] Shakyamuni appeared in this world and expounded the teachings of the way to enlightenment, seeking to save the multitudes of living beings by blessing them with this benefit that is true and real. Thus, to teach the Tathágata’s Primal Vow is the true intent of this sutra; the Name of the Buddha is its essence.
[The Sutra Passages]
3 How is it known that [this sutra] was the great matter for which Shakyamuni appeared in the world? The Larger Sutra states:
[Ánanda asked,] "Today, World-honored one, your sense organs are filled with gladness and serenity. Your complexion is pure. Your radiant countenance is majestic, like a luminous mirror in which clear reflections pass unobstructed. Your lofty features are resplendent, surpassing all words or measure. Never before have I beheld your lineaments as sublime as they are now. Indeed, Great Sage, I have thought to myself: Today, the World-honored one abides in the dharma most rare and wondrous. Today, the Great Hero abides where all Buddhas abide. Today, the World's Eye abides in the activity of guide and teacher. Today, the Preeminent one of the world abides in the supreme enlightenment. Today, the Heaven-honored one puts into practice the virtue of all Tathágatas. The Buddhas of the past, future and present all think on one another. Do not you, the present Buddha, also think on all the other Buddhas now? Why does your commanding radiance shine forth with such brilliance?
Then the World-honored one said to Ánanda, "Did devas so instruct you that you ask this, or do you inquire of my noble mien out of your own wisdom?"
Ánanda replied to the Buddha, "No deva came to teach me; I ask this myself, simply from what I observe."
The Buddha said, "Well spoken, Ánanda! Your question is excellent. You ask this insightful question having summoned up deep wisdom and true and subtle powers of expression, and having turned tender thoughts to all sentient beings. In his boundless compassion, the Tathágata is filled with commiseration for the beings of the three realms. I have appeared in the world and expounded the teachings of the way to enlightenment, seeking to save the multitudes of living beings by blessing them with the benefit that is true and real. Rare is it to encounter and rare to behold a Tathágata, even in countless millions of kalpas. It is like the blossoming of the udumbara, which seldom occurs. This question you now ask will bring immense benefit; it will enlighten the minds of all devas and human beings. Know, Ánanda, that the perfect enlightenment of the Tathágata is immeasurable in its wisdom and vast in its guidance of beings to enlightenment. His insight knows no impediments; nothing can obstruct it."
4 The Sutra of the Tathágata of Immeasurable Life states:
Ánanda replied to the Buddha, "World-honored one, this thought occurs to me because I behold the rare and auspicious splendor that now fills your features; it was not taught me by the devas."
The Buddha said to Ánanda, "Excellent, well spoken! This question is well asked indeed! You have been able to see the Tathágata’s subtle discernment, and well have you inquired of the Tathágata concerning the reason [for my splendor]. O Ánanda, all Tathágatas, who are to be revered and who have realized perfect enlightenment, dwell firmly in great compassion, and to bring benefit to sentient beings, they appear in the world as great masters - events as rare as the blossoming of the udumbara. This is why you have asked this question. It is out of commiseration for all the sentient beings, and out of desire to bring them benefit and happiness: Well have you asked this question!"
5 The Sutra of the Enlightenment of Ultimate Equality states:
The Buddha said to Ánanda, "We find in this world a tree called udumbara that bears fruit but no flowers. In its rarity, a Buddha's appearance in this world is no different from the blossoming of the udumbara. And even though a Buddha may be in the world, exceedingly rare is it that one should encounter that Buddha. I am now Buddha and have come into this world. You are a person of great virtue, lucid intelligence, and goodwill, and you know beforehand the Buddha's intent. You have not in vain been at the Buddha's side serving him. Listen carefully and attentively now as I answer you."
[Commentary]
6 Master Kyeong-heung comments on the Larger Sutra:
Today, the World-honored one abides in the dharma most rare and wondrous: These words indicate the form manifested through the Buddha's supernatural powers. Not only do his features surpass the ordinary, there is none his equal. Today, the Great Hero abides where all Buddhas abide: Abiding in the samádhi of universal sameness, he subdues all Maras, even the powerful demon-king of the sixth heaven. Today, the World's Eye abides in the activity of guide and teacher: The Buddha's five kinds of vision are termed "the activity of guide and teacher"; he is unsurpassed in drawing and guiding sentient beings to enlightenment. Today, the Preeminent one of the world abides in the supreme enlightenment: The Buddha, alone and matchless as he abides in the four forms of wisdom, is completely unrivaled. Today, the Heaven-honored one puts into practice the virtue of all Tathágatas: In his attainment of highest truth, the Buddha is the one most revered in all the heavens. He has awakened to the truth that Buddha-nature is not void. Know, Ánanda, the perfect enlightenment of the Tathágata: that is, the dharma rare and wondrous. His insight knows no impediment: This describes the most excellent way. Nothing can obstruct it: This refers to the virtue of the Tathágata.
[Conclusion]
7 Thus, these passages give clear testimony that the Larger Sutra reveals the true teaching. It is indeed the right exposition for which the Tathágata appeared in the world, the wondrous scripture rare and most excellent, the conclusive and ultimate exposition of the One Vehicle, the precious words disclosing perfect, instantaneous fulfillment, the sincere words praised by all the Buddhas throughout the ten quarters, the true teaching in consummate readiness for the beings of this day. Let this be known.
Here ends Chapter I:
A Collection of Passages Revealing
The True Teaching of the Pure Land Way
II
A Collection of Passages Revealing
The True Practice of the Pure Land Way
Compiled by Gutoku Shinran
Disciple of Shakyamuni
1 Reverently contemplating Amida's directing of virtue for our going forth to the Pure Land, I find that there is great practice there is great shinjin.
The great practice is to say the Name of the Tathágata of unhindered light. This practice, embodying all good acts and possessing all roots of virtue, is perfect and most rapid in bringing about birth. It is the treasure ocean of virtues that is such-ness or true reality. For this reason, it is called great practice.
This practice arises from the Vow of great compassion, which is known as "the Vow that all Buddhas extol the Name," "the Vow that all Buddhas say the Name," and "the Vow that all Buddhas praise the Name." It might also be called "the Vow of directing virtue for our going forth" and "the Vow in which the saying of the Name is selected."
[The Sutra Passages]
2 The Vow that all the Buddhas say the Name is stated in the Larger Sutra:
If, when I attain Buddhahood, the countless Buddhas throughout the worlds in the ten quarters do not all praise and say my Name, may I not attain the supreme enlightenment!
3 The sutra further states:
When I have fulfilled the Buddha-way,
My Name shall pervade the ten quarters;
If there be any place it is not heard,
I vow not to attain the supreme enlightenment.
For the sake of all beings I will open forth the treasure-store
And give away universally its treasure of virtues.
Among the multitudes of beings
I will always preach the dharma with a lion's roar.
4 The sutra passage declaring the fulfillment of this Vow states:
The Buddha-Tathágatas throughout the ten quarters, countless as the sands of the Ganges, are one in praising the majestic power and the virtues, inconceivably profound, of the Buddha of immeasurable life.
5 The sutra further states:
Boundless is the majestic power of the Buddha of immeasurable life. This Buddha is praised by every one of the Buddha-Tathágatas throughout the worlds in the ten quarters, whose number, incalculable and limitless, is beyond conception.