Wednesday, September 16, 2015

1) Passages who show that birth in the Pure Land takes place after death


When their lives are about to end, Amida Buddha will appear before them with a host of sages. When they die, their minds will not fall into confusion and so they will be born in his land.”[1]
Shinran Shonin, quoted the Smaller Amida Sutra, in his Kyogyoshinsho


“It is like a wax seal impressed on the clay; as the wax seal is destroyed, the letter is formed. When one’s life ends, one is born in the Land of Peace and Bliss.”[2]
Master Tao-ch’o, An-le-chi (Anrakushu)

*

“If one wholeheartedly places faith in the Buddhist teachings and aspires to be born in the Pure Land, one is born there as soon as one’s life—whether short or long—ends. […]
I now urge you to turn to the Land of Utmost Bliss for refuge. If you dedicate all your practice toward it with sincerity of heart, you will be born there, without fail, after the end of your life.[3]
Master Tao-ch’o, An-le-chi (Anrakushu)


*

In his An-le-chi (Anrakushu), Master Tao-ch’o presents the following question:

“Is there scriptural evidence to prove that by aspiring to birth in the Pure Land one can be born there at one’s death?”[4]

then he quotes many passages from the various sutras to prove there is indeed such a scriptural evidence. From all the passages he quoted, I am presenting you only a few:

“As the Dharma Drum Sutra states: ‘Even though you are unable to be mindful (of the Buddha), if you know that the Buddha dwells in the west and think of attaining birth there, you will be born there.’”[5]

As you can see, “the Buddha dwells in the west”, so His Land is there, not “here and now”.
“Again, it is stated in the  Great Compassion Sutra (adapted):
‘Why is  this called ‘Great Compassion’? Those who single-mindedly practice the Nembutsu without ceasing will be certainly born in the Land of Pace and Bliss after death. Those who urge the transmission of the Nembutsu from person to person, it should be known, are all those who practice the great compassion.’”[6]
Master Tao-ch’o, An-le-chi (Anrakushu)

*

“In the Garland Sutra it is stated:
‘By practicing the Nembutsu Samadhi,
one unfailingly sees the Buddha,
and will be born in His presence after death.
So, if you see a man at his deathbed, urge him to say the Nembutsu;
Also show him a Buddha's figure so that he could see and worship it.’”[7]
Master Tao-ch’o, An-le-chi (Anrakushu)

*

“Those who are mindful of Amida continuously until the end of their lives will be born in the Pure Land, ten out of ten and a hundred out of a hundred. The reason is that they are free of miscellaneous influences from the outside, they have attained the right mindfulness, they are in accord with the Buddha’s Primal Vow, they do not disagree with the Buddha’s teachings, and they accord with the Buddha’s words”.[8]
Master Shan-tao, Ojoraisan

“Mindful of Amida continuously” means that their faith (shinjin) in Amida Buddha is truly settled and so it will not disappear until the end of their lives when the actual birth in the Pure Land takes place. “Right mindfulness” is the faith (shinjin) of the Primal Vow.

*

“Shakyamuni and other Buddhas throughout the ten quarters glorify Amida’s Light with twelve names and extensively urge beings to recite the Name and worship Him continuously without interruption, for such people will gain immeasurable merits in this lifetime and, after death, definitely attain birth  in the Pure Land”.[9]
Master Shan-tao, Ojoraisan

*

“If you are to choose the place for birth in the next life,
The Western Land is most suited for you to go”.[10]
Master Shan-tao, Ojoraisan

*

“Those who continuously recite the Name, as explained above, until the end of their lives, will all be born in the Pure Land, ten out of ten and a hundred out of a hundred. Why? Because such people are free of obstructions from outside and dwell in the state of right mindfulness, and so they are in accord with the Buddha’s Primal Vow, in harmony with the teaching, and in agreement with the Buddha’s words”.[11]
Master Shan-tao as quoted by Shinran Shonin in his Kyogyoshinsho

*

"Being mindful of Him (Amida Buddha) always, we board the Vow Power. After death we attain birth in His land, where we meet Him, face to face, with unbounded joy."
Master Shan-tao, Ojoraisan

*

“Let us realize, therefore, that when one comes to the hour of death, even though it be in a grass hut, at that very moment one can take his place upon the lotus seat. One can follow after Amida Nyorai and in company with a host of Bodhisattvas be born in a moment into the realm of the Pure Land which lies in the West ten thousand hundred millions lands away.”[12]
Master Genshin, Ojoyoshu

*

“Without regard for time, place, and various karmic relationships, merely reciting nembutsu makes birth in the Pure Land possible if one desires birth in the Pure Land at the end of this life”. [13]
Master Genshin as quoted by Honen Shonin in his Admonitions for Attaining of Birth in the Pure Land

*

“There is no discrepancy between either the words or the deeds of the many Buddhas. If Shakyamuni encouraged all ordinary people wholeheartedly and exclusively to engage in the one practice of the nembutsu while in their present bodies, and if He assured them that, after their lives had ended, they would surely be born in that land, then all the Buddhas of the ten directions will equally praise, equally encourage, and equally confirm this”.[14]
Honen Shonin, Senchakushu

*

“Following the path of the Vow’s Power, after death they can attain birth in that land [Amida’s Land], where they will meet the Buddha and where their joy will know no end”.[15]
Honen Shonin, Senchakushu

*

“When they lay aside their present lives, they will enter into the dwelling of the Buddhas, the Pure Land”.[16]
Honen Shonin, Senchakushu

*

“The nembutsu practitioners, after they have laid aside their present life, will certainly be born in the Land of Sukhavati”.[17]
Honen Shonin, Senchakushu

*

“Master Shan-tao said that those whose faith in birth in the Pure Land in the next life and in the Primal Vow was less than profound would not enjoy the embrace and protection of holy beings. While reciting nembutsu, we must arouse profound faith, loathe this defiled world of suffering, and long for the Pure Land”.[18]
Honen Shonin, Wago Toroku

*

“Question: ‘How would it be to put your afterlife in the hands of a god’?
Answer: ‘Nothing surpasses placing your future in the hands of Amida Buddha’”.[19]
Honen Shonin, Dialogue on One Hundred Forty-Five Topics

*

“Foremost in the Pure Land of Ultimate Bliss, when I attain my birth,
will be the precious memory of fellow practitioners I left on earth”.[20]
Honen Shonin, poems

*

“Recite nembutsu while wishing for deliverance and birth in the Pure Land in the life to come.”[21]
Honen Shonin, Replies to Saburo in Tsunoto
*

“To pray for a good fortune in this ephemeral world and forgetting crucial deliverance in the next life are not the true meaning for nembutsu devotees. Amida Buddha designed nembutsu as the ‘rightly established practice’ for birth in the Pure Land in the life to come.”[22]
Honen Shonin, Wago Toroku

*

“Regarding the life to come, one should not aspire for birth in a pure Buddha-land other than the Pure Land of Amida Buddha, nor should one hope to be born in the Tusita Heaven of Buddha Maitreya, nor desire to be reborn in the delusive worlds of human beings or heavenly beings”.[23]
Honen Shonin, Wago Toroku

*

“Nothing but nembutsu will allow one to attain birth in the Pure Land in the life to come. I am not telling you this by my own initiative. I just state exactly what the sacred scriptures describe, as if holding the text up to a mirror. Please, look over the scriptures.”[24]
Honen Shonin, Wago Toroku

*

“Concerning ‘the supreme working to embrace beings,’ one of the Forty-eight Vows in the Larger Sutra says, ‘If, when I become a Buddha, the sentient beings of the ten directions who, aspiring to be born in my land, call my Name even ten times, fail to be born there through my Vow-Power, may I not attain perfect Enlightenment.’

This means that the practitioners who aspire for birth are embraced by the Vow Power – when their lives are about to end – and are enabled to attain Birth. Hence, this is called “the supreme working to embrace beings.”[25]
Shinran Shonin, Kyogyoshinsho

*

Shakyamuni urges all ordinary beings to practice the Nembutsu singleheartedly throughout their lives; when they die, they will definitely be born in that land. All the Buddhas of the ten directions, without exception, praise and recommend this teaching and give testimony to its truth. Why do they do so? Because their great compassion arises from the same essence. One Buddha’s teaching is the teaching of all the Buddhas; all the Buddhas’ teachings are one Buddha’s teaching.[26]
The Master of Kuang-ming Temple says:
[…] the moment your life ends you will in the next moment be born in that land, where you will enjoy the Dharma pleasure of non-action for eternally long kalpas.[27]
Shinran Shonin, Kyogyoshinsho, chapter III

*

At the end of your life you will enter the family of the Buddhas, that is, the Pure Land.[28]
Shinran Shonin, Kyogyoshinsho, chapter III

*

Out of the thousands of people who received his teaching, personally or otherwise, over many days and years, very few were allowed to read and copy this book. Nevertheless, I was allowed to copy it and also make a copy of Genku’s (Honen)  portrait. This is the benefit of the exclusive practice of the act of right assurance; this is a sure proof of my future attainment of birth.[29]
Shinran Shonin, Kyogyoshinsho, chapter III

Here “future attainment of birth” clearly indicates birth in the Pure Land after death.

*

It is stated in the Collection of Passages on the Land of Peace and Bliss:
I have collected true words so that they may help others practice the way for Birth. For my wish is that those who have attained Birth may lead those who come after them and those who aspire for Birth may follow their predecessors, thus following one after another endlessly and uninterruptedly until the boundless sea of birth and death is exhausted.[30]
Shinran Shonin, Kyogyoshinsho, chapter IV

*

“Concerning the expression, ‘Each living thing being grasped by Amida, a manifestation of the decisive cause of Birth’: it is declared among the Forty-eight Vows taught in the Larger Sutra of Immeasurable Life:

‘If, when I attain Buddhahood, the sentient beings of the ten quarters, aspiring to be born in my land, saying my Name even down to ten times, and being carried by the power of my Vow, were not to be born there, then may I not attain perfect Enlightenment.’
 This means that practicers who aspire to be born are grasped by the power of the Vow and brought to attainment of Birth when their lives end. Hence the expression, ‘Each living thing being grasped by Amida, a manifestation of the decisive cause of Birth’”.[31]
Shinran Shonin, Notes on the Inscriptions on Sacred Scrolls

*

“’Were not to be born there, then may I not attain perfect Enlightenment’:
If people who entrust themselves to the Vow are not born in the true land fulfilled by the Primal Vow, I shall not become a Buddha.

This means that practicers who aspire to be born are grasped by the power of the Vow and brought to attainment of Birth when their lives end”
.[32]
Shinran Shonin, Notes on the Inscriptions on Sacred Scrolls

*

“I, for my own part, attach no significance to the condition, good or bad, of persons in their final moments. People in whom shinjin is determined do not doubt, and so abide among the truly settled. For this reason their end also – even for those ignorant and foolish and lacking in wisdom – is a happy one.”[33]
Shinran Shonin, Lamp for the Latter Ages, Letter 6

*

“My life has now reached the fullness of years. It is certain that I will go to birth in the Pure Land before you, so without fail I will await you there”.[34]
Shinran Shonin, Lamp for the Latter Ages, Letter 12

This clearly shows that Shinran Shonin associates his death with birth in the Pure Land.

*

“Since they dwell in the stage of non-retrogression until being born into the Pure Land, they are said to be in the stage of the truly settled.
Since true shinjin is awakened through the working of the two Honored Ones, Shakyamuni and Amida, it is when one is grasped that the settling of shinjin occurs. Thereafter the person abides in the stage of the truly settled until born into the Pure Land.”[35]
Shinran Shonin, Lamp for the Latter Ages, Letter 13

So, as we see, entering the stage of non-retrogression when shinjin occurs in one’s heart is not the same thing with being born into the Pure Land. As the passages clearly states, this stage is prior to birth there – “until born into the Pure Land”.

*

Kyoshin wrote a letter to Shinran in which he said:

“Those who attain true and real shinjin
Immediately join the truly settled;
Thus having entered the stage of non retrogression,
They necessarily attain Nirvana.

The statement, ‘they attain Nirvana’, means that when the heart of the persons of true and real shinjin attain the fulfilled land at the end of his or her present life, that person becomes one with the light that is the heart of the Tathagata.”[36]
Shinran Shonin, Lamp for the Latter Ages, Letter 14

Ren’i, another disciple, sent to him the answer of Shinran in which it was confirmed that the above statement was free from error:

“I conveyed the contents of your letter in detail to the Shonin, and he stated that it was altogether free from error.”[37]

*

"The fulfillment of Myoho-bo's cherished desire to be born in the Pure Land is surely celebrated by those in Hitachi province who share the same aspiration."[38]
Shinran Shonin, Lamp for the Latter Ages, Letter 19

Here Shinran speaks about Myoho-bo’s death which he equates with birth in the Pure Land.

*
"Please read the copies of Seikaku's Essentials of Faith Alone, Ryukan's On Self-power and Other-Power, and the other tracts I sent earlier. Such men are the best teachers for our times. Since they have already been born in the Pure Land, nothing can surpass what is written in their tracts. They understood Master Honen's teaching fully and for this reason attained perfect Birth."[39]
Shinran Shonin, Lamp for the Latter Ages, Letter 19

At the moment Shinran wrote this letter, Master Seikaku and Master Ryukan were dead, so their birth in the Pure Land was attained in their after life.

*

While criticizing some disciples, Shinran said, "Such people have no aspiration for the nembutsu nor for the Buddha's Vow; thus, however diligently they engage in the nembutsu with such an attitude, it is difficult for them to attain Birth in the next life."[40]
Shinran Shonin, Lamp for the Latter Ages, Letter 19

*

" I am truly sad to hear about Kakunen-bo. I had expected that I would go first to the Pure Land, but I have been left behind; it is unutterably saddening. Kakushin-bo, who left us last year, has certainly gone to the Pure Land and is awaiting us there. Needless to say, I will surely meet them there; it is beyond words. Kakunen-bo’s words did not differ at all from what I have said, so we will certainly go to the same place, the Pure Land. If I am still alive in the tenth month of next year, it will undoubtedly be possible to meet again in this world. Since your mind of entrusting also does not differ at all from my own, even if I go first, I will await you in the Pure Land"[41]
Shinran Shonin, Uncollected Letters, Letter 2

Here again, Shinran equates the death of one of his disciples (Kakunen-bo) with birth in the Pure Land.

*

"Further, having no thought of wanting to go to the Pure Land quickly, we think forlornly that we may die even when we become slightly ill; this is the action of blind passions. It is hard for us to abandon this old home of pain, where we have been transmigrating for innumerable kalpas down to the present, and we feel no longing for the Pure Land of peace, where we have yet to be born. Truly, how powerful our blind passions are! But though we feel reluctant to part from this world, at the moment our karmic bonds to this saha world run out and helplessly we die, we shall go to that land."[42]
Shinran Shonin, Tannisho, chapter 9
*

“The point is to keep the matter of Other Power faith firmly in mind. Beyond that, you should just say the nembutsuwalking, standing, sitting, and lying downin gratitude for Amida Buddhas benevolence. With this understanding, the birth that is to come in the Pure Land is assured”.[43]
Rennyo Shonin, Letters
“Birth that is to come in the Pure Landclearly means not “here and now” in this life, as we’ll see from the next passages.

*

“I don’t know why, but recently (this summer), I have been particularly subject to drowsiness, and when I consider why I should be so lethargic, I feel without a doubt that the moment of death leading to birth in the Pure Land may be close at hand.”[44]
Rennyo Shonin, Letters

*

“Those who become wives of the priests in charge of lodgings on this mountain at Yoshizaki should be aware that this happens because past conditions in their previous lives are not shallow. This awareness, however, will come about after they have realized that the afterlife is the matter of greatest importance and undergone a decisive settling of faith. Therefore those who are to be wives of the priests  should, by all means, firmly attain faith.

First of all, because what is known as settled mind in our tradition differs greatly from and is superior to [the understanding of] the Jodo schools in general, it is said to be the great faith of Other Power. Therefore, we should realize that those who have attained this faithten out of ten, one hundred out of one hundredare assured of the birth that is to come in the Pure Land.”[45]
Rennyo Shonin, Letters

*

“If you wish to attain faith and entrust yourselves to Amida, first realize that human life endures only as long as a dream or an illusion and that the afterlife in the Pure Land is indeed the blissful result in eternity, that human life means the enjoyment of only fifty to a hundred years, and that the afterlife is the matter of greatest importance.”[46]
Rennyo Shonin, Letters

*

“Let us realize, then, that what we should earnestly aspire to is birth in the Pure Land in the afterlife, that the one we should rely upon is Amida Tathagata, and that the place to which we go after faith is decisively settled is the Pure Land of serene sustenance. These days, however, the priests in this region who are nembutsu people are seriously at variance with the Buddha-Dharma. That is, they call followers from whom they receive donations ‘good disciples’ and speak of them as ‘people of faith.’ This is a serious error. Also, the disciples think that if they just bring an abundance of things to the priests, they will be saved by the priests power, even if their own power is insufficient. This, too, is an error. And so between the priests and their followers, there is not a modicum of understanding of our traditions faith. This is indeed deplorable. Without a doubt, neither priests nor disciples will be born in the Land of Utmost Bliss; they will fall in vain into hell.

Even though we lament this, we cannot lament deeply enough; though we grieve, we should grieve more deeply. From now on, therefore, the priests should seek out those who fully know the details of the great faith of Other Power, let their faith be decisively settled, and then teach the essentials of that faith to their disciples; together, they will surely attain the birth that is to come in the Pure Land, which is the most important matter.”[47]
Rennyo Shonin, Letters

*

“What is fundamental is that we simply discard the sundry practices and take refuge in the right practice. To take refuge in the right practice is just to rely on Amida Tathagata singleheartedly and steadfastly, without any contriving. Sentient beings everywhere who entrust themselves in this way are embraced within Amida’s light; He does not abandon them, and when life is spent, He brings them without fail to the Pure Land. It is through this single minded faith alone that we are born in the Pure Land. How readily we attain this settled mindthere is no effort on our part! Hence the two characters ‘anjin’ are read’easily attained mind’; they have this meaning.”[48]
Rennyo Shonin, Letters

*

“We should realize that we have been received within Amida Tathagata’s all-pervading light and that we will dwell within this light for the duration of our lives. Then, when life is spent, Amida brings us at once to the true and real fulfilled land.”[49]
Rennyo Shonin, Letters

*

“Then, in order to be saved in regard to the most important matter, the afterlife, how do we entrust ourselves to Amida Tathagata? The answer is that when we entrust ourselves without any worry or double-mindedness - casting away all sundry practices and miscellaneous good acts and relying on Amida Tathagata singleheartedly and steadfastly - Amida sends forth His light and embraces within it the sentient beings who rely on Him. This is called ‘receiving the benefit of Amida Tathagata’s embracing light.’ It is also called ‘receiving the benefit of the Vow that never abandons us.’ Once we have been received in this way within Amida Tathagatas light, we will be born immediately into the true and real fulfilled land when life is spent. Let there be no doubt about this.”[50]
Rennyo Shonin, Letters

*

“In this province and others, there are many these days who are sharply at variance with what our tradition teaches about the settled mind. Each person feels that he understands correctly, and few think of making further effort to attain true and real faith by asking others about views that run counter to the Dharma. This is indeed a deplorable attachment. Unless the birth that is to come in the fulfilled land is decisively settled by their quickly repenting and confessing these views and abiding in our traditions true and real faith, it is indeed just as if they went to a mountain of treasure and returned empty- handed.”[51]
Rennyo Shonin, Letters

*

“Those who intend to come without fail on the twenty-eighth of every month must understand that people in whom the settled mind is yet to be realized (mianjin) and for whom the customary ways of faith are not decisively established should, by all means, quickly attain Other Power faith based on the truth and reality of the Primal Vow, thereby decisively settling the birth that is to come in the fulfilled land. It is this that will truly accomplish their own resolve to repay their indebtedness and express their gratitude for the Masters benevolence. This also means that, as a matter of course, their objective of birth in the Land of Utmost Bliss is assured. It is, in other words, entirely consistent with what is expressed in Shan-tao’s commentary:

‘To realize faith oneself and to guide others to faith is the most difficult of all difficulties; to tell of great Compassion and awaken beings everywhere is truly to respond in gratitude to the Buddha’s benevolence.’”[52]
Rennyo Shonin, Letters

*

“Therefore, given this present occasion, if there are people who have not realized the faith that is the truth and reality of the Primal Vow, we must indeed conclude they have not received the prompting of good from the past. If there were not people for whom good from the past had unfolded, all would be in vain and the birth that is to come in the Pure Land could not be settled. This would be the one thing to be lamented above all else.”[53]
Rennyo Shonin, Letters

*

“What we should bear in mind is that it is indeed through Amida Tathagata’s gracious and vast benevolence that birth in the Pure Land is settled; and with this realization, sleeping or waking, we simply say ‘Namo Amida Butsu’ in gratitude for the Buddha’s benevolence.
What else, then, do we need besides this for birth in the afterlife? Is it not truly deplorable that some people confuse others by talking about false teachings that are of uncertain origin and are unknown to us, and furthermore that they debase the transmission of the Dharma? You must reflect on this very carefully.”[54]
Rennyo Shonin, Letters

*

“Having thus attained the faith that is expressed through the nembutsu, we should then realize that, although we are wretched beings of deep evil karma who commit evil all our lives, when we once awaken faith with the one thought-moment of taking refuge in Amida, we are readily saved by the working of the Buddha’s Vow. Then, deeply recognizing the graciousness of Amida Tathagata’s inconceivable, all-surpassing Primal Vow – the strong cause of Birth - we simply say the nembutsu, sleeping or waking, in gratitude for the Buddhas benevolence, and repay our indebtedness to Amida Tathagata.
Nothing we know beyond this is of any use for the attainment of birth in the afterlife, but these days, people talk absurdly - as if something were lacking - about unknown, eccentric teachings that have not been transmitted within our tradition; thus they confuse others and debase the unsurpassed transmission of the Dharma. This is indeed a deplorable situation. We must think about it very carefully.”[55]
Rennyo Shonin, Letters

Especially in our days, when various false teachings are given more and more space in the international sangha, we must reflect deeply on the above warnings of Rennyo Shonin.

*

“We find, therefore, that if people who seek birth through the nembutsu do not realize faith through the prompting of past causes, the birth to come in the fulfilled land is impossible. In the words of the Master, the point of this is: ‘If you should realize faith, rejoice in conditions from the distant past’.”[56]
Rennyo Shonin, Letters

*

“The way of the world is, above all, that we continue on as if unaware of the uncertainty of life for young and old alike. Existence is as ephemeral as a flash of lightning or the morning dew, and the wind of impermanence may come even now. Yet we think only of prolonging this life for as long as possible, without ever aspiring to birth in the Pure Land in the afterlife. This is inexpressibly deplorable.
From today, we should quickly entrust ourselves to Amida Tathagatas Primal Vow of Other Power. Steadfastly taking refuge in the Buddha of Immeasurable Life, we should aspire to birth in the true and real fulfilled land and repeat the nembutsu, saying the Name of the Buddha.”[57]
Rennyo Shonin, Letters

*

“When we simply take refuge in this Primal Vow with sincere mind, with the awakening of the one thought-moment in which there is no doubt, then, without any anxiety, birth in the Pure Land is assured if we die at that time. Or, if life is prolonged, then during that time, we should say the nembutsu in gratitude for the Buddhas benevolence and await our lives’ end.”[58]
Rennyo Shonin, Letters

*

“The meaning of our tradition’s settled mind is that, regardless of the depth of our own evil hindrances, there is no doubt whatsoever that Amida will save all sentient beings who simply put a stop to their inclination toward the sundry practices, single heartedly take refuge in Amida Tathagata, and deeply entrust themselves to Him to save them in regard to the most important Matter –  the birth that is to come in the afterlife. Those who thoroughly understand in this way will indeed be born in the Pure Land, one hundred out of one hundred.”[59]
Rennyo Shonin, Letters

*

“Considering that the human realm is a place of uncertainty for young and old alike, we will surely undergo some sort of illness and die. Everyone must understand that, given the circumstances in a world like this, it is essential that faith be settled decisively and promptly - indeed, as soon as possible - and that we be assured of the birth to come in the Land of Utmost Bliss.”[60]
Rennyo Shonin, Letters

*

“When we abandon the sundry practices and steadfastly and single heartedly rely on Amida to save us in regard to the afterlife, there is no doubt at all that we will be born without fail in the Land of Utmost Bliss.”[61]
Rennyo Shonin, Letters

*

“It has been said that those who do not know the importance of the afterlife are foolish, even though they may understand eighty thousand sutras and teachings; those who know about the afterlife are wise, even though they may be unlettered men and women.”[62]
Rennyo Shonin, Letters

*

“As the Master [Shinran] has said, no men or women will ever be saved without entrusting themselves to Amida’s Primal Vow. Hence there should be no doubt at all that those who abandon the sundry practices and, with the awakening of  the one thought-moment, deeply entrust themselves to Amida Tathagata to save them in regard to the afterlife will all be born in Amida’s fulfilled land, whether ten people or one hundred - whatever sort of men or women they may be.”[63]
Rennyo Shonin, Letters

*

“Women who rely firmly and without any anxiety on Amida Tathagata and accept that Amida saves them in regard to the most important matter, the afterlife, will unfailingly be saved. If, leaving the depth of their evil to Amida, they simply rely single heartedly on Amida Tathagata to save them in regard to the afterlife, there is no doubt that Amida, fully knowing those beings, will save them.”[64]
Rennyo Shonin, Letters

*

“Because the impermanence of this world creates a condition of uncertainty for young and old alike, we should all immediately take to heart the most important matter, the afterlife, and, deeply entrusting ourselves to Amida Buddha, and  say the nembutsu.”[65]
Rennyo Shonin, Letters







[1] Kyogyoshinsho – On Teaching, Practice, Faith, and Enlightenment, translated by Hisao Inagaki, Numata Center for Buddhist Translation and Research, Kyoto, 2003, p. 37.
[2] Collection of Passages on the Land of Peace and Bliss -  AN LE CHI by Tao-ch’o, translated by Zuio Hisao Inagaki, Horai Association International, Singapore, 2015, p.62
[3] Idem, p.97
[4]Idem, p.98
[5] Idem, p.99
[6] Collection of Passages on the Land of Peace and Bliss -  AN LE CHI by Tao-ch’o, translated by Zuio Hisao Inagaki, Horai Association International, Singapore, 2015, p.100
[7] Idem p.89
[8] Shan-tao’s Liturgy for Birth – Ojoraisan, compiled by Master Shan-tao, annotated translation by Zuio Hisao Inagaki, edited by Doyi Tan, Singapore, 2009, p.41-42
[9] Idem, p.45
[10] Idem, p.78
[11] Kyogyoshinsho – On Teaching, Practice, Faith, and Enlightenment, translated by Hisao Inagaki, Numata Center for Buddhist Translation and Research, Kyoto, 2003, p. 34.
[12] Genshin’s Ojoyoshu – Collected Essays on Birth into the Pure Land, translated from Japanese by A.K. ReischauerThe Transactions of the Asiatic Society of Japan, second series, volume VII, 1930, free online edition at http://www.amida-ji-retreat-temple-romania.blogspot.ro/2014/03/genshins-ojoyoshu-free-english-edition.html#more
[13] The Promise of Amida Buddha: Honen’s Path to Bliss – the first English translation of the Genko edition of the works of Honen Shonin composed in Japanese  - also known as Collected Teachings of Kurodani Shonin:  The Japanese Anthology (Wago Toroku), translated by Joji Atone and Yoko Hayashi, Wisdom Publications, Boston, 2011, p. 400-401
[14] Honen’s Senchakushu – Passages on the Selection of the Nembutsu in the Original Vow (Senchaku Hongan Nembutsu Shu), translated and edited by Senchakushu English Translation Project, Kuroda Institute, University of Hawai’i Press, Honolulu and Sogo Bukkyo Kenkujo, Taisho University, Tokyo, p.104
[15] Idem p.110
[16] Honen’s Senchakushu – Passages on the Selection of the Nembutsu in the Original Vow (Senchaku Hongan Nembutsu Shu), translated and edited by Senchakushu English Translation Project, Kuroda Institute, University of Hawai’i Press, Honolulu and Sogo Bukkyo Kenkujo, Taisho University, Tokyo, p.121
[17] Idem, p.124
[18] The Promise of Amida Buddha: Honen’s Path to Bliss – the first English translation of the Genko edition of the works of Honen Shonin composed in Japanese  - also known as Collected Teachings of Kurodani Shonin:  The Japanese Anthology (Wago Toroku), translated by Joji Atone and Yoko Hayashi, Wisdom Publications, Boston, 2011, p. 174
[19] Idem, p. 284
[20] Idem, p. 319
[21] Idem p. 352
[22] The Promise of Amida Buddha: Honen’s Path to Bliss – the first English translation of the Genko edition of the works of Honen Shonin composed in Japanese  - also known as Collected Teachings of Kurodani Shonin:  The Japanese Anthology (Wago Toroku), translated by Joji Atone and Yoko Hayashi, Wisdom Publications, Boston, 2011, p. 365
[23] Idem p. 383
[24] Idem, p. 386
[25] Kyogyoshinsho – On Teaching, Practice, Faith, and Enlightenment, translated by Hisao Inagaki, Numata Center for Buddhist Translation and Research, Kyoto, 2003, p. 39.
[26] Idem p. 92.
[27] Idem, p. 125.
[28] Idem p. 132.
[29] Idem p. 338.
[30] Ibid.
[31] The Collected Works of Shinran, Shin Buddhism Translation Series, Jodo Shinshu Hongwanji-ha, Kyoto, 1997, p.505.
[32] Idem p. 06.
[33] Idem p.531.
[34] Idem. 539.
[35] Idem p. 540.
[36] Idem 541.
[37] Idem p. 543.
[38] Idem p. 550.
[39] Ibid
[40] Idem p. 551.
[41] Idem p. 579 - 580.
[42] Idem, p. 666.
[43]Rennyo Shonin Ofumi: The Letters of Rennyo, translated from the Japanese (Taisho, Volume 74, Number 2668) by Ann T. Rogers and Minor L. Rogers, Numata Center for Buddhist Translation and Research, Berkeley, California, 1996, p.16
[44] Idem p.17
[45] Idem, p.22
[46] Idem p.23
[47] Idem p.24
[48] Idem, p.43
[49] Idem p.46
[50] Idem p.60-61
[51] Idem, p.67
[52] Idem, p.69
[53] Idem, p.70
[54] Idem, p.73
[55] Idem, p.78-79
[56] Idem, p.82
[57] Idem, p.84
[58] Idem, p.87
[59] Idem, p.101
[60] Idem, p.102
[61] Idem, p.104
[62] Idem, p.107
[63] Idem, p.108
[64] Idem, p.118-119
[65] Idem, p.118-119


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