(5) Books and Scrolls
Rennyo
often repeated the couplet:
A tattered
scroll worn by hanging,
A tattered
book torn by reading.
To
those who are beginners in Buddhism in general, or newcomers to Jodo Shinshu in
particular, the vastness of the Buddhist canon can be daunting. No matter what
teaching we decide to follow, there must be a process of selection—of taking up
some sutras and commentaries, and laying others aside. But how can we know
which to select and which to lay aside?
One
of the aspects of Buddhism that first motivated me to become a disciple of
Shakyamuni Buddha is the superiority of the Buddhist canon. From the integrity of
its transmission—first orally by sages adept at samadhi, then in written form
by faithful scribes—to the supreme purity of its content, I was awed and
overpowered by the moral authority and spiritual relevance that I found in even
the most basic of the Nikayas. When I discovered the Infinite Life Sutra,
my enthusiasm was unbounded. I felt then, as I have ever since, that I had
never read anything like it, so complete in its spiritual scope, in the
all-encompassing vision of salvation presented to its readers and hearers, and
unparalleled in its keen diagnosis of the human condition, as well as the prescription
given. I realized then that here, at last, was “the wondrous scripture rare and
most excellent,” as Shinran Shonin states, “the conclusive and ultimate
exposition of the One Vehicle.” Since that time, I have never ceased reading
the Larger Sutra, and it has never failed to satisfy my spiritual hunger or
quench my thirst for Truth.
This
sutra, together with the other two, and taken with the commentaries of the Pure
Land Masters, form the Dharma-medicine of the True Pure Land Way, the
prescription for this terminally ill world of Saha. Because the Primal Vow is
universal, applying to all beings in all times and places, it is the only
Dharma-gate that remains open to us, who inhabit a world so far removed from
the enlightening power and influence of Shakyamuni Buddha. This being the case,
we are extremely fortunate to have access to the most important scriptures in
our tradition in numerous languages, thanks to the hard work of many dedicated
translators. To begin with, we have the translation of the Three Pure Land
Sutras published by the Society for the Promotion of Buddhism, as well as those
sponsored by the Hongwanji-ha in Kyoto. The
Collected Works of Shinran is one such resource, a priceless compendium of
the extent writings of our Founder, including the Hymns and Letters, and the
great masterpiece that is the Kyogyoshinsho.
Translations have been made in many other languages as well, including
Portuguese, French, Romanian, and Russian. Many of these are available online.
The task of translating the many writings of the Masters of the Hongwanji is
one that I hope a new generation of Shinshu scholars will soon undertake. Certainly,
we can be grateful for the work that such people do in helping to spread the
Dharma of Amida Buddha throughout the world.
The
scriptures of Jodo Shinshu are, without exception, written for our benefit,
that is, for the benefit of deluded, foolish, and simple-minded people. From
the poignant hymns of our Founder to Master Rennyo’s wonderfully succinct
letters, every word is intended to guide us to give up all pretensions at
spiritual attainment and practice, and take refuge without reserve in the Primal
Vow. For this reason, as we shall see later on, the sacred texts of Jodo
Shinshu are not esoteric documents filled with secret or hidden meanings.
Rather, they are straightforward accounts of the glory of the Pure Land, the
majestic power of Amida Buddha, and the joy of entrusting oneself to Him. Even
the great Kyogyoshinsho, which is
often (incorrectly) treated as a scholastic or apologetic work, is accessible
to anyone with the patience and persistence to read it and let it speak to them.
Master
Rennyo must have taken the words of the couplet quoted in this saying to heart
from a young age, for even in his youth as a student of the teachings of
Shinran Shonin that he received from his father, Master Zonnyo, we are told
that he constantly read the Kyogyoshinsho
and wore out three copies of the Anjin
Ketsujo-sho. Another source says that he in fact wore out seven copies of
this text! This gives us some idea of how devoted Rennyo was to studying and
understanding the sacred literature of our tradition.
Of
course, the only purpose of studying Shinshu scriptures is to realize “diamondlike
shinjin,” which is the spontaneous power of the Primal Vow cutting through our
egoistic delusions. If the settlement of shinjin in the one thought-moment of
entrusting is not made the focus of Jodo Shinshu studies, then such endeavors
are ultimately useless. As Dr. Eiken Kobai of Soai University observes, without
shinjin, it is pointless to study the teaching and scriptures of Jodo Shinshu.
“Scroll”
in the couplet refers to myogo, a hanging scroll with the Name (usually in six
characters, but sometimes more) inscribed thereon. Such scrolls, which
represent the fulfillment of Amida’s Vow, have traditionally been the focal
point of lay devotion, since poor peasants could not afford the gilded images
often found in the temples. In Rennyo’s interpretation, this line reminds us
that, however much we may read and study the scriptures, it is all useless if we
do not encounter the Vow-power through the Name. In its profound significance,
the Name contains everything that is taught in this tradition. Having heard and
understood the Name, nothing more is required.
We
will have many more opportunities to explore the canon of Jodo Shinshu as we
continue our journey with Master Rennyo. In the meantime, since we have such a
wealth of pristine writings at our fingertips, it would be foolish of us not to
take time to read them. It would be like a starving person passing up on a free
buffet lunch! In order to appreciate the sacred literature of this school, a
background in Buddhist studies is not necessary, nor is a knowledge of philosophy
or comparative religion. All that is required is that we put aside our
cherished opinions and theories, and listen humbly and directly to the message
of Amida Buddha. As Zuiken Inagaki Sensei wrote:
To distinguish and study the values of the Dharma-gates alone is not
sufficient to sail across the sea of birth-and-death. One cannot do without leaving
behind speech and texts, and single-mindedly trusting with awe in the Buddha’s
mind. What Shonin means by “leaving behind the texts” is to accept
wholeheartedly his preaching—not drawing a snake and adding feet to it, not
putting in one’s own ideas, but listening to it with a sincere mind. By
regarding the holy texts as being sacred, one can partake of the taste of
“leaving behind the texts.” Studying the texts logically and being constrained
by intellectual reasoning, as long as it remains theory, can never be
Buddha-Dharma.
With these words in mind, let us renew our acquaintance
with the wisdom of our Jodo Shinshu masters and founders, and following their
exhortations, take refuge in the Land of Peace and Provision.
