The radiant light, unhindered and inconceivable, eradicates suffering and brings realization of joy; the excellent Name, perfectly embodying all practices, eliminates obstacles and dispels doubt. This is the teaching and practice for our latter age; devote yourself solely to it. It is eye and limb in this defiled world; do not fail to endeavor in it. Accepting and living the supreme, universal Vow, then, abandon the defiled and aspire for the pure. Reverently embracing the Tathagata's teaching, respond in gratitude to his benevolence and be thankful for his compassion.

~ Shinran Shonin, Passages on the Pure Land Way

Monday, July 10, 2017

Reading the KYOGYOSHINSHO #213 (from HORAI No. 220)

Reading the Kyogyoshinsho (213)

Zuiken

第十八願文には、「信」と「行」(乃至十念)とが誓われてある。In the text of the Eighteenth Vow, “faith [shin]” and “practice [gyō]” (up to ten thoughts) are vowed. 十八願成就文には、「聞其名号、信心歓喜、乃至一念(信の一念)……即得往生」とある。The passage on fulfillment of the Eighteenth Vow states that “[those who,] hearing the Name, realize shinjin and joy, even one thought-moment (one thought-moment of faith)… are immediately born.” 善導大師の釈文には、「衆生称念、必得往生」(衆生(が)称念すれば、必ず往生を得)と申された。In Zendō Daishi’s explanatory text, it is said that “sentient beings who say the Name are surely born” (if sentient beings recite the Name, they will certainly be born).
浄土宗の人は、「其の三」(前述)、(219号P.33)を重視して、「念佛を称えなければ往生出来ぬ」と思って、称名に力を入れてお念佛を奨励する。People of the Jōdo School emphasize “[passage] three” (mentioned previously), (No. 219 p. 33) and encourage putting effort into reciting the Name, thinking that “I cannot be born if I do not recite the nembutsu.”
People浄土真宗の人は、親鸞聖人の第十八願(至心・信楽の願)の釈を重んじておる。 of the Jōdo Shin School emphasize Shinran Shōnin’s interpretation of the Eighteenth Vow (the Vow of sincere mind and joyful faith). さて御安心となると、第一の據所は、「第十八願の成就文」である。When it comes to peace of mind [anjin], the first point is the “passage on fulfillment of the Eighteenth Vow.”
聖人は「成就文」を釈して、Interpreting the “passage on fulfillment,” the Shōnin [Shinran] says:
「横超は、即ち願成就(第十八願の成就文)一実円満の真教、真宗是れなり。」と申された。Transcending crosswise is the true teaching based on the fulfillment of the Vow (passage on fulfilment of the Eighteenth Vow), which embodies the perfectly consummate true reality. This indeed is the true essence of the Pure Land way.” Concerning peace of mind, when doubts arise, they should first of all be resolved in light of the “passage on fulfillment of the Primal Vow.”
殆んど、すべての同行は、Almost invariably, all fellow travelers [ask the following questions]:
一、信すれば助かるか、
          1. Will I be saved if I believe?
二、称うれば助かるか、          2. Will I be saved if I recite [the nembutsu]?

この問題を解決した同行は少ない。Fellow travelers who have resolved these questions are few.この問題も第十八願成就文に照らして解決すべきである。 These questions should also be resolved in light of the passage on fulfillment of the Eighteenth Vow.

(一)信心は往生の正因である。(1) Shinjin is the true cause of birth [in the Pure Land].
念佛は往生の正因に非ず。Nembutsu is not the true cause of birth [in the Pure Land].
(二)信心は「本」であって、念佛は「末」である。(2) Shinjin is the “origin,” nembutsu is the “end.”
(三)信心は「体」であって、念佛は「用」であり「相」であり、報恩行である。(3) Shinjin is the “body,” nembutsu is the “working” and “aspect”; it is the practice of repaying [our] gratitude.
(四)信心は先にいただくもので、念佛は後にいただくものである。(4) Shinjin is received first, and the nembutsu is received after.
此の四ヶ条は心得ておかねばならぬ。These four articles must be understood. さりとて、「念佛は称えなくてもよい」と云って、お念佛をしない人がある。Having said that, there are people who do not say the nembutsu, saying, “There is no need to recite the nembutsu.” これは「称えず非事」と云って、異安心である。This is called the “error of not reciting,” and it is a different [i.e. mistaken] faith [i-anjin].
「信巻」末の「必具名号」(真実の信心には必ず名号(称名念佛)を具す)の釈を拝見すべきである。You should look at the explanation of “unfailingly accompanied by [saying] the Name” in the second volume of the “Chapter on Faith” (true and real shinjin always includes saying the Name (nembutsu)).
『御文章』にのたまわく、In Gobunshō we find:

「信心獲得すといふは第十八の願をこころうるなり。この願をこころうるといふは南無阿弥陀佛のすがた(成就文)をこころうるなり」と。Realizing shinjin means understanding the Eighteenth Vow. Understanding this Vow means understanding what Namo Amida Butsu (passage on fulfillment) is.”

Most fellow travelers dislike hearing the origin of the Eighteenth Vow. Moreover, they do not know the text of the Eighteenth Vow [itself], to say nothing of the “passage on fulfillment.”
First and foremost, the Eighteenth Vow and the “passage on fulfillment” of the Eighteenth Vow must be heard and remembered. To go to the Pure Land is to go to the Pure Land by the “Primal Vow-power” of Nyorai-sama.
To taste the Eighteenth Vow and to receive the “Passage on Fulfillment,” what we must pay attention to is the “two kinds of deep faith.” Always having the two kinds of deep faith in your heart, if you do not taste the Eighteenth Vow, you cannot understand its meaning. Amida Nyorai is the Tathagata evoking gratitude, and in light of the self-power Dharma-gate of the Path of Sages, to the person who cannot be saved by any means, Amida Nyorai is the only one who says, “I will save you alone.” Amida Nyorai has already saved the sentient beings throughout the ten directions by means of His “Light” and “Name.” Again, He has already rescued [them] by means of His “Primal Vow” and “Name.”