Chapter 3

164. These three things are expounded unto us by Donran Daishi. First, that faith is not holiness, for faith is not abiding. At one time it abideth, at another it is gone.

165. And second: This faith is not Single Minded, for it hath not resolution.

And third: It continueth not, for the other thoughts of the heart divide it against itself.

166. The three ways of this faith lead the one to the other one. On this must the believer fix his eyes. If his faith is not in holiness, then hath he not the faith of resolution.

167. And having not the faith that is resolute, that faith cannot endure, and because it endureth not, how can he attain unto the faith of determination? And attaining not unto the faith of determination, the faith is not sanctified in him.

168. For the attainment of Right Practice expounded by the Master of the Written Word is according unto the true faith and this alone.

169. If a man return into the Great Way of the Divine Promise, eschewing the narrow ways of deeds and works, in him shall the true light of Nirvana be made manifest.

170. The mighty king So, he of the Ryo line, worshipped the Great Teacher Donran Daishi, naming him the Bodhisattva of Ran, turning his face in worship unto the dwelling-place of his Teacher.

CONCERNING DOSHAKU-ZENJI

171. Having cast away from him all trust in the righteous deeds of the sages, Doshaku-Zenji, the Great Teacher, hath taught us to enter in at the only gate that is the Gospel of the Pure Land.

172. Having thus cast away from him the laborious study of the Doctrine of Nirvana, Doshaku, the Great Teacher, himself trusted only in the power of the Divine Promise, and he persuaded men to follow after him.

173. In this world of sin that is so far removed from the blessed day of our Lord, is there no man who attaineth unto the wisdom Supreme, yea, not though he should compass all righteous doing. So teacheth our Lord of Great Teaching.

174. He who succeeded unto the teaching of Donran-Daishi, Doshaku-zenji, the Great Priest, thus declareth: “To toil and labour after righteous deeds in this life is the unavailing toil of self-effort.”

175. In this world, the doing of evil and the sin that is wrought of men is violent and furious as the storm wind and rain. Therefore have the compassionate Buddhas exhorted men to seek their refuge within the Land of Purity.

176. From him that sinneth, throughout his life shall the fetters of illusion fall away, if he shall recite the Holy Name with love and adoration.

177. That he might lead men into the Eternal Kingdom—those men who are in this life fast bound unto the evil thing, our Father teacheth us, saying, “Recite my name,” and hath promised further, “Doing this, if they be not born again, I myself will not attain unto Wisdom.”

CONCERNING ZENDO-DAISHI

178. Rising like unto an incarnation of the Mighty Ocean, Zendo, the great teacher, came into the world.

And for the sake of mankind in this sinful place, he called unto all the Buddhas of the Ten Regions to be his testimony unto his commentary on the Sutra.

179. Two interpreters of Zendo-Daishi were there in the age that followed his own, and these were Hoshō and Shōkō. They, it is, who have opened the Treasury of teaching that the inward purpose of the Blessed One should be wholly made known.

180. How should women turn their hearts unto wisdom—they who are fast bound with the five fetters? No, not through the ages of myriads of Kalpas, until they seek refuge in the Divine Promise of Him who is mighty.

181. Having thrown open the Gate of Righteousness, our Lord hath instructed mankind in every sort of righteous deed. He hath set before us how the five right deeds differ from the confused deeds that are outside the Five, so that mankind may enter the way of the Sole Practice.

182. To mingle the right action with the action that is not akin to it is called the confused practice. The man that erreth therein hath not attained unto the single heart. He knoweth not thankfulness for the grace of the Enlightened One.

183. If he entreat in prayer the good things of this world, even though he recite only the Blessed Name, he is condemned therein, being also a man of the confused practice. He shall not be born into the Land of Purity.

184. Not one, indeed, but not far asunder are the confused deed and the confused practice. The teachings that are not the teachings of the Land of Purity are to be condemned as confused deeds.

185. Having invoked the testimony of all the Buddhas, Zendo-Daishi hath set before us the story of the two rivers, the one, the river of fire, the other the river of water, that he might incline the heart to righteous deeds, and guard the true faith of the Divine Promise.

186. Verily a simple man may attain unto the true Illumination, if he believe the Holy Promise that is the spirit of the teaching of Shinshu. Because for this only was the Lord made manifest in this world, and not according to those other teachings which shall pass away and be no more.

187. Before the Almighty Power of the Divine teaching do all the fetters of evil deeds fall away. Therefore is the Divine Promise of our Father invoked as that Holy Thing which giveth unto us omnipotent strength.

188. Yet, to whomsoever would enter the Promised Land, created in the power of His Divine Vow, is belief in his own strength impotent.

And because they are needless, therefore the wise who have received the Great and Lesser Vehicles must trust unto the promise of the Almighty One.

189. Whoso hath known himself the slave of illusion shall yet, relying on the Power of the Holy Promise, enter into the immortal joy of the Truth, and all his earthly body shall fall from him.

190. Merciful and compassionate parents unto us are the Blessed One and the Lord Buddha. For they have opened before us the ways of good, having so purposed that the great Faith shall be.

191. He who is one with the True Soul hath attained unto a heart clear and hard as diamond. Therefore is he at one with that man who hath the three excellent forms of Penitence. This hath the Great Teacher shown us.

192. By that faith alone, like unto a jewel of price, we who in this sinful world have our being, may enter into the Eternal Kingdom, being eternally freed from the yoke of birth and death.

193. At that moment when faith in the Enlightened One is perfected, pure and lasting as the diamond, then shall the Spiritual Light shine upon us and guard us, the light which for ever guideth us from rebirth and death.

194. Whoso attaineth not unto the True Faith hath not in him one of the Trinity of Virtues, that are Sincerity, Faith, and Hope, and the man that hath not one of these three holdeth not the perfect faith.

195. Whoso attaineth unto the True Faith given of Him is freed from all let and hindrance, for his heart is at one with the Divine Promise, and he is obedient unto the true teaching that is the Very Word of the Buddha.

196. Whoso hath comprehended the truth of the Holy Name is at that very moment freed from doubt. He hath possessed the Right thought, and he is commended as excellent and rare in his attainment.

197. He shall be let and hindered that is not at one with the Divine Promise, and therefore he whose faith is not full of Peace is a man who holdeth not the Divine Thought.

198. The attainment of the Divine Wisdom shall come unto him who reciteth the Holy Name, for his faith cometh from the Divine Promise of Him that leadeth him into the Promised Land. He shall not fail to attain unto the Great Nirvana.

199. At this time when the five Signs of Degeneration are manifest, many men are there who doubt and blaspheme the Holy Doctrine. Yea, even the Priests, together with the people, are enemies unto him who walketh in the right way.

200. He who blasphemeth the Divine Promise is a man born blind. He shall sink into three evil worlds for age-long myriads of Kalpas.

201. Though the way into the Land that is in the West hath been made plain before us, yet the age-long Kalpas have rolled away without good fruit thereof, for we have hindered ourselves and our brethren that we might not enter therein.

202. Without the Almighty Strength of the Divine Promise how should we leave this sinful world? Wherefore we should live in hearty thanksgiving for the Grace of our Father, thinking ever upon the ocean deeps of his love.

203. For it is by the marvellous mercy of our Lord that we may cast aside the anguish of birth and death, in the shining hope of our Eternal Kingdom.

Therefore should we return unto the Lord righteous deeds in thanksgiving for His grace and mercy.

CONCERNING GENSHIN-SOZU

204. Genshin the Great Teacher declareth: “In this world have I, even I, appeared as an incarnation of the Buddha, and now, my work of Salvation being accomplished, I return unto the Eternal Kingdom that is my home.

205. From the teaching of our Lord hath Genshin, the Great Teacher, tenderly opened unto us the gate of the Doctrine of the Holy Name, and hath so taught mankind in this evil world that is far removed from the Golden Day of our Lord.

206. Genshin-Sozu, he who sat in the Assemblage on the Peak of Vultures in the time of our Lord, hath taught us that there are two Paradises, that which is eternal and that which is temporal, and thus setteth forth the merit and the defect of the Right Practice and of the Mingled Deed.

207. Acharya Genshin, the Great Teacher, considering one of the Sutra with the commentary of Ekanzenji, hath made plain the attributes of the Land of Outermost Places.

208. For he said: “Not one man is there of thousands who may not be born into the Land of Purity.” And thus saying, he commendeth the followers of the Right Practice.

And again:

“There is not even one among tens of thousands who may enter it.” And so saying, he condemneth the doers of the mingled deed.

209. Further he setteth forth how few are the men who can enter into the True Land of Purity. And very solemnly he warneth us that more are they that are born into the Temporal Paradise.

210. Wheresoever men or women, be they noble or lowly born, recite the Holy Name of our Father, there is no pre-eminence of place or time. Freely may they do this, whether walking, resting, sitting, or lying.

211. Though our eyes are so blinded by illusion that we discern not the light whereby He embraceth us, yet that great mercy for ever shineth upon us and is not weary.

212. Whatsoever may be his Visible Deed that would be born into the Promised Land, he shall not forget day or night to hold fast unto the name of the Divine Promise.

213. To us that in this world are sinners most sinful, there is none other way of Salvation save that we should enter into the Land of Purity, by reciting the holy name of Him who is our Father.

CONCERNING HŌNEN SHŌNIN

214. Since the day when Hōnen Shōnin appeared in the world, and set forth the single Ark of the Divine Promise, hath the Doctrine of the Pure Land gloriously shone upon the hearts of all men in the land of Nihon.

215. For from the strength of the wisdom of light, Hōnen, the Great Teacher, came into the world and hath taught the chosen doctrine of the Divine Promise, and he hath built Jodo-Shinshu upon the rock.

216. Though Zendo and Genshin, those great teachers, have well instructed us, yet had Hōnen Shōnin kept silence, wherewith should we know the holy teaching of Shin-Shu, we who dwell in remote country and in an evil day?

217. Throughout the long, long Kalpas of my lives that are overpast could I never find the way of Deliverance, and if Hōnen Shōnin, the Great Teacher, had not arisen in this world, vainly had I spent the precious hours of my life.

218. When his years were but fifteen, Hōnen Shōnin entered into the Way of Illumination, for in departing from worldly life he fulfilled his heart’s desire, and by him was clearly understanded the doctrine of the transience of life.

219. The excellent righteousness of Hōnen Shōnin, his deeds and the wisdom that was in him, drew unto him for refuge many even of chief priests of the heretics that seek Nirvana through the way of the sages. Yea, they sought him even as their appointed teacher, radiant and stray of soul as the diamond.

220. Even while Hōnen Shōnin yet walked in this world, there issued from his body rays of a golden shining, and this, so it is said, hath Kanezane Fujiwara beheld with his own eyes.

221. The people passed it from mouth to mouth that this Hōnen Shōnin was the living incarnation of Doshaku Zenji, or yet again of Zendo Daishi.

222. Before the eyes of men Hōnen Shōnin stood as the Boddhisattva of Wisdom, or, yet more, as the Blessed One again made flesh.

The Emperor and all his ministers did homage unto him, yea, and the men of the chief city and of the far countries.

223. He who had been Emperor, in the time of Jokyu, brought homage to Hōnen Shōnin. All the priests and scholars of the word of Confucius had understanding of the doctrine of Shin Shu.

224. A chosen vessel of the Blessed One that men might be saved, Hōnen Shōnin was manifested in the world, and he opened wide the gate of perfect wisdom, having instructed mankind in the Holy Faith.

225. Of all rare things it is the rarest that we should ourselves meet with the True Teacher, yet verily the chain of doubt in the Divine Mercy is the true cause of unending birth and death.

226. Hōnen Shōnin issued forth from the mysterious Light and his disciples beheld it. In his eyes was there nought of disparity between the wise and them that know not, between the noble and the lowly born.

227. And now, his time being at hand, Hōnen Shōnin spake:

“Thrice have I taken birth in the Land of Purity, and of these three times the last hath given unto me the fullness of peace.”

228. Once did Hōnen Shōnin speak, saying: “In the glorious day of our Lord was I among the holy Assemblage on the Peak of Vultures, and my Spirit was rapt in self-instruction and in the doctrine of salvation.”

229. Having taken birth in that small and remote island, Hōnen Shōnin spread abroad the doctrine of the Holy Name for the sake of all men’s salvation. And thus had he done not only then, but many times in ages gone by.

230. That Buddha, whose light is infinite, was made flesh in this world as Hōnen Shōnin, and when his merciful work was accomplished, he returned into the Land of Purity.

231. When his life was drawing to a close, light was manifested about him as a cloud of glory, yea, and music of the heavenly places, sweet and excelling in harmony, and sweet odours scattered about him.

232. Following steadfastly after the ensample of the Nirvana of the Lord, he laid himself upon his right side, his head inclined unto the north, his face turned unto the west. And the crowding people attended upon him, even the priests and men and women of the nobles and of the lowly born.

233. Now the time when Hōnen Shōnin departed from this life was the twenty-fifth day of the young spring. In the second year of Kenriyaku he returned in peace unto the Land of the Father.

On the ninth day of February and the second of Ko-Yen, the revelation that here followeth was sent unto me in a dream of morning.

234. It is necessary that men should believe the divine promise of Him who is Infinite.

Whoso believeth shall attain unto Perfect Wisdom, by the virtue of that Light which embraceth him and shall never forsake him.

OF THE THREE PERIODS

235. Two thousand years and yet more are departed since the day when our Lord entered into Nirvana. Ended are the two glorious periods—the orthodox and the representative. Lament, O ye disciples, who in this closing age would follow after the Lord.

236. The teachings of our Lord have entered into the Dragon Palace, for in this closing age they are too high for men. Men are impotent to follow after their practice or to attain unto them.

237. Throughout the three periods hath the Divine Promise of the Buddha of Infinite Light prospered and grown. But in this period of the closing age all righteous deeds are hidden within the Dragon Palace.

238. In a certain Sutra are we thus instructed, since the age that now is a part of the fifth in this closing age wherein men are fast bound in warfare, all righteous deeds have disappeared from the world.

239. Since the ancient days the life of men, whose age counted as 80,000 years, hath declined and lessened. And when they could live but 20,000 years, they were men living in an evil world, and with the five signs of degeneration upon them.

240. And since time itself hath decayed, the bodily frame of man hath waxed smaller and feebler, and they are as furious serpents or as wicked dragons, for the decay of time worketh within them.

241. The illusion that is bred of ignorance increaseth, and is driven over the world like dust. Hatred great and unbreakable as the high mountains is in the stead of love.

242. The perversity of man is as strong and piercing as the thorn of the jungle. With eyes of suspicion and venomous anger do they accuse and persecute them who believe upon the Holy Name.

243. It is a mark of the degeneration of time that man’s life is brief and death cometh upon him early and with iron hands breaketh up his body and that which surrounds him wherein he dwelleth. And they who leaving justice turn to wickedness do destroy one another by their evil deeds.

244. No hope is there that the men now living in these last days shall escape the fetters of birth and death if they refuse the merciful promise of the Blessed One.

245. Of heretics in the faith are there ninety sorts that defile the world and only the teaching of the Enlightened One cleanseth it. By him alone that attaineth unto wisdom shall true joy to man be fulfilled according to nature and in peace.

246. In these last times of decay the priests, together with the people, do evil unto him that trusteth in the doctrine of the Holy name.

247. Whoso attaineth not unto wisdom is eager to harm that man who, with single heart, accepted the exalted promise. There is no end to the infinity of the ocean of birth and death for those men who raven to destroy the doctrine that is mighty to save them if they would have it so.

248. Though the days of our present time are those that are called orthodox, we, in whom ignorance is fulfilled, have not within us the heart that is pure and true. How, then, can we of our own help attain unto the deeds that shall gain the wisdom that is made perfect.

249. The strong heart that is able to attain unto wisdom by self-help is beyond human knowledge and speech. How is it possible that men full of ignorance, fettered unto birth and death, should possess such a heart.

250. Though we were masters of the strong will of self-effort, even should we have seen face to face the Buddhas, myriad as the sands of Ganges—they who in this world were manifested the one after the other, yet were we drifted on the torrent of birth and death, in self-effort were no rescue for us.

251. In these sinful days that are called the representative and last times all the teachings of the Lord Buddha, the Sakiya-Muni have vanished away, but the Divine Promise of the Buddha of Infinite Light, shining greatly over the world, prosperously leads mankind unto the Eternal Kingdom.

252. After choice that is peerless and beyond the world’s understanding, after five Kalpas of musing, the Blessed One builded up the Divine Promise of the Light and Life Infinite. And this is the Essence of His Mercy showed upon us.

253. The noble mind that shall attain unto wisdom in the doctrine of the Pure Land is the mind that fain would become Buddha, and it is named: “The mind that shall save men who suffer.”

254. The mind that shall save men is that mind given by the high promise of the Blessed One. Whoso attaineth unto the faith He giveth shall be lord of the great Nirvana.

255. Whoso attaineth unto the mind that would fain become Buddha, having sought refuge in the gift of the Blessed One, hath no term in his own gift of welfare to mankind, having for ever laid down all self-righteousness.

256. According to the all-seeing promise of the Blessed One when the water of the faith He giveth entereth the soul, illusion passeth straight-way into wisdom through the virtue of that true land of the Divine Promise.

257. That man who trusteth in the two gifts granted by the Buddha of Infinite Light, is raised up into the sphere of the Lesser Enlightenment, and thence hath he the heart that dwelleth always on the perfection of the Blessed One.

258. He that attaineth unto the faith that is true gift of the promise of wisdom from the Blessed One, cometh unto the sphere of the Lesser Enlightenment, for he is embraced in the arms of the spiritual light that is of the Father Eternal.

259. Fifty-six thousand and seventy years shall pass before the Bodhisattva that is Maitreya shall attain unto the Perfected Wisdom. But whoso embraceth the true faith shall at this very time be lord of the great Enlightenment.

260. He that hath ascended unto the height of the Lesser Enlightenment, accepting the Divine Promise of the Holy Name, shall enter into the Great Nirvana, being made equal unto the Bodhisattva Maitreya.

261. He that receiveth the true Faith, and is one with them that return no more to birth and death, shall receive the Perfected Wisdom, even as that Bodhisattva Maitreya that is called, “He that shall come.”

262. And the wise in the age which is called Representative, having utterly renounced all the doctrine of self-dependence, have entered in at the gate of the Holy Name. For this is the way chosen for that Age.

263. He who reciteth the Holy Name, having attained unto the true faith, shall unceasingly adore the Eternal Father, that he may make a return unto Him for His Grace.

264. Inexplicable and unutterable merit shall be given unto him who, living in this sinful world, believeth the Divine Promise that proceedeth from His will.

265. For the true welfare of men that shall be the Buddha of the Great Light hath given the holy name of Wisdom unto the Bodhisattva of Wisdom.

266. And with great compassion for mankind in this evil world the Bodhisattva of Wisdom persuadeth them to believe upon the Holy Name, and sweetly welcometh the believer that he may lead him into the Land of Purity.

267. By the mercy of our Lord and of the Blessed One we are able to attain unto the heart that desireth Buddhahood. At that time alone, when we enter into the wisdom of the faith, shall we be ourselves like unto them that would return good unto the Buddha for His Grace.

268. It is by the strength of the Divine Promise that we can reach unto the holy name of Wisdom. Without the wisdom of the faith, how is it possible that we should attain unto the Nirvana?

269. The Divine Light shineth over the Deep Night of ignorance, therefore sorrow not that the wisdom of your eyes is darkened. The holy Ark is at hand that voyageth over the great ocean of birth and death; therefore fear not because your sin is heavy.

270. Great as is the night of the Divine Promise of our Salvation, so light is the heaviest of our sins. Immeasurable is the wisdom of our Father, and therefore they that are strong, as also they that weary, shall never be forgotten.

271. Our Father hath perfected His mercy by uttering the Divine Promise that giveth all His merit unto man, that He might save them that are fast bound unto birth and death.

272. Yea, the recitation of His Holy Name is given of the Blessed One. Therefore we must not offer this unto Him for the acquirement of merit. For this will He most surely disdain.

273. Yea, verily, when the water of the mind of man floweth into the great Ocean of the Divine Promise of the Perfect Wisdom it is changed and becometh the mind of infinite compassion.

274. And the Lord saith, speaking through a certain Sutra: