With reverence, I remain P.S. The perspiration that flows on this hot day may well be tears of embarrassment because that which I have just written is so poor. 18th day, 7th month, 3rd year of Bunmei (1471CE)
The fundamental point in the Teachings of Jodo Shinshu is not the necessity to eliminate one's evil thoughts or the attempt to stop the rise of evil thoughts and attachments. If it be your lot, engage in commerce, in base servitudes, and in hunting and fishing. Believe firmly in Amida's Vow, which promises deliverance for evil beings such as we who are perplexed day and night by our shamefully evil karmas. Rely single-heartedly on the compassionate Vow of only Amida Buddha; we shall be delivered by Tathágata without fail if our Faith at the very moment we believe in His deliverance is pure. What, then, should we believe as we repeat the Nembutsu? We should believe that we repeat the Nembutsu while we have life for the purpose of expressing our gratitude and thankfulness because rebirth for us hopeless beings is through this Power of Faith. Such a person is called a devotee of faith who has received that Decided-Faith of our Teaching.
With reverence, I remain 18th day, 12th month, 3rd year of Bunmei (1471CE)
I have heard it said that in the Doctrines of Shinran Shonin it teaches "the acquisition in everyday life of the cause for rebirth in the Pure Land" and does not attach importance in "Buddha's receiving a man at the instance of death." What does this mean? I do not know the meanings of "acquisition in everyday life of the cause for rebirth in the Pure Land" or "Buddha not receiving one at the point of death." I wish to hear of these in more detail. In answer, I reply: Verily, I believe these questions to be of prime importance in our Teachings. Assuredly our way does teach "the acquisition in everyday life of the cause for rebirth in the Pure Land at the very instant of the awakening of Faith." After realizing in everyday life that Faith in our deliverance through the Primal Vow of Amida Tathágata is the ripening of past karmas, one's belief that the reasons the Primal Vow could be understood is the result of the blessings of the Other-Power of Buddha's Wisdom and not through one's own efforts. This is the "acquisition in everyday life of the cause for rebirth in the Pure Land." Therefore, "acquisition in everyday life of the cause for rebirth in the Pure Land" is the status of having received Faith and of believing that one has entered into the ranks of those whose rebirth has been unalterably decided. This is known as "residing within the ranks of the truly assured at the very moment of the awakening of Faith" or "acquisition in everyday life of the cause for rebirth in the Pure Land" or "instantaneous rebirth and residing in the ranks of those who enjoy Non-Retrogression. " In question, I ask: The meaning of rebirth at the very moment of the awakening of Faith has been understood clearly. However, I cannot clearly understand, yet, the meaning of "Buddha not receiving one at the point of death." Please explain this phrase explicitly. In answer, I say: "Buddha not receiving one at the point of death" means that when one is aware of residing within the ranks of the Truly-Assured at the very moment of the awakening of Faith, there is no necessity to expect Buddha's "welcome." The reason being, the desire for Buddha's reception is the concern of those who practice the various austerities. The follower of the way of True Faith comes to know that there is no reception needed when one is assured of the Grace of being embraced and not forsaken by the Light of Amida at the very moment of the awakening of Faith. Therefore, the Shonin has said "... 'reception' exists in the path of those whose rebirth is attained through the practice of the various austerities. A devotee of True Faith (because of being embraced and not forsaken) resides within the ranks of the Truly Assured, and because of this, will attain Enlightenment without fail. Therefore, it is not necessary to await the moment of death and there is no need to ask for Buddha's 'reception'...." This matter of Buddha not receiving one at the point of death should be understood through the honored words of Shinran Shonin. In question, I ask: Are we to understand "Truly-Assured" and "Enlightenment" as one Grace or two Graces? In answer, I reply: Those who are in that very moment of the Awakening of Faith are already in the ranks of the "Truly-Assured." This is the Grace received while on earth. Believe that Enlightenment is the Grace received in the Pure Land. Thus, know that these are two separate Graces. In question, I ask: When we understand the foregoing, we know that our rebirth is decided. I would also like to ask how we should then understand why it is further said, "Have Faith"? In answer, I reply: This is indeed an important question. He who realizes this in his heart is one who has Determined-Faith. In question, I ask: I have clearly understood that the meaning of Determined-Faith includes "the acquisition in everyday life of the cause for rebirth in the Pure Land," "non-receival," and "entering the ranks of the Truly Assured." I have yet to understand whether or not the Nembutsu (after having received Decided-Faith) is to be recited for the purpose of one's rebirth in the Land of Bliss or whether it is for the purpose of thanksgiving for the Grace of Buddha? In answer, I reply: This question is also of great importance. After the moment of awakened Faith in rebirth, never believe that the recitation of the Nembutsu is the karma for one's rebirth, but believe that it is only the expression of thanksgiving for the Grace of Buddha. The venerable Zendo has said "... it is anything from a lifelong homage to the simplicity of a single moment . . ." The phrase ". . . to the simplicity of a single moment...." expresses the heart of a Determined-Faith. By "... Life long homage . . ." is meant the Nembutsu of Thanksgiving for the Grace of Buddha. Truly, you should understand the above through these words.
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