With reverence, I remain P.S. This is written in the latter part, 9th month, 5th year of Bunmei (1473CE).
Among the Nembutsu followers of this sect there must not be slander of any of the other teachings. This applies to the followers associated with the Tateyama, Shirayama, and other Temples in the area of Etchu and Kaga. This also applies to the District of Echizen to members of the Heisan, Toyohara, etc., Temples. It has already been cautioned in the Sutra ". . . excepted are those who have committed the Five Cardinal Sins and who have abused the Right Law..." Accordingly, followers of the Nembutsu especially must not abuse or slander the various other sects. Also, it would appear to me that the scholars of the various schools of practice should not slander the followers of the Path of the Nembutsu either. The reason is that among the many Sutras and commentaries, which exist today, there is the Chi Ron by Bodhisattva Nargarjuna (a patriarch of eight different religious sects) in which he stringently cautioned all against the slander of other beliefs. It is written in this discourse, "Because of favoring the teachings that he himself accepts should one slander and protest the beliefs of others, he will not be exempt from the sufferings of Hell even though he may be one that can accomplish all the practices of austerities..." As indicated here, if the situation is this clear (with no doubt), it is as authentic as the instructions of the Buddha. There should never be slander of the other schools to even the slightest degree. Each of the various sects will vary a little in approach from one another. All that remains for us to consider is not to place reliance in what these other schools teach. In particular, where we establish no distinctions of any kind within our own sect, it is most irreverent for us to be slandering the approach and views of some other sect. It is clearly indicated that the temple priests or whoever assumes similar roles, must make this decision without any reservations.
With reverence, I remain Latter part, 9th month, 5th year of Bunmei (1473CE)
In question, I ask: It is not clear to me under what circumstances our sect has come to be called the "Ikko-Shu" (One-Mind Sect) by the general public. In answer, I reply: It has been established with certainty that our Founder did not particularly name our school the "Ikko-Shu." On the whole, the reason the people call us this is that we place our complete reliance, exclusively, on Amida Buddha. However, since it is explained in the Sutra as ". . . with One Mind, place reliance on the Buddha of Infinite Light and Life . . . ," to be called the "One-Mind Sect" is of no importance when there is the meaning that we should place reliance with one mind on the Buddha of Infinite Light and Life. However, the Founder has specifically named this sect "Jodo Shinshu." Therefore, you must understand that we of our sect did not originate in any manner or form the name of "One-Mind Sect." The other Pure Land Sects presumably permit the practices of the various austerities, but our Shonin eliminated these practices. This is why rebirth in the True Land of Recompense is realized by us. For this reason, the word "Shin" (True) was inserted by our Founder. In question, I ask: That this sect was named "Jodo Shinshu" is clearly understood. However, in this denomination it teaches that regardless of being a layman with the depravities of the Ten Major Evils and the Five Cardinal Sins, one will be reborn in the Land of Recompense without difficulty by simply placing his reliance on the Power of the Original Vow of Amida Buddha. I would like to have this explained in detail. In answer, I reply: The purport of our school is that those who attain Determined-Faith will realize rebirth in the True Land of Recompense without fail. Therefore, if one were to explain what this "Faith" is, it would be: to place Faith only in Amida with one-mind and without doubt; and to disregard any of the other Buddhas, Bodhisattvas, etc.; and to place reliance with a singleness of heart without doubt in Amida Tathágata. This, in particular, is called "Determined-Faith." The two characters for "Shinjin" (Believe-Heart) may also be read "Heart of Truth." By "Heart of Truth" it is meant that inasmuch as deliverance for us is not attainable as devotees who practice the austerities of those in the path of self-power because of our impure and bigoted hearts, our deliverance is dependent upon the pure heart of the Other-Power of Tathágata. For this reason, this is called the "Heart of Truth." Further, there can be no deliverance by just the recitation of the Sacred Name without the due understanding of it. Thus, it is explained in the Sutra, ". . . hear this Name and rejoice in Faith . . ." By ". . . hear this Name . . ." it is not meant that one should hear the Sacred Name of the six characters of "Na"-"Mu"-"A"-"Mi"-"Da" and "Butsu" in a senseless and aimless manner but it means that one should come in contact with a person who teaches and discourses in the Dharma, and should be taught by him the principle of the deliverance by Amida Buddha without fail if one places reliance in the Sacred Name of "Namu Amida Butsu" as "Namu." This is explained in the Sutra as "... rejoice in Faith..." In accordance with this, it should be understood that the substance of "Namu Amida Butsu" is the condition of our deliverance. After understanding the preceding in the manner as explained, believe that the recitation of the Sacred Name while at work or at rest, sitting or reclining, is nothing more than the Nembutsu for the expression of gratitude towards Amida Tathágata for our deliverance. In other words, such a person is called a devotee of the Nembutsu of the Other-Power who has Determined-Faith and who is to be reborn in the Land of Bliss.
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