Someone has said, "There are those who say that there is a basic attitude in our Jodo Shinshu Sect whereby a priest can consider without question the lay members of his temple as his own disciples." Still others say that lay members should all be called disciples of Amida Buddha and Shinran Shonin. I do not understand this differentiation. Further, there are those who say that it is best to conceal the scattered formation of small local informal groups of followers from the resident priest of that particular jurisdictional area; the existence of such groups should be kept secret. Still, others say that this is not the way it should be. This, too, is extremely confusing to me. I, respectfully, wish to inquire on those points. In answer, I reply: Please understand that these points in question are very important. I shall relate accurately what I remember being told long, long ago. Please listen carefully. In the quotations of the late Shonin, he has said, "Shinran does not have even one disciple. The reason for this is that when I explain and urge Tathágata’s Teachings to sentient beings in the Ten Directions, I only act as His representative. Shinran does not propagate any new doctrine that is particularly his own. Having Faith in Tathágata’s Teachings myself, I but communicate them to others. What do I teach other than Tathágata’s Teachings that would give me reasons to call those who listen to me my own disciples?" Therefore, we should all possess the same Faith and tread the same path. Because of this, the Shonin, with deep reverence, said that we are all brethren of the same Faith and fellow travelers. However, recently there have been chief priests of temples of our sect who are not truly aware of the meaning of Faith and who have severely rebuked members within their temples for occasionally attending discussion groups on the subject of "Faith" held elsewhere. This has created dissensions between them, and therefore, the priests cannot carefully study the true meaning of Faith. The members cannot study either when their attendance at such discussions is hindered in this manner. The priests do not gain Faith, the members do not gain Faith, the lives of both pass utterly in vain. Indeed the mutual loss to both is great, and therefore, it is most difficult to refrain from commenting. It is indeed a regrettable matter. An old poem reads: Long ago, I had happiness wrapped in my sleeves, now; it is more than my being can contain. The meaning of "Long ago, I had happiness wrapped in my sleeves," is that formerly, a person not distinguishing between self-power and Other-Power, thought that rebirth was gained by recitation of the Nembutsu. "Now, it is more than my being can contain," means that after one gains a thorough understanding of the difference between self-power and Other-Power and obtains Faith through a singleness of heart, there will be an exceptional difference in the heart that recites the Nembutsu for the purpose of expressing gratitude for the Grace of Amida Buddha. Hence, this happiness (so powerful that it could even cause one to dance with complete abandon) means the joy that is more than one can contain within himself.
With reverence, I remain 15th day, 7th month, 3rd year of Bunmei (1471CE)
The basic principle in the Teachings of Shinran Shonin of our sect is centered neither on the importance of specifically becoming a monk to seek Bodhi, nor in that aspect of having to renounce the world and overcome craving desires to seek Enlightenment. Rather, it is founded on the premise that there is not the slightest distinction as to whether one is a male or female, young or old, when one obtains the steadfast Faith of the Other-Power, that (moment) is instantaneous with complete reliance on Amida. Thus, the condition of having attained this Faith is taught in the Larger Sutra as "instantaneous rebirth-residing in the State of Non-Retrogression." It is stated in the commentaries by Donran, "the awakening of Faith-entering the ranks of the Truly-Assured." In other words, this is the principle of "acquisition in everyday life of the cause for rebirth in the Pure Land," as described in the commentary on "non-receival." It is written in the "Wasan": Those who rely on Amida's Land of Recompense, varied though the outward forms of life may be, Believe in the Sacred Name of the Primal Vow and forget Him not, not even for one moment. "... Outward forms of life..." means that there is not the slightest differentiation as to whether one is a layman, monk, male, or female. "Believe in the Sacred Name of the Primal Vow and forget Him not, not even for one moment" means that no matter what one's external form may be (be he with the corruptions of the Ten Major Evils and the Five Cardinal Sins, be he an abuser of the Dharma, or be he "un-savable"), should this person change his heart and repent after believing with deep conviction that it is the Primal Vow of Amida Tathágata that delivers all hopeless beings of weak capacity, and places his reliance on Tathágata without doubt (awake or asleep) and ever mindfully, then this person is called a true follower who has attained the Faith that relies completely on the Primal Vow. Furthermore, wherever and whenever one recites the Nembutsu, he believes that it is his way of showing deep appreciation to Amida Tathágata. Such a person is called a devotee who has attained True Faith with assured rebirth in the Pure Land.
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