With reverence, I remain I have written this on the 13th day, 5th month, 6th year of Bunmei (1474CE)
In recent years, the meaning of the Teachings of Shinran Shonin of our sect has been taught in varied and diverse manners from district to district. Truly, in our sect this is a very deplorable situation. Whereas, we place the prime principle of deliverance of all unenlightened, passion-ensnared beings through the Faith of the Other Power in the forefront, there are those who completely ignore the structure of this Faith and who do not participate in any form of instructional discussions on this subject. In the words of their exhortative activities they say: "That which is called 'Faith' in actuality is the not-forgetting of the unalterable determination of our rebirth by Amida Tathágata at the very instant He had taken the Great Enlightenment ten kalpas ago." In their premise there is absolutely nothing relative to the placement of complete reliance on Amida and the receipt of Faith of the Other-Power. In this situation, no matter how well one knows that our rebirth was assured from that moment ten kalpas ago when Amida entered the Great Enlightenment, if we do not know well the basis of our rebirth through the Faith of the Other-Power, we shall never be reborn in the Land of Bliss. Another point of variance is this. Some say, "Even though there may be a wish to place reliance on Amida Buddha, if one does not receive instructions from a 'Good Teacher of the Dharma', it becomes a meaningless wish." Thus, where we are concerned, we should seek only the assistance of a "Good Teacher of the Dharma." Also, the indication here is of a person who has not obtained correctly that Faith particular to our sect. After all, the abilities of a "Good Teacher of the Dharma" are directed solely to encourage others that they should place single-hearted reliance on Amida. Pertaining to the conditions existent towards the realization of rebirth, I shall establish the Five Conditional Steps here: 1. The culmination of related past conditions and circumstances leading one to the Dharma. 2. A "Good Teacher of the Dharma." 3. The Light of Amida Buddha. 4. Faith - 'Shinjin'. 5. Amida's Name. It appears to me that without the presence of all the conditions in these five steps, one will never obtain rebirth. Therefore, a "Good Teacher of the Dharma' is a bearer of the message, "Place your reliance on Amida Buddha!" If conditions materialize where there is a culmination of related past conditions and circumstances without the meeting of a "Good Teacher of the Dharma," rebirth will not be realized. However, you must also believe that to completely ignore Amida Buddha, the core of our reliance, and to place prime emphasis only on a "Good Teacher of the Dharma," is a very, very grave mistake!
With reverence, I remain 20th day, 5th month, 6th year of Bunmei (1474CE)
When we reflect upon the span of 50 years in the life of man, we find that they amount to one day and one night in the heavenly realm called the Realm of the Four Deva Kings. Then again, 50 years in this realm of the Four Deva Kings amount to one day and one night in the upper region of the Hell of Repetition of extreme suffering. Therefore, is it not a most truly deplorable situation when people are not concerned one bit about obtaining the Faith of the Other Power but live from day to day in empty senselessness. They should be deeply concerned about the sufferings to be endured when one falls into Hell, or the highest Bliss one experiences when born in the Pure Land. Is this not the case, also, when people seek every opportunity during the day to cuddle a pillow and nap rather than to read even one scroll of the book of Teachings or to discourse the Dharma and preach to the followers? This should be considered seriously in deep quiet contemplation. The reason for the above is that if those priests who have not been observing their ecclesiastic rules and who have not been adhering to their duties, thoroughly desire from this day and this moment to obtain Faith and be reborn in the True Land of Bliss; it becomes a point of merit for such individuals. Furthermore, this action should be understood to be consistent with the principle of guiding others to the Dharma through self-application.
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