With reverence, I remain PS I have written this on the 9th day, 7th month, 6th year of Bunmei (1474CE).
From today, those individuals who are members of our sect in name only and those who are members only because their fathers and forefathers were followers before them should seriously start to inquire into the meaning of the Great Faith of the Other-Power and obtain the determination of rebirth into the Land of Recompense. To receive this Faith of our sect, nothing need be done but simply place deep reliance on Amida Tathágata single-heartedly. What sort of Buddha is this called "Amida Buddha" and what type of sentient beings is this Buddha to deliver? Amida Buddha is the Buddha that formulated the Great Vow that He, alone, would deliver all the pitiable unenlightened beings like ourselves that have been abandoned by the multitudes of other Buddhas of the Three Worlds. He is the Buddha that thoughtfully meditated over this Vow for a period of five kalpas and performed the virtuous practices for innumerable kalpas to its fulfillment. He then vowed, "...relative to the evils of sentient beings, I shall deliver all of them without regard to their abuse of the Dharma and being Icchantikas or the extent of their commissions of the Ten Major Evils and the Five Cardinal Sins..." He is the Buddha that consummated His Vow, which far surpassed (in excellence) the compassionate vows of all the various other Buddhas, and then became Amida Tathágata. Therefore, in what manner and with what understanding should we seek deliverance of this Amida Buddha so that our deliverance will be assured? By completely disregarding the depths of our own evils and by simply placing single-hearted reliance on Amida Buddha, our deliverance is assured without fail; if there is no doubt in any form in that Faith at the very moment we place reliance in Him. Further, Amida Tathágata possesses the two functions "Embracement" and "Light" with which He delivers all sentient beings. Thus, should we be bathed in this Light through a culmination of related past conditions, all the evils that had piled high as obstructions to our rebirth become dispelled. Then what is meant by "to embrace"? Since all the evil hindrances no longer remain as factors when we encounter the causal effect of the Light of Amida, the point of sentient beings being enveloped within this Light is called "to embrace." I have been made to understand that this is the reason why, relative to Amida Buddha, these two factors of "Embracement" and "Light" are considered to be the most essential. Therefore, when Faith is determined at that very instant of complete reliance on Amida Buddha, the simultaneous moment when one is embraced by the Light of Amida is said to be the instant that Faith is determined. Thus, when we come to know thoroughly for the first time that the state of Power and Practice called "Namu Amida Butsu" is actually the manifestation of the causal reason for our rebirth in the Pure Land that is represented through the six characters; we must, at long last, realize a sense of gratitude and sacredness. Subsequent to this determination of Faith, thinking only of the singular joy of having received the bountiful Grace more numerous than the drops of falling rain and far exceeding the height of mountains, we should repeat the Nembutsu awake or asleep as an expression of the debt of gratitude owed Amida Tathágata. The practice of the Nembutsu is indeed the most worthy practice as our expression of our heartfelt gratitude.
With reverence, I remain PS I have written this on the 14th day, 7th month, 6th year of Bunmei (1474CE).
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