CHAPTER 1 The Inconceivability of the Buddha-Wisdom

(Revised on 21 August 2016.)

Do not forget that everyone at the time of death faces “utter powerlessness,” and their “destiny is real pitch darkness.” The “utter powerlessness,” the “real pitch darkness,” and the “desire to live on”—these are the fate that each and every human being will experience before their last breath. A myriad of evil karmas will converge to torment a person on their deathbed; this is a fact that does not need elaboration. Such phenomena collectively form the “real pitch darkness.” How will you confront this at that moment? How?

Fundamentally, the “total powerlessness” and the “real pitch darkness” are not different. To be exact, it is absolutely impossible for bonbu (ordinary people) to resolve the matter of birth-and-death. In other words, this is not a task for bonbu. When bonbu insist on crossing this line¹ the feeling of “total powerlessness” will eventually be realized at the time of death. Again, we realize that this task is absolutely beyond our capacity; therefore, we face the “pitch darkness.” No matter what, you must listen with care, that in the matter of birth [in the Pure Land] (ojo), it is never a task for bonbu, and in the matter of resolving our birth-and-death, the one “Buddha-power” is always to be relied upon.

No matter how hard bonbu may try, the matter of escape from birth-and-death into the castle of nirvana is totally impossible. The real salvation that unravels birth-and-death is not the task of bonbu but of Tathagata. Exactly because it is the task of Tathagata, bonbu cannot conceive it, and only Tathagata knows it. To trust and accord with the teaching of Tathagata will naturally cause you to be born in the Pure Land.

Therefore, from bonbu’s standpoint, the fact that they gain salvation is completely beyond thinking. It is an absolute fact: We gain birth simply because of the inconceivability of Tathagata, the inconceivability of the merit-power of Tathagata, the inconceivability of the great wisdom-power, the inconceivability of the compassion-power, the inconceivability of the thought-power of Buddha, the inconceivability of the Primal Vow-power, the inconceivability of Namo Amida Butsu, and so on.

Shinran Shōnin accedes reverently to the inconceivability of the inconceivable Primal Vow; he trusts and knows the inconceivability of the inconceivable Buddha-wisdom. Apart from this, there is absolutely no way out, no salvation for bonbu. Hence Shinran Shōnin is quoted as saying:

Entrusting ourselves to the inconceivable Buddha-wisdom

Is taught to be the cause of birth in the fulfilled land.

(Hymns of the Dharma-Ages 48, CWS p. 410)

Saved by the inconceivable working of Amida’s Vow, I shall realize birth in the Pure Land . . .

(A Record in Lament of Divergences 1, CWS p. 661) 

On entering the inconceivable working of Other Power,

They truly realize that no working is true working.

(Hymns of the Dharma-Ages 55, CWS p. 412)

1.  Master Zuiken described figuratively that some people cross a line and do the work of the Buddha. He meant that bonbu should be doing the work of bonbu only (be saved) while Buddha does the work of saving as He has the capability to do so.