Unit 25 The self-realization of ‘coal ball’

It is pointless if the coal ball exists as a coal ball throughout his life. The “coal ball,” in its coal-ball state, is illumined by the “light of the inconceivable Vow-Power.” This “light of the inconceivable Vow-Power” illumines thoroughly each corner of this coal ball, and penetrates deeply even into its every single molecule. Unable to give out light and intensity to such a degree, the “coal ball” is worth nothing.

The “wood shavings” carry the same maxim: “Ah, spring breeze! The wood shavings for engraving the Buddha-statue” is equally excellent.* The picture of wood shavings dancing in the spring breeze of the Primal Vow-Power has a sense of unspeakable, lingering charm.

(*This refers to the place where the wooden Buddha statues are engraved. To engrave a Buddha statue unneeded parts are carved thus produces wood shaving. Because of the wood shaving there we have the Buddha statue. Hence, the wood shaving that are flown by the spring breeze have been kind to me, exist just for me.)

“The wood shavings     The wood shavings dancing in the spring breeze”

Master Shan-tao narrates the self-awareness of the “coal ball” as,

“Firstly, one truly knows oneself to be a foolish being full of blind passions, with scant roots of good, transmigrating in the three realms and unable to emerge from this burning house.” (Kyogyoshinsho II: 76)

At the same time, he stated,

“Secondly, one truly knows now, without so much as a single thought of doubt, that Amida's universal Primal Vow decisively enables all to attain birth, including those who say the Name even down to ten times, or even but hear it. ” (Kyogyoshinsho II: 76)

This Faith is called “twofold deep conviction.” The “twofold deep conviction” is in chorus; it speaks of the two facets of Faith or shinjin.

The true and real faith (shinjitsu shinjin) of Jodo Shinshu is the “twofold deep conviction.” From the “twofold deep conviction” are revealed “the explication of the two rivers” and “the explication of the six syllables.”

To absorb the lesson of our Master Shinran, it is imperative that we spend our efforts throughout our entire life, fully realise the apprehension of the “mind that is single” of Vasubandhu Bodhisattva, as well as the apprehension of the “twofold deep conviction” of Master Shan-tao. In so doing, the path for birth in Pure Land (ojo) will be open to us.

We realise the fact that the self-power hands of bombu cannot acquire “the moon of the Vow-Power of the Great Compassionate Buddha-Wisdom.” So, are we going to fall into hell? Falling into hell, of course; falling into hell, of course! We bad eggs are pulled by our own created evil karma, sprawling into hell. At that moment, “the call of the Primal Vow-Power” will be heard.

“Ah, how great the Primal Vow-power is …Carry the hell on the back to the Pure Land”

Have you heard the Primal Vow-Power? Who has heard of it? Can the ear of the bombu’s mind of self-power that is extremely murky hear “the sound of the Primal Vow-Power that is pure and true and real”?

We cannot say that “I have heard of it.” It is because outside “this coal ball of me” there is no such “me” that exists. So, has the “coal ball” heard it? How can coal balls have ears? No ears to hear and no “I” to hear; however, it can be heard. This is beyond conception.

How great the Primal Vow-Power is! It does not need you to exert greater strength in order to hear it, and so that you can hear it.

“I wobble around and am empty inside—

In any case, I am a bad egg without a straight mind and stubborn.

Really, nothing but a bad egg without a straight mind and stubborn.”

No ears to hear and no I to hear; however, this reality can be heard. To think carefully, this is just because of the Great Compassionate Power, the Great Vow-Power, the Great Wisdom-Power and the Great Primal Vow-Power.

The “coal ball” can hear the Primal Vow-Power; this is when the “coal ball” has been turned into a mirror, unknowingly, and is made into a mirror. This must be the power of the moon of the Primal Vow that reflects the moonlight of the Primal Vow on the coal ball that has become a mirror. No ears to hear, no power to hear, no power to acquire; this bombu of the coal ball who is definitely destined for hell, is being notified to be “definitely destined for hell,” at the same time, is being notified to be “definitely destined for the Pure Land.” It is the moonlight of the Primal Vow-Power that enables us to entrust reverently the “the moonlight of the Primal Vow-Power.” The great compassionate Primal Vow-Power leaves us feeling so grateful, so grateful—limitlessly grateful. The depth of the compassionate Buddha-Wisdom is bottomless.

“Hearing” means reflected on our body and mind. Hearing “Namo Amida Butsu,” means “the moonlight of the Great Compassionate of Namo Amida Butsu” is inconceivably reflected on the mirror of this “coal ball” of me. It is the moonlight that permeates our body and mind.

Though the coal ball is made into a mirror, in the mirror there is a reflection of the moonlight of Namo Amida Butsu. Have a look at the coal ball, which is fully permeated. It is still a coal ball, but at the same time, it is also Namo Amida Butsu. On top of that, though it existed as a coal ball, it is fully imbued with the mind of compassion of the Tatagatha, as well as the shine of the Buddha-Wisdom. This is called “oneness of a Buddha and a foolish (ordinary) being.” Amida Buddha’s benevolence, which is beyond conception, allows a “coal ball” to be born in the Pure Land; this is the wonder of all wonders.

When we speak of “hearing,” it is in fact the “Buddha-Mind” that hears the “Buddha-Mind,” “the Primal Vow-Power” hears “the Primal Vow-Power”; through “Namo Amida Butsu” we are able to hear “Namo Amida Butsu.” The Primal Vow-Power of Namo Amida Butsu, the Dharma of Namo Amida Butsu of the Primal Vow-Power is so precious, truly inconceivable and making people feel very much indebted.

This mind, with solemnity and high adulation, accepts with reverence that the “non-duality of the absolute Dharma (that saves)” is the “non-duality of the absolute objects (that are saved)”; therefore, it is shinjin, the “Adamantine Mind.” In the Rokuyosho or “Essence of the Kyogyoshinsho”『六要鈔』it is explained that “the practice (of the Buddha—non-duality of the absolute Dharma) and the faith (of sentient beings—non-duality of the absolute object), is the oneness of the Dharma that saves and the objects that are saved.

This is the “ki-ho itai” that Jodo Shinshu speaks about. This is also the theory of salvation of Amida Nyorai. “The oneness of Buddha and ordinary beings” is the benefit of shinjin or Pure Faith. “The nonduality of Buddha and ordinary beings” is the prospect of the realm of absoluteness, penetrated with the Buddha’s perception and sight, when birth is realized.

Many people complain that “peace of mind (anjin) cannot be attained regardless of how much Buddha-Dharma I have heard.” This is a matter of course when you are looking undecidedly at both sides, hell and the Pure Land, and iffy about “Would I really be going to hell? Will I really be going to the Pure Land?”

Speaking of anjin, when your mind is not fixed at one place, anjin would not possibly come about, and that’s why we say, “Entrust single-heartedly and wholeheartedly to Amida Buddha.” Speaking of “single-heartedly and wholeheartedly,” because it is difficult to be “single-hearted and wholehearted” it changes into “double-heartedly and waveringly.” Therefore, your mind is unable to be at peace (anjin) and not determined. “One thought-moment of faith” refers to “the mind that is single and undivided.”

If you want to be settled with peace of mind (anjin) there is a way. It is that your mind must be resolute, “No matter what I do, I am always hell-destined.” With that, you will find peace of mind. If you believe deeply that “no matter how and what, it is always that we rely on the path of the Primal Vow-Power, and are born definitely in the Pure Land,” then this is the Great Anjin.

There are people asking that, “we are decidedly hell-destined versus we will definitely be born in the Pure Land, in fact are two contradictory things; how can we put them together at one point and think synchronously?” This mental state is “to use our brain to think on how the two contradictory things can compromise one another.” This kind of mentality has already fallen prey to the speculative knowledge and logic senses of human beings. This is rejected.

“No matter what we are decidedly hell-destined.” Believing this profoundly, how can one conceive that from within “it is decidedly hell-destined” the “Primal Vow-Power” is revealed?

The Primal Vow-Power is inconceivable, therefore shinjin is also inconceivable. The contradictory things, though in this paradoxical situation, nonetheless never make one feel that it is actually contradictory; on the contrary it makes one feel the Great Peace (anjin). The power and working of the Buddha’s Wisdom is incomprehensible. Shinjin is truly incomprehensible.

The “Faith of the object to be saved” is not thorough, the “Faith of the Dharma that saves” therefore will also not be thorough. Similarly, the “Faith of the Dharma that saves” is not thorough, the “Faith of the object to be saved” therefore is also not thorough. To make these contradictory viewpoints reach an even greater contradiction and at the same time mutually complimentary can bring about great peace of mind. The insignificant skill of bombu is completely impractical. It is the sole working and power of the Buddha-Wisdom that illumines pervasively, brought about by the Primal Vow-Power. This is truly inconceivable.

“Coal ball” refers to this “I” who is the object to be saved. Speaking from the perspective of wisdom, do we have the wisdom to become a Buddha? Speaking from the perspective of cultivation, such as “the eight-fold path” and “six paramitas,” are we able to practice one of them? Even if you do sitting zazen, can it remove your karma in your whole life? Can one such enlightening zazen you perform last you for a minute?

Speaking of compassion, can you part from the thought of “my most beautiful body” for just one minute? Isn’t this just “me” who cannot do anything, practically as useless as the worm on a yam? That’s why we are called “coal ball.”

This “coal ball” exists as a charcoal ball but forgets itself as a coal ball. We live a life full of passion: greed, anger and ignorance, giving rise to evil thoughts and offences committed just like strong wind and torrential rain; they keep blowing and coming down. We do not even have the power to hear the Buddha-Dharma, no ears can hear—this is the real picture of this condition of ours—“inferior sentient beings of all foolishness” and “completely down and out.” That’s why we are called “coal ball.”

In Jodo Shinshu, there are three focal points:

1.     What is the condition of me as an object to be saved?

2.     What is the kind of Tathagata that saves us?

3.     What kind of medicine is used by the Tathagata to save me?

These are the three main points; they are the crux of the matter. With these three points, if one of them is lacking, it will be impossible to save this “coal ball” of a bombu.

Hence, if we did not think from the depths of our heart that this object to be saved of myself is a coal ball, we would not accept deeply and reverently this rare and honored panacea. At the same juncture, we would not know to pay our respect to the Tathagata and to be grateful, and would be likewise oblivious to the fact that the Tathagata is the Compassionate Parent.

Master Tao-cho says, “The listeners of the Buddha-Dharma should regard themselves as the severely sick men. They should regard the Tathagata and the virtuous teachers as the great physician-king. They should regard the medicine that cures their diseases as wondrous elixir.”(I will explain the prescribed method of preaching and hearing the Dharma according to various Mahayana sutras. The Great Assembly Sutra says: The preacher of the Dharma should think of himself as the physician-king intent on eliminating pains; he should consider the Dharma preached to be nectar or manda. )

In the latter part of the “Chapter on Shinjin” from the Kyogyoshinsho is written, “Kasyapa, there are three kinds of people in the world who are hard to cure: those who slander the great vehicle, those who commit the five grave offenses, and those who lack the seed of Buddhahood (icchantika). These three sicknesses are the most severe in the world; they cannot be treated by sravakas, pratyekabuddhas, or bodhisattvas.”

“Here we see, from the true teaching of the Great Sage, that when the three types of beings difficult to save - those afflicted with the three kinds of sickness difficult to cure - entrust themselves to the universal Vow of great compassion and take refuge in the ocean of shinjin that is [Amida's] benefiting others, the Buddha is filled with pity for them and heals them, commiserates with and cures them. It is like the wondrous medicine called manda curing all illness. Beings of the defiled world - the multitudes possessed of corruptions and evil - should seek and think on the diamondlike, indestructible true mind. They should hold steadfast to the Primal Vow, which is the wondrous medicine called manda. Reflect on this.”

“Five grave offenses,” “slandering the Great Vehicle,” and icchantika—to whom are these directed? You must not go without thoughtfully reflecting on this. Shinran Shonin accedes to this being his reality. If even the Shonin has projected such an attitude, how much more bombu like us who live in this Last Dharma Age! We, in reality, are severely sick men—the “three kinds of people in the world who are hard to cure.” That we can hardly contemplate this reality even more signifies the fact that we really are a “coal ball.” Hence I said,

“I wobble around and am empty inside—

In any case, I am a bad egg without a straight mind and stubborn.

Really, nothing but a bad egg without a straight mind and stubborn.”

Spending twenty years of diligent cultivation on Mt. Hiei brought Shinran Shonin to a deep self-awareness that:

“The aspiration for enlightenment through self-power taught in the Path of Sages

Is beyond our minds and words;

We foolish beings ever sinking in transmigration -

How could we awaken it?”

(Hymns of the Dharma-Ages, no. 16)

“When I consider deeply the Vow of Amida, which arose from five kalpas of profound thought, I realize that it was entirely for the sake of myself alone! Then how I am filled with gratitude for the Primal Vow, in which Amida resolved to save me, though I am burdened with such heavy karma.”

“I know nothing at all of good or evil. For if I could know thoroughly, as Amida Tathagata knows, that an act was good, then I would know good. If I could know thoroughly, as the Tathagata knows, that an act was evil, then I would know evil. But with a foolish being full of blind passions, in this fleeting world- this burning house- all matters without exception are empty and false, totally without truth and sincerity. The nembutsu (Namo Amida Butsu) alone is true and real.”

The above passages are the self-realization of the “coal ball” and celebration over the inconceivable working of the Vow-Power that is inconceivable.

Standing in front of the mirror of the true and pure of the Tathagata, regardless of what kind of a virtuous person you may be, you are just a “coal ball.” Though being a “coal ball,” the person who acquires shinjin shares the feelings of “deep gratefulness,” “hard to come by,” and “shame”; and they will owe everything they have got to the benevolence of sentient beings and will be tactful enough to not bring people troubles. This is called the personality of shinjin.

From the virtue of shinjin, the doer of shinjin will naturally abide by morality.

(Therefore a true religionist is definitely a moralist and Shakyamuni Buddha is the representative, that his personality and morality are naturally united.)

Unit 5 “Because of the Vow, “If they should not be born there…,”

Because of the Vow “If they should not be born there,”

When the moment of genuine entrusting has come

And people attain the one thought-moment of joy,

Their birth becomes completely settled.

Because of the Vow “If they should not be born there,” people attain the one thought-moment of joy. “Joy” 乐 is pronounced as yao 要 here. It is pronounced as yue 月when referring to music. So there are different pronunciations. When this word is pronounced as yao, it means “aspirations,” “gladness.” When we pronounce it as le, it carries the opposite meaning to suffering 苦, which is joy 乐. The meanings turn out to be different when the pronunciations are different.

When joy 乐 is explained as aspiration or gladness, what sort of aspiration does it refer to? It is the aspiration of “We are able to be born in the Pure Land even after we die.” People who do not have such an aspiration are rather pitiful. This is simply because, from the time of birth to death, human beings are always at work, in agony. On top of that, the “pitch darkness” will come upon them at the moment of death, together with the belief that one will just perish like that, just as if one will disappear all alone from the earth.

When a man is going to die, he will have a lot to think about. “Will I just die like that? Am I going to die? Nothing left after death; it is just like an extinguished flame, isn’t it?” On the other hand, there are people who will think on their own, “I have never committed any evil deeds, so why should I be concerned about hell or Pure Land and its existence? I am not afraid. Speaking of the Pure Land, no one has ever received a letter from there.” These are nihilists, icchantikas or issendais, who are also very miserable beings.

While alive, human beings can be rather easygoing. Nonetheless, when death approaches them, even the most easygoing person will feel desolate and restless. Upon facing death, everyone will feel desolate and restless; the destiny after death is “terrifying,” and there is a sense of unspeakable horror. One just feels unbearably lonesome; this fearful feeling simply cannot be described in words. All these assemble and manifest as “real pitch darkness.” This bad egg, so-called “real pitch darkness,” is the revelation of the evil karma that we ourselves have amassed since eons in the distant past. “Evil karma, evil karma, evil karma…” We had let the 84,000 afflictions rise up long ago, and thus the evil karma was created. This evil karma cannot be resolved by our own power, and so we will surely be subjected to its torment.

Therefore, the real pitch darkness will appear at the moment of death. When the real pitch darkness emerges, one will feel uneasy and terrified with a sense of unspeakable horror. That human beings come to such an end is an unalterable reality. But, for sentient beings whose conditions are not mature and who disbelieve religion, even when death is at hand, they still refuse to come to their senses while saying bombastically, “Where could hell or the Pure Land possibly exist?” Though they phrase it in such a way, they are unable to resolve the evil karma that has already been created. This problem simply cannot be settled with knowledge. We are facing the evil karma which keeps expanding and finally turns into the real pitch darkness. You will see where the problem is when you inspect the real pitch darkness. How can there be hope for such people? What have they? Just the real pitch darkness. There is no hope—hopeless, to be accurate!

Hence, fear and terror come up. When the real pitch darkness looms, a phenomenon called “获麟” will appear in which the dying man is clawing the air. Although there is nothing in the air, they will claw the empty air forcefully. This simply because their minds are restless, in horror; they feel as if they were plummeting downward as deep as one or two thousand feet into the real pitch darkness. Therefore, they grab at anything they could reach instinctively for support, and thus you see their hands clawing the air aimlessly. Some people may claw the air, some may grip their bed sheets. There was a school teacher from Kobe. When his father was on deathbed, he did the same thing. He gripped the bed sheet firmly and desperately, didn't want to let go. Then, no one knew why his hands kept scratching. Until he breathed his last, his hands were clawing the air. So, I had sensed, intuitively, that he was falling downwards at that time. Be that as it may, people without faith still are not interested in listening to the Buddha Dharma.

In ordinary days, even if the Dharma teacher says “Rely on Namo Amida Butsu for birth!” no one actually take these words seriously. Well, with such a mentality one will absolutely succumb to hell. No second words but be doomed to hell; this is a matter of course! They do not know that the real pitch darkness will come into view and man will become like that (clawing the air, etc.). At that moment, even if virtuous thoughts arise at death’s door, even if you know in theory (“Yes, I knew it, I knew it!”), still you will be unable to resolve this problem.

What about Jodo Shinshu? It is because bombu just behaves like this that Amida Buddha offers to resolve the problem for us. Humans die alone and therefore they will feel very uneasy when dying; this is just animal instinct. Because of this reason, when we are still alive, right now, presently, Amida Buddha has long resolved this problem for us. What have we relied on to resolve this problem? The key is evil karma! Because there is evil karma, the pitch darkness will appear at the point of death. Hence, in ordinary days, we must have the Buddha resolve the problem for us or you will not succeed. Namo Amida Butsu is here to resolve this problem. Other than Namo Amida Butsu, no one can resolve this problem. Just rely on one Namo Amida Butsu, hence we say, “Just one Namo Amida Butsu!”

Speaking of Namo Amida Butsu, when we thoroughly examine it, it is simply the “Buddha-power.” If it is not the Buddha’s power, we will not make it. The Vow-power of the Buddha is the heart of compassion that “does not allow you to fall into hell.” Thinking of the Buddha-power, it comprises “compassion” and “wisdom.” So called, the “compassion-power” and “wisdom-power,” such powers exist. Therefore, speaking of “Vow-power,” it has power too; speaking of “Vow-power,” it is the “mind-power” of Buddha. Hence, it is the Buddha’s compassion-power, wisdom-power and the addition of the mind-power of “How can I be letting you fall into hell?” These powers condense into Namo Amida Butsu.

It is because of Namo Amida Butsu—whether hearing, entrusting or saying it—that one can be born in the Pure Land. Whether hearing, saying or entrusting to Namo Amida Butsu, it enables you to be born in the Pure Land.

However, on top of hearing, entrusting or saying Namo Amida Butsu, if you add your own power to it, then you are doomed to hell. “Namo Amida Butsu,” even if you just hear or say it once—just listen to it for one time—it will cause you to be born in the Pure Land. Birth in the Pure Land (ojo) is certain.

Though birth is certain, regrettably bombu will always add on their thinking, such as “So I say the nembutsu,” “so I entrust to the Buddha,” “so I hear the Buddha Dharma.” If one is to exert one’s power for support like that, this is precisely self-power. This is the important point. One who exerts one’s power for support will have the thinking of “So I…” Therefore, the mentality of “So I entrust nicely,” “so I say the nembutsu truthfully” will be born.

In a Dharma talk, when it is said that “Namo Amida Butsu, whether hearing, entrusting or saying it, one can be born in the Pure Land,” the listeners will “so I say the nembutsu nicely,” “so I entrust to it.” This sort of mentality is called self-power, isn’t this shocking?!

Therefore, sentient beings will try to discard “So I…” and thus “hearing of it one can be born in the Pure Land,” “entrusting to it one can be born in the Pure Land,” “saying it one can be born in the Pure Land.” For the person of genuine entrusting, his frame of mind for accepting this will be, “Namo Amida Butsu is very rare, I really do not deserve your kindness, you are truly honorable, how thankful I am!” On hearing the teaching of “whether hearing, entrusting or saying Namo Amida Butsu, one can be born in the Pure Land,” the feeling of “Namo Amida Butsu, boundless are your virtues and merits” will arise.

Pay attention to the merits and virtue. We are relying on the virtue and merit-power of Namo Amida Butsu. Namo Amida Butsu is the superstar; when we hear this, such a thought arises in our mind, “Awesome, awesome! Never heard of this before!”

From the time we pick up Buddhism until now, we keep exerting our power to support “our own thought” that “so I say the nembutsu nicely,” “so I entrust,” “so I listen.” For decades we listen to the Buddha Dharma in the temples with such a frame of mind, don’t we? Therefore, when we come up against the problems of “no matter what I do I just cannot acquire shinjin,” “I am not able to say the nembutsu,” you will not want to go to the temple to learn the Buddha Dharma anymore. At this moment, please remember that “Namo Amida Butsu is the superstar, do not try to exert your power for support.”

This is the power of Namo Amida Butsu; it is because the Name has the virtue and merits and thus is honorable. Because of the honorability of the Name—because the Name has virtue and merits—whether hearing, entrusting, or saying it, one can be born in the Pure Land. Therefore, it is this “one Namo Amida Butsu” that is working on us. “Namo Amida Butsu is the superstar.” Listen to it just for once; eventually these rogues who are hurrying around blindly for 30 to 50 years, will give rise to the thought of “How awesome! Never heard of this from eons of the distant past.” Therefore, you will naturally give rise to the thought of “Namo Amida Butsu is the superstar, how awesome, how awesome!” This is only the right mentality; with this we go to the Pure Land.

This we call “one thought moment of joy.” Speaking of “one thought moment of joy,” the initial mentality of “So I say the nembutsu,” “so I entrust to the Buddha” will make a turn of 180^o or 360^o. Originally, the mentality of us focusing on this side or “ours,” will all of a sudden pay attention to the Buddha’s direction, Namo Amida Butsu. And there we begin to realize that the compassion and wisdom of Namo Amida Butsu, which enable us to hear Namo Amida Butsu, is inconceivable. The power of the Buddha is beyond conception, and it leaves us nothing but “This is inconceivable! This is inconceivable, but, even so, I go to the Pure Land.”

Therefore, the persons who would say “Namo Amida Butsu, how honorable, how honorable!” are precious. Such persons will let the thought of “I have entrusted, I have heard, I have said the nembutsu” all drift by on the current. If you ask him, “Have you heard the Buddha Dharma?” he will answer, “I have not heard anything.” If you ask, “Have you entrusted to the Buddha?” he will reply, “Do I or do I not entrust to the Buddha?” If you ask, “What to be done? What to be done with your afterlife?” he will answer, “How honorable, how precious is Namo Amida Butsu! How honorable, how precious is Namo Amida Butsu! I owe it all to the Buddha.”

The persons who would say, “I owe it all to the Buddha, I owe it all to the Buddha” are those who will go to the Pure Land and are worth celebrating for. Even though I have mentioned something like this before, no one has noticed this point. Once you have noticed this point, you will naturally give rise to the thought of “Namo Amida Butsu, how honorable, how honorable! How honorable, how precious! And I owe it all to the Buddha! Namo Amida Butsu, how honorable, how honorable! Only the power of the compassionate Parent is strong enough!” This is known as “one thought-moment of joy.” This is the characteristic of “one thought-moment of joy.”

Some people commented that “the joyful feeling does not come about.” How likely is it that you could feel joyful? While some other people commented that “I cannot feel anything.” Though you cannot feel a thing, when it comes to birth (ojo) you will naturally give rise to the thought of “Namo Amida Butsu, how honorable the compassionate Parent is!” Namo Amida Butsu has become the promise of the Buddha, the promise of “I will not let you fall,” which is true and real. The promise of the Buddha is called the Buddha-power; when thinking of the compassion-power, wisdom-power, it is “true and real (shinjitsu),” it is “the promise that is true and real (shinjitsu).” Amida Buddha is the promise that is shinjitsu; this promise is shinjitsu, undeniable. As the promise is shinjitshu, you will realize that Amida Buddha is “true and real (shinjitsu),” and that His mind is true and real (shinjitsu).

This true and real mind, we call “the sincere mind.” “The sincere mind” solidifies as “when the moment of genuine entrusting has come,” which is referred to as the “shinjitsu” of the Tathagata. Realization of “shinjitsu,” the true and real mind, is called “joyful faith or shingyo,” which is born from shinjitsu. Shinjitsu and shingyo are thus related and connected; shingyo is referring to shinjin, and the basis of shinjin is the “shinjitsu” of the Tathagata. The “shinjitsu” of the Tathagata, the crystal of “shinjitsu,” is Namo Amida Butsu.

When asked what Namo Amida Butsu is made up of, the answer is the “shinjitsu” of the Buddha. What kind of “shinjitsu”? It is the “shinjitsu” of “not forsaking sentient beings.” It is the “shinjitsu” of “If you end up in hell, I will not look on helplessly from my lotus pedestal. Should you go to hell, I would go together with you. But, if I become a Buddha, you will absolutely be born in the Pure Land!” This is the “shinjitsu” of “Should you not be born there,” “If I become a Buddha, you will definitely become Buddha; it would not make sense if I cannot cause you to become a Buddha.” Therefore, speaking of “should you not be born there,” this refers to “Should you not be born there, may I not attain perfect enlightenment.” This is “shinjitsu.” Speaking of “should not be born there,” this has already been considered as “Vow-power or seigan.” This is the promise.

Speaking of “should you not be born there,” it indicates “If you cannot be born in the Pure Land, I will not become a Buddha!” This is a promise. The promise is contained in the Vow-power. It is because of the shinjitsu of the Tathagata that He could make such a promise for us. This “true and real mind,” “shinjitsu,” is thus “Primal Vow (Hongan)”. The Hongan of Amida Buddha is the “shinjitsu” of “Should you not be born there, may I not attain the perfect enlightenment.” There are various types of “shinjitsu.” Human beings (bombu) do not have “shinjitsu.” A man may have a kind of human shinjitsu, but not the genuine “shinjitsu.” Even though I may suffer from my head being cut off or bankruptcy, you can hardly find such a person on earth who “will do anything for you at all costs.” Not even wives and husbands, children and parents can make such a sacrifice. “I must cure your illness no matter how hard, even to toil like beasts of burden.” “If you must die, I will die for you.” Though they may claim to do so, no one will actually do it.

This “should not be born there” means: “If you go to hell, I will follow you to hell; I will not leave you alone. Should you go to hell, I would not become a Buddha, and I would cut out my stomach for you!”

This kind of “shinjitsu” can only be sought after in the Buddha. In this world, you may find friendly people around and some who can be very helpful to you. Nonetheless, when the time comes that we have to die, the evil karma we have piled up since eons in the distant past will turn into the real pitch darkness. When the time comes, we have to stagger all alone to Hades across the river Styx. Regardless of your parents or children, not a single man on earth can save you. Isn’t it phrased clearly in the Dharma books that “wives and wealth, none will go along with you”?

The celestial maiden

Hence, we have no choice but to die alone. At that time, the “power” that we can trust and rely on is “the shinjitsu of the Hongan,” “the shinjitsu of Namo Amida Butsu,” and “the crystal of shinjitsu of Namo Amida Butsu.” Men are unreliable, the Tathagata is not; therefore we say “the compassionate Parent who has great compassion and shinjitsu.” When we read the Japanese Noh play Hagoromo or The Feather Mantle [1], it tells of a celestial maiden or tennin who descended to the world, and arrived at the place of a fisherman, Hakuryo. The maiden hung her hagoromo or celestial feather robe on a pine branch and strolled around. Later, the fisherman came and saw the precious celestial robe. He took it off the bough and decided to take it home. However, the maiden discovered this. The maiden begged, “That is my robe, without it I cannot return to the heavenly realm. Please return it to me.” The fisherman pleaded, “It is alright to return you the robe but you must promise one thing, which is to show me the celestial dance.” The maiden said, “I can dance only with the celestial robe, please return my robe.”

Then, the fisherman argued, “What if you don’t dance as promised but fly off with your robe?” The maiden replied, “That is the feeling of deep mistrust of humans. The celestial beings would not tell a lie. Mistrust only exists in the waking world; in the heavenly realm there is no insincerity.”

Upon hearing this, the fisherman felt so ashamed. Humans are just too suspicious, but the celestial beings are not, so they will not be doubtful; they will trust faithfully every word you say. Therefore, the fisherman felt so shameful, and therefore he returned the robe to the maiden. Donning the celestial robe, after the maiden performed the heavenly dance, she returned to heaven.

“Mistrust only exists in the waking world; in heaven there is no insincerity.” What a good saying! Not even the celestial beings tell a lie, let alone Amida Buddha.

Speaking of the seven masters, all these are great beings. Honen Shonin is ranked the last of these masters. Before Honen Shonin is Master Genshin, preceded by Master Shan-tao. And before him are Master Tan-luan, Bodhisattva Vasubandhu and Bodhisattva Nargajuna. Despite ten thousand people, one hundred thousand people or even one million thousand people, up to a few hundred millions of people have read the Larger Sutra on Amitayus, yet no one actually knows what “shinjitsu” is.

The Buddhist scriptures are difficult. It is Bodhisattva Nagarjuna and Bodhisattva Vasubandhu who disclosed to us the essence of the Larger Sutra on Amitayus. Because the Tathagata is “shinjitsu,” therefore when we hear of the Hongan of “If they should not be born there, I will not attain the perfect enlightenment,” the one thought-moment of joy will come: “Ah, how precious is the shinjitsu of the Tathagata! “It is relying on the shinjitsu for birth.” When this one thought-moment of joy has arrived, “our birth becomes completely settled.” Bodhisattva Nagarjuna, Bodhisattva Vasubandhu and the rest of the seven masters propounded this teaching with one accord.

Shinran Shonin had also discovered this teaching. Therefore, Shinran Shonin is not the first person to deliver the Shinshu teaching. In the Larger Sutra on Amitayus, the words of the 18^th Vow reads “[If those who] sincerely and joyfully entrust themselves to me, desire to be born in my land, and call my Name even ten times should not be born there, may I not attain perfect enlightenment.” This is precisely the 18th Vow.

The Talk on Wasans, Myoshoji, Hikone City

[1] http://theatrenohgaku.wordpress.com/2012/12/14/hagoromo-%E7%BE%BD%E8%A1%A3/

Unit 10: The Gate of Death

At the gate of death,

In the midst of the pitch darkness,

How inconceivable that the call of Amida is heard!

Whatever arises in your mind is of no use at all when you are dying. And because everything is about to change, in the end, when you are breathing your last in the space between one and two minutes, your vision will go black and the pitch darkness will surround you. What will emerge at that moment? If Namo Amida Butsu suddenly appears, you don’t have to worry anymore. Speaking of “pitch darkness,” this phrase refers to now, the present moment; in fact, now, in the present moment, everyone is living in “pitch darkness.”

A couple of days ago, I paid a visit to an elderly person, Mr. 原武夫, a heart disease patient at Rokunoi of Gifu Prefecture. This man experienced death three times; his vision was a total blackout in those moments. Before that, he had also told his son, “I really won’t make it this time.” When his vision darkened, and he was about to breathe his last, all of a sudden this saying emerged: “How great the Vow-Power is!” He could not help but feel joyful and happy, and thought, “If I die like this, I will be born in the Pure Land; if I do not die and am revived, I must tell my children and family about this.” As it turned out, he was revived. He experienced this situation three times.

“How great the Vow-Power is!”

When fellow traveller Mrs. 市原房 at Sasocho was near death, before her vision actually faded, she imagined that her sight was turning off. I visited her; I still remember it was on the 4^thof February. When I paid her a visit, she said to me, “The future after death is pitch dark. What am I to do, Sensei?” Right then, without thinking, I said, “Night is dark, and the road is not seen. At that moment, Amida offers His hand to guide me. How great the Vow-Power is!” At this, she smiled knowingly. It was the first time in my life that I had uttered that Dharma-pada.

“How great the Vow-Power is!” This Dharma-pada escaped my lips at that moment. However, I have no idea how this Dharma-pada spread. From the fact that a similar verse was spoken by Mr. 原武夫 at the Rokunoi of Gifu Prefecture, I believe that it must have become widely known to many people.

“Night is dark, and the road is not seen. At that moment, Amida offers His hand to guide me. How great the Vow-Power is!”

This saying, “How great the Vow-Power is!” sprang up incessantly in the pitch darkness on his deathbed. When I visited him, he kept sharing this experience with me. After that incident, this originally introverted and quiet man, upon returning from the jaws of death, never failed to recount his experience to his family, neighbours, and whoever else came for a visit. “How great the Vow-Power is!”

You all might as well try to imagine that now is the time of death and say, “Night is dark, and the road is not seen. At that moment, Amida offers His hand to guide me. How great the Vow-Power is!”

Fellow traveller Mrs. 市原房also taught me a wonderful lesson; many people have been saved because of her words. This truthful saying is as follows: “One grain of elixir transforms iron into gold; one word of truth transforms evil karma into good” (Kyogyoshinsho, Chapter on Practice).

Just to hear and go home with this one saying is also a good harvest. “How great the Vow-Power is!” This Vow-Power is none other than Namo Amida Butsu.

“The pitch darkness is so hard to come by. Only then was it made known to me that I am absolutely empty.”

The emergence of the pitch darkness is something very hard to come by. Why is this? Because we live our daily lives miserably, and our minds are deluded by secular matters; so we pass our lives absent-mindedly.

Only on your deathbed, when the pitch darkness emerges, will you realize your own value correctly. The things that you have heard, remember, your thoughts, the good as well as the bad things you do, the money you have amassed, and so on, will all become useless and disappear into thin air.

Why is the emergence of the pitch darkness at the present moment so invaluable? It is because you will then realize the true value of this bombu that is “me.” Do you all know your own value? Because you have not yet come upon the moment of death, you cannot possibly comprehend it. I myself have chanced upon this moment when I was at the age of30, and again at 53, when the doctor announced that my life could not be saved. You all might as well imagine a time when you will be abandoned by the doctor for being incurable.

Of course, you must not actually die to experience this. Unless your time has come, how could you? Yet you need to encounter such an experience in order to bring about this awareness. How difficult this is!

Truly, by observing the time of death we realize how much we are worth. Our value is “absolutely empty.” Absolutely empty means worthless, not even worth comparing to the wood used for heating bathing water. This is the value of humans (foolish beings or bombu), but it can only be understood when the pitch darkness emerges. If one dies just like that at this moment, one will go to hell. Therefore, we should regard the present time as the pitch-dark moment, and through the Buddha-Dharma we must learn to know our true value. At that juncture, we should behave like fellow traveller Mr. 原武夫. When the pitch darkness confronts us, we do not panic, but greet it with a smile and are born in the Pure Land through “How great the Vow-Power is!” This is most important; it is “win or lose” using real weapons and live ammunition.

Hence we say, “The pitch darkness is so hard to come by. Only then was it made known to me that I am absolutely empty.” To speak of “foolishness” or “karmic evil, deep and heavy” is still far too theoretical. It is “absolutely empty,” for real.

Listen practically for several decades. If you have been asked, “What have you heard so far?” you can’t answer for even one word, can you? If there is someone who can answer this, please tell me anyway, right now. You see, no one dares to answer! If someone tells you, “I have acquired shinjin,” please tell him that “the shinjin you have acquired is false shinjin.” If someone says, “I haven’t heard anything,” then tell him to “please observe the pitch darkness.”

Some people say, “I’ve listened for thirty years, but I have heard nothing.” This is true. Now, if there is someone who says, “I am so grateful for the call of Amida Buddha; I have heard nothing!” this is a “person of true faith.” People who say, “I have listened to the Buddha-Dharma,” “I remember the Buddha-Dharma,” “I know about the Buddha-Dharma,” and “I have acquired shinjin,” the majority of these people are fakes. Are all of you fake, or genuine?

The genuine person of shinjin says, “I am absolutely empty.” This is “real shinjin.” When questioning whether “absolutely empty” can be born in the Pure Land, then “at that moment, Amida offers His hand to guide me. How great the Vow-Power is!” Don’t we have this saying for birth?

“Pass through the gate of death into the arms of the compassionate Parent.”

The phrase “pass through” is very tough. This is the syntax of a Zen book called The Gateless Gate. So-called “the no-gate’s gate,” there is “gate of no-gate”! “When one passes through the gateless gate, one walks freely between heaven and earth.” This sentence is relating “pass through” and “penetrate.”

“Pass through the gate of death into the arms of the compassionate Parent.” Everyone believes that to go to the Pure Land (ojo), one must acquire shinjin, don’t they? Therefore, people think of “acquiring” shinjin. Well, this is not correct. The reality is that we are “carried in the arms of the compassionate Parent to the Pure Land.”

“Hear the origin, cause and effect of the passage declaring the fulfilment of the 18th Vow, and seek no peace of mind apart from this.”

The 18th Vow is the most important vow. The passage declaring the fulfilment of the 18th Vow is the 18th Vow reworded by Shakyamuni Buddha. This passage appears in the second scroll of the Larger Sutra. It reads, “Hear the Name, and realize even one thought-moment of shinjin and joy.”

The intent of this passage is simply, “Oh, hear Namo Amida Butsu alone.” This is Jodo Shinshu.

“What is meant by ‘Hear Namo Amida Butsu alone’?” you ask. “How do I hear?” By being “carried in the arms of the compassionate Parent to the Pure Land.” This is “hearing the Name and having joy in shinjin.” If only you reverently receive this saying, then the 18th Vow of “hearing the Name and having joy in shinjin” has already penetrated your body. Amida Buddha carries me in His arms to the Pure Land.

Oh, we are carried in Amida’s arms to the Pure Land! Isn’t this easy? Apart from this, there is no path to the Pure Land to be sought after. No matter how much you think, how much you seek or inquire, no other way is possible!

The compassionate Parent rushes out from the Pure Land, proclaiming, “Namo Amida Butsu will not let you fall into hell!” He carries me in His arms to the Pure Land, just like that. Apart from this, the more you know, the more likely you are to go to hell, so be very careful.

Zuiken-sama

Unit 8: The Radiance of Enlightenment

[1] Namu-amida-butsu is vast and unbounded. Because this is the working of Amida, it is fine that we are happy or unhappy at times. If you forget that Amida is working on us and about His working, you will go to hell. If you think you are working on your own even the slightest—from saying the nembutsu, faith (shinjin), and listening (chomon) to the Buddha-dharma to worshipping Buddha at the temple—no matter what you do, as long as you hold onto your self-centeredness that you are doing it all on your own accord, you will definitely be going to hell!

On the other hand, those who feel that Amida Buddha is entirely working on them will go to the Pure Land. Some believe that Amida Buddha is working on them while “they” also pull their own weight. Such a notion of cooperation is not the right way to think—it is still self-power!

If one thinks he is working on his own, such a person will definitely go to hell. If the opposite mentality is the case, then one will naturally express a grateful feeling for the Buddha: “Thank you, Buddha, I owe it all to you.” If a person spontaneously expresses such thankful feelings despite any conditions, involuntarily forgetting “himself”, he will go to the Pure Land. For people on their deathbeds, “lose or win” is determined in seconds. When a person can take three meals a day and go to the temple to listen to the Buddha-Dharma as if he does all this on his own working, although you tell him, “This is not the time for you to ‘come on stage’, please request the appearance of the Compassionate Father,” he still keeps working on his own.

On your deathbed, you are totally powerless; what you have left is absolute powerlessness, absolute darkness, and absolute horror. Your own power is no more. When you are powerless, “Well, Amida is waiting!” When you request the appearance of Amida, you will immediately be taken to the Pure Land. It all happens in an instant. This is what we call “the sudden within the sudden.”

Know that because the One Vehicle of the Primal Vow [the vast Primal Vow-Power of the Tathagata] is the ultimate sudden teaching, the teaching of sudden and instantaneous attainment, the perfect fulfilled teaching, and the consummate teaching, it is the absolute and incomparable teaching . . . [2]

Do you hold this mindset? Once “I” arises, hell would decidedly be where you belong! Amida Buddha emerges in a flash; when Amida Buddha makes his appearance, you’ll be going to the Pure Land. At that time, you might think, “Did I request the appearance of Amida and forget ‘myself’?” However, when you think this, “you” naturally surfaces! Thus, nothing can work, regardless of what you do. How then? The Other-Power of Buddha is just to resolve this problem.

“The radiance of enlightenment, in its brilliance, transcends all limits. . . .” This sentence shows the astonishment of Shinran Shonin when he discovered that ever since he was practicing the 19th and 20th vows of the Path of Sages, he had always been “taking the lead”. In this life of impermanence, Shonin realized that to exercise one’s own power to escape from birth-and-death is absolutely impossible; hence he went to the abode of Honen Shonin to seek the way.

Honen Shonin said, “I know nothing. I simply rely exclusively on the one [Buddha] Amida’s Primal Vow. Just say the nembutsu and be saved by Amida.” So it is Amida who takes the lead. Shinran Shonin met Amida Buddha there. At that moment, in his gratitude to Buddha, Shinran Shonin eventually resolved the matter of life and death.

Therefore, the problem concerns who will take the lead, you or Amida. This is not easy to understand, is it? If Amida Buddha takes the lead, then you are born in the Pure Land. However, if you take the lead, then hell will definitely be your immediate abode. If you exercise your own power, you will go to hell; on the other hand, you will go to the Pure Land when you allow Amida to work on you. Because of that, some people might think, “Am I taking the lead, or is Amida Buddha?” It is wrong when you think this way. This is why we say, “Do not look around! Do not calculate!” This simply means just listen to what you are told by the Buddha. But it is difficult to follow the words of Buddha.

The power of the Vow is without limit;

Thus, even our karmic evil, deep and heavy, is not oppressive. [3]

Are we not satisfied with this one sentence?

The power of the Vow is without limit;

Thus, even our karmic evil, deep and heavy, is not oppressive. [3]

Once “the power of the Vow . . . without limit” makes its appearance, this means, “Thus, even our karmic evil, deep and heavy, is not oppressive”; “Regardless of how much karmic evil you amass, it would not create an obstacle to birth in the Pure Land”; and “Regardless of what kind of good you have done, the good that bombu do is unhelpful to birth in the Pure Land.” Isn’t the limitless power of the Vow active? Isn’t this enough? It will not do unless you yourself realize this point.

Giving the Dharma is more or less like making the horse drink the water and so leading it to the waterside. But one must drink the water by oneself. Speaking of this may sound like self-power, but you must not do without yourself being “awakened”. “Awakened” is the original syntax used in Zen; in Jodo Shinshu, this term does not apply. Nevertheless, it bears no results simply not having to be awakened. In the Hymns of the Pure Land Masters, it is said that “all alike awakened to and entered the true Pure Land way” [4]. “[A]wakened to and entered” means “to be awakened”. Though it is Jodo Shinshu, one mustn’t do without making efforts to hear the teaching thoroughly.

As for me, I don’t make things so difficult, just doing this is enough. [Clench your fist, thumb facing up, with the rest of the fingers pointing to yourself. The thumb refers to the Tathagata (Other-Power); the fingers refer to sentient beings (self-power).] This is also a kind of “awakening”! No one delivers the Dharma in such a way, do they? Speaking of self-power and Other-Power, this is it [observing his fist], nothing else. We must be awakened to this. This is known to be Buddha-Dharma; Buddha-Dharma is such.

Of the five inconceivabilities taught in the sutras,

The inconceivability of the power of the Buddha-dharma is supreme;

The inconceivability of the power of the Buddha-dharma

Refers to Amida’s universal Vow. [5]

In this hymn, the Compassionate Father appears. That which allows the Compassionate Father to appear must be done. Therefore, thinking on this point, “the radiance of enlightenment” in “the radiance of enlightenment, in its brilliance, [transcending] all limits,” is exactly when Amida appears!

No clouds hang in the sky of my mind any longer;

I go to the Land of Bliss as Amida mindfully watches over me.

“No clouds hang in the sky of my mind any longer” because we rely on the radiance of the Tathagata, His working, and the fact that the Tathagata is living, that we can be born in the West. This is relying on Amida for birth. Ah, Amida Buddha appears, just like when the moon or sun rises and the ten quarters clear up!

           No clouds hang in the sky of my mind any longer;

           I go to the Land of Bliss as Amida mindfully watches over me. 

Humans (bombu) have calculations, that is, they regard Amida as blind—fully blind, to be more precise. Though we say “Amida knows my mind,” in fact our inner side thinks the opposite: “How could He possibly know this?” People feel that they are concealed in clothes and bodies; hence they wonder how Amida Buddha could know deep inside their minds. Amida, however, really has this bombu who can do nothing, just like the worms on the yams, in His fingertips. Therefore, it is fine not to worry about this matter. The wisdom of bombu is the wisdom of ticks or fleas only; the power of bombu is likened to that of caterpillars. Amida Buddha has a pretty good idea of what we amount to! This is “the light of compassion”, “unhindered light”, and “the embracing light”. We rely on this “power of light” for birth.

Namu-amida-butsu is the Vow-Power of “Namu-amida-butsu does not allow you to fall, and hence you can be born there.” The Tathagata knows the cards in your hand thoroughly. He sees through even the deepest depths of the mind’s abyss, its most distant part; and only then does He proclaim, “I save you as you stand!”

The promise that the Buddha makes for us is this: “I will not become a Buddha if I do not save you.” How can Buddha go back from His word? Therefore we have so far regarded Amida as blind. If Amida does not appear, we are assuredly going to hell. But if you really regard Amida as blind, you will go to hell without hesitation. You act as if you alone possess the discerning eyes, as if only you have ears to listen, and that Amida’s existence has nothing to do with you. Regarding Amida as blind, you will definitely go to hell.

When you truly realize that “Amida knows that I am incapable of anything, that my karmic evil is deep and heavy; actually Buddha saw through me from the very beginning,” then you will naturally come to understand the meaning of “as it is.” Ah, it is just like that! You must have awakened yourself to this point. Without spending twenty or thirty years listening to Buddha-Dharma, hitting the wall again and again, how on earth can you realize that “as it is” means that “Amida saw through even the deepest part of me,” thereby savoring the taste of “as it is”? This great Father, the Tathagata, [thumb] must appear. Once this happens, the taste of “as it is” will be comprehended. Then you will be at peace.

As for “pitch-darkness”, Buddha understands this “pitch-darkness” very well. And He saves us just like that. And so it is said,

 No clouds hang in the sky of my mind any longer;

 I go to the Land of Bliss as Amida mindfully watches over me.

You all just report whatever to Amida, things like what you are incapable of doing, the mind which is filthy, evil, strong desires, etc. But even if you do not do so, Amida still knows you. Hence, Amida knew you thoroughly before pronouncing, “I save you as you stand”. This is the promise of Buddha. This is called Vow (seigan). Therefore, such feelings as this will naturally be born out of sentient beings.

No clouds hang in the sky of my mind any longer;

I go to the Land of Bliss as Amida mindfully watches over me.

Amida Buddha beholds sentient beings. It is through His “light of wisdom” and “light of compassion” that He sees through us and thus is called “the radiance of enlightenment, in its brilliance, [transcending] all limits.”

(Talk on Wasans at Myosho-ji Temple, Hikone, Shiga Prefecture)

[1] This talk is based on the following passage from the Hymns of the Pure Land (The Collected Works of Shinran, Vol. I, 326):

The radiance of enlightenment, in its brilliance, transcends all limits;

Thus Amida is called “Buddha of the Light of Purity.”

Once illuminated by this light,

We are freed of karmic defilements and attain emancipation.

[2] Gutoku’s Notes (The Collected Works of Shinran, Vol. I, 592)

[3] Hymns of the Dharma Ages (The Collected Works of Shinran, Vol. I, 408)

[4] Hymns of the Pure Land Masters (The Collected Works of Shinran, Vol. I, 389)

[5] Hymns of the Pure Land Masters (The Collected Works of Shinran, Vol. I, 369)