Prologue 91
The empty hands obtain the gems
of limitless storage
If I have to die now I cannot do
anything about birth.
However, Amida Buddha never gives
me the cold shoulder; on the other hand, He raises the Vow to save me. This
moves people to tears.
‘Hear the Name and rejoice in faith’,
is the feeling that comes along naturally when one has come to entrust oneself reverently
in the ‘inconceivable power’ as ‘inconceivable’.
The life of a person of Nembutsu is life in the joy of faith.
Prologue 92
Though I don’t know the way, Oyasama takes me with Him
Whether I am walking, stopping, sleeping or sitting, the
Buddha’s name is calling
Believing in the inconceivable Buddha-wisdom is not like bombu’s
belief of ‘I have to acquire shinjin in order to attain birth’.
Pure Land is not a place bombu can go with their belief, to
understand the disparity between the two of them can be very tricky.
‘Faith-mind’ and ‘bombu-mind’ are not the same.
The ‘substance’ of faith-mind, is being elated with the glee
of riding on the sail of vow-power for birth, what the mind does contain is
‘the vow-power is inconceivable’; ‘the great compassionate-power is
inconceivable’. Whenever thinking of this, it is nothing than reverential entrusting
to the ‘inconceivability’; this is what we call ‘substance of entrusting
(faith)’.
The mentality of ‘I have entrusted reverently in the
inconceivable vow-power’, ‘I am determined of my birth’ is not the ‘faith-mind’
but bombu’s delusion (delusionary mind).
Prologue 95
The Oyasama has waited so long
The ignorant child is crying and
sorrowing, seeking after the parent
The salvation is a certainty right
here, right now.
The huge cord of Namu-amida-butsu
is now pulling me out of hell. It is fine, it is fine, inconceivable,
inconceivable.
To go to the Pure Land you don’t
need to take with you a ‘matchmaker’, a matchmaker refers to bombu’s ‘thinking’.
‘Buddha’ is inconceivable,
inconceivable. ‘The Original Vow’, ‘The Name’ are inconceivable, inconceivable.
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