Diamondlike Shinjin: The True Essence of the Tanissho

Namu Amida Butsu

This work is especially dedicated to Zuiken Saizo Inagaki, who sheds light on the pristine and original teachings of Jodo Shinshu (Shin Buddhism) for many people, including myself. I regard him as my soul teacher and I am very much influenced by his words and thoughts, which are deeply imbued with the Wisdom of Compassion of Amida Buddha. I read most of his writings available in Chinese language and I wish to share some of his golden words in this blog in English. Rev. George Gatenby and Mr. Gabriel Schlaefer have been kindly and untiringly assisting me to edit the translated essays so that they are readable and true to the intent of Sensei. May all partake of the wisdom of Shinshu teaching and be overpowered by the light of Amida Buddha.

Namu Amida Butsu!

Thursday, August 18, 2016

The True Essence of the Tanissho (2)

To regard the Dharma as "shōmyō nembutsu (saying the Nembutsu)" is the Dharma-door of the Contemplation Sutra. Chapter 10 of the Tanissho, "Concerning the Nembutsu, no working is true working. For it is beyond description, explanation, and conceptual understanding," is where the Dharma-door of the Contemplation Sutra drops away and the Dharma-door of the Larger Sutra begins to be revealed a little. This is the meaning of “The universal Vow difficult to fathom is indeed a great vessel bearing us across the ocean difficult to cross. The unhindered light is the sun of wisdom dispersing the darkness of our ignorance” from the Kyogyoshinsho (main text), the meaning of “The radiant light, unhindered and inconceivable, eradicates suffering and brings realization of joy” from the Passages on the Pure Land Way (abbreviated text), and the taste of the Larger Sutra’s “hearing the Name, having joy in Faith.” When we delve into the true intent of the Tanissho via “no working is true working,” the Dharma isn’t about shōmyō nembutsu; rather, it’s the Great Practice of Namo Amida Butsu. Regarding shōmyō nembutsu, its original form is Namo Amida Butsu. Also, the original form of Namo Amida Butsu with respect to shōmyō nembutsu is “hearing the Name.” The Tanissho enables the Contemplation Sutra to remove itself and give way to the Larger Sutra. Therefore, the heart of the Tanissho as well as the climax is Chapter 10. Without studying the Tanissho in the light of the Larger Sutra and the main text, we wouldn't be able to know the essence of the Tanissho.

Tuesday, August 16, 2016

Passage from 'The True Essence of the Tanissho' (1)

If you treat "just say the nembutsu" (in Tannisho) as "reciting the Name," that is considered the Dharma-door of the Contemplation Sutra. If you treat "just say the nembutsu" (in Tanissho) as "Namo Amida Butsu" and "the Vow is inconceivable," that is considered the Dharma-door of the Larger Sutra.

Amida Buddha is so great, we don't need to say His Name in order to be born there.

"Dharma-body’s wheel of light is without bound,

Shining on the blind and ignorant of the world."

Amida uses all his belongings to save sentient beings in the ten quarters; this is the Primal Vow.

Note: This passage is very important as many misunderstand "saying the Name" which appears very frequently in the Tanissho being a condition or requirement for Birth. Tanissho has the Contemplation Sutra spirit entwined in the true spirit of the Larger Sutra. We have to discern the essence.