Table of Contents

Foreword...............................................................02
Titles of episodes..................................................03
List of abbreviations.............................................11
Introduction
Rennyo, his life and work............................12
Goichidaiki-kikigaki
Rennyo Shnin's Goichidaiki-kikigaki 15
(THUS I HAVE HEARD FROM RENNYO SHNIN)

An annotated translation by Zuio Hisao Inagaki

FOREWORD
My humble task of translating the Rennyo Shnin Goichidaiki Kikigaki began in January
2003. Taking advantage of the opportunity to change the editorial policy of the monthly
Shin journal, Hrai (Dharma Thunder), which was to include a few pages of English text
for each edition, I ventured to produce an English translation of the memoir of Rennyo.
Although the Kikigaki is by no means a Shin scripture of doctrinal importance like
Shinran's Kygyshinsh, it has been treasured by millions of followers as a guide to the
Shin way of lifeboth the spiritual life centering on shinjin and the secular life based on
the moral codes.
My translation of the whole of the Kikigaki314 episodes in allwas successfully
completely when the last installment was published in the November 2007 issue of Hrai.
While waiting for an opportunity to bring out both the original Japanese text and the
English translation, I have the great pleasure of having the present publication that
contains the translation and notes brought out by the Dharma Lion Publications in
Romania. I wish to thank Rev. Josho Adrian Cirlea, the representative of the Dharma
activities including the publication project, for his great enthusiasm, deep insight and
self-less effort. I trust that this will bring readers closer to the heart of Rennyo Shnin and
help them to settle the problem of shinjinthe essential point of Shin Buddhism that he
emphasized so much during his lifetime. My sincere hope is that serious well-wishers of
the Dharma will find this book to be their life-long companion.
In preparing the translation, I have availed myself of the latest edition of the original
text contained in the Jdoshinsh Seiten (Chshakuban, 2nd edition, published by
Honganji Press, 2004, pp. 1229-69). Captions of the episodes that are missing in the
original text have been added according to Prof. Ryuei Uryuzu's commentary,
Gendaigoyaku Rennyo Shnin Goichidaiki Kikigaki (Daiz Shuppan, 1998). The captions
do not constitute a vital part of the text but I have found them to be useful guides for the
readers.
Lastly, I wish to mention with deep gratitude two names of my Dharma friends from
Australia, Revs.George Gatenby and John Paraskevopoulos. Their kind assistance at
various stages of this publication will be long remembered.
at Takatsuki, Japan
20 March, 2008
Zuio Hisao Inagaki

TITLES OF EPISODES
[Volume One]
(1) Nembutsu on the New Year's Day
(2) Morning service
(3) The Shnin forgot the service order
(4) Thinking of Amida and recitation of the nembutsu are one
(5) The sacred object of reverence should be kept hanging until it wears away
(6) 'Namo' means...
(7) The Shnin's instruction to Gansh Kakuzen
(8) The Shnin's teaching to Kyken and Kken
(9) Discerning well but not accepting in faith
(10) Deep understanding of shinjin
(11) Chanting the Shshinge and Wasan
(12) However well you may study the scriptures
(13) Reincarnation of the Founder Shinran
(14) What a preacher should do
(15) Saying the nembutsu with joy
(16) Settle your shinjin well
(17) Appreciation for the year's end
(18) Urging of the Great Practice of Other-Power
(19) The Rightly-established State of Nirvana
(20) Returning to Kyoto from Tonda
(21) Speak out after attaining shinjin
(22) Visit to Sakai
(23) The import of two wasans
(24) The character "mu" of "na-mo"
(25) A hymn and a poem
(26) A poem on Toribeno
(27) The Founder's Portrait
(28) The Founder's Biography
(29) The original portrait painting of the Founder
(30) All Buddhas join Amida
(31) Continuation of shinjin after attaining it
(32) Chanting the Shshinge and Wasan accompanied by the Nembutsu
in the morning and in the evening
(33) The six-character Name, Namo Amida Butsu
(34) The nembutsu to repay our indebtedness for the Buddha's benevolence
(35) Transgressions do not create a hindrance to birth
(36) Nembutsu recitation with Faith
(37) Birthless birth
(38) Merit-transference
(39) It is useless to discuss our karmic evil
(40) Guiding those around us
(41) Calculations about ourselves
(42) Teach in a mild tone

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(43) The Honk service in the 6th year of Mei

(44) Farewell visit to Shinran's image
(45) Leran from the ancient, transmit the ancient
(46) Dsh of Akao
(47) Blame your mind
(48) Never getting tired of hearing the Dharma
(49) Everyone heard the Dharma differently
(50) One or two
(51) Hear the essential point
(52) Joyful nembutsu
(53) Rennyo's Letters
(54) The mind does not obey the words
(55) Control of one's mind comes from the Other-Power
(56) Those who hear the teaching in depth are rare
(57) Turn the topic to the Buddha-Dharma
(58) Nobody thinks he is wrong
(59) Pretending to have acquired shinjin
(60) Speak in terse and easy terms
(61) Offerings given by the Buddha
(62) Kazue of Gunke Village in Settsu Province
(63) Hear the Buddha-Dharma well when young
(64) Arranging the mind
(65) To save yourself
(66) Do not be too much absorbed in secular matters
(67) Making a vow once
(68) Kakunyo's poem
(69) A pictorial image is preferred to the Name
(70) Condense ten into one
(71) The basis of shinjin is the Name
(72) Hygaya and Rymy
(73) One wishes to hear something special
(74) Lip service
(75) Amida Buddha's direct exposition
(76) The one who teaches entrusting to Amida
(77) To become a Buddha is an extraordinary thing
(78) Do not forget divine provisions
(79) Chew but not swallow
(80) The Buddha-Dharma is the teaching of non-ego
(81) Asking questions is beneficial
(82) Intention to sell
(83) Give heed to Amida's unseen protection
(84) The teaching transmitted in this school
(85) The proof of bombu's birth in the Pure Land
(86) Say something
(87) Correct chanting in the services
(88) Dip the basket in the water

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(89) Read the scriptures over and over

(90) Seeing things in the light of Other-Power shinjin
(91) Do not think "I am the only one who has shinjin"
(92) To think "I am an evil man"
(93) After you have settled your shinjin
(94) Those learned in the scriptures are ignorant of them
(95) That one should first settle one's shinjin and then lead others to it
(96) Take no account of public reputation
(97) Persons of shinjin are trustworthy
(98) If you obtain shinjin under the guidance of a good teacher
(99) Skillful means after the attainment of the fruition of Buddhahood
(100) One who has relied on Amida
(101) Wrapped up in Namo Amida Butsu
(102) Lose no time in matters of the Buddha-Dharma
(103) Do today what you intend to do tomorrow
(104) The portrait of Shinran Shnin
(105) 'The time has come'
(106) Just sowing seeds is no good
(107) Be ready to be corrected by others
(108) Reverential thought
(109) Rejoicing in the single thought of entrusting
(110) Failing to resolve the problem through negligence
(111) As if my body were being carved up
(112) Considering the capacity of a man
(113) I would be much obliged
(114) Give yourself up
(115) My wrinkles have been smoothed away
(116) I am even more pleased
(117) Skillful means
(118) The Mound Festival of the Shitennji Temple

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[Volume Two]
(119) Gather together and discuss well
(120) Do not answer back
(121) Prosperity of this school
(122) Those who entrust to Amida will become Buddhas
(123) Descendants of a devout Buddhist
(124) Rennyo's Letters are the Tathgata's direct expositions
(125) "The Letters, though written by myself, are wonderful"
(126) Mending his way by hearing others speaking ill of him behind his back
(127) Trouble is no trouble
(128) Be subtle-minded about the Buddha-Dharma
(129) The beacon does not shine on its own base
(130) Hearing one teaching repeatedly
(131) Dsh's attitude of hearing

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(132) In saying the nembutsu, be careful not to give an impression that you
seek a good reputation
(133) Fear the unseen eye
(134) What should be encouraged is shinjin
(135) The mind to transfer your merit to others should be cast aside
(136) Miscellaneous practices and the nembutsu
(137) Discuss the Dharma with fellow-believers
(138) Be more reverential as you become familiar with the revered persons
(139) Control your mind
(140) Provisions afforded by the Shnin
(141) Uphold the state laws
(142) Due solely to his mindfulness
(143) Thanks to the Buddha's empowerment
(144) He used to wear cotton-quilted robes
(145) The Shnin in poverty
(146) The Shnin washed the diapers himself
(147) It is dreadful to employ as many servants as one may wish
(148) Used to attend services wearing paper robes
(149) The robe with tattered shoulders
(150) Become acquainted with fellow-believers and teachers
(151) If you look up, you will find it higher than you have thought
(152) Difficulty of all difficulties
(153) There should be both believers as well as abusers
(154) Rejoicing alone
(155) Listen to the Dharma by making time in your secular life
(156) An urgent appointment of great importance
(157) Treat the Buddha-Dharma as your master
(158) The revered master's work
(159) Just as the Founder did
(160) Out of respect to reason you should concede
(161) One Mind
(162) The Buddha-Dharma is working even in the act of drinking water from
the well
(163) Lamentation over the lack of shinjin
(164) Having accomplished my objective and gained celebrity
(165) Fire in the enemy's camp
(166) Ask people well
(167) Robes without crest were avoided
(168) A wadded garment with crest
(169) Food and clothing are Amida's gift
(170) Unprepared for the worst
(171) Each one of you is expected to resolve the problem
(172) Rysh of Tagami
(173) The proof is Namo Amida Butsu
(174) Sparrows used to frightening sounds
(175) No one seeks to gain shinjin

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(176) One attains shinjin through the skillful means

(177) The Letters are an exemplar of ordinary people's attainment of birth in
the Pure Land
(178) Nembutsu recitation for acknowledging indebtedness to the Buddha
(179) Nembutsu after acquiring shinjin
(180) The nembutsu uttered after killing a bee
(181) Raising the screen and saying the nembutsu
(182) If you think just as you have said
(183) Verbally expressed, it sounds the same
(184) After settling shinjin, no one would commit such an evil act
(185) Be precise
(186) What is wrong is lack of shinjin
(187) The Shnin's lifelong wishes
(188) The Shnin who revived this school
(189) It is wrong to think of serving Amida
(190) A gift offered with ulterior motives
(191) Watch your step
(192) The master's words will come to reality
(193) In understanding the Buddha-Dharma hearing is everything
(194) Give yourself up to the cause of the Buddha-Dharma
(195) You do not remember the evils you have committed
(196) Discuss the Dharma at the appropriate time and place
(197) Zenj of Kanegamor
(198) Be quick about the Buddha-Dharma
(199) Wonderful stories about Zenj
(200) Zenj was a wonderful person
(201) Praising and discussing the Dharma is everything
(202) Unless you confess your faults to others, they will not be corrected
(203) Discussion on the Buddha-Dharma
(204) You will surely be saved
(205) Dream about 'embracing and not forsaking'
(206) To comply with the unseen empowerment
(207) Be grateful for the Buddha's Wisdom
(208) Speaking from Faith is an act of repayment for the Buddha's benevolence
(209) The Other-power's working
(210) We should appreciate the Buddha's Wisdom
(211) The Shnin deplored lack of shinjin in others
(212) To entertain and teach
(213) Good understanding is no understanding
(214) Gansh and Renchi
(215) How to study the scriptures
(216) Not as you say
(217) Hky-b's mother
(218) At the place where the Shnin is present
(219) Doubt and ignorance
(220) A temporary care-taker

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(221) Episode about the times of Zennyo Shnin and Shakunyo Shnin
(222) On seeing some misconduct of an adept Buddhist
(223) Relishing the Buddha's benevolence
(224) Never getting tired of hearing the Buddha-Dharma
(225) Wasting the things given by the Buddha
(226) The best way of acquiring merit
(227) Losing the divine protection
(228) Granting letters
(229) Granting a Myg
(230) The food would be wasted if not eaten
(231) The precious treasure that fire cannot burn
(232) Life is light and the Buddha's benevolence is heavy
(233) Stored good is to be appreciated
(234) 'Relationship from the past' and 'stored good'
(235) Essentials of this school
(236) Due to the Buddha's Power
(237) Becoming an owner of Namo Amida Butsu
(238) On seeing the Dharma being abused
(239) Love and pity extended to any living being
(240) Rens was forgiven
(241) How outrageous it is to disrupt the teaching
(242) The apex of contemplation
(243) Life-time engagement
(244) My sayings are golden words
(245) "Three fools are equal to one wise man"
(246) Hky and I are brothers
(247) Much bigger than you think
(248) Bent on restraining oneself
(249) About the Anjin ketsujsh
(250) The Anjin ketsujsh is highly important
(251) One who respects is to be respected
(252) Chant even one-fascicle sutra once a day
(253) The Letters are important
(254) Keep what is inside in correspondence with what is outside
(255) Set aside miscellaneous practices and mixed acts
(256) Rennyo's remarks in a dream are Golden Saying
(257) Gratefully acknowledging the Buddha's benevolence
(258) Say "ladies and gentlemen"
(259) He disliked anything above your means
(260) Working for the Buddha-Dharma
(261) Kind consideration for the fellow-believers
(262) Order was issued to oust those involved in the uprising
(263) The first fruit of the season should be taken even in small quantity
before it is shared with members of other schools
(264) Prolonged life has been given
(265) Engaging in useless works

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(266) Remembering the benevolence when taking meals

(267) On seeing the meal offered
(268) The self-same settled mind
(269) Not to like is to dislike
(270) Some hate Buddhism like an illness
(271) Jitsunyo Shnin'a dream
(272) I have not conceived any thought of 'I' until today
(273) "Shinran Shnin" was read "Soshi Shnin"
(274) You should say "Kaisan Shnin"
(275) Do not omit "motte" when reading the Tantokumon

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(276) "I thought of an interesting thing" reciting the Letters

(277) Discussion about the Buddha-Dharma
(278) It is a shame if priests cannot teach themselves the Dharma
(279) You cannot lose shinjin
(280) Preaching the Dharma before someone with firm faith
(281) Giving a sword to a youngster
(282) No one would attain shinjin
(283) Secret teaching
(284) I know something more wonderful
(285) Keep the scroll hanging always and be mindful of the characters painted
(286) Listening to the Dharma while attending on the Shnin
(287) Priests are doers of great evils
(288) Daily hearing of the Letters
(289) Kenchi of Takada
(290) If you leave your body at its disposal, you will become lazy
(291) If you have attained Faith, you will be tender-minded
(292) A follower of the Founder Shnin
(293) 'Fellow-traveller, fellow-believer'
(294) Important guests
(295) Be kind to the members
(296) Whatever I take up or abandon, I am indebted to Amida
(297) Gifts from members
(298) Rejoicing in the Buddha's benevolence
(299) Make friends with devout Buddhists
(300) Reincernation of a sage
(301) Feet blistered with the cords of straw sandals
(302) Imitate those who have shinjin
(303) Signature inscribed as the testimony
(304) Zonkaku was an incarnation of Mahsthmaprpta
(305) Motive for writing the Rokuysh
(306) Death poem by Zonkaku Shnin
(307) Time differences in the maturation of stored good
(308) Things given by the Buddha
(309) Every word is a golden word
(310) What is inconceivable
(311) It is good to be light-hearted

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(312) Explanation in a couplet

(313) Is it really your own?
(314) Just accept it and get shinjin

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LIST OF ABBREVIATIONS
Amida Sutra = The Sutra on Amityus (also, Smaller Sukhvatvyha Sutra, and the
Smaller Sutra)
BDK = Bukky Dend Kykai (Society for the Promotion of Buddhism), the sponsor of
the publication of the English Tripitaka
Contemplation Sutra = The Sutra on Visualization of the Buddha of Infinite Life (also,
the Meditation Sutra)
CWS = Collected Works of Shinran, 2 vols., Jodo Shinshu Hongwanji-ha, Kyoto, 1997
d.= died
JSS = Jdoshinsh Seiten, Chushaku ban, 2nd edition, 2004
Larger Sutra = The Sutra on the Buddha of Infinite Life (also, the Larger Sutra on
Amityus, and Larger Sukhvatvyha Sutra)
jronch = T'an-luan's Commentary on Vasubandhu's Discourse on the Pure Land, A
Study and Translation, by Hisao Inagaki, Nagata Bunshodo, 1998
Sk. = Sanskrit
SSZ. = Shinsh shgy zensho, Kokyoshoin and Oyagi kobundo, 1940, etc.

Taisho T. = Taish Tripiaka or Taish shinsh daizky

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INTRODUCTION
Rennyo, his life and work
Rennyo (1415-1499) was a descendant of Shinran and the eighth chief abbot (monshu)
of the Hongwanji in Kyoto. He was called Hoteimaru in his childhood and, later, was
named Kenju. When he was six, his mothera maid serving Zonnyo, the seventh chief
abbotleft him to live in obscurity. When he was 17, he received his ordination from
Sonn at the Shren-in Temple. While studying the teaching of Jdoshinsh from his
father, he assisted him in spreading the Dharma in Omi Province (present-day Shiga
Prefecture)and Northern Japan. In 1457, when he was 43, he became the chief abbot and
continued his missionary activity in the Omi region. Displeased with the growing
popularity of Rennyo's movement, the warrior-monks of the Enryakuji Temple on Mt.
Hiei attacked and destroyed the Hongwanji in 1465, so he moved to Kawachi (eastern
part of Osaka Prefecture) and then to Omi Province. In 1471, he built a temple, a new
center of his activity, in Yoshizaki in Echizen Province (present-day Fukui Prefecture),
and succeeded in attracting a large number of followers. He started a unique way of
transmitting the Dharma through the use of letters, which were widely read among the
followers and contributed enormously to the dissemination of the teaching throughout the
country, even among the illiterate.
The growth of Shin Buddhism in Northern Japan, however, often created troubles with
local manor lords and governors, culminating in the "ikk ikki uprisings" of Echizen,
Kaga, and Etchu Provinces. In order to avoid further conflicts, Rennyo withdrew from
Yoshizaki in 1475 and moved the center of his activity to the Osaka-Kyoto area. At the
suggestion of his disciple, Dsai (1399-1488), he acquired a large estate in Yamashina,
east of Kyoto, where he built the Founder's Hall (1480), the Amida Hall (1481), and the
main gate (1482) thus consolidating the foundation of the new Honganji headquarters.
Shinran's statue that had been placed in the care of the Miidera Temple, was properly
deposited at the Founder's Hall after fifteen years. The precincts were surrounded by
ditches and lines of massive pine trees. Greatly satisfied with the outcome, Rennyo called
this base for Buddhist activity 'Shrinzan Honganji' ('Pine Forest Honganji'), which came
to be known as Yamashina Honganji. Unfortunately, in 1532 at the time of Shnyo
(1516-15549), all the precinct buildings were burnt to ashes by Nichiren followers.
In 1489, Rennyo retired as the chief abbot, leaving the position to his fifth son,
Jitsunyo. With an undiminished missionary spirit, he built a temple in Ishiyama, Osaka,
in 1496at the site where the Osaka Castle now standsand spent the rest of his life
there. When he became ill in 1498, he returned to Yamashina, where he passed away the
following year at the age of 85. Later, in 1882, the Emperor Meiji awarded Rennyo the

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posthumous title Et Daishi ('Master of the Lamp of Wisdom').

At the height of his missionary activity, Rennyo edited and published the Shshinge and
Jdo Wasan as the standard service book for everyone to use. With the addition of the
Letters, this form of service has continued to be held daily in every Jdoshinsh
household and temple. As a guide for correct understanding of the Shshinge, Rennyo
wrote An Outline of the Shshinge. His Dharma-messages, casual remarks, and the record
of his day-to-day activity were later compiled by Jitsugo and others. As a method of
spreading the teaching to the masses, Rennyo painted a great number of myg (Amida's
Name as the main object of veneration). Besides the six-character name (rokuji myg),
he liked to paint what is called mugek honzon, using the ten-character Name (jji
myg) as the main object of veneration. He recommended that his followers use myg
as the object of worship rather than paintings and statues of Amida Buddha, saying, "In
other schools, paintings are preferred to names, and statues are preferred to paintings. In
this school, paintings are preferred to statues, and named are preferred to paintings" (#
69).
Goichidaiki-kikigaki
After Rennyo's death, great efforts were made by various people to write his biography.
The chronicles of his sayings and deeds that contributed to the composition of the
Goichidaiki-kikigaki are as follows:
(1) Daihasso onmonogatari Kzen kikigaki ('Kzen's Record of what He Heard about
the Eighth Master'): Kzen, a chief disciple of Rennyo who tended him to the end of his
life, recorded Rennyo's life in his diary entitled Kzen nikki ('Kzen's Diary') under 171
headings. The period covered in the diary is from 1489 to Rennyo's death in 1499. The
sections after 136 are the record of his death and the period of mourning.
(2) Mukashi monogatariki ('A Record of the By-gone Days'): This is the provisional
name given to a collection of twenty-five stories. The compiler's name is not known.
(3) Rennyo Shnin Ichigoki ('A Record of Rennyo Shnin's Single Words'): Rennyo's
sayings and deeds recorded by Jitsugo (1492-1584), the tenth son of Rennyo, from what
he heard from old people and fellow-believers. This contains 251 stories. It is believed
that the original manuscripts were lost in the Kyroku disturbances during 1531 to 1537.
Part of its copied manuscripts, amounting to 135, was compiled by Rysh in 1584. This
was contained in a larger collection of 249 sayings, entitled Rennyo Shnin Gojigon
('Rennyo Shnin's own Words'), produced in 1689. This is believed to be the collection of
Rennyo's sayings and deeds that existed before the Kyoroku disturbances and is known as
Jitsugo Kyki ('An Older Record by Jitsugo').
(4) Rennyo Shnin Onmonogatari Shidai ('Sayings of Rennyo Shnin Arranged in
Chronological Order'): 41 stories recorded by Rengo (1468-1543), Rennyo's seventh son.

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(5) Rennyo Shnin Oose Jj ('Sayings of Rennyo Shnin'): 207 sayings containing
those recovered after Jitsugo's Rennyo Shnin Ichigoki was lost and those that the author
Jitsugo added based on his memory.
(6) Rennyo Shnin Goichigoki ('Rennyo Shnin's Biography'): A record of Rennyo
Shnin's sayings and deeds compiled by Jitsugo in 1580. Most of the entries are the same
as in the Rennyo Shnin Onmonogatari Shidai, Daihasso onmonogatari Kzensh, and
Rennyo Shnin Ichigoki.
It is not exactly known who compiled the final version of the Kikigaki. There are again
three editions.
(1) The text contained in the Shinsh hy ('Shinshu Dharma Essence') comprising 31
volumes and 314 passages. It was published in 1766. This serves as the basic text of the
Kikigaki among the authentic Shin scriptures of the Honganji in the Jdoshinsh Seiten
('Jdoshinsh Scriptures') published in 1988. The colophon carries the signature of
Jitsunyo. The text of the Jdoshinsh Seiten has been used in the present publication.
(2) The text containing 268 passages published by Matano Shichirbee and Tekeda
Jiuemon in 1689. This provided substantial material for the compilation of the Shinsh
hy text. In the colophon is found Jitsunyo's signature.
(3) The text containing 316 passages published by the taniha Honganji in 1811. The
165th and the 220th passages in this collection are missing in the Shinsh hy text. The
order of the passages is different in these two texts.

14

Rennyo Shnin's Goichidaiki-kikigaki

THUS I HAVE HEARD FROM RENNYO SHNIN
An annotated translation by Zuio Hisao Inagaki
(1) Nembutsu on the New Year's Day:
When Dtoku of Kajji Village (in Yamashina, Kyoto,) went to the Shnin on New
Year's Day in the second year of Mei (1493), he received the following words from
Rennyo Shnin:
"Dtoku, say the nembutsu. The self-power nembutsu is practiced with an expectation
that the Buddha will save you because of the merit of reciting the nembutsu many times.
The Other-Power teaching is that at the moment a single thought of entrusting arises in
your mind, you are immediately saved. The nembutsu you say after that is simply to
repeat, "Namo Amida Butsu, Namo Amida Butsu, ..." joyfully with a thought of gratitude
that you have been saved. The Other-Power means the Power of Another. This single
thought continues right up to the end of your life, ensuring your birth in the Pure Land."
[Note] Dtoku: One of Rennyo's disciples and the founder of the Sainenji Temple;
(d. 1500). He was reputed to be a myokonin.
(2) Morning service:
One day, during the morning service, the following (six) hymns were chanted:
"Of the five inconceivabilities that are expounded,
Nothing can compare with the inconceivability of the
Buddha-Dharma;
The inconceivability of the Buddha-Dharma
Refers to Amida's Primal Vow.
[Amida's Merit-transference has been accomplished
In two phases, Going forth and Returning;
Through the two phases of Merit-transference
We are enabled to attain both Faith and Practice.
The Merit-transference in the phase of Going forth means:
When Amida's sincere guidance becomes mature,
We are enabled to attain Faith and Practice of the
Compassionate Vow
And realize that Samsara is Nirvana.
The Merit-transference in the phase of Returning means:
After attaining the stage of benefiting and guiding others,
We instantly turn into various states of existence
And cultivate the virtue of Bodhisattva Samantabhadra.

15

The single mind of entrusting that Vasubandhu, the

discourse-master, professed,
According to Master T'an-luan's explanation,
Is the Faith of the Other-Power
That we, passion-ridden, awaken in our heart.]
The Light Unhindered throughout the Ten Quarters,
Illuminating the darkness of spiritual ignorance,
Brings those who rejoice with a single thought of entrusting
To reach Nirvana, the state of Extinction, without fail."
(Hymns on the Masters, 33-38)
In the evening sermon, the Shnin cited a passage from the Contemplation Sutra, "...
each ray of light shines universally upon the lands of the ten quarters, (embracing, and
not forsaking, those who are mindful of the Buddha)" and Hnen Shnin's poem,
"There is no place where the moonlight does not shine
but it only dwells in the mind of one who looks upon it."
The Shnin's sermon was unspeakably wonderful. After the Shnin left, the Lord of the
Northern Hall praised him appreciatively by referring to the sermon that evening and the
one the night before. He was overcome by a deep feeling of gratitude. "How grateful,
how grateful I am! No words can express my feeling of gratitude." So saying, deeply
moved, he shed profuse tears .
[Note] Of the five hymns, the first line of the first hymn and the whole of the sixth
hymn are presented.
Five inconceivabilities: According to T'an-luan's Commentary on Vasubandhu's
Discourse on the Pure Land, there are five things which are beyond our
comprehension: 1) the number of sentient beings, 2) the karmic power, 3) the power
of the dragon god, 4) the samdhi power, and the power of the Buddha-Dharma.
"... each ray of light shines universally upon the lands of the ten quarters..." The
whole phrase of the Contemplation Sutra reads," Each ray of light shines universally
upon the lands of the ten quarters, embracing, and not forsaking, those who are
mindful of the Buddha. (BDK, 12-II,III,IV, p. 87)
Lord of the Northern Hall: Refers to Jitsunyo Shnin, the ninth monshu (14581525). When Rennyo rehabilitated the Yamashina Honganji, he gave up the
monshu's position to Jitsunyo. Since Rennyo retired to live at the Southern Hall, he
was called Lord of the Southern Hall. Jitsunyo lived at the Northern Hall and, hence,
was called Lord of the Northern Hall.
(3) The Shnin forgot the service order:
One day, at the time of service, the Shnin forgot his turn in junsan. After retiring to
the Southern Hall, he remarked, "The hymns which Shinran Shnin taught us were so
wonderful that I forgot my turn in junsan." "How sad it is," he commented, "that very few
accept his exhortation and attain birth in the Pure Land."

16

[Note] Junsan: A liturgical order in the Jdoshin school; while chanting, priests
seated in the inner sactuary take turns reciting the first line of wasan. This seems to
have started at the time of Rennyo at the Honganji head temple, but it is now
commonly practiced at ordinary temples.
Southern Hall: Rennyo's residence for retreat at Yamashina Honganji.
(4) Thinking of Amida and recitation of the nembutsu are one:
Someone asked the Shnin, "I do not understand very well why 'thinking' and 'voicing'
are one."
The Shnin replied, "There is a saying, 'What one has in mind is bound to show in one's
appearance.' This being so, if you realize that the substance of Faith is Namo Amida
Butsu, you will see that reciting it and mindful thinking of it are the same."
[Note] The phrase, "Mindfulness and recitation are one," appears in Hnen's Senjaku
hongan nembutsu-sh. It means "To think of Amida and to call his Name are one."
Among Hnen's disciples, there was a heated discussion as to whether one can be
saved by oral recitation of the nembutsu or by faithful trust in Amida. Honen's ruling
is that recitation and faith are not different. Concerning this issue, Shinran stated in
the Yuishinsh mon'i, "Know that 'thinking' and 'voicing' have the same meaning; no
voicing exists separate from thinking, and no thinking separate from voicing." (Notes
on 'Essentials of Faith Alone,' CWS. I, 468)
(5) The sacred object of reverence should be kept hanging until it
wears away:
Rennyo Shnin once said, "The scroll of the sacred object of reverence should be kept
hanging until it wears away; the sacred scriptures should be read over and over again
until they become thread-bare." He said thus in a couplet.
(6) 'Namo' means...:
The Shnin taught, "'Namo' means 'taking refuge.' 'Taking refuge' means 'entrusting
oneself to Amida with singleness of thought.' Further, 'making an aspiration and
transferring the merit' means that to those who entrust themselves to Amida, he
immediately endows great good and great merit, the substance of which is Namo Amida
Butsu."
[Note] Shan-tao's explanation of 'Namo Amida Butsu' appears in the Gengibun (On
the Essential Meaning). For this and Shinran's comments on this issue, see
Kygyshinsh, chapter on 'True Practice,' BDK. 105-I, 38-40.
(7) The Shnin's instruction to Gansh Kakuzen:
The Shnin quoted a scripture to Gansh and Kakuzen Matashir of Kaga Province
(Ishikawa Prefecture) as follows, "Shinjin is to accept that when a single thought of
entrusting to Amida arises in one's mind, Amida immediately saves such a person. The
way this operation takes place is shown as Namo Amida Butsu. Then, however great your

17

karmic evil may be, it is destroyed by the power of Faith endowed through a singlethought of entrusting."
He continued, "This implies that the delusory karma, which caused you to transmigrate
in the six realms since the beginningless past, is annulled by the wonderful Vow-Power
originating from the Buddha's wisdom of non-arising (and non-perishing) at the moment
you take refuge in Namo Amida Butsu with singleness of thought, thereby planting the
true cause of the attainment of Nirvana in your mind." He then painted sacred words on a
sheet of paper for a scroll and gave it to Gansh.
[Note] A scripture: Refers to Zonkaku's Jdo shin'ysho (True Essence of the Pure
Land Way), SSZ. III, 128-9.
Gansh: 1434-1506; a native of Sug in Kaga Province. He became Rennyo's
disciple at Yoshizaki in 1471.
Kakuzen Matashir: Dates unknown; a native of Mitani in Kaga Province;
Rennyo's disciple. Kakuzen was his Buddhist name and Matashir was his layman's
name.
The six realms: The six realms of Samsara where beings transmigrate in
accordance with their karma: hell, realm of hungry ghosts, realm of animals, realm of
fighting spirits, realm of humans, and realm of devas.
The Buddha's wisdom of non-arising (and non-perishing): The Buddha has the
wisdom of voidness with which he sees that all existence is non-arising and nonperishing.
(8) The Shnin's teaching to Kyken and Kken:
The Shnin taught Kyken of Mikawa Province (Aichi Prefecture) and Kken of Ise
Province (Mie Prefecture) as follows, "'Namo' means 'to take refuge in'; it means to entrust
yourself to Amida with the assurance of your salvation. You will soon realize that your
taking refuge in him implies Amida's aspiration to save you by transferring his merit to
you."
[Note] For the meaning of 'namo', see Note to # 6.
(9) Discerning well but not accepting in faith:
(Kzen) said to the Shnin, "I do not understand very well (the remark of the Anjinketsujsh), 'Although we have been long endowed with the Vow and Practice of the
Other-Power, we have been vainly subject to transmigration being bound by groundless
attachments to self-power.'"
The Shnin replied, "This remark is said of those who discern well the teaching but do not
accept it in faith."

18

[Note] A question was put to Rennyo by his disciple, Hsenb Kzen of Hyogo
Prefecture (dates unknown). He tended Rennyo on his deathbed. His diary entitled
Kzen nikki (Kzen's Diary) is a useful document clarifying Rennyo's life.
Anjin-ketsujsh: On the Settlement of Anjin; the author unknown. For the passage
quoted here, see JSS., p. 1399.
(10) Deep understanding of shinjin:
(Sshun of) the Fukudenji Temple said to the Shnin, "I am not clear about the remark
(of the Anjin-ketsujsh), 'Amida's Great Compassion fills the minds of sentient beings.'"
The Shnin replied, "The lotus-flower of the Buddha's Mind blooms in the minds of
sentient beings; how can it bloom on a plateau? It is said (in the Anjin-ketsujsh), 'Merit
and virtue of Amida's Mind and Body enter the bodies of all sentient beings throughout the
universe and fill them to overflowing.' This is to say that the remark you asked me about
concerns deep understanding of shinjin."
Hearing this, (Sshun of) the Fukudenji Temple gratefully rejoiced.
[Note] Fukudenji: A Jdoshinsh temple in Shiga Prefecture. Refers to Sshun, the
resident priest of this temple.
(11) Chanting the Shshinge and Wasan:
At the service on the eve of Shinran Shnin's memorial day, the twenty-eighth day of
the tenth month, the Shnin said, "Are you thinking of transferring the merit of chanting
the Shnshinge and Wasan to the Buddha and Shinran Shnin? If so, what a deplorable
thing it is! In other schools, they perform services and transfer to the Buddha the merit
accruing from that. In our school, we are taught to understand well the Faith of OtherPower, and the import of this is stated in Shinran Shnin's Wasan. It is especially
emphasized that we should discern well the meanings of the commentaries of the Seven
Masters through the Wasan. To say the nembutsu with gratitude for our indebtedness to
the Shnin is to express our joy of acknowledging the Buddha's benevolence before the
Shnin." Thus was his kind admonition.
(12) However well you may study the scriptures:
The Shnin said, "However well you may study the scriptures, it is useless if you are
not firmly settled in the Faith of Other-Power. If your faith in Amida with the belief that

19

your birth in the Pure Land is settled continues without confusion until death, you will
certainly attain birth."
(13) Reincarnation of the Founder Shinran :
During the Honk season (seven days prior to Shinran Shnin's memorial day which
falls on the 28th day of the 11th month or January 16), on the 24th day of the 11th month
in the 3rd year of Mei, at about 2 o'clock in the morning, Kzen visited the Goeid Hall
at the Honganji and paid homage to Shinran Shnin's statue. He was asleep for a while.
What he saw in a dreamy state was Rennyo Shnin appearing in person from behind the
sliding door at the back of the sanctuary as if emerging from a pile of cotton. As he kept
adoring the image, he noticed that the appearance of the image was that of the founder
Shinran. Wondering how strange this was, he looked inside the sanctuary and found that
the Shnin was not there.
As Kzen was thinking of telling Kymon-b that the founder Shinran had been
reincarnated as Rennyo Shnin to revive the teaching of this school, Kymon-b was
giving a Dharma-talk, in which he quoted Kakunyo's Liturgy of Honk to praise the
Founder's teaching, "It is as if a piece of wood and a stone could produce fire upon
meeting the proper conditions. Also it is as if a tile and a pebble would turn into a gem if
polished with a file."
Kzen awoke from the dream. Ever since then, he adored Rennyo Shnin as the
incarnation of the Founder Shinran.
[Note] Goeid Hall: Also Mieid and Mied; one of the two main halls in the
Honganji where Shinran's statue is enshrined.
Kymonb: Rennyo's disciple and Dsai's nephew, 1435-1510. His Buddhist
name was Rygen; he was commonly called Mino. He followed Rennyo from
Yoshizaki to Kohama, where he founded the Honji Temple.
On-shiki: Refers to Honk-shiki, popularly, Liturgy of Honk by Kakunyo. For
the passage quoted here, see JSS, p. 1068.
(14) What a preacher should do:
A preacher should first be settled in shinjin and then study and explain the scriptures to
others. If he does so, his audience will attain shinjin.
(15) Saying the nembutsu with joy:
The Shnin said, "If you have entrusted yourself to Amida with a firm belief in his
salvation and rejoice in it with gratitude, you express your joy in the nembutsu. By so
doing, you repay your indebtedness to the Buddha."
(16) Settle your shinjin well:
The Shnin said to the Lord of Ootsu Chikamatsu, "Settle your shinjin well and make
others settle their shinjin."

20

[Note] Lord of Ootsu Chikamatsu: Refers to Renjun, Rennyo's thirteenth son. He

was the caretaker of the Kenshji Temple at Ootsu Chikamatsu when Rennyo was
staying there for more than two years before moving to Yoshizaki.
(17) Appreciation for the year's end :
On December 6 (1495), the Shnin was due to pay a visit to the Revered One at Tonda.
The night before, that is, on the 5th, many people went to see the Shnin. The Shnin
asked, "What brought so many people here?"
Junsei said, "I suppose they wish to express their gratitude for the inspiring sermons the
other day (i.e., at the Honk service) and also to convey the year's end greetings and
appreciation to you before you go to Tonda tomorrow."
The Shnin said, "The year's end greetings are totally useless. Tell them to gain shinjin
and make this a token of appreciation for the year's end, will you?"
[Note] The Revered One at Tonda: Refers to the resident priest of the Kygyji
Temple at Tonda (present-day Takatsuki City, Osaka). Rennyo gave the name
Kygyji (Teaching-Practice Temple) to this temple and later his nineteenth son
Rengei became the resident priest. See frontispiece.
Junsei: 1421-1510; Rennyo's disciple in close attendance and the founder of the
Shenji Temple in Kanazawa. Rennyo gave him the name 'Hky'.
(18) Urging of the Great Practice of Other-Power:
The Shnin said, "When we lapse into indolence, we tend to harbor doubt wondering
whether we will fail to attain birth in the Pure Land. Upon reflection, however, we are
ashamed about remaining indolent for so long following our entrusting to Amida
Tathagata and the settlement of our birth. Being reassured of his salvation in spite of our
excessive indolence, we come to rejoice gratefully in his benevolence. This we call
'urging of the Great Practice of Other-Power'." Thus the Shnin said.
[Note] Great Practice: Amida's salvation of sentient sentient beings is effected
through the Name. The Name that embodies the highest good and virtue constitutes
the primal saving power. When received by us with a firm entrusting heart, it is
expressed as the nembutsu, which is called the Great Practice. Cf. Kygyshinsh,
BDK. 105-I, p. 9.
(19) The Rightly-established State and Nirvana:
When I (Kzen) asked the Shnin, "Should I say the nembutsu with grateful
acknowledgement of the fact that I have already been saved or should I say the nembutsu
with grateful anticipation of his salvation?"
The Shnin said, "Both are correct. From the standpoint of the Rightly-established State,
you can express your joy at having been saved. From the standpoint of the attainment of
Nirvana, you express your gratitude for salvation in the future. Since both are a joyful
acknowledgement of the fact that you will become a Buddha, you are correct either way."
[Note] The Rightly-established State: Those who have entrusted themselves to
Amida in accordance with the Eighteenth Vow are firmly assured of birth in the Pure

21

Land and attaining enlightenment. This is originally a general Buddhist term but
Shinran applied it to those of the Faith of Other-Power. There are two spiritual
benefits for such people: dwelling in the Rightly-established State is the benefit in
the present life and attainment of Nirvana is the benefit subsequent to our birth in the
Pure Land.
(20) Returning to Kyoto from Tonda:
After returning to Kyoto from the Kygyji at Tonda on the 23rd day of the 1st month,
in the 5th year of Mei (1496), the Shnin said in a stern tone, "From this year on, I do
not want to see anyone lacking shinjin." He then began to explain all about shinjin even
more kindly.
The Shnin also held a n play at the Seiganji Temple and, on the 17th day of the
second month, he went down to the Kygyji Temple at Tonda again, and returned to
Kyoto via (the Shinshji Temple at) Sakai on the 27th day of the 3rd month.
On the 28th day, the Shnin said, "The reason I have been to Sakai in spite of some
hardships was to explain to the followers the spirit of 'entrusting myself to Amida and
guiding others to entrust themselves to Amida.' Hearing people rejoice at attaining shinjin
wherever I go, I have returned home with great joy."
[Note] Seiganji: A temple in Kyoto. According to a different theory, this is the
name of a specific no play. It is also proposed that this refers to a priest named
Ryy of the Seiganji Temple.
Sakai: The name of a town in Osaka. The Shnin visited the Shinshji Temple
there, which is now called Sakai Betsuin. The temple was founded by Kakunyo's
disciple, Dy, and was called Shinsh-in.
'Entrusting myself...': A well-known phrase that originally appears in the
jraisan, Liturgy for Birth, by Shan-tao, The Pure Land, No. 17, p. 147.
(21) Speak out after attaining shinjin:
On the 9th day of the 4th month, the Shnin said, "It will be good if you speak out after
attaining shinjin. You should not engage in idle talk. Explain well to others the import of
the One Mind." This was his remark to Kzen.
[Note] One Mind: The absolute faith transferred to the aspirant by Amida. It is itself
Amida's heart and is the cause of birth in the Pure Land. The term originally appears
in Vasubandhu's Hymn of Aspiration for Birth, in which he professed:
"O World-honored One, with singleness of mind (i.e., One Mind), I
Take refuge in the Tathgata of Unhindered Light
Shining throughout the ten directions,
And aspire to be born in the Land of Peace and Bliss."
(Kygyshinsh, BDK, 105-I, p. 214)
(22) Visit to Sakai:
On the 12th day of the same month, the Shnin visited (the Shinshji Temple at) Sakai.

22

(23) The import of two wasans:

On the 20th day of the 7th month, the Shnin returned home [to Kyoto from Sakai].
During that day, he preached the Dharma based on the hymn [from the Hymns on the
Masters]:
"For us in the evil world of the five defilements,
Only through the Diamond-hard Faith,
Birth-and-death is abandoned for ever,
And birth in the Pure Land of Naturalness is assured."
He continued to talk on the next hymn:
["The moment Faith as hard as diamond
Is firmly established in our minds,
Amida's Compassionate Light embraces us;
Thus we are freed for ever from birth-and-death."]
"I have returned home to tell you the import of these two hymns," he continued. "How
grateful and thankful I am for the teaching that 'birth in the Pure Land of Naturalness is
assured' and 'we are freed for ever from birth-and-death.'" Thus he expressed his gratitude
over and over again.
[Note] Five defilements: The five marks of a period of general degeneration,
consisting of degradation of 1) kalpa, or age, 2) views, 3) passions, 4) human condition,
and 5) human lifespan.
The Pure Land of Naturalness: The Pure Land which accords with True Suchness or
Ultimate Reality. Naturalness refers to the state of things as they really are and is
synonymous with True Suchness.
(24) The character "mu" of "na-mo":
The Shnin said, "When I paint the characters "namo," I follow Shinran Shnin's style."
After he had painted na-mo-a-mi-da-butsu in gold dust on a sheet of paper, he hung it on
the wall of the drawing room and said, "Both Fukashigikbutsu ('The Buddha of
Inconceivable Light') and Mugekbutsu ('The Buddha of Unhindered Light') are the names
that glorify the virtue of Namo Amida Butsu. For this reason, Namo Amida Butsu should be
revered as the fundamental Name."

23

[Note] Fukashigikbutsu: Refers to Namo Fukashigikbutsu ('Homage to the Buddha

of Inconceivable Light'), the eight-character name used as one of the three objects of
reverence in Jdoshinsh. This name was originally used by T'an-luan in his Hymn in
Praise of Amida Buddha.
Mugekbutsu: Refers to Kimyjinjipp mugeknyorai ('Homage to the Buddha of
Unhindered Light Shining throughout the Ten Quarters'), the ten-character name used
as one of the three objects of reverence. This name was originally used by Vasubandhu
in his Hymn of Aspiration for Birth.
(25) A hymn and a poem
Junsei said to the Shnin, "I wish to hear the meaning of this hymn:
'From the sincere and compassionate words
Of immeasurable Buddhas of the ten quarters,
We should know that it is impossible to awaken
The Great Bodhi-mind with self-power.'"
(from the Hymns on the Three Dharma Ages)
The Shnin replied, "The Buddhas take it as their primary duty to urge sentient beings to
seek refuge in Amida.
"In this [defiled] world, give up the thought of becoming nuns;
For it is as useless as the horns of a cow."
This is the Founder's poem. Hence, we know that outward appearance does not matter. The
One Mind is essential. People of the world say, "Even if the head is shaven, the mind
remains unshaven."
[Note] The meaning of this poem ascribed to Shinran is that in this defiled world
during the Age of Decadent Dharma, it is useless for a woman to shave her head and
become a nun because it is impossible to attain emancipation. When he was exiled to
Northern Japan, Shinran professed that he was neither a priest nor a layman, thereby
teaching us to take the way of the Nembutsu-Faith irrespective of whether we are
priests or lay people.
The horns of a cow: They are useless because they are bent.
(26) A poem on Toribeno:
The Shnin said, "Shinran Shnin's poem reads:

24

How sad and sorrowful I am to think of Toribeno,

the place where so many people I knew were cremated."
[Note] Toribeno: The place in Kyoto, on the eastern hillside, where there was a
crematorium.
(27) The Founder's Portrait:
On the twentieth day of the nine month in the fifth year of Mei (1496), the Shnin
granted a portrait of the Founder to Kzen. How inexpressibly appreciative he was!
[Note] This record is based on the Kzen's Diary. The portrait painting of Shinran
given to Kzen was meant to be hung in the dojo
(28) The Founder's Biography:
In the eleventh month of the same year, on the twenty-fifth day during the Honk
period, the Shnin read the Founder's Biography before his statue and, afterwards,
preached on the Dharma. His talk was impressive beyond words.
[Note] Honk: Lit. 'Dharma-gathering for acknowledging indebtedness'; in the
Jdoshinsh, the service in memory of Shinran Shnin was first held in 1297 by
Kakunyo, the third monshu, to commemorate the thirty-third year of the Founder's
passing. It became an established custom in the Jodoshinshu temples to hold such a
service on Shinran's memorialday, i.e., 28th day of the 11th month or January 16,
preceded by a week-long services and Dharma-talks. In the year 1496, when Rennyo
was 82, the 7-day Hoonko was held at the Yamashina Honganji.
Biography: A biography of Shinran, entitled Godensh, was compiled by Kakunyo,
to which were added pictures showing various aspects of Shinran's life. It became a
custom to read this biography during the Honk period. See my website:
http://www12.canvas.ne.jp/horai/denne-index.htm.
(29) The original portrait painting of the Founder:
On the sixteenth day of the fourth month in the sixth year of Mei (1497), the Shnin
returned home [from Sakai]. On that day, he produced the original portrait painting of the
Founder wrapped in a sheet of thick paper. Spreading it with his both hands, he showed it
to all present to have them worship it and said, "[The inscription on the portrait painting]
is by Shinran Shnin's own hand." He continued, "Without good karmic relationships in
the past, you would not be able to see this."
[Note] Shinran's portrait painting: It may have been 'Anj no goei', painted by Hgen
Chen of Anj in Aichi Prefecture at the request of Senkai, a disciple of Shinbutsu,
when Shinran was 83.
(30) All Buddhas join Amida:
The Shnin said, "It is said in a hymn [in the Hymns on the Masters]:
'All Buddhas glorify themselves with three kinds of acts,
Attaining ultimate equality among themselves,

25

For the sole purpose of remedying

The false and deceitful body, speech, and mind of each sentient
being.'
This hymn shows that all Buddhas join Amida in saving sentient beings."
(31) Continuation of shinjin after attaining it:
The continuation of shinjin after attaining it is nothing special. The continuation of the
settled mind after attaining it along with continuation of the single thought of the
appreciative entrusting heart is called 'being constantly mindful of Amida' or 'always
eager to repay one's indebtedness to the Buddha.' To awaken the single thought of
entrusting is all the more important. So says the Shnin.
(32) Chanting the Shshinge and Wasan accompanied by the Nembutsu in the
morning and in the evening:
The Shnin said, "In the morning and in the evening, you chant the Shshinge and
Wasan with the nembutsu. Does this constitute the cause of birth or not?" He asked every
priest present.
Some of them said, "Certainly it does," while others said, "It does not."
The Shnin said, "Both answers are wrong. The Shshinge and Wasan teach us to
entrust ourselves single-mindedly to Amida Tathgata and secure salvation in the afterlife.
After you have attained Faith through careful hearing, you express the joy of your
gratitude to Shinran Shnin [in the morning and evening services]." This was his
considerate remark.
(33) The six-character Name, Namo Amida Butsu:
"The six-character Name, Namo Amida Butsu, being possessed of great good and great
merit, followers of other schools are eager to recite it and turn the merit of it towards
Buddhas, bodhisattvas, and deities - as if it were their own. Such a thing is unheard of in
our school. If the six-character Name were one's own, one could transfer the merit of
reciting it to Buddhas and bodhisattvas. Being assured of our salvation in the afterlife at
the moment we entrust ourselves to Amida with singleness of heart and mind, we simply
repeat the nembutsu with gratitude." So said the Shnin.
(34) The nembutsu to repay our indebtedness for the Buddha's
benevolence:
The widow of the Asai family of Mikawa Province (present-day Aichi Prefecture) came
to see the Shnin (at the Yamashina Honganji) to bid farewell before leaving this world.
Though the Shnin was busy that morning with preparations for his trip to (the Kygyji
Temple at) Tonda, he met her and gave her an instruction, saying, "We ought not intend
to offer the merit of nembutsu recitations to the Buddha. If we entrust ourselves firmly to
Amida, we can assuredly partake of his salvation. This is what 'Namo Amida Butsu'
means. Recalling our gratitude for his salvation in our minds, we express it with our
mouths, repeating 'Namo Amida Butsu.' This is how we repay our indebtedness for the
Buddha's benevolence."

26

(35) Transgressions do not create a hindrance to birth:

Junsei said to the Shnin, "It is stated in the Letters that at the time of awakening the
single thought of shinjin, one's karmic evils are all destroyed and one attains the Rightlyestablished State, or the Stage of Non-retrogression. However, you have just said that as
long as one lives, one is bound to commit evils. Your remark sounds different from what
is stated in the Letters."
The Shnin replied, "When it is stated that one's karmic evils are all canceled at the
moment of awakening a single thought of shinjin, it means that one's birth is settled by
the power of the single thought of shinjin and that one's transgressions do not create a
hindrance to birth; therefore, they are as good as non-existent. As long as we live in the
Sah world, our karmic evils are not exhausted. Are you, Junsei, already enlightened and,
so, free of transgressions? It is stated in the scriptures that one's karmic evils are canceled
at the moment of awakening a single thought of shinjin. You should ask yourself over
and over again whether you have attained shinjin or not, instead of questioning whether
or not you still have karmic evils. It is up to Amida to save you after he has destroyed
your karmic evils or to save you while leaving them as they stand. You should not inquire
into this problem. Remember that shinjin is of paramount importance." Thus the Shnin
emphatically stated.
[Note] The Letters: Gobunsh or Ofuni; also called Kansh (Epistles of
Recommendation) and Hsh (Gems of Epistles); Rennyo's letters to his disciples
and other members of Jdoshinsh explaining in plain terms the essentials of Shin
Buddhism. They played a vital role in spreading the message of Amida's salvation
throughout Japan. There are 221 letters known to exist, of which eighty were
compiled in five fascicles and published by Shnyo.
The Stage of Non-retrogression: The stage of spiritual progress from which one
proceeds towards final enlightenment without falling back to a lower state. Generally,
it is equivalent to the First Stage of a bodhisattva. In Shin, as stated in the passage of
fulfillment of the Eighteenth Vow, one who entrusts oneself to Amida will become
assured of birth and dwell in the stage of non-retrogression.
The world of Sah: In the Buddhist cosmology, it refers to this world consisting of
Mt. Sumeru at the center and the continents that surround it. In this world people
must endure various afflictions and pain, hence 'Sah' ('endurance'). This is the
domain under Shakyamuni's care and guidance.
(36) Nembutsu recitation with Faith
The Shnin said, "A wasan (from the Hymns on the Three Dharma Ages) says:
'Recitation of the nembutsu arising from True Faith
Is something that has been transferred by Amida Buddha;
Hence, it is called (the act of) non-merit-transference;
It follows then that nembutsu recitation with self-power is abhorred.'
This means that to entrust oneself to Amida and recite the nembutsu with reverence and
gratitude is entirely Amida's gift. Hence, to recite the nembutsu with one's own
calculation, wondering what one should do, is abhorred because it is an act of selfpower."

27

[Note] Non-merit-transference: It is generally established in the Mahayana that one

must gain merit by performing good acts and transfer it to the Buddha - or some
other desired objective - in order to attain birth in the Buddha's land or to realize a
higher spiritual state. In Shin Buddhism, we are taught to avail ourselves of the
supreme merit accomplished by Amida, by which we will be born in his Pure Land.
Any attempt to transfer the merit of the nembutsu to Amida or the Pure Land is
discouraged as a self-power practice. It is not only useless but also hinders Amida's
merit-transference to save us.
(37) Birthless birth:
'Birthless birth' means that birth into the Land of Utmost Bliss is called 'birthless birth'
because it is not part of transmigration in the three realms.
[Note] Birthless birth: The term used by T'an-luan (Donran) to describe the mode of
birth in the Pure Land. Since the Pure Land is a realm of Nirvana beyond the
delusory of worlds of Samsara, our birth there is not like ordinary births as we see in
this world. In the light of the voidness of ultimate reality, our birth in the Pure Land
is birthless birth.
Three realms: The three major divisions of the world of Samsara: 1) the realm of
desire, 2) the realm of form, and 3) the realm of non-form. Sentient beings keep
transmigrating in various states of Samsara until they reach Nirvana.
(38) Merit-transference:
"Merit-transference means Amida Tathgata's salvation of sentient beings," so said the
Shnin.
(39) It is useless to discuss our karmic evil:
The Shnin said, "When a single thought of Faith is awakened in us, our birth in the
Pure Land is definitely settled. It is left up to Amida Tathgata whether or not he saves us
after destroying our karmic evil. It is useless for us to discuss matters concerning our
karmic evil. What concerns us is that Amida saves those who entrust themselves to him."
(40) Guiding those around us:
The Shnin said, "To get together, sit around, and talk to each other regardless of
different rank and social status is consistent with (Shinran) Shnin's remark, "Within the
four seas, those who share the same Faith are all brothers." My sole wish is that if we are
sitting together, those who have questions may ask us about the teaching and acquire
Faith."
[Note] "Within the four seas ...": This phrase originally comes from T'an-luan's
Commentary on Vasubandhu's Discourse on the Pure Land (jronch, tr. H.
Inagaki, Nagata Bunshodo, 1998, p. 235). 'The four seas' are the four oceans that, in
the Buddhist cosmology, are the four outer seas surrounding Mt. Sumeru (Shumisen),
in which there are four continents. This term is used in the sense of the whole world.

28

(41) Calculations about ourselves

"How sad it is that I [Gutoku Shinran] sunk in the vast sea of attachments and desires
and lost in the great mountain of fame and profit, do not rejoice at joining the group of
the Rightly-established Stage, nor do I enjoy coming nearer the realization of true
Enlightenment." (Kygygyshinsh, chapter on "True Faith")
Concerning this statement, a discussion arose giving rise to skepticism as to whether
such persons could attain birth in the Pure Land or not. Having overheard this, the Shnin
said, "Attachments and desires, fame and profit are all evil passions. To make
calculations about ourselves is a mixed practice." He continued, "There is nothing left for
us but to simply entrust ourselves to Amida."
(42) Teach in a mild tone:
One evening, many people came rushing in unannounced. Reverend Mino [Kymonb] scolded them in a loud voice, saying, "Get out of here."
Hearing this, the Shnin said, "Save your imprudent remarks. Instead, you should teach
'the single thought of entrusting.' Even though running about in all directions, I want to
teach this to my fellow beings."
Kymon-b, hearing this, tearfully apologized and spoke to them in praise of this
teaching. Those in the audience all shed profuse tears of gratitude.
[Note] Reverend Mino: The popular name for Kymon-b. See Note to # 13.
(43) The Honk service in the 6th year of Mei:
In the 11th month of the 6th year of Mei (1497), the Shnin was absent from the
Honk service at Yamashina. Hky-b was sent [to the Shnin by Jitsunyo Shnin] to
ask the Shnin, "I understand you are staying home [at Osaka during the Hoonko week]
this year. How should we hold the service [at Yamashina]?"
In reply, the Shnin wrote an instruction forbidding visitors from staying overnight
from the 6th period of the evening [about 6 p.m.] to the 6th period of the next morning
[about 6 a.m.]. The night guards of the hall should be reduced to the one who happens to
be on duty that night.
The Shnin spent the first three days of the Honk week at the Kygyji in Tonda and
then went to his temple-lodge in Osaka to perform the rest of his Honk duties.
[Note] Honk: In 1497, the Hoonko service was partly held at the newly constructed
living quarters of the Ishiyama Hongwanji in Osaka.
Hky-b: A disciple and close attendant of Rennyo; also Junsei; 1421-1510. He
founded the Shenji Temple in Kanazawa.
(44) Farewell visit to Shinran's image
From the summer of the 7th year of Mei [1498], the Shnin became ill. On the 7th day
of the 5th month, he went to Yamashina to bid farewell to Shinran's image. At that time,
he said that he would not see anyone lacking shinjin but would like to see people have
shinjin even if it meant sending an invitation. Thus was his word.

29

(45) Learn from the ancient, transmit the ancient:

People of today should learn from those who have gone before us; people of old should
transmit the ancient tradition. Spoken words will be lost; written words will not.
(46) Dsh of Akao
Dsh of Akao said, "Our daily duty should be to hold the morning service without fail.
Our monthly duty should be to visit the nearby temple where an image of the Founder is
enshrined. Our annual obligation should be to make a pilgrimage to the Head Temple."
Hearing this, Reverend Ennyo commented, "Well said."
[Note] Dsh of Akao (d. 1516) was a villager of Akao in the present-day Toyama
Prefecture. Being a devoted disciple of Rennyo, he was given the Buddhist name
'Dsh' (Essential of the Way). He founded the Gytokuji Temple. His twenty-one
articles of self-discipline (Dsh kokoroe nijichikaj) are well-known.
Ennyo (1489-1521) was Jitsunyo's son; his given name was Ky. He compiled
Rennyo's eighty letters in five fascicles.
(47) Blame your mind:
"Do not let the mind run its course unbridled. Check the mind. The Buddha-Dharma
may appear dry and uninteresting but, actually, I am comforted and enlivened by shinjin."
So says the Shnin.
(48) Never getting tired of hearing the Dharma:
Hky-b lived to the age of ninety. "I have been hearing the Dharma until this age but
I have never felt that I have heard enough and I have never become tired of listening."
(49) Everyone heard the Dharma differently:
One day, when the Shnin delivered a sermon at Yamashina, it was such an extremely
inspiring Dharma-talk that the audience felt it should not be forgotten. Six of them left
the drawing room and met at the Dharma-hall to discuss what they had heard. They
discovered that they had heard the Dharma in different ways. Four of them had heard it
incorrectly. This shows how important hearing is. It is possible that one may not hear the
Dharma properly.
(50) One or two:
At the time of Rennyo Shnin, there were many devoted followers in his presence. The
Shnin said, "How many of you have acquired shinjin? Perhaps one or two, I presume."
Everyone was mortified!
(51) Hear the essential point:
Hky said, "When you hear the Dharma being praised, be careful not to hear it
nonchalantly. Hear the essential point." He meant to tell us to hear the important aspect.
[Note] Hky: See Note to # 43.

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(52) Joyful nembutsu:

"Enthusiastic in mindful thinking of Amida and calling his Name" (Honk-shiki)
means that our act of calling the Name is the enthusiastic recitation of the nembutsu.
After receiving shinjin, we recite the nembutsu with joy and enthusiasm.
[Note] Hnk-shiki: For the original text, see JSS. p. 1069. Also see Note to # 13.
(53) Rennyo's Letters:
Concerning the Letters, the Shnin remarked, "Scriptures can be misread; they contain
passages that are hard to understand. My Letters cannot possibly be misread."
It was out of deep compassion that the Shnin wrote the Letters. Those who hear them
read aloud, and yet, are unable to understand the meaning, are people lacking a stock of
merit from the past.
[Note] Stock of merit from the past: In the tradition of Shin, whether one has stock of
merit from the past or not largely determines the readiness to accept the Dharma and
awaken to Amida's salvation.
(54) The mind does not obey the words:
"I have listened to the teaching of this tradition until this year and received many sacred
words," confessed Hky. "However, my mind does not obey what I have heard."
(55) Control of one's mind comes from the Other-Power:
Jitsunyo Shnin often says, "Concerning the Buddha-Dharma, Rennyo Shnin
admonishes us to be careful not to let the mind run its course unbridled but be sure to
control it. It is wrong to allow the mind to take its course unchecked. We are enabled to
control the mind due to the Other-Power."
[Note] Jitsunyo Shnin: Rennyo's fifth son and his successor; 1458-1525. He
consolidated the teaching of Jdoshinsh by compiling the Letters and reorganized
the Honganji institution.
(56) Those who hear the teaching in depth are rare:
It is said that there are people who hear and discern the teaching of this tradition but
those who hear the teaching in depth are rare. This means that those who acquire shinjin
are rare indeed.
(57) Turn the topic to the Buddha-Dharma:
Rennyo Shnin admonishes, "Speaking about the Buddha-Dharma, people only engage
in secular talk. Instead of getting bored by it, you should turn the topic to the BuddhaDharma."
(58) Nobody thinks he is wrong:
Nobody - not even one person - thinks he is wrong. This, however, is what Shinran
Shnin admonished us about. Unless each one of us reflect and convert our way of

31

thinking, we shall sink deep into hell for a long time. The reason why I say this is that we
are truly ignorant of the depth of the Buddha-Dharma.
[Note] This is believed to be the saying of Rennyo Shnin as he is quoted as saying
something to the same effect in # 80.
(59) Pretending to have acquired shinjin:
"All lack the true shinjin;
they simply pretend to have it."
Lord Chikamatsu put this poem up on the piece of timber outside the hall before his
departure for Sakai, leaving behind the order that followers should think about the
meaning of the poem, for the Lord of Kji Temple himself was not clear about its
meaning. "To pretend to have it" means "to presume that I know all about shinjin."
[Note] "All lack ...": This poem was presumably composed by Rennyo.
Lord Chikamatsu: See Note to # 16.
Lord of Kji Temple: After Jitsunyo's death, Renjun retired and was called by this
name.
(60) Speak in terse and easy terms:
Hky-b was the only one who spoke highly of the settled mind. He never failed to
quote (Shan-tao's) explanation of "Namo...." Even to him, Rennyo Shnin admonished
that he should talk about the settled mind in fewer words.
[Note] "Namo....": Refers to Shan-tao's explanation of "Namo Amida butsu" in his
Commentary on the Contemplation Sutra: "Namo" means "to take refuge"; it also has
the significance of "making aspiration and transferring [merit]." "Amida butsu" is the
practice. For this reason, one can definitely attain birth. See Note to # 6.
(61) Offerings given by the Buddha:
Zensh said, "When I make offerings to the Shnin, I do this as if they were my own.
How shameful!" When asked why, he said, "They are the things given by the Buddha but
I offer them to the Shnin as if they were my own gift. My role is only to pass the
Buddha's gift over to the Shnin. How shameful I am to make these offerings as if they
were my own."
[Note] Zensh: The Buddhist name of Shimotsuma Ksh, the third son of
Shimotsuma Gen'ei. The Shimotsuma family was an influential Shinsh family that
was closely associated with the Honganji for many generations.
(62) Kazue of Gunke Village in Settsu Province:
A man named Kazue lived in Gunke Village in Settsu Province. Since he recited the
nembutsu incessantly, he used to cut himself when shaving. He recited the nembutsu
forgetting what he was doing. He said, "It seems that people of the world cannot say the
nembutsu even for a short while unless they move their mouths intentionally. How
shameful!"

32

[Note] Kazue of Gunke Village: The founder of Myenji Temple in Settsu Province
in the present-day Takatsuki City.
(63) Hear the Buddha-Dharma well when young:
A man of the Buddha-Dharma said, "Hear the Buddha-Dharma well when young.
When you grow old, you will find walking difficult and also get sleepy (when hearing the
Dharma). Therefore, hear the Buddha-Dharma well while you are young.
(64) Arranging the mind:
"(The Tathgata) arranges our minds," so it is said. "Arranging our minds" means that
(the Tathgata), leaving our minds as they are, adds a good mind to them. It does not
mean that he removes our (defiled) minds and fills them with the Buddha-wisdom.
(65) To save yourself:
Nothing is dearer to you than your wife and children. It would be a shame if you could
not guide them into the Buddha-Dharma. Be that as it may, if they lack stored good from
previous lives, there is nothing you can do about them. Anyway, should you not save
yourself first?
(66) Do not be too much absorbed in secular matters:
Kymon-b said, "If you are too much absorbed in secular matters without having
shinjin, hell comes closer to you day by day. When the result of too much absorption in
secular matters becomes evident, you will find hell nearby. Outward appearances do not
indicate whether or not one has shinjin. Do not assume that you will live long. Instead,
think that you have only this day to live. This is the advice of an adept of Shin Buddhism
from long ago."
(67) Making a vow once:
"Once you have made a vow, it will become your lifelong vow. Once you have
established a disciplinary rule for yourself, it will be with you for life. The reason is that
if you die as soon as you have made a vow, it becomes your vow for life."
[Note] This is believed to be Rennyo's remark recorded by Kymon-b, Dsai's
nephew who studied under Rennyo and transmitted his sayings to Rennyo's sons.
(68) Kakunyo's poem:
"Do not forget that you have only today to live.
Otherwise, your desires will increase more and more."
[Note] According to the Bokieshi (Pictures and Passages in Memory and Adoration),
Fasc. 5, Kakunyo's poems were compiled as the Kanssh (Collection of Poems
Composed by the Leisurely Window), now lost .
(69) A pictorial image is preferred to the Name:
In other schools, a pictorial image is preferred to the Name; a wooden statue is
preferred to a pictorial image. In our school, a pictorial image is preferred to a wooden

33

statue; the Name is preferred to a pictorial image.

[Note] In Jdoshinsh, the Name is used as the object of veneration. It is usually the
six-character Name, Namo Amida Butsu, but three other Names are also used: 1)
Kimy Jinjipp Mugek Nyorai (ten-character Name), 2) Namo Fukashigik Nyorai
(nine-character Name), and 3) Namo Fukashigik Butsu (eight-character Name). See
Note to # 24.
(70) Condense ten into one:
At the Northern Hall of the Head Temple [in Yamashina], Rennyo Shnin said to
Hky-b, "In dealing with anything, I make it a rule to consider the capacity of a person
and give him one tenth of what I need to tell him, so that it will be easier for him to get
the point. The person in question, however, does not understand this."
The Shnin nowadays writes shorter letters. He remarks, "In my advanced age, I easily
get tired of listening to others' talk and fail to catch what they say. So I only write down
what is important, and what everyone can understand with ease."
[Note] According to the Yamashina renshoki (Jointly Signed Record at Yamashina),
compiled by eight of Rennyo's disciples in the year of his passing, Rennyo wrote his
letters after cutting down the contents to the minimum.
(71) The basis of shinjin is the Name:
When young, Hin Ken'en was living in Futamata. Many followers came to the temple
to ask Rennyo to paint a number of small Myg. At that time, the Shnin asked them,
"Have each of you attained shinjin?"
Ken'en said, "I have been told, 'The basis of shinjin is the Name.' In connection with
this, I remember what I heard when I was young."
[Note] Ken'en was Rennyo's sixteenth son (1468-1543). When young, he lived at the
Honsenji Temple in Futamata in Kaga Province (the present-day Fukui Prefecture).
Later, he founded the Honsenji at Wakamatsu and became the leader of the Shin
followers in Kaga Province. He played an active role in the ikk-ikki uprising but
was defeated in 1531. He then fled to Noto area and called himself Kyk-b.
The basis of shinjin is the Name: Our shinjin arises depending on the Name. The
Larger Sutra states in the passage of fulfillment of the Eighteenth Vow, "All sentient
beings who, having heard his Name, rejoice in faith, think of him even once...."
(BDK, 12-II, III, IV, p. 35)
(72) Hygaya and Rymy:
Rennyo Shnin is said to have remarked, "Hygaya of Sakai was a wealthy man
possessed of 300,000 kan. He died but I fear that he did not become a Buddha. Rymy
of Yamato Province was hardly able to buy a hemp garment but will become a Buddha
after death.
[Note] Hygaya: The store name of a wealthy man who lived in Sakai.
34

Kan: A unit of currency; one kan is equivalent to a thousand mon; one mon is the
smallest unit of currency.
Rymy: A Shin follower in Yamato Province (present-day Nara Prefecture).
(73) One wishes to hear something special:
Hossh of Kyhji Village asked Rennyo Shnin, "I understand that only by entrusting
myself to Amida with singleness of heart, I can be sure of my birth in the Pure Land. Is
this correct?"
Someone sitting beside him commented, "What you are saying is nothing unusual. Why
don't you ask some other question?"
Rennyo Shnin said, "That is exactly where you are wrong. What is wrong with you is
that you want to hear and know something unusual. After having acquired shinjin, you
should speak your mind over and over as Hossh does."
[Note] Hossh of Kyhji Village: Rennyo's disciple when he was dwelling at the
Jiganji Temple in the Kawachi Province (present-day Osaka Prefecture).
(74) Lip service
Rennyo Shnin said, "Those who confess that they are lacking shinjin are honest. I am
grieved to see some who speak as if they had shinjin, and then, equivocating about it,
pass their life in vain."
(75) Amida Buddha's direct exposition
The school founded by Shinran Shnin is based on Amida Tathgata's direct exposition.
Hence, it is stated in a Letter, "In the words of Amida Tathgata...."
[Note] The Letter here referred to is the ninth letter in the fourth collection, JSS, p.
1181.
(76) The one who teaches entrusting to Amida
Rennyo Shnin said to Hky-b, "Do you know the one who taught you entrusting to
Amida?"
Hky-b Junsei replied, "No, I do not know, Shnin."
The Shnin said, "I will teach you who it was. It is customary in the world that when a
blacksmith or a carpenter teaches some technique, he expects a fee. What I am going to
teach you is a matter of great importance. Bring something as the fee. Then I will teach
you."

35

"Certainly; anything you say, Shnin," replied Junsei.

The Shnin continued, "The person who taught this is Amida Tathgata. Amida
Tathgata teaches us to entrust ourselves to him."
(77) To become a Buddha is an extraordinary thing:
Hky-b said to Rennyo Shnin, "The Myg you have painted has been destroyed by
fire but it has become six Buddhas. How extraordinary!"
The Shnin remarked, "It is nothing extraordinary. Since the Buddha (that the Name
represents) has become a Buddha, it is nothing extraordinary. What is extraordinary is
that an evil bombu becomes a Buddha through a single thought of entrusting to Amida."
(78) Do not forget divine provisions:
"Since, from dawn to dusk, everything is provided for us by Amida Tathgata and
Shinran Shnin, we should deeply acknowledge these divine provisions," so Rennyo
Shnin sometimes said.
(79) Chew but not swallow:
Rennyo Shnin said, "There is a saying, 'Chew but not swallow.' Although you have
wives and children and eat fish and chickens, and are thus burdened with the hindrance of
karmic evil, you should not behave as you will."
[Note] The meaning of this saying is that one should bite and chew the food well and
not swallow it whole.
(80) The Buddha-Dharma is the teaching of non-ego:
"The Buddha-Dharma is the teaching of non-ego," says Rennyo Shnin. He continues,
"Even a fraction of ego should not be involved in the dealings of life. Nobody thinks that
he is wrong. This is what Shinran Shnin cautions us against in strong terms."
This school teaches the Other-Power. Egoistic pursuits should be avoided by all means.
Non-ego was often taught by the former abbot, too.
[Note] The former abbot refers to Jitsunyo; he was the eighth son of Rennyo and the
ninth abbot of the Honganji.
(81) Asking questions is beneficial
"It will do you good if you ask your teacher questions even about something you know
well, so it is said. How wonderful is the statement that asking questions even about
something you are familiar with is beneficial." So said Rennyo Shnin.
He continued, "How much more wonderful it is to ask questions about something you
do not know!"
[Note] "So it is said": This is a remark in the Jdo kenmonsh (What I have learnt
about the Pure Land Teaching) ascribed to Zonkaku. SSZ. III, 380.

36

(82) "Intention to sell"

Rennyo Shnin said, "When people hear the Dharma, most of them do not think it is for
their own sake. They are likely to have the intention of remembering even one Dharma
phrase and 'selling' it to other people.
(83) Give heed to Amida's unseen protection
Amida Tathgata is clearly aware of the minds of those who entrust themselves to him.
So keep your mind responsive to Amida. That is to say, give heed to his unseen
protection with a sense of reverent awe.
(84) The teaching transmitted in this school
The former abbot said, "The teaching transmitted from Rennyo Shnin is nothing
special. There is nothing to be said apart from the single thought of entrusting to Amida. I
really know nothing else. I give you my word on that."
(85) The proof of bombu's birth in the Pure Land
He also said, "Concerning bombu's birth in the Pure Land, if they should not become
Buddhas with a single thought of entrusting to Amida, I could present any amount of
proof to the contrary. The proof is Namo Amida Butsu. Buddhas of the ten quarters are
the witnesses.
[Note] Buddhas of the ten quarters: In a different Chinese version of the Amida Sutra,
Buddhas of the ten quarters stand in witness of the truth of Amida's salvation. Ten
quarters are the four cardinal points, four intermediate directions, nadir, and zenith.
See SSZ.I, 246-250.
(86) Say something
Rennyo Shshin said, "Say something, will you? Those who say nothing are to be
feared." Also, "Whether you have shinjin or not, just say something." Further, "If you say
something, what you have in mind will show. Accordingly, you will be corrected by
others. So just say something."
(87) Correct chanting in the services:
Rennyo Shnin said, "You think that you can perform Buddhist services without
correct knowledge of notations. Your chanting is not good at all." He used to reprimand
Kymon-b on that account.
In this connection, Rennyo Shnin stated, "Those who are completely wrong should not
be blamed for being wrong. They simply lack correct judgment and, so, they are not in
the wrong. What is wrong is that those who are familiar with the teaching and the proper
manner should act wrongly."
(88) Dip the basket in the water:
A man spoke his mind, saying, "My mind is like pouring water into a basket. When I
listen to the Buddha-Dharma in the hall, I am filled with a grateful and reverential feeling.
When I leave there, however, I revert to my old mind."

37

This was Rennyo Shnin's admonition, "Put your basket into the water. Keep your body
soaked in the water of Dharma." He continued, "You go wrong when shinjin is lacking.
What the master refers to as 'wrong' is lack of shinjin."
(89) Read the scriptures over and over:
When you read the scriptures, there is no use just passing your eyes over them. Rennyo
Shnin advised, "Make a point of reading the scriptures over and over." Also, "There is a
saying, 'If you read a passage a hundred times, its meaning becomes clear by itself.'
Remember this. The passages of the scriptures should be understood as they are. After
that, you can refer to the master's personal instructions and orally transmitted teaching.
Arbitrary interpretations should never be applied.
(90) Seeing things in the light of Other-Power shinjin:
Rennyo Shnin said, "There will be no mistake if you read the scriptures in the light of
Other-Power shinjin."
(91) Do not think "I am the only one who has shinjin":
It is deplorable to conceive a mind of self-enlightenment thinking "I am the only one
who has shinjin." If you have shinjin, you have already received the Buddha's
compassion. Then you should not think that you are the only one who has shinjin.
Besides, owing to the 'Vow that those touched by Amida's light will attain tenderness of
heart,' you will naturally become tender-hearted. I remind you that pratyekabuddhas are
self-enlightened ones and so they cannot become Buddhas.
[Note] The Vow that ...: Refers to the Thirty-third Vow, which reads: "If, when I
attain Buddhahood, sentient beings in the immeasurable and inconceivable Buddha
lands of the ten directions who have been touched by my light should not feel peace
and happiness in their bodies and minds surpassing those of humans and devas, may
I not attain perfect enlightenment." Larger Sutra, BDK. 12-II, III, IV, p.18.
Pratyekabuddha: One of the two kinds of Hinayana sages; they attain enlightenment
of an arhat by performing practices on their own. From the Mahayana viewpoint,
they are self-conceited and their enlightenment is a self-centered one.
(92) To think "I am an evil man":
Those who say even a word or phrase (at the Dharma meeting) speak up with a belief
that they understand the Dharma well. After attaining shinjin, one may well think that one
is an evil person or express one's gratitude for the Buddha's benevolence out of the
overflowing joy of shinjin.
(93) After you have settled your shinjin:
To urge people to attain shinjin even though you have no shinjin yourself is the same as
giving something to others even though you do not have it. People will not approve of
this. This is Rennyo Shnin's remark that the former abbot (Jitsunyo Shnin) related to
Junsei.
(Jitsunyo Shnin) continued, "Since it is stated (in the scripture), 'After you have settled
your shinjin, you teach others shinjin,' you can really repay your indebtedness to the

38

Buddha's benevolence by settling your shinjin first and then teaching others shinjin.
Leading others to shinjin after you have settled your shinjin complies with the teaching
that urges you to 'spread the Great Compassion and guide people universally'."
[Note] Junsei: See Note to # 17.
The scripture refers to Shan-tao's Liturgy for Birth (jraisan), The Pure Land, No.
17, p. 147.
(94) Those learned in the scriptures are ignorant of them:
Rennyo Shnin made this remark, "There are some who are learned in the scriptures
but are ignorant of them, while there are others who are ignorant of the scriptures but
understand them. Even if you do not know a single character of the scriptures, if you get
someone to read the scriptures to others and lead them to acquire shinjin, you are one of
those who are ignorant of the scriptures but understand them. Even if you are learned in
the scriptures but if you do not read them in depth and sincerity, without appreciating the
Dharma, you are one of those who are learned in the scriptures but are ignorant of them."
(95) That one should first settle one's shinjin and then lead others to it:
"Those who are learned in the scriptures have never promoted the Buddha-Dharma.
Having heard laymen or laywomen expressing their gratitude and joy of receiving the
Dharma, people obtain shinjin," said Rennyo Shnin, so I have heard. Even though they
may be ignorant of the scriptures, their expression of joy in the Dharma induces others to
attain shinjin through the Buddha's empowerment. However learned you may be in the
scriptures, you will not win people's trust if you are too concerned about your reputation
and, hence, lacking dedication to the Dharma.
(96) Take no account of public reputation:
Rennyo Shnin said, "In this school, public reputation is totally rejected. Everything
should be dealt with in the light of the Buddha-Dharma."
(97) Persons of shinjin are trustworthy:
Rennyo Shnin further said, "Be careful of those who are clever and tactful in worldly
affairs but lack shinjin. They are not trustworthy. Imagine a person who is blind in one
eye and hunchback. If this person has shinjin, you should consider such a person
trustworthy." So I have heard.
(98) If you obtain shinjin under the guidance of a good teacher:
There is a saying, "To think sincerely of the master is to think of one's benefit." If you
follow the teacher's advice and obtain shinjin, you are sure to go to the Land of Utmost
Bliss.
(99) Skillful means after the attainment of the fruition of Buddhahood:
Amida is the Buddha older than eternal kalpas. He established Vows out of skillful
means after the attainment of the fruition of Buddhahood.

39

[Note] According to the Larger Sutra, Amida attained Buddhahood some ten kalpas
ago. Shinran, however, considered Amida as the eternal Buddha. He says in the
Hymns on the Pure Land:
"Since Amida became a Buddha,
Ten kalpas have passed. So (the sutra) says.
But he seems to be a Buddha
Older than the innumerable mote-dot kalpas."
'Mote-dot kalpas' is analogy given in the Lotus Sutra to describe the innumerable
kalpas of time.
(100) One who has relied on Amida:
Rennyo Shnin is said to have made this remark, "Those who have relied on Amida are
wrapped up in Namo Amida Butsu."
His intention was that we should deeply acknowledge the unseen protection of the
Buddha.
(101) Wrapped up in Namo Amida Butsu:
When Hgen Renn of Tango Province, after dressing himself up, went to see Rennyo
Shnin, the Shnin tapped on the neckband of his robe and said, "This is like Namo
Amida Butsu (that ties me up)." On another occasion, Jitsunyo Shnin is said to have
tapped on the tatami-mat and remarked, "We are resting on Namo Amida Butsu as we are
on this." Their remarks agree with the one noted above, "We are wrapped up in Namo
Amida Butsu."
[Notes] Tango Province: Part of the northern area in Kyoto Prefecture.
Hgen: Lit. 'Dharma-eye'; one of the high ranks in priesthood.
Renn: Refers to Shimozuma Yoriharu, a man of influence in the Honganji
community.
(102) Lose no time in matters of the Buddha-Dharma:
Rennyo Shnin is said to have remarked from time to time, "You should remember
that whatever you do for the Buddha-Dharma is an awesome thing. Be very careful about
everything."
He also cautioned us, saying, "There is no tomorrow for the Buddha-Dharma. Lose no
time in matters concerning it."
[Notes] "Lose no time..." The most important thing concerning the Buddha-Dharma
is the problem of birth-and-death. We should not put off this problem until tomorrow.
(103) Do today what you intend to do tomorrow:
Rennyo Shnin also said, "Remember, there is no 'today'."
I have heard that the Shnin dealt with everything quickly. He did not like to leave
anything undone for a long time. In matters concerning the Buddha-Dharma, he praised
quick actions done today which could be done tomorrow.

40

(104) The portrait of Shinran Shnin:

Rennyo Shnin also said, "Making a request for a portrait of Shinran Shnin (at the
Honganji) is a matter of great importance. In the old days, there was only an Amida
statue as the main object of veneration (in each temple). If you have a portrait of Shinran
Shnin and yet you have no shinjin, you will incur punishment."
(105) 'The time has come':
"Concerning the saying 'the time has come,' it is said of something that occurs after
you have taken enough care. We do not use this saying about something that has come
about even if you have not taken enough care. The same can be said of whether you have
good karma from the past or not. This is dependent upon how seriously you listen to the
Dharma. In the matter of shinjin, 'hearing' is everything." We have heard that this is what
the Shnin said.
(106) Just sowing seeds is no good:
Rennyo Shnin said to Hky, "Do you know what it is to just sow seeds?"
Hky-b relied, "Yes; it is taking no care after sowing seeds."
The Shnin said, "You are right. Taking no care after sowing seeds is undesirable. So
is hearing the Dharma determined not to be corrected by others. Unless you speak your
mind and you are corrected, if necessary, your state of shinjin can never be set right. Just
sowing the seeds of shinjin does not ensure the acquisition of shinjin."
(107) Be ready to be corrected by others:
"Be prepared to be corrected in any way by others. Confide the depth of your mind to
your fellow believers. It is a pity that there are some who do not take the advice of their
subordinates but never fail to get angry with it. You should always be prepared to be
corrected by others." This was the teaching of the Shnin.
(108Reverential thought:
A man said to Rennyo Shnin, "I have certainly attained the single thought of shinjin. I,
however, tend to think light of the Master's words."
The Shnin admonished, "Upon receiving shinjin, you ought to have the reverential
thought towards your Master. Be that as it may, since you are bombu, you may be liable
to neglect the Master's words. In such a case, remember how ungrateful you are."
(109) Rejoicing in the single thought of entrusting:
Rennyo Shnin said to Ken'en, "Even if you are poorly dressed with clothes made of
the bark from trees, do not be depressed. You should rejoice at having attained a single
thought of entrusting in Amida."
(110) Failing to resolve the problem through negligence:
Rennyo Shnin said, "Whether upper-class or lower-class, whether young or old,
people fail to resolve the problem of the after-life through negligence."

41

(111) As if my body were being carved up:

Rennyo Shnin had an infection in his mouth (tooth-ache). Occasionally, he closed his
eyes and uttered, "Ouch." Afterwards, he remarked, "To think of those who have no
shinjin! I feel as if my body was being carved up." So it is reported.
(112) Considering the capacity of a man:
The Shnin said, "I make it a rule to consider the capacity of each individual and
expound the Buddha-Dharma to him, specifically for him."
He used to begin by talking about something of interest to the specific person. When he
saw the man was interested and amused, he went on to expound the Dharma using
various means. So it is said.
(113) I would be much obliged:
Rennyo Shnin said, "People think of pleasing me by placing faith in the BuddhaDharma. This is a misguided idea. If you have acquired shinjin, it is to your great benefit.
Be that as it may, I would be pleased if you have done so."
He also said, "I would not mind hearing what I am least interested in for the sake of
making someone attain shinjin."
(114) Give yourself up:
Rennyo Shnin said, "Be ready to give yourself up if it is for the sake of making one
person attain shinjin. Your selfless effort will not be unrewarded."
(115) My wrinkles have been smoothed away:
One day Rennyo Shnin said, "Having heard that a member's wrong idea of shinjin has
been corrected, I am so glad that I feel as if the wrinkles on my face have been smoothed
away."
(116) I am even more pleased:
Rennyo Shnin asked members of another temple, "Are you pleased when your
reverend priest had his mistaken idea of shinjin corrected?"
They replied, "It is indeed our great pleasure that he corrected his wrong understanding
of shinjin and is now deeply concerned about the sacred teaching."
Thereupon, the Shnin remarked, "I am even more pleased."
(117) Skillful means:
The Shnin performed a mime to relax the minds of the people who were bored of
listening to the Dharma. Having removed their boredom, he resumed his talk with a
refreshed mind. His skillful means should be deeply appreciated.
(118) The Mound Festival of the Shitennji Temple:
Having seen the Mound Festival of the Shitennji Temple, Rennyo Shnin made a
remark, "It is a pity that so many people should fall into hell." He continued, "Among
them, however, are Shinsh followers. They will become Buddhas." This was a remark
that we appreciate very much.

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[Note] Mound Festival: 'Tsuchito-e' was held annually on the 15th day of the 4th
month at the shrine in front of the south gate of the Shitennji Temple in Osaka. The
festival was dedicated to 'Ox-head' God, who was originally the tutelary god of the
Jetavana Monastery in India. On the festival day, monks of the Shitennji held a
Shinto ceremony and performed dances and music.
[End of Volume One]

[Volume Two]
(119) Gather together and discuss well:
After a Dharma talk, Rennyo Shnin said to his several children, "All of you, even a
few, gather together and discuss the Dharma. Since five people are likely to hear and
understand the Dharma in five different ways, you should discuss the Dharma well to
make sure that there is no misunderstanding."
(120) Do not answer back:
"Even if someone gives you a piece of advice based on wrong information, you should
take it. Do not answer back to them. If you do, they will not talk to you any more. You
should take their advice to heart. In connection with this, someone made a promise to his
friend, 'Let us give advice to each other if we find something wrong in our views.' On one
occasion, one of them cautioned the other about something that he found wrong. The
other person answered back, saying, 'I do not think that is wrong but, since someone else
says it is wrong, it must be wrong.' They say that his answer is not correct. He should
have taken his friend's advice even if he was ill-informed."
(121) Prosperity of this school:
"The prosperity of this school does not lie in showing off with large gatherings. If
even a single person gains shinjin, this is a true sign of prosperity. For this reason, it is
said (in the Honkshiki), 'The teaching of exclusive performance of the right practice
thrives owing to the power of the devotion of Shinran's followers'."
[Note] Honkshiki (Liturgy of Honk) by Kakunyo.
(122) Those who entrust to Amida will become Buddhas:
Rennyo Shnin said, "Many people are intent on listening to the Dharma. Very few
seek to gain shinjin. Those who, hearing of many pleasures in the Land of Utmost Bliss,
aspire for birth there will not become Buddhas. Those who entrust themselves to Amida
will become Buddhas."
[Note] "Those who, hearing of many pleasures...will not become Buddhas": This
comes from T'an-luan's Commentary on Vasubandhu's Discourse on the Pure Land,
JSS, II. 144; jronch, p. 271.

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(123) Descendants of a devout Buddhist:

Among the descendants of those who like to read the scriptures and keep them close to
heart will surely appear a devout Buddhist. Those who have - even once - become
interested in the Buddha-Dharma, however nonchalant they may be in daily life, are
susceptible to the Dharmas influence.
(124) Rennyo's Letters are the Tathgata 's direct expositions:
"Rennyo's Letters are the Tathgata's direct expositions," so we should think. "His
physical appearance is Hnen but his words are Amida's direct expositions."
[Note] "His physical appearance..." This quotation is found in Hnen's biographies.
It was originally the remark of the eminent scholars who met at Ohara in north Kyoto
to discuss with Hnen the authenticity of the Pure Land teaching. Here, Rennyo's
likeness to Hnen both in appearance and teaching is referred to.
(125) "The Letters, though written by myself, are wonderful":
Rennyo Shnin, while laid up in bed with an illness, asked Kymon to read something
for him. Kymon said, "Shall I read the Letters?" The Shnin replied, "Please do."
After Kymon read three letters twice each, the Shnin said, "Though written by
myself, they are wonderful!"
[Note] Kymon: The Buddhist name of Rygen (1435-1510), a nephew of Dsai of
Kanamori in Omi Province. He received Rennyo's teaching from childhood and, later,
transmitted it to Rennyo's children.
(126) Mending his way by hearing others speaking ill of him behind his back:
Junsei is said to have made the following remark. "Ordinarily, people get angry when
they know that someone is speaking ill of them behind their back instead of telling them
directly. I have a different opinion. If it is awkward to speak frankly to me, you may
criticize me behind my back. Hearing that, I will mend my ways."
(127) Trouble is no trouble:
Rennyo Shnin said, "If it is for the sake of the Buddha-Dharma, whatever trouble
there is, is no trouble." He is said to have dealt with everything sincerely.
(128) Be subtle-minded about the Buddha-Dharma:
"In matters concerning the Dharma, roughness is no good. In secular matters, to be too
particular is no good. In the Buddha-Dharma, however, be subtle-minded and overcautious," so said the Shnin.
(129) The beacon does not shine on its own base:
There is a saying, "What appears distant is actually near; what appears near is actually
distant." As the saying goes, "The beacon does not shine on its own base," those who
always hear the Buddha-Dharma are so used to receiving the Buddha's benevolence that
they take it for granted, and so they tend to neglect the Dharma. However, those who are
far removed from the Dharma are eager to hear it and seek it diligently. One comes to
hear the Buddha-Dharma seriously upon securing the mind to seek it intently.

44

(130) Hearing one teaching repeatedly:

After you have gained shinjin, even when you hear the same teaching again, you
should feel as if it was for the first time. People only wish to hear something new.
However many times you may hear the same teaching, you ought to think that this is the
rare, marvelous teaching you have never heard before.
(131) Dsh's attitude of hearing:
Dsh remarked, "I hear only the same teaching. However, I feel as if I heard it for the
first time."
(132) In saying the nembutsu, be careful not to give an impression that you seek a
good reputation:
Someone said, "When I say the nembutsu, I take great care not to give an impression to
others that I am seeking a good reputation." This is an admirable act, not usually seen in
ordinary people.
(133) Fear the unseen eye:
We are sensible to being shamed by our fellow-believers and friends but do not fear
the unseen providence. We should fear the unseen eyes (of the Buddhas and bodhisattvas).
(134) What should be encouraged is shinjin:
"Talking too much about the Dharma, even if it is the correct teaching, should be
stopped," (so says the Shnin.) How much more so is talking about secular matters. What
should be encouraged, more and more, is shinjin.
(135) The mind to transfer your merit to others should be cast aside:
Rennyo Shnin said, "In the Buddha-Dharma, the mind of transferring your merit to
others should be cast aside. This is the mind of pleasing Amida by complying with his
intention. From the perspective of the Buddha-Dharma, you should consider any
meritorious act as an expression of gratitude to Amida.
(136) Miscellaneous practices and the nembutsu
The human body harbors six bandits - eyes, ears, nose, tongue, ears, and mind. They
snatch away our good minds. Miscellaneous Pure Land practices are compared to them.
The nembutsu is different. Since we acquire the Buddha's Wisdom through it, our evil
passions, such as greed , anger, and stupidity, are extinguished instantaneously. Hence, it
is said in [Shan-tao's commentary on the Contemplation Sutra],
From within evil passions of greed and anger,
There arises pure aspiration for birth in the Pure Land.
In the Shshinge it is said,
Just as the sunlight is obstructed by clouds or mists,
Below them it is light and there is no darkness.

45

[Note] Shan-tao's commentary refers to the "Section on the Non-meditative Good."

(SSZ. I, 540)
(137) Discuss the Dharma with fellow-believers:
Even when you hear a phrase or a remark, you are liable to understand the Dharma in
your own way. You should, therefore, discuss your understanding of the Dharma with
your fellow-believers.
(138) Be more reverential as you become familiar with the revered persons:
Rennyo Shnin said, "If you become too familiar with the Buddha or kami, you are
likely to attend them inadvertently with your legs when you should do courteously with
your hands. The more familiar you become with the Tathgata, Shinran Shnin or your
teacher, the more liable you are to attend them in a friendly manner. You should be
careful to show more reverence to them as you become more and more familiar with
them."
[Note] "...with legs...with hands": In Japan, it is considered rude and discourteous to
move things with legs.
(139) Control your mind:
"Your verbal and physical acts are similar to each other. Your mind is hard to mend.
Control your mind as strictly as possible," so the Shnin admonished.
(140) Provisions afforded by the Shnin:
It is a pity that one should consider one's belongings, even down to one's clothes, as
one's own possessions and would not mind trampling them under foot. The fact is that
everything is provided by Shinran Shnin. I have heard that when Rennyo Shnin's foot
happened to touch his clothes, he apologetically held them up with his hands.
(141) Uphold the state laws
"Uphold the state laws and keep the Buddhist laws deep in the mind," so said the
Shnin. "Morality - that is to say, benevolence and justice - should also be faithfully
observed," he added.
(142) Due solely to his mindfulness:
When young, Rennyo Shnin was hard-pressed to make a living. Due solely to his
mindfulness to promote the Buddha-Dharma during his lifetime, this school has attained
such prosperity as we see now. For this we are deeply indebted to the Shnin's
painstaking efforts.
(143) Thanks to the Buddha's empowerment:
While bed-ridden, Rennyo Shnin remarked by way of self-glorification, "Since it was
my sole determination to revive the Buddha-Dharma during my lifetime, I have been able
to bring this school to the current prosperity that is the joy and happiness of us all. This,
however, is entirely due to the Buddha's empowerment upon this priest."

46

[Note] According to a biography of Rennyo, the Shnin returned to Yamashina from

Osaka on the 20th of the 2nd month in 1499. Soon he became ill and passed away on
the 25th of the 3rd month.
For 'self-glorification,' a different text has a different term which means 'selftestimony,' 'self-approval.'
(144) He used to wear cotton-quilted robes:
Formerly, Rennyo Shnin used to wear cotton-quilted robes. I have heard that he did
not allow himself to use silken garments. From time to time, he reminded me of hard
times. "People of today who hear of such conditions of the past should be grateful for the
Buddha's providence, which is afforded without their knowledge," so he repeated again
and again.
(145) The Shnin in poverty:
Being hard pressed for money, the Shnin could not afford to buy oil. He managed to
buy a small quantity of dried firewood each time so that he could read the scriptures. He
also used to read the scriptures by moon-light. Most of the time, he washed his legs with
cold water. I have also heard that he sometimes had to go without meals for a couple of
days.
(146) The Shnin washed the diapers himself:
Since he was unable to employ a maid, the Shnin washed his children's diapers
himself, so I have heard.
(147) It is dreadful to employ as many servants as one may wish:
I have heard that the Shnin employed some of the servants who had previously
attended Zonnyo Shnin. Zonnyo Shnin had five servants. When Rennyo Shnin retired,
he had five people to attend him. Nowadays, we hire as many servants as the amount of
work demands. It is dreadful and painfully sad to think of the past.
[Note] Zonnyo Shnin: The seventh chief abbot of the Honganji and Rennyo's
father; 1396-1457.
(148) Used to attend services wearing paper robes:
Rennyo Shnin said, "Formerly, those who attend services wear paper robes with strips
of silk pasted to the neckbands and sleeves. Today, they wear white wadded silk
garments and, in addition, keep spare ones. In those days, even the imperial court was
suffering from shortage of funds. We used to pay for the necessities by pawning various
things." He thus described the conditions in concrete terms.
(149) The robe with tattered shoulders:
The Shnin also said, "Since it was difficult for me to make both ends meet, I
purchased some used cotton and spread it to the proper size by myself. Also I wore a robe
with tattered shoulders. As for the white wadded silk garment, I finally bought one of
poor-quality mino silk. Today, little of this is known to anyone. They simply take
everything for granted. They are presuming upon the Buddha's providence. How
deplorable!.

47

[Note] 'mino silk': Probably, silk produced in Mino Province (present-day southern
part of Gifu Prefecture).
(150) Become acquainted with fellow-believers and teachers:
"You should become well acquainted with fellow-believers and teachers. The Liturgy
for Birth clarifies, 'Not to become acquainted with [fellow-believers and teachers] is one
of the faults of miscellaneous practices.' If you become friends with evil persons,
however hard you may resist, you are likely to do evil things from time to time. You
should, by all means, make Buddhist friends." He continued, "A secular scripture has this
to say, 'Whether one is good or evil depends on whom one approaches and what one
learns from this person.' Also it is said, 'If you want to know another person well, see
what sort of friends he has.' Again, it is stated, 'Do not make an evil friend even if you
become an enemy of a good person.'"
[Note] The Liturgy for Birth: One of Shan-tao's works, SSZ.I, 652; the passage
quoted is the 12th of the 13 faults of practicing miscellaneous practices.
A secular scripture: Probably refers to the Confucian Annalect.
'...see what sort of friends he has': The reference is from Chu-tzu's commentary on
the Confucian Annalect.
'Do not make an evil friend...': Comes from the Honjurin (the Jewel-forest in the
Dharma-garden); originally comes from the Jjritsu (the Ten-recitation Vinaya).
(151) If you look up, you will find it higher than you have thought:
There is a saying, "If you try to cut something up, you will find it harder than you
thought; if you look up at something high in the sky, you will find it higher than you
thought." You will find an object hard when you try to cut it up. You will find the Primal
Vow wonderful and superb when you entrust yourself in it. When shinjin arises in your
mind, you will appreciate the Primal Vow more deeply and joy will increase.
(152) Difficulty of all difficulties:
We tend to think that it is easy for a bombu to attain salvation in the afterlife. Since it is
said (in the Larger Sutra), "difficulty of all difficulties," it is all but impossible to awaken
shinjin. However, shinjin has been made easy to attain by the Buddha's Wisdom. Hence,
the remark (by Kakunyo), "In such an important matter as birth in the Pure Land, bombu
should not use calculation." In the words of the former abbot (Jitsunyo), "I share the same
mind with those who consider the afterlife problem as the matter of greatest importance."
[Note] In the Larger Sutra, the Buddha said to Maitreya, "... But most difficult of all
difficulties is to hear this sutra, have faith in it with joy, and hold fast to it...." (BDK
English Tripitaka, 12-II, III, IV, p.70)
Kakunyo says in the Shjish (Holding Fast to the Name), SSZ, III, p. 37.
(153) There should be both believers as well as abusers:
The Buddha said that there would be believers as well as abusers. If there were only
believers but no abusers, one would wonder about the reliability of the Buddha's remarks.

48

Since there are abusers, we may safely assume that our birth in the Pure Land is firmly
settled.
[Note] There is a similar remark of Shinran quoted in the Tannish, Chapter 12:
"Shakyamuni taught that there would be both people who entrust themselves to this
teaching and people who abuse it. By the fact that I have entrusted myself fully to it
and there are others who abuse it, I realize that the Buddha's words are indeed true.
Hence, I realize all the more clearly that my birth is indeed firmly settled..."
Hongwanji, Shin Buddhism Translation Series, A Record in Lament of Divergencies,
2nd edition, 2005, p. 20
(154) Rejoicing alone:
You tend to show your Dharma joy before your fellow-believers. This presumably
comes from your concern about reputation. Having shinjin within, you naturally dwell in
the Dharma of rejoicing alone.
(155) Listen to the Dharma by making time in your secular life:
Listen to the Buddha-Dharma by making time in your secular life. It is wrong to
assume that you can listen to the Dharma when you have time. [Rennyo says] that there is
no tomorrow in the Buddha-Dharma. A Wasan says:
If you dare to pass through the fire
Which fills the great-thousand worlds,
To hear the Name of the Buddha,
You will never fail to dwell in the Stage of Non-retrogression.
[Note] Shinran's Jdo Wasan (Hymns on the Pure Land), 31.
(156) An urgent appointment of great importance:
Hky-b is said to have remarked as follows. One day, when a group of people were
talking to each other, a man suddenly left the room. The leader asked him, "What is the
matter?" "I have an urgent appointment of great importance," with that, the man left.
Later, when asked why he had left so suddenly, the man said, "I had an appointment with
somebody about the Buddha-Dharma, so I had to leave in such a hurry." The leader
commented that one should be as cautious as that man in matters concerning the Dharma.
(157) Treat the Buddha-Dharma as your master:
(Rennyo Shnin) said, "Treat the Buddha-Dharma as your master and secular matters
as your guests." After you have established your faith in the Buddha-Dharma, you should
treat the secular matters as you see fit.
(158) The revered master's work:
At the Southern Residence of Rennyo Shnin, Ken'en showed the Shnin some dubious
points from Zonkaku's writing. The Shnin said, "The revered master's writing should be
left untouched. This is how to do him justice."

49

[Note] Ken'en was the sixteenth son of Rennyo; 1468-1543.

(159) Just as the Founder did:
Someone asked Rennyo Shnin about something that the Founder, Shinran, did from
hearsay, saying, "Why did he do that?"
The Shnin replied, "I do not know either. Whatever the reason, even though I do not
know it at all, I simply tell others what the Founder is said to have done."
(160) Out of respect to reason you should concede:
Generally speaking, we all have the mind to compete with others. Because of this way
of thinking, we learn more and more about the world. Since the Buddha-Dharma teaches
non-ego, we should acquire shinjin by submitting to others. To concede out of respect to
reason is in accord with the Buddha's Compassion, so the Shnin said.
(161) One Mind:
One Mind (in entrusting to Amida) is so called because, when we entrust ourselves to
Amida, our mind becomes one with the Tathgata's Buddha-Mind.
(162) The Buddha-Dharma is working even in the act of drinking water from
the well:
A man is said to have said. Even when I drink water from the well, it is through the
working of the Buddha-Dharma. I understand that I owe even a mouthful of water to the
working of the Tathgata and Shinran Shnin.
(163) Lamentation over the lack of shinjin:
Rennyo Shin remarked, Whatever I undertake to do, I never fail to fulfill it even
though it takes some time. Lack of shinjin in others, however, is lamentable. I cannot but
deplore it.
[Note] It is assumed that this is the record of Rennyo who was ill prior to his death
on the 25th day of the 3rd month in 1499.
(164) Having accomplished my objective and gained celebrity:
The Shnin also said, I have accomplished what I intended. I have revived Shinran
Shnins school, constructed the main Hall and the Founders Hall, surrendered my
position as the chief abbot of the Honganji (to my son Jitsunyo), built the Osaka Honganji,
and come to live in retirement. What I have done is in accord with the saying, To retire
after having accomplished ones objective and gained celebrity is the Way of Heaven.
(Lao-tzu)
[Note] Osaka Honganji: The Honganji Temple constructed by Rennyo in 1496 at the
site which is believed to be the place where the Osaka Castle now stands. In 1532,
when the Yamashina Honganji was attacked by the local lords Hosokawa and
Rokkaku and followers of the Nichiren sect, Shnyo, the tenth chief abbot, decided
that the Osaka Honganji be the new Honganji. This Honganji lasted until 1580 when
the Ishiyama war ended.

50

(165) Fire in the enemy's camp:

On seeing the fire in the enemy's camp, no one denies the fact that it is fire. Likewise,
everybody should accept the Shnin's words as they are when they are read aloud.

(166) Ask people well:

Rennyo Shnin said from time to time, "Ask people about the essentials of the
Buddha-Dharma. Whatever it is, ask people earnestly."
When asked, "Whom should I ask," the Shnin replied, "Concerning the BuddhaDharma, ask anyone irrespective of his social status. It is often the case that those who
are not likely to know the Buddha-Dharma do know it."
(167) Robes without crest were avoided:
Rennyo Shnin did not like wearing robes without the crest. "Those who wear such
robes look like eminent priests," he said. He did not like wearing black robes, either.
Upon seeing someone in a black robe coming to the Shnin's residence, he would say,
"Here comes an eminent priest properly dressed in a robe." "I am not the sort of person to
be described as distinguished," he said, "Only Amida's Primal Vow is distinguished."
[Note] At the time of Rennyo, black robes and ones without a crest were deemed
befitting to proper Buddhist mendicants. Shin Buddhism is not especially for priests.
Rennyo admonished us not to behave like good Buddhists or admirable after-life
seekers.
(168) A wadded garment with crest:
At the temple in Osaka, Rennyo had a wadded garment made for him. He used to hang
it on the hanger in his living room, so I heard.
(169) Food and clothing are Amidas gift:
When having a meal, Rennyo put his hands together and remarked, I eat and dress
myself through the benevolence of the Tathagata and Shinran Shnin.
(170) Unprepared for the worst:
People are presumptuous and unprepared for the worst. Be very careful and always
prepare yourself for something terrible, so the Shnin remarked.
(171) Each one of you is expected to resolve the problem:
"The problem of birth in the Pure Land should be resolved by each one of you. Each
one of you should entrust yourself to the Buddha-Dharma and be assured of attaining
birth in the after-life. To dismiss this problem as unrelated to you is to admit to ignorance
of your own self," so said Ennyo.

51

[Note] Ennyo was the third son of Jitsunyo, the eighth son of Rennyo and the ninth
monshu; 1491-1521. He is said to have compiled Rennyo's letters into five
collections.

(172) Ryshu of Tagami:

At the temple in Osaka, someone said to Rennyo, "At dawn today, an old man came to
visit the temple. Isn't that wonderful?" Rennyo immediately replied, "If you have shinjin,
nothing is too trying. After you have received shinjin and come to perform various acts as
an expression of gratitude for the Buddha's benevolence, you will find nothing hard to
bear." 'An old man' refers to Rysh of Tagami.
[Note] Rysh of Tagami: A man from Tagami of Osaka; some say that he came
from Shimotagami of Kanazawa

(173) The proof is Namo Amida Butsu:

When people got together at the Southern Hall (in Yamashina) to discuss each other's
shinjin, Rennyo Shnin came and said, "What are you discussing? Only by discarding all
calculations and single-mindedly entrusting yourselves to Amida without doubt, will your
birth in the Pure Land be ensured by the Buddha. The proof of that is Namo Amida Butsu.
Beyond this, what is there to discuss?" Whatever complicated questions they had, the
Shnin's simple answers cleared their doubt.
(174) Sparrows used to frightening sounds:
There is no use trying to frighten away flocks of sparrows;
Once used to the rattling sound, they perch on the boards.
Quoting this poem, Rennyo Shnin would admonish his followers, saying, You are all
sparrows used to the rattling sound.
(175) No one seeks to gain shinjin:
"There are some who reflect on their minds but no one seeks to gain shinjin" so it is
said.
(176) One attains shinjin through the skillful means:
Rennyo Shnin said, "You cannot say that skillful means are no good. You should be
well aware that truth is revealed through skillful means. Our true shinjin is acquired
through the skillful means of Amida, Shakyamuni, and good teachers.
(177) The Letters are an exemplar of ordinary people's attainment of birth in the
Pure Land:

52

Rennyo's Letters are an exemplar of ordinary people's attainment of birth in the Pure
Land. There are some who think that, apart from the Letters, there is some other Shinsh
teaching. This is a serious mistake. So it is said.
[Note] It is believed that Jitsunyo made this remark.. Rennyo left his dying wish to
Jitsunyo to the effect that his Letters be upheld as the essentials of the Shinsh
teaching [cf. # 303]. Jitsunyo signed the copies of the Letters to be distributed to the
members and entrusted his son, Ennyo, with the task of compiling and editing them.
(178) Nembutsu recitation for acknowledging indebtedness to the Buddha:
After acquiring shinjin, you should not lapse into laziness in reciting the nembutsu to
express your indebtedness to the Buddha. You are gravely mistaken if you think that the
heartfelt nembutsu recitation alone is a worthy act for the acknowledgement of
indebtedness to the Buddha and if you think that you can take saying the nembutsu
lightly because you have no special reason for doing so. Spontaneous utterance of the
nembutsu is, in fact, motivated by the Buddha's Wisdom, so it is an expression of your
indebtedness to the Buddha. So it is said.
(179) Nembutsu after acquiring shinjin:
Rennyo Shnin said, "After you have acquired shinjin, the nembutsu you say, whether
with a feeling of gratitude or casually, is an expression of your indebtedness to the
Buddha. In other schools, the nembutsu is used for deceased parents or for some specific
objectives. In the school of Shinran Shnin, the nembutsu is entrusting to Amida. The
nembutsu you say with this realization, in whatever way you say it, serves as
acknowledging your indebtedness to the Buddha."
(180) The nembutsu uttered after killing a bee
A man said, "At the time of Rennyo Shnin, someone who had killed a bee at the
Southern Hall, I believe, uttered the nembutsu unawares. The Shnin asked this man,
'What was in your mind when you said the nembutsu?' The man answered, 'I simply said
the nembutsu out of sympathy.' The Shnin said, 'After you have acquired shinjin, saying
the nembutsu, under any circumstances, is an expression of your gratitude to the Buddha;
by uttering the nembutsu, you acknowledge your indebtedness to the Buddha.' Thus the
Shnin said."
(181) Raising the screen and saying the nembutsu:
At the Southern Hall, Rennyo Shnin raised the screen as he came out of the room
repeating "Namo Amida Butsu." He asked Hky, "Do you understand what I had in
mind?" Upon hearing Hky's reply, "No, I do not," the Shnin said, "It was my
expression of reverential gratitude for Amida's salvation."

53

(182) If you think just as you have said:

A man said to Rennyo Shnin, stating what he had in mind. (He is said to be a man
from the western region.) After hearing his story, the Shnin said, "If that is what you
really think, what you said is the essential point."

(183) Verbally expressed, it sounds the same:

Rennyo Shnin also said, "You have now stated the same thing about your shinjin. It
would be deplorable if someone among you who is settled in shinjin were still in doubt
and missed the chance of attaining birth in the Pure Land."
(184) After settling shinjin, no one would commit such an evil act:
"After settling shinjin, no one would commit such an evil act. Neither would one do an
evil act because some other person has suggested this to him. How would one who has
severed the ties to birth-and-death and is expected to be born in the Land of Peace and
Bliss commit evil acts?" So said the Shnin.
(185) Be precise:
Rennyo Shnin said, "In talking about the Buddha-Dharma, speak precisely." He said
to Hky, "Speaking of shinjin or anjin, ignorant people do not know the meaning of the
words. They will think that shinjin and anjin are different things. Simply tell them that
bombu can become Buddhas. Tell them to entrust themselves to Amida for salvation in
the after-life. However ignorant they may be, they will hear the teaching and attain
shinjin. It is stated in the Anjin ketsujsh, "In the Pure Land teaching, there is nothing
more to add." Hence, the Letters have this to say, "Amida Tathgata unfailingly saves
those who entrust themselves to this Buddha wholeheartedly with singleness of mind
even if their karmic evils are deep and heavy. This is the import of the Eighteenth Vow
for birth through the nembutsu."
[Note] Hky: Refers to Hky-b Junsei (1421-1510); a close disciple of Rennyo
Shnin. The name Hky was given by Rennyo.
Anjin ketsujsh: A Tract on the Firm Establishment of Faith; the author is
unknown but is presumed to have been someone closely related to the Seizan
subschool of the Jdo school. Rennyo found this to be a highly inspirational book
and compared it to a gold mine. [Jdoshinsh seiten, 2nd edition, 2004] The passage
quoted is found on page 1383.
The Letters : The passage quoted is from the Gobunsh, V-1 [Ibid., 1189].
(186) What is wrong is lack of shinjin:
"What is wrong is lack of shinjin. Just seek to acquire shinjin." So said the Shnin.
When the good master says 'wrong,' he is speaking about lack of shinjin. Once Rennyo
54

Shnin said to someone, "You are completely wrong." The man replied, "I think I am
doing my best to comply with your wishes." The Shnin said, "You are utterly wrong. Is
not a lack of shinjin wrong?"
(187) The Shnin's lifelong wishes:
Rennyo Shnin said, "Whatever I hear, nothing pleases me. I wish to hear that
someone has acquired shinjin." Thus he said to himself. His lifelong wish was to see
people attain shinjin, so he said.
(188) The Shnin who revived this school:
In this school of Shinran Shnin, 'the single thought of entrusting' is essential. In this
way, it was repeatedly explained by the succeeding masters but the followers did not
know exactly how to entrust to Amida. At the time of Rennyo Shnin, the Shnin
composed Letters, in which he clearly taught us "to discard miscellaneous practices and
single-mindedly entrust to Amida for our deliverance in the afterlife." For this reason, we
adore him as the one who revived the Shin teaching.
(189) It is wrong to think of serving Amida:
Doing some good may bring about an evil result; it also happens that doing something
evil can have a good outcome. Even if one has done something good, if one is proud in
thinking "I have done good for the Dharma," the interpolation of "I" diminishes the good
act. Even if one has done something evil, should one convert one's mind and take refuge
in the Primal Vow, the evil act done will yield a good result. So it is said. Thus, Rennyo
Shnin said, "It is a mistake to think of serving Amida."
(190) A gift offered with ulterior motives:
Rennyo Shnin said, "If someone unexpectedly offers to present you with a gift which
you do not think you deserve, you should suspect ulterior motives. It is customary that
you are pleased if you receive a gift from some other person. So you are expected to give
something to the person to whom you wish to ask a favor." So he said.
(191) Watch your step:
If you only look ahead without watching your step, you are likely to miss your footing.
Similarly, if you only look at other people without watching yourself, you will invite
serious problems. So the Shnin said.
(192) The master's words will come to reality:
It is utterly deplorable to think that even the good teacher's words sometimes fail to
come to reality. You should be sure that anything that appears to be impossible will come
to reality if it is the master's saying. Since this bombu can become a Buddha, could there
be anything that is impossible to realize? In this connection, Dsh made this remark, "If

55

the Shnin ordered me to fill up the lake in Omi by myself, would this task be impossible
to accomplish?"
[Note] Dsh: A close disciple of Rennyo; died 1516: a native of Akao in Ecchu
province (present-day Toyami Province). See Note to # 46.
The lake in Omi: refers to Lake Biwa.
(193) In understanding the Buddha-Dharma hearing is everything:
"There is an old saying, 'Stone is an extremely hard material; water is extremely soft.
However, water can bore a hole in a stone. If one's seriousness is deep enough to reach
the mind's fountainhead, how would the path of enlightenment to Bodhi not be realized?'
However shallow your faith may be, if you engage diligently in hearing the Dharma, you
will attain shinjin through the Buddha's Compassion. In understanding the BuddhaDharma, hearing is everything." So said the Shnin.
[Note] An old saying: Refers partly to the Butsu yuiky-gy, Taisho T., 12-1111,
where it is stated, "Be diligent just as the constant flow of little water pores a stone."
The mind's fountainhead: The very essence of one's mind from which all
phenomena appear.
(194) Give yourself up to the cause of the Buddha-Dharma:
Rennyo Shnin said, "If you meet a man of shinjin and wish to become like him, you
are sure to realize your wishes." "It would be deplorable if you gave up the wishes to
become like the man of shinjin. In pursuing the Buddha-Dharma, it is essential to give
yourself up, whereby you will acquire shinjin." This was the Shnin's remark.
(195) You do not remember the evils you have committed:
It is easy to see the evils in others but you do not remember the evil you have
committed yourself. If you notice that you have committed some evil, it must have been
very grave. Thinking thus, you should closely examine your mind. You should place deep
trust in what others say, for you hardly remember the evils you have done.
(196) Discuss the Dharma at the appropriate time and place:
"It often happens that at gatherings to discuss worldly affairs people end up discussing
the Dharma. At such times, behave like other people. But be careful. It is wrong to keep
silence when people discuss the doctrine or praise the Buddha-Dharma. When people
praise the Buddha-Dharma, you should join the discussion as to whether or not you have
shinjin." So the Shnin said.
(197) Zenj of Kanegamori:
A man said to Zenj of Kanegamori, "You must have a lot of leisure time nowadays."
Zenj replied, "Until I turned eighty, I have never had any leisure time. The reason is that
reading the Wasan and other scriptures with the feeling of gratitude for Amida, I am
filled with joy and appreciation. Therefore, I never feel bored."
56

[Note] Zenj of Kanegamori: A disciple of Rennyo; also known as Dsai, 1399-1488.

Kanegamor is the name of a town in Moriyama, south of the Lake Biwa.
(198) Be quick about the Buddha-Dharma:
In the words of the former abbot, Jitsunyo Shnin, Zenj said, "Once a man came to my
lodging. Before he took off his shoes, I began to talk to him about the Buddha-Dharma.
At that time, another man commented, "When I asked Zenj, 'Why did you hastily talk to
the man about the Dharma before he took off his shoes?' I replied, 'It is the way of life in
this transient world that the breath exhaled does not wait for it to be inhaled. If the man
dies before he takes off his shoes, what can be done for him?'" He added, "Concerning
the Buddha-Dharma, talk about it as quickly as possible."
(199) Wonderful stories about Zenju:
Rennyo Shnin told the following story about Zenj. At the time when no plan was yet
to be made about the construction of a temple at Nomura, Zenj was traveling back to his
home through the place called 'Kaminamori.' On the way, pointing in the direction of the
site at Nomura where the temple was later built, he remarked, "Buddhism will flourish in
this area." Hearing this, people talked to each other, saying, "Zenj said that because of
his old age." Actually, a temple was built there and it greatly thrived. Rennyo commented,
"How wonderful!"
He also said, "People say that Zenj is an incarnation of Hnen." Zenj passed away on
the 25th day of the eighth month.
[Note] Temple at Nomura: Yamashina Honganji. Nomura is the name of a place in
Yamashina. Kaminamori: A town in Yamashina.
25th day of the eighth month: 25th day is Hnen's memorial day.
(200) Zenj was a wonderful person:
Once Rennyo Shnin left Higashiyama and hid himself from people. After many
attempts to find him, Zenj was finally able to meet him at a certain place. Since the
Shnin looked dismayed, he must have thought that Zenj was distressed to see him.
Zenj, however, made this remark, "How grateful! The Buddha-Dharma will now
thrive." His remark has proved correct. Jitsunyo Shnin recollected that Rennyo Shnin
had said, "Zenj is a wonderful man."
[Note] Rennyo left tani Honganji at Higashiyama in Kyoto to escape attacks by
violent monks of Mt. Hiei when he was 51 years old. After that, he moved from
place to place in the neighboring area. Zenj must have met him in the south of the
Lake Biwa.

57

(201) Praising and discussing the Dharma is everything:

Jitsunyo Shnin had a dream in the third year of Daiei (1523). It was early in the third
month of the twenty-fifth memorial year of Rennyo Shnin. In the dream, Rennyo Shnin,
clad in purple wadded silk garment, was sitting on the south side of the upper platform in
the temple hall. Facing Jitsunyo Shnin, Rennyo Shnin told him, "In appreciating and
spreading the Buddha-Dharma, praising and discussing it is everything. Therefore, you
should praise the Dharma well."
"These are indeed the words of inspiration revealed in a dream," said Jitsunyo Shnin.
Hence, in that year, he proclaimed that praising the Dharma was essential. He added,
"The Buddha-Dharma is something you can enjoy alone. Since you can very well
appreciate the Dharma alone, how much more appreciative you would become, when
joined by some other person. The Buddha-Dharma should be well discussed in a group."
(202) Unless you confess your faults to others, they will not be corrected:
A man who wishes to mend his way of thinking asked Rennyo Shnin, "How shall I
begin in my attempt to mend myself?"
The Shnin replied, "Mend anything that you think is faulty." He continued, "The point
is that you should show outwardly what you have inside." He added, "Your faults will not
be mended if you remain silent when you hear that some other person's faults have been
mended, thinking that your faults will be mended, too."
(203) Discussion on the Buddha-Dharma:
If you remain silent during the Dharma-discussion, it is because you have no shinjin.
You may be thinking that you ought to say something clever. If so, it is as if you were
looking for something that you do not possess from the beginning. If you have a joyful
heart, it will show naturally. If you feel that it is cold or hot, say that you feel that it is hot
or cold. The reason why you do not speak about the Dharma in the meeting is that you
have no shinjin. If you carelessly overlook something, it is assumed that you do so after
you have acquired shinjin. However, if you often join the meetings of fellow-believers
and praise the Dharma together, you are not likely to overlook something important.
(204) You will surely be saved:
Rennyo Shnin said, "It is wrong to say that when single-minded shinjin is settled, you
have been saved by Amida, because it would sound as if you have already been
enlightened. Although it is clear that you are saved at the moment you entrust yourself to
Amida, you should say that you will surely be saved. At the time of entrusting yourself to
Amida with singleness of mind, you dwell in the state of Non-retrogression. This is the
'unmanifested' benefit of the attainment of this state. We call this the 'partial realization of
Nirvana'."
[Note] In Rennyo's understanding, attainment of the state of Non-retrogression
remains 'unmanifested,' that is, it is not perceived with a clear consciousness.
Otherwise, it would mean that you have already attained enlightenment or Nirvana.

58

(205) Dream about embracing and not forsaking:

Yuiren-b of Tokudaiji prayed to the Amida statue at the Ungoji Temple, wishing to
know the significance of embracing and not forsaking. In a dream Amida appeared and
grasped him by the sleeves. He tried to freehimself without success. Yuiren-b then
realized that Amidas embracing meant that Amida chases after those who are fleeing
from him, catches them and ties them down. [Rennyo Shnin] used to quote this story to
explain this term.
[Note] Tokudaiji: The name of a place in Kyoto, located to the west of Katsura River.
Embracing and not forsaking: This phrase describing Amidas salvation comes
from the Contemplation Sutra.
Ungoji: A Tendai temple located in Higashiyama area in Kyoto.
(206) To comply with the unseen empowerment:
One day, when Rennyo Shnin was ill in bed, Kenyo and Kenen went to inquire after
him. They asked him a question about unseen empowerment. The Shnin said, To
comply with the unseen empowerment is to entrust to Amida.
(207) Be grateful for the Buddhas Wisdom:
If your explanation of the Buddhas Wisdom has brought joy to someone, you should
be even more appreciative of it than that person. Since you transmit the Buddhas
Wisdom to others and cause them joy, you should acknowledge the Buddhas Wisdom
for its wonderful work. So it was said.
(208) Speaking from Faith is an act of repayment for the Buddhas benevolence:
Even when you read the Letters for others, you should consider it as an act of
repayment for the Buddhas benevolence. Even a single phrase or word that you may say
to others from shinjin will lead them to awakening faith and your saying will become an
act of repayment for the Buddhas benevolence.
(209) The Other-powers working:
Rennyo Shnin has said, Amidas Light is like the power of the sun; it dries wet
clothes from top to bottom. Awakening the settled mind is due to the working of the
Other-Power. Amida completely removes the hindrance of our karmic evil.
(210) We should appreciate the Buddhas Wisdom:
Whoever he is, upon meeting a man of shinjin, we feel respect for him. The reason is
not that his personality is respectable but that he has attained the Buddhas Wisdom. We
should realize how adorable the Buddhas Wisdom is. So it is said.
(211) The Shnin deplored lack of shinjin in others:
When Rennyo Shnin was ill, he said, There is nothing more I want to realize. What
is deplorable, however, is that there are some among my relatives and others who are
lacking shinjin. People in the world speak of the obstacle of the trip to the world of the
dead. As for myself, nothing hinders my birth in the Pure Land. I only grieve at lack of
shinjin in others.

59

(212) To entertain and teach:

At times Rennyo Shnin offered sake and gifts to people so that they would approach
him with a mind of appreciation and listen to his Dharma talk. He said, Since such an act
of generosity is intended for making people acquire shinjin, I consider it as a way of
repaying for the Buddhas benevolence.
(213) Good understanding is no understanding:
The Shnin said, If you think you have understood the Dharma well, you have not
understood it at all. If you think you have not yet understood the Dharma, you have
understood it well. If you are appreciative of Amidas salvation, you have attained a good
understanding of the Dharma. Do not think that you have attained some understanding of
it. In the Godensho it is stated, Without entrusting to Amida Buddhas Wisdom which
you have received for yourself, how can a bombu like you partake of the benefit of
attaining birth in the Pure Land? So he added.
[Note] Kudensh (Orally Transmitted Words): A work by Kakunyo, the third monshu.
The passage quoted here is from the fourth fascicle (SSZ. 3, page 7).
(214) Gansh and Renchi:
Gansh of Sug in Kaga Province, upon hearing the head priest chant a scripture,
commented, The scripture is fine but the one who chants it has no shinjin; so it does not
appeal to me.
Hearing this, Rennyo Shnin summoned Renchi, the head priest, and taught him chanting
and explained the Dharma to Gansh, day in and day out. The Shnin said to Gansh that
after he had taught Renchi chanting and the Buddha-Dharma, he sent Gansh back home.
After that, whenever Renchi chanted the scriptures, Gansh appreciated the chant. So it is
said.
[Note] Gansh: Also and Became Rennyos disciple at Yoshizaki; 1434-1506. He
founded Gangyoji and Senshji in Northern Japan.
Renchi: The chief priest at Ganshji in Kaga Province.
(215) How to study the scriptures:
Rennyo Shnin used to say to youngsters, Make it a rule to read (scriptures). Next,
when they become a little older, he said to them, It is useless if you do not review what
you have read. When they become old enough to be sensible, he admonished to them,
Even if you read the scriptures and discern their sounds well, you ought to know their
meanings. Later on, he warned, After you have learnt the meanings of passages, it
would not do you any good if shinjin is lacking.
(216) Not as you say:
A man told Hky-b what he had in mind, Although I am careful to follow what has
been taught, it is indeed a shame that I become lax and inattentive. Hky-b replied,
saying, It is not as you say. What you say is outrageous. Were you not taught to be on
alert against laxity and inattentiveness?

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[Note] Hky-b: 1421-1510; his secular name is Junsei. He became Rennyos

disciple and received from him this Buddhist name; he was the founder of the
Shenji in Kanazawa.
(217) Hky-bs mother:
A man asked Hky-b, How would you explain the reason why your mother is not a
person of deep faith although you are such a devoted Shin Buddhist? Hky-b replied,
Your question is understandable. We read the Letters morning and evening but she is not
impressed. How could I lead her to listen to me?
(218) At the place where the Shnin is present:
Junsei said, When I give a Dharma-talk at a place where the Shnin is not present, I
sweat under the arms for fear I may say something irrelevant. If, however, I talk on the
Dharma when the Shnin is listening, I feel safe and secure because he will correct any
mistakes I may make.
(219) Doubt and ignorance:
Rennyo Shnin said, Doubt and complete ignorance are two different things. It is
groundless to call complete ignorance doubt. Doubt is being unclear about what is this
and what is that? It is wrong to use the word doubt for asking about something of
which you are completely ignorant.
(220) A temporary care-taker:
Rennyo Shnin said, Many think that Shinran Shnin lived at the Yamashina Honganji
and the Gob in Osaka. I am temporarily taking care of those temples. I assure you,
however, that I have never forgotten my indebtedness to the Shnin. These are the words
spoken at a meal time. He also said, Even while I take a meal, I do not forget the
Shnins benevolence.
(221) Episode about the times of Zennyo Shnin and Shakunyo Shnin:
The Former Abbot, Jitsunyo Shnin, made this remark about the times of Zennyo and
Shakunyo. At the times of those two Shnins, the proper manners were held to be most
important. This is indicated by their portraits, which show that they were wearing yellow
kesa and robes. At the time of Rennyo Shnin, he had such items as were not used in the
Jdoshinsh, including the main objects of worship, disposed of by committing some of
them to the fire each time they warmed the water to clean set for the altar. The Shnin
produced the portraits and was ready to burn them but changed his mind. He wrote on the
wrapping good and wrong and stored them away. Now, as I reflect on this matter,
even during the time of the former abbots, there were such divergences from the orthodox
teaching. How much more liable we are to diverge from it? By this, we are taught to be
careful about this important matter. We are once again reminded of the importance of the
traditional rules.
Jitsunyo Shnin added: The reason why Rennyo Shnin wrote good and wrong
may be that he thought that criticizing the two Shnins (for wearing yellow outfits) by
writing wrong on the two wrappings would be inappropriate.

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At the time of Rennyo Shnin, among a number of his attendants, there were some who
did not abide by the established rule. Deeply mindful of the Buddha-Dharma, we should
ask people over and over to make sure that we do not commit any misdeed.
[Note] Zennyo Shnin: 1333-1389; the second son of Jkaku who was the second
son of Kakunyo; the fourth chief abbot of the Honganji Temple.
Shakunyo Shnin: 1350-1393; Zennyos son and the fifth chief abbot.
(222) On seeing some misconduct of an adept Buddhist:
On seeing some small act of misconduct of an adept Buddhist, one should deeply reflect
on oneself, thinking that even such an adept could do something wrong. It would be
deplorable if you thought that since an adept Buddhist misbehaves, it is natural for you to
do so, too.
(223) Relishing the Buddhas benevolence:
Relishing the Buddhas benevolence is not like relishing the taste of something in daily
life. After attaining shinjin, one gratefully acknowledges the Buddhas benevolence.
When one becomes lax in the midst of this, one deplores ones forgetfulness of the
Buddhas great benevolence and, upon reflection, comes back to the Buddhas wisdom.
Thereupon, one becomes grateful for his benevolence and is led to recite the nembutsu.
This is what is meant by relishing the Buddhas benevolence.
(224) Never getting tired of hearing the Buddha-Dharma:
It is said (in a sutra), If one never tires of hearing the Buddhas teaching, one comes to
accept in faith the Dharmas inconceivable power. The Former Abbot (Jitsunyo) said,
If there is something you like, the more you know about it, the more you want to know.
You will ask others about it, wishing to know more about it. Concerning the BuddhaDharma, you will never get tired of hearing and knowing more about it. As for doctrinal
matters, you should ask others to repeatedly talk about them.
[Note] The sutra referred to is the Garland Sutra. This passage is quoted in the
Kygyshinsh, Chapter on True Faith, BDK, 105-I. p. 108.
(225) Wasting the things given by the Buddha:
Using the things given by the Buddha for worldly purposes is to waste them. This you
should remember with a sense of deep concern. You can, however, use any amount of
worldly goods for Buddhist purposes. By so doing, you repay your indebtedness to the
Buddha. So it is said.
(226) The best way of acquiring merit:
The best way of acquiring merit with ease is to become a Buddha through entrusting to
Amida. So it is said.
(227) Losing the divine protection:
When one says something good or does something good, whether in secular matters or
in Buddhist affairs, one comes to a hasty conclusion that one is a good person.

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Accordingly, one forgets all about ones indebtedness to the Buddhas benevolence.
Being self-conceited, one loses the divine protection and never fails to give rise to evil
thoughts in dealings with secular matters and Buddhist affairs. This is a matter of grave
concern.
(228) Granting letters:
At the temple in Sakai, Kenen requested Rennyo to grant him his letters. Rennyo
remarked, What a nuisance it is to ask this aged man a favor! At any rate, what an
obnoxious request he dares to make! After a while, Rennyo said, So long as he believes
in the Buddha-Dharma, I should grant him as many letters as he wants.
[Note] Sakai: Refers to the special Honganji temple in Sakai near Osaka.
Kenen (1468-1543) was the seventh son of Rennyo; he lived at the Honsenji.
(229) Granting a Myg:
At the same temple in Sakai, Rennyo had a candle lit late at night and painted a Myg.
He said, Although I am an old man, unable to keep my hands steady and with my eyes
dimmed, since the man who requested a Myg is leaving for Etchu (present-day Fukui
Prefecture) tomorrow, I am painting one now, despite the toil involved. He added, I
would not mind giving myself up for the sake of my fellow-believers. I only wish to see
them acquire shinjin without much trouble.
(230) The food would be wasted if not eaten:
Even if rare sumptuous food is prepared and served, it would be wasted if it were not
eaten. Even if fellow-believers get together and glorify the Buddha, their effort would be
fruitless if they failed to attain shinjin, just as sumptuous food is wasted.
(231) The precious treasure that fire cannot burn:
You may get tired of worldly things but you will never tire of rejoicing in becoming a
Buddha and appreciating Amidas benevolence. The precious treasure that fire cannot
burn is Namo Amida Butsu. Therefore, Amidas extensive Compassion is extraordinary.
Just seeing a man of shinjin gives you a feeling of adoration. You will find the pervasive
Compassion working on him.
(232) Life is light and the Buddhas benevolence is heavy:
A man of firm shijin should make light of his life if it is for the sake of the BuddhaDharma and make much of his indebtedness to the Buddha-Dharma with awe and
reverence.
(233) Stored good is to be appreciated:
Rennyo Shnin said, It is wrong to say that your stored good is praiseworthy. In this
school, you should rather say that your stored good is much to be appreciated.
(234) Relationship from the past and stored good:
In other schools, encountering the Dharma is due to relationship from the past. In our
school, acquiring shinjin is due to stored good. It is essential to attain shinjin. Since this

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school teaches that multitudes of beings are unfailingly led to shinjin, Amidas teaching is
called extensive teaching.
(235) Essentials of this school:
When we discuss the teaching, it is important to clarify that the essential thing in this
school is shinjin. So it is said.
(236) Due to the Buddhas Power:
Rennyo Shnin said, Followers of the Buddha-Dharma are produced by the majestic
power of the Dharma. Without that, followers of the Dharma would not come about. He
also said, Buddhism does not spread through scholars or men of learning. Even a man of
no learning, when awakened to shinjin, can lead others to acquire shinjin through the
Buddhas Power because the Buddhas Wisdom is working upon him. Accordingly, those
well-versed in sacred scriptures who are conceited can never transmit the BuddhaDharma to others. He added, Those who definitely dwell in shinjin are made to express
themselves by the Buddha. Hence, people who hear their words acquire shinjin.
(237) Becoming an owner of Namo Amida Butsu:
Anyone who entrusts to Amida becomes an owner of Namo Amida Butsu. To become
an owner of Namo Amida Butsu means to acquire shinjin. So it is said. Also, The true
treasure in this school is Namo Amida Butsu; it is the single-thought of shinjin.
(238) On seeing the Dharma being abused:
There are some in this school who abuse the Shinsh teaching and speak ill of it. If
they belong to other schools, nothing can be done to stop this. We should reflect and
think that while there are such people in this school, we are fortunate enough to have
stored good which has led us to believe in this teaching. So it is said.
(239) Love and pity extended to any living being:
Rennyo Shnin loved and pitied any form of living being. He was deeply saddened by
the news of the execution of a serious offender. He commented, If they had been spared
his life, he might have mended his mind. He would forgive those who offended him, if
they repented.
(240) Rens was forgiven:
Rens of Aki Province started a number of riots (in Kaga and Echizen Provinces),
among other wrong-doing. Because of his misbehavior, he was forced to leave the
Honganji. Once he came to see bed-ridden Rennyo at the temple (i.e., Yamashina
Honganji) to beg his forgiveness; but none of the Shnins attendants showed him in.
Later, Rennyo happened to make this remark, I am thinking of pardoning the man of
Aki. All, including Rennyos children, argued, He did a great deal of harm to the
Buddha-Dharma. How could you forgive him? The Shnin reprimanded them, saying,
What an unreasonable thing you say! Anyone who repents of his wrong-doing should be
saved (by Amidas Vow). So saying, the Shnin pardoned Rens. Thereafter, when
Rens went to the Shnins presence, he shed tears of deep emotion profusely. So we are

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told. During the chin period following the passing of the Shnin, Rens also died in the
temple.
[Note] Rens: A native of Echizen Province; died in 1499; also known as Aki Hgen
and Shimotsuma Hgen. He became Rennyos disciple in 1471 and was given the
Buddhist name, Rens. He was a close attendant to Rennyo during his Yoshizaki
period. In 1475, he instigated Shin followers of Kaga and Echizen Provinces to start
a riot against Lord Tomigashi Masachika. This incident forced Rennyo to leave
Yoshizaki. Accordingly, Rens was expelled from the Honganji community.
(241) How outrageous it is to disrupt the teaching:
Hearing that there were some in the Mutsu Province who caused disruption of the
Shinshu teaching, Rennyo summoned Jy from Mutsu and angrily reprimanded him,
saying, How outrageous it is to disrupt the tradition of our Founder Shnin! What a pity
it is! Gnashing his teeth, he groaned, I would even cut him up into pieces. Nothing is
more contemptible than distortion of the teaching of this school. So it is said.
[Note] Jy: Possibly Rennyos disciple during the Yoshizaki period.
(242) The apex of contemplation:
Speaking of the apex of contemplation, nothing surpasses Amida Tathgatas Primal
Vow which was brought about after five kalpas contemplation. If you comply with the
heart of this contemplation, you will become a Buddha. Compliance with this heart is
nothing special; it is acceptance of the oneness of Amidas Dharma and the aspirants
taking refuge in him. So it is said.
[Note] According to the Larger Sutra, Amida brought forth the Forty-eight Vows
after five kalpas contemplation.
(243) Life-time engagement:
Rennyo Shnin said, My life-time engagement has been entirely for the cause of the
Buddha-Dharma. Through various skillful means and teaching, I have endeavored to lead
people to shinjin.
(244) My sayings are golden words:
While he was ill in bed, the Shnin made this remark, What I am going to say to you
are golden words. Be very careful to understand this. Again, he referred to his poems,
saying, As naturally expected, they are each made up of thirty-one syllables but my
poems are Dharma messages.
[Note] Golden words are primarily the Buddhas words.
Thirty-one syllables constitute a waka-poem. Rennyo composed more than 300
waka.
(245) Three fools are equal to one wise man:

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As a saying goes, Three fools are equal to one wise man. In dealing with anything,
joining heads brings about a good result, so Rennyo said to Jitsunyo. This is an important
golden saying to be applied to matters concerning the Buddha-Dharma; so it is said.
(246) Hky and I are brothers:
Rennyo Shnin said to (Hky-b) Junsei, Hky and I are brothers. Hky replied,
That is more than I deserve. The Shnin said, If shinjin is established, those who are
born in the Pure Land first are elder brothers and those who are born afterwards are
younger brothers. Therefore, Hky and I are brothers. It is said that if we share the
Buddhas benevolence with each other, we attain the same shinjin. Accordingly, all
throughout the world are brothers.
[Note] Hky-b Junsei, 1421-1510, was a native of Kaga Province. While serving
Rennyo, he was given the Buddhist name Hky. He founded the Shenji in Ishikara
Prefecture.
All throughout the world are brothers: Adapted from Tan-luans Commentary
on Vasubandhus Discourse on the Pure Land, jronch, p. 235.
(247) Much bigger than you think:
While seated on the veranda facing the scenic garden in the South Hall (of the
Yamashina Honganji), Rennyo Shnin remarked, Things are much bigger than you think.
This is especially claimed for the Land of Utmost Bliss. Whatever you may imagine it with gratitude and admiration - to be here, there is no comparison with what it really is.
The joy attending your birth there is beyond description.
(248) Bent on restraining oneself:
If you restrain yourself with the determination not to tell lies, you will think that is
enough. But not many people are determined to keep their minds free of falsehood. Even
if we cannot do good to the full, let us strive to do what we can for the world and for the
Buddha-Dharma. So it is said.
(249) About the Anjin ketsujsh:
Rennyo Shnin said, I have been reading the Anjin ketsujsh for more than forty
years but I have never tired of reading it. He also said, It is the scripture likened to a
gold mine.
[Note] Anjin ketsujsh: A Tract on the Firm Establishment of Faith. The author is
not known but is assumed to be associated with the Seizan school of the Jdo sect.
(250) The Anjin ketsujsh is highly important:
At the Buddhist hall in Osaka, the Shnin told everybody, My Dharma-talk the other
day touched on the Anjin ketsujsh. It follows then that in understanding the teaching
of this school, the Anjin ketsujsh is especially important. So he said.
[Note] The Buddhist hall in Osaka: Constructed by Rennyo in 1496; later, it
developed into the Ishiyama Honganji.

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(251) One who respects is to be respected:

Hky said, One who respects someone seems more worthy of respect than the person
respected. In commenting on this, Rennyo commented, What a clever remark you
make! Those whom people respect are likely to pretend to be respectful; hence, they do
not deserve peoples respect. Those who are appreciative and respectful are really worthy
of respect. I like your clever remark. It is quite reasonable.
(252) Chant even one-fascicle sutra once a day:
On the night of the 15th day of the first month in the third year of Bunki (1503), Kenen
had a dream, in which Rennyo asked him some questions and said to him, I deplore the
way you waste your days. Chant even one-fascicle sutra once a day jointly with your
fellow-believers. Thus Rennyo admonished Kenen out of sadness over the fact that
people vainly passed days to no purpose.
[Note] Kenen, 1468-1543, was Rennyos sixteenth child; he succeeded his brother
Renj to become the resident priest of the Honsenji and also founded three temples in
Kaga Province (Ishikawa Prefecture).
(253) The Letters are important:
In another dream on the night of the 28th of the twelfth month in the same year, Rennyo,
dressed in robe and surplice, opened the paper screen and appeared in the public. While
people waited for his Dharma-talk, they were reading part of the Letters drawn on what
looked like a screen. Seeing this, the Shnin asked them what it was. They replied, The
Letters, my lord. That is very important, he said, hear the Dharma with deep faith.
(254) Keep what is inside in correspondence with what is outside:
In another dream on the night of the 29th of the twelfth month the following year (1504),
Rennyo said in a stern tone, Now that you have built a good house, you should acquire
shinjin and say the nembutsu.
(255) Set aside miscellaneous practices and mixed acts:
More recently, in another dream on the night of the first day of the first month in the
third year of Daiei (1523), in the South Hall of the Honganji at Nomura, Rennyo Shnin
said various things about the Buddha-Dharma. After that, he proscribed in a stern tone
miscellaneous practices and mixed acts which were then practiced in the country.
[Note] The miscellaneous practices and sundry acts: the miscellaneous practices
zgy are non-Pure Land practices other than the five right practices goshgy
established by Shan-tao (Zend). The mixed acts zasshu are either used in the sense
of the miscellaneous practices or in the sense of practicing the five right practices
without distinguishing the act of right assurance (recitation of the nembutsu) shjg
and the auxiliary acts (the rest of five right practices). The mixed acts is also used
for performing any of the five right practices with the mind of self-power or with the
mind of securing worldly benefit.
The Honganji at Nomura: The Yamashina Honganji located at Nomura
constructed in 1480.

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(256) Rennyos remarks in a dream are Golden Saying:

In another dream on the night of the fifth day of the first month in the sixth year of
Daiei (1526), Rennyo Shnin said to me, This is a matter of great importance. Now is
the right time. If you miss this chance, it is a serious matter. I replied, I will follow your
admonition, my Lord. The Shnin continued, No use just saying that you follow my
words. This is indeed a matter of great importance, mind you.
In a dream the following night, Rensei said to me, I learnt the essentials of the
teaching of this school from Rennyo at Yoshizaki. There are some who, having
extensively read scriptures, which are not used in this school, misunderstand its authentic
teaching. Fortunately, I have here a scripture that contains the essentials of the teaching.
This is the treasure of this school, received from Rennyo at Yoshizaki. So said Rensei.
I (Kenen) feel: the reason for recording my dreams is that since Rennyo passed
away, his words, even a single word, are precious. Those revealed in dreams are the
golden sayings. Because I believe they are real sayings, I have noted them down. They
are, as it were, stories told in dreams. Generally speaking, a dream is a vision, but in the
case of sages, inspirational dreams are shown to people. All the more so, I note down the
golden sayings thus revealed. Thus it is said.
[Note] Rensei: Rennyos seventh child and the fourth son; 1455-1521.
(257) Gratefully acknowledging the Buddhas benevolence:
To say that the Buddhas benevolence is most obliging sounds unfamiliar to the ears; it
is a careless remark. If you say, I gratefully acknowledge the Buddhas benevolence,
this sounds far more natural. Rennyo continued, Likewise, to say that the Letters are ...
is an inadvertent remark. You should rather say, Having heard the Letters, I gratefully
appreciate the Letters. He meant to teach us that we cannot be too careful in paying
respect to the Buddha-Dharma.
(258) Say ladies and gentlemen:
It is impolite, when you speak in praise of the Buddha-Dharma, to address your fellowbelievers as you. You should rather say ladies and gentlemen. So it is said.
[Note] In the original Japanese, ladies and gentlemen is simply the polite form of
you.
(259) He disliked anything above your means:
Rennyo said, When you build a house, design it so that it barely keeps your hair from
getting wet. He did not like extravagance. Even down to clothes to wear, it is foolish to
desire something nice. While acknowledging the Buddhas unseen protection, be mindful
of the Buddha-Dharma only. So it is said.
(260) Working for the Buddha-Dharma:
Rennyo also said, Whoever it is, if a person becomes a servant to a Buddhist family,
we should consider him as working for the Buddha-Dharma, even though he had
belonged to a different school until the day before. Even if his work is to help with
trading, we should consider him as working for the Buddha-Dharma.

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(261) Kind consideration for the fellow-believers:

Rennyo also said, "On rainy days or days of scorching heat, chanting should not be too
long. We had better cut short the service and allow the audience to go home early." How
compassionate of him to say so! It was due to his kind consideration for his fellowbelievers. It was out of great compassion and great mercy. Rennyo used to say, "I urge
people to accept the Buddha-Dharma according to their propensities." As members of this
school, we deplore the fact that we do not comply with the Shnin's wishes. To say that
we deplore it is not enough.
(262) Order was issued to oust those involved in the uprising:
Shgun Yoshihisa issued an order to oust those who had taken part in the uprising in
Kaga Province from the Honganji institution. Thereupon, Rennyo convened at his
residence a gathering of his children living in Kaga Province. The Shnin said, "The
shgun's order to oust those living in Kaga Province from Honganji membership has
saddened me as greatly as if my body was cut up to pieces. It is most distressing to me to
think of the innocent laymen and laywomen." For the chief abbot, the ordinance to oust
some of his members from the Honganji must have been a great sorrow.
[Note] Shgun Yoshihisa: Ashikaga Yoshihisa, the 9th shgun of the Muromachi
government; 1465-1489.
The uprising: Refers to the Shin followers' uprising in Kaga Province (present-day
Ishikawa Prefecture) in 1488, in which the feudal lord Togashi Masachika (1455?1488) was killed.
(263) The first fruit of the season should be taken even in small quantity
before it is shared with members of other schools:
Rennyo Shnin said, "It is wrong to give away to followers of other schools the first
fruits of the season, which your members have given you. You should take one or two
portions before you share it with others." Those who heard the Shnin's remark were
deeply impressed, saying, "Such a consideration is least expected of other people. The
Shnin teaches us to take scrupulous care of the Buddha's provisions for us and his
benevolence."
(264) Prolonged life has been given:
When Hky-b went down to the Osaka Hall, Rennyo Shnin said to him, "After my
death, you will outlive me by ten years." Hky-b argued against this but the Shnin
reassured him, saying, "You definitely will." Sure enough, a year after the Shnin's
passing, Hky-b was still alive. Someone said to him, "What the Shnin told you has
come true. For, outliving the Shnin by one year, your extra life was given by him." "It
surely seems so." Hky-b replied with his palms joined together, expressing his
gratitude. Afterwards, just as the Shnin predicted, Hky-b outlived him by ten years.
It was entirely due to the Buddha's unseen protection. Hky-b was a wonderful person.
[Note] Hky-b: Junsei; 1421-1510; see note to # 43.

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(265) Engaging in useless works:

The Shnin used to say, "Engaging in useless activity is ignoring the Buddha's unseen
protection."
(266) Remembering benevolence when taking meals:
Rennyo Shnin said, "When I take meals, I never forget the benevolence of the
Tathagata and Shinran Shnin." Also, "With every mouthful, I am reminded of this
benevolence."
(267) On seeing a meal offered:
On seeing a meal offered, Rennyo said, "I think I eat what others do not." He did not
begin to eat straightaway. He said, "I only remember the Buddha's benevolence."
(268) The self-same settled mind:
On the night of the 18th of the 12th month in 1529, Ken'en had a dream, in which
Rennyo Shnin wrote a Dharma-letter for him. The letter related a parable of the pickled
plums. If someone says something referring to picked plumbs, everybody gets a sour
taste in their mouth. The settled mind should also be like this. It seems that the settled
mind is the same for everybody as [T'an-luan] says, "All attain birth in the Pure Land
alike through the nembutsu, not by some other way."
[Note] Ken'en: 1468-1543; the 16th son of Rennyo; his Buddhist name was Rengo.
The self-same settled mind: Faith of the Other-Power; since it is given by Amida,
whosoever receives it, it is the same shinjin.
"All attain birth..." Quotation from T'an-luan's Commentary on Vasubandhu's
Discourse on the Pure Land; see jronch, p. 235.
(269) Not to like is to dislike:
"Since people do not like the Buddha-Dharma, they do not have a serious taste for it,"
said Kzen. In response to that, Rennyo Shnin said, "Not to like is to dislike, isn't it?"
[Note] 'Not to like' is a reserved saying; 'to dislike' is a strong expression. Here
Rennyo warned Kzen about the possible departure of such people from Buddhism.
(270) Some hate Buddhism like an illness:
Rennyo said, "Those who are not serious Buddhists consider the Dharma to be an
illness." He continued, "When the Dharma is glorified at a meeting, they think, 'How
depressing! I wish the sermon would end soon.' Are they not treating Buddhism like an
obnoxious illness?"
(271) Jitsunyo Shnin'a dream:
When Jitsunyo was ill, he said on the 24th day of the New Year [in 1525], "Rennyo
beckoned me with his left hand, inviting me to come to him soon. How grateful! How
grateful!" While repeating this, he recited the nembutsu. His attendants thought that
Jitsunyo made such a remark because he was deranged. In fact, he was not. They were

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relieved when they knew that Jitsunyo was dozing off and dreaming. This is another
marvelous story.
(272) I have not conceived any thought of 'I' until today:
On the 25th day of the same month, Jitsunyo related to Ken'yo and Ken'en all that had
happened after Rennyo's retirement. He also told them about his settled mind, professing,
"Having entrusted myself to Amida with singleness of thought, I am definitely sure of my
birth in the Pure Land. In connection with this, thanks to Rennyo Shnin, I am glad to
confess that I have not conceived any thought of 'I' ever since." How grateful and how
wonderful! If such awareness is established in me, as well as in others, Faith of the OtherPower becomes certain. This is a matter of great importance.
(273) "Shinran Shnin" was read "Soshi Shnin":
[Jitsunyo] said, "In the Tantokumon, when 'Shinran Shnin' occurs, [the officiating
priest] would read 'Soshi Shnin' (Patriarchal Shnin) to avoid directly calling the
Shnin's revered name. For the same reason, 'Kaisan Shnin' (Founder Shnin) is also
used.
[Note] Tantokumon, Passages in Praise of [the Founder's] Virtue: A work written
by Zonkaku, Kakunyo's son, in 1359.
(274) You should say "Kaisan Shnin":
"It would be impolite to use the title 'Shnin' directly. So would it be to say 'This
Shnin.' 'Kaisan'(Founder) may be used as an abbreviation. It would be best to say
'Kaisan Shnin'."
(275) Do not omit "motte" when reading the Tantokumon:
"When you recite the Tantokumon, you should not miss 'motte' (thereby) in the phrase
'motte guzei ni takusu'." (thereby, took refuge in the Great Vow).
[Note] 'Motte' is a conjunction of little significance. It seems that many people
omitted this when reciting the Tantokumon.
(276) "I thought of an interesting thing" reciting the Letters:
When Rennyo Shnin was staying at the Hall in Sakai, Ken'yo went to see him. The
Shnin had some Letters on the table; he recited a number of them to those who had
come to listen to his teaching one or two or even five or ten. When talking to Ken'en
that evening, the Shnin remarked, "I thought of something interesting the other day. If I
recite some Letters to whoever comes to see me - even one person - the people who have
close relationship with Amida will attain shinjin." He repeated, "What an interesting
thing I have thought of." Ken'en admired this, saying, "I have come to realize even more
deeply the importance of the Letters."
(277) Discussion about the Buddha-Dharma:

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"I wish I could study Buddhism as seriously as I study secular matters," someone said
to Rennyo. The Shnin replied, "To speak of Buddhism in comparison with worldly
affairs is a careless thing to say. You should simply derive deep joy from the BuddhaDharma." Another man said, "I make a point of relishing the Dharma each day. I would
feel it a burden if I were to care for the Dharma all through life." Still another person said,
"If you feel it a burden to care for the Dharma, you have not heard the Dharma enough.
However long your life may be, you should not get tired of enjoying the Dharma."
(278) It is a shame if priests cannot teach themselves the Dharma:
"Priests are supposed to teach others the Dharma. It is a shame if they cannot teach
themselves the Dharma." So it is said.
(279) You cannot lose shinjin:
When Dsh asked Rennyo to write letters, Rennyo said, "You can lose written
materials but if you have acquired shinjin in your mind, you will never lose it." The
following year, however, the Shnin drafted letters and gave them to Dsh.
(280) Preaching the Dharma before someone with firm faith:
Hky-b said, "When preaching the Dharma, if you do so before someone with firm
faith, you will feel empowered and find it easier to talk."
(281) Giving a sword to a youngster:
"Those who lack shinjin but are in possession of the sacred scriptures are like
youngsters who are given swords. The reason is that although swords are useful, in the
hands of youngsters, they will cut and injure themselves. Swords are really useful in the
hands of adepts." So it is said.
(282) No one would attain shinjin:
Rennyo said, "If I told people to die, there would be some who would actually die, but
even if I ordered them to attain shinjin, there would not be one who would do so."
(283) Secret teaching:
Rennyo Shnin said to the audience at the Ozaka Hall, "At the single thought of
entrusting, ordinary people can attain birth in the Pure Land. Is this not a hidden, secret
teaching?"
[Note] At the time of Rennyo, various heretical views were in vogue as secret
teachings. Those heretical views were called 'hiji hiden' (secret or occult practices).
Rennyo emphasizes that the truly 'secret' teaching is that of our birth in the Pure
Land; 'secret' in this case is used in the sense of 'extraordinary.'
(284) I know something more wonderful:
When some construction work was going on, Hky-b commented, "What wonderful
work they have done! The view from the new building is superb." Rennyo Shnin said in
response, "I know something more wonderful. It is that ordinary people can become
Buddhas."

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[Note] It is not clearly known where the construction work took place. It may have
been in the Southern or Northern Hall in Yamashina or in the Ozaka Hall.
(285) Keep the scroll hanging always and be mindful of the characters painted:
Rennyo Shnin granted a painting of characters to Zenj. Later, the Shnin asked
Zenj, "What did you do with the painting that I gave you the other day?" Zenj replied,
"I had it mounted on a screen and stored it away in a box." The Shnin said, "What a
pointless thing to do. Keep it hanging always and be mindful of its meaning."
[Note] Zenj: See note to # 197.
(286) Listening to the Dharma while attending on the Shnin:
The Shnin said, "Though listening to the Dharma while attending on me, you will not
become a Buddha if you fail to acquire Faith." This was a gracious remark.
(287) Priests are doers of great evils:
The Shnin said to priests, "Priests are doers of great evils." Hearing this, everyone was
dismayed. The Shnin continued, "Since their karmic evil is deep, Amida Tathgata
seeks to save them."
(288) Daily hearing of the Letters:
"To hear the golden words of the Letters every day is likened to receiving a treasure."
So it is said.
(289) Kenchi of Takada:
When the Founder, Shinran Shnin, was still alive, Kenchi, the second abbot of (the
Senjuji Temple in) Takada, went to Kyoto. He said to Shinran, "I thought I would not see
you again. How wonderful it is that I can see you now." Shinran asked Kenchi, "Why?"
Kenchi replied, "On my voyage, I had a hard time struggling through a terrible storm."
Shinran commented, "Then, you had better avoid boarding a boat." After that, Kenchi,
keeping these words in mind, however casual his remarks they may have been, did not
get on board a boat for the rest of his life. On another occasion, Kenchi was late for an
appointment with Shinran because of food-poisoning after eating some mushrooms. Ever
since he received Shinran's advice, Kenchi never ate mushrooms again. Rennyo
commented, "It is a wonderful and praiseworthy resolution that Kenchi made not to
disobey Shinran's words after accepting them."
[Note] Kenchi: Shinran's disciple; 1226-310. He is said to have been the husband of
the daughter of Shinbutsu, the founder of the Senjuji at Takada (present-day Tochigi
Prefecture). He used to visit Shinran in Kyoto to ask him about the Dharma.
(290) If you leave your body at its disposal, you will become lazy:
When your body is warm, you will get sleepy. How pitiable it is! Bearing this in mind,
you should keep cool and awake. If you base your disposition on your body, you will

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become lazy in matters concerning the Buddha-Dharma and in worldly affairs, growing
careless and nonchalant. This is a matter of great importance." So it is said.
(291) If you have attained Faith, you will be tender-minded:
If you have acquired Faith, you will abstain from speaking harsh words to your fellowbelievers and be tender-minded. Hence, the Vow that those touched by Amida's Light
will have tenderness in body and mind (the Thirty-third Vow). Without Faith, one will
become self-assertive and speak rough words; hence, disputes are bound to arise. What a
pity! You should be well aware of this." So it is said.
[Note] The thirty-third Vow: "If, when I (Dharmkara Bodhisattva) attain
Buddhahood, sentient beings in the immeasurable and inconceivable Buddha lands
of the ten directions who have been touched by my light should not feel peace and
happiness in their bodies and minds surpassing those of humans and devas, may I not
attain perfect enlightenment." Larger Sutra, BDK, 12-II, III, IV, p. 18.
(292) A follower of the Founder Shnin:
Rennyo Shnin asked about a certain follower of the Northern District, "For what
reason has that man not come up to Kyoto for a long time?" The man in attendance
explained, "It is because he received a severe reprimand from some respectable person."
The Shnin, unusually displeased with this explanation, said, "No one should reprimand a
follower of the founder Shnin in such a way. I would not make light of anyone. Who
would be allowed to make such a remark? Tell him to come up to Kyoto quickly."
(293) 'Fellow-traveller, fellow-believer':
The former abbot (Jitsunyo) said, "No one should speak ill of followers of this school.
The Founder Shnin humbly called them 'my fellow-travellers, my fellow-believers.' It is
wrong to treat them carelessly."
(294) Important guests:
Rennyo said, "Important guests for Shinran Shnin are members of this school." So it is
said.
(295) Be kind to the members:
When some members came to Kyoto on cold days, Rennyo Shnin had sake served
warm and told them to forget the cold on the way. On hot days, he had sake served cold
and consoled them with kind words. He scolded his men when members' visits to Kyoto
were announced to him late. He said that it was outrageous to keep visiting members
waiting a long time to meet the Shnin. So it is said.
(296) Whatever I take up or abandon, I am indebted to Amida:
In everything I do, if I think of doing something good, I feel I am indebted to Amida. If
I abandon whatever evil thought I may conceive, I feel I am indebted to Amida for that.
Whatever I take up or abandon, I am indebted to Amida. So it is said.
(297) Gifts from members:

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Rennyo Shnin used to give thanks, with joined hands under his robe, for any gift he
received from members. Since he considered anything he wore as the Buddha's gift, if his
foot involuntarily touched part of his clothes, he respectfully held it up above his head.
He said, "I consider anything I receive from members as the gift from Shinran Shnin."
So it is said.
[Note] Doing something with one's foot in place of one's hand, as when opening the
door, is considered impolite. Due respect should be paid to the robes and
undergarments of a priest.
(298) Rejoicing in the Buddha's benevolence:
In Buddhism, when dealing with any secular matters, whether sad at the loss of some
beloved one or sorrowful when something one wants can not be obtained, one should
greatly rejoice at the Buddha's benevolence for salvation in the next life. So it is said.
(299) Make friends with devout Buddhists:
You lose nothing when you make friends with devout Buddhists. Even if they do
strange things or crack jokes, they have the Buddha-Dharma deep in their hearts; in
befriending them, you will gain much benefit. So it is said.
(300) Reincarnation of a sage:
There are many proofs testifying to the fact that Rennyo Shnin was a reincarnation of
a sage, as shown before. He said in a poem, "I will leave the six-character Name as the
keepsake; let it be my memento after I am gone." It is clear that he was an incarnation of
Amida.
(301) Feet blistered with the cords of straw sandals:
Rennyo Shnin often showed his feet to his children. They were blistered with the
cords of his straw sandals and were clearly marked by them. He said that he had gone
through hardships walking in straw sandals between Kyoto and the countryside in order
to disseminate the Buddha-Dharma. So it is said.
(302) Imitate those who have shinjin:
The Shnin also said, "Do not imitate evil people but imitate those who have settled
shinjin."
(303) Signature inscribed as the testimony:
On the 18th day of the second month in the 8th year of Mei, when Rennyo Shnin
was on his way to Yamashina from Ozaka in spite of his illness, he was met by the
former abbot (Jitsunyo) at the place of Jken in Sanba. The Shnin said to Jitsunyo,
"Since the essentials of this school have already been explained in detail in the Letters,
there should be no one who disrupts the teaching. Bearing this well in mind, convey this
message to the fellow-believers." Thus the Shnin's will was disclosed to Jitsunyo.
Accordingly, Jitsunyo inscribed his signature (at the end of each copy of the Epistles) as
the testimony to his message, "Just as I acquired shinjin from the Epistles, each member
in local provinces should attain shinjin from the Letters." So it is said.

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[Note] The 8th year of Mei: 1499: Rennyo was at the temple in Osaka to spend his
last years there. When he became ill, he decided to return to Yamashina. He died at
the Yamashina Honganji the following year.
Jken in Sanba: Jken was the Shnin's disciple; he lived at Sanba on the River
Yodo in Osaka.
Jitsunyo: 1458-1525; the 9th chief abbot of the Honganji Temple; Rennyo's 8th
son. With the help of his eldest son, Ennyo , he compiled eighty Epistles in five
fascicles.
(304) Zonkaku was an incarnation of Mahsthmaprpta:
"They say that Zonkaku was an incarnation of Mahsthmaprpta. It is stated in the
Rokuysh, 'I am not able to grasp the deep significance of (Shinran's) explanation of the
literal meanings of the Three Minds.' Zonkaku continued, '(Shinran) Shnin's extensive
wisdom is truly adorable.' Even though he was an incarnation (of Mahsthmaprpta.),
Zonkaku had such a high opinion of the Shnin's works. Revealing the Shnin's
unfathomable wisdom, he complied with the Shnin's original intention of abandoning
self-power and looking up to the Other-Power. This is what is praiseworthy about
Zonkaku." So said Rennyo.
[Note] Zonkaku: 1290-1373; the eldest son of Kakunyo, the third chief abbot of the
Honganji Temple. At first, he helped his father to spread the Shin teaching but later
he was disowned by Kakunyo. He left many works on Shin Buddhism, including the
Rokuysh.
Mahsthmaprpta: One of the two bodhisattvas attending Amida; he represents
Amida's wisdom.
Rokuysh: "Six Essentials Volume"; Zonkaku's commentary on the
Kygyshinsh in ten fascicles written in 1360. This is the first commentary ever
written on the Kygyshinsh.
The Three Minds in the Eighteenth Vow; they are: a) shishin (sincere mind), b)
shingy (joyful faith) and c) yokush (desire for birth). They are the three phases of
the Other-Power Faith.
.
(305) Motive for writing the Rokuysh:
"Zonkaku did not compose the Commentary in order to display his scholarship but for
the purpose of praising and adoring Shinran's words." So said Rennyo.
(306) Death poem by Zonkaku Shnin:
Zonkaku composed the following poem on his deathbed:
"All has become like a midnight dream those numerous temporary abodes
where I have stayed while going back and forth"
Concerning the poem, Rennyo Shnin made this comment, "He was surely an incarnation
of Shakyamui. He alluded to his visits to this Sah world many times." He continued,
"Speaking of myself, after wandering about in transmigration in the six realms, I will
attain enlightenment on the eve of my death." So it is said.

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[Note] This poem appears in the Kankoroku (Record Surveying the Past); it was
composed on the day of his death on the 28th day of 2nd month when he was 84
years of age.
It is stated in the Anjinketsujsh that Shakyamuni had come to this Sah world
eight thousand times in his former lives.
The six realms: The lower realms of existence; they are, from the lowest to the
higher realms: hell, hungry spirits, animals, asuras, humans, and devas.
(307) Time differences in the maturation of stored good:
"There are bright and dark moods in the world. The flowers favored by the bright mood
bloom earlier and those in shade bloom late. Similarly, there are time differences in the
maturation of stored good. This explains why there are people who attained birth in the
past, those who attain birth at the present, and those who will attain birth in the future.
When encountering Amida's light, some people's stored good blooms earlier and some
others blooms late. At any rate, whether shinjin is firmly established or not, you should
endeavor to hear the Buddha-Dharma." So it is said. Concerning the time differences past, present, and future - Rennyo Shnin said, "For some, stored good matured yesterday,
and for others, it matures today."
[Note] Stored good: Good acts done in past lives; in view of the law of karma,
favorable conditions for spiritual progress in this life are the result of stock of merit
that accrues from one's good acts done in the past. Being able to meet a good teacher,
hear the Dharma, and attain shinjin is predominantly due to one's stored good.
Rennyo clearly stated in the Letters, 2nd fascicle, that there are five factors for the
attainment of birth in the Pure Land: a) stored good, b) good teacher, c) Amida's light,
d) shinjin and e) the Name.
(308) Things given by the Buddha:
When Rennyo Shnin spotted a scrap of paper on the corridor, he said, "How dare you
waste something that is given by the Buddha!" So saying, he held it up with his both
hands with a bow of gratitude. Since he considered everything, down to a piece of paper,
to be the Buddha's gift, Rennyo never wasted anything. So said the former abbot
(Jitsunyo).
(309) Every word is a golden word:
When his last days drew near, Rennyo Shnin said, "Whatever I say while I am ill in
bed are golden words. So listen to me with utmost care." So it is said.
(310) What is inconceivable:
When Rennyo was ill in bed, he called in Kymon and said to him, "There is something
inconceivable about me. I will tell you about it when I have refreshed myself." So it is
said
[Note] Kymon: Rennyo's disciple who was in close atttendance when Rennyo was
ill.

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It is not stated here what Rennyo said to Kymon. It is assumed that he said
something to the effect that "it is inconceivable that a bombu can become a Buddha."
Cf. # 77 and # 284.
(311) It is good to be light-hearted:
Rennyo Shnin said, "Whether in worldly affairs or in the Buddha-Dharma, it is good
to be light-hearted." He also disliked keeping silent, saying, "It is bad not to speak out."
He said that it was also bad to whisper. So it is said.
(312) Explanation in a couplet:
Again, the Shnin said in a couplet, "Careful attention is essential in the BuddhaDharmaas it is in the worldly affairs." Also he said in a couplet, "The more you talk about
(yuu ) the Dharma, the higher value it acquires; as for the pine treee in the garden,
the higher branches you shape up (yuu ), the higher value it acquires." So it is said.
(313) Is it really your own?
When Rennyo Shnin was alive, Ken'en purchased a patterned hemp cloth in Sakai.
Rennyo Shnin said to him, "We already have that in stock. You have bought something
useless." Ken'en replied, "I have purchased it with my own money." The Shnin further
said, "Is it really your own money? There is nothing that is not afforded by the Buddha,
the Tathgata, and Shinran Shnin."
[Note] Ken'en: Rennyo's seventh son; his given name was Rengo.
(314) Just accept it and attain shinjin:
When Rennyo Shnin gave something to Ken'en, Ken'en refused to accept it, saying, "I
do not deserve to receive this." The Shnin said, "Just accept my gift and attain shinjin.
When shinjin is lacking, you seem to refuse to accept the Buddha's gift because you think
you do not deserve it. But this attitude is mistaken. Do you think I am giving you this?
Everything is offered by the Buddha. What is there that is not the Buddha's gift?" So it is
said.
Jitsunyo (sealed)
Thus Have I Heard From Rennyo Shnin (second part)

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AUTHOR Zuio Hisao Inagaki was born in Kobe, Nov. 1929. Graduated from Kobe City
University of Foreign Languages (B.A.), Ryukoku University (M.A.) and School of Oriental
and African Studies, University of London (Ph.D., 1968). Lecturer in Buddhism at the
School of Oriental and African Studies, 1969-81; professor at Ryukoku University, 1982-98.
After his retirement in 1998, a professor emeritus at Ryukoku University. Appointed to
Numata professorship at the University of California, Berkeley (1985), the University of
Hawaii at Manoa (1989), and Leiden University, The Netherlands (1992). President of the
International Association of Shin Buddhist Studies from 1993 to 2005; Honoary President of
the same since 2005; representative of the Pure Land Mandala Study Group since 1995. The
web-master of "Amida Net" (http://www12.canvas.ne.jp/horai).
Major publications A Tri-lingual Glossary of the Sukhavativyuha (1984), A Dictionary of
Japanese Buddhist Terms (1984, 1984, 5th edition 2003), Anantamukha-nirhara-dharani
Sutra and Jnanagarbha's Commentary: A study and the Tibetan text (1987), A Glossary of
Zen Terms (1991, 1995), The Three Pure Land Sutras: a study and translation (1994, 1995,
2000), T'an-luan's Commentary on Vasubandhu's Discourse on the Pure Land (1998),
Nagarjuna's Discourse on the Ten Stages (1998), Amida Dharani Sutra and Jnanagarbha's
Commentary: an annotated translation from Tibetan (1999), The Three Pure Land Sutras
[BDK English Tripitaka 12-II,III,IV](1995, 2003), and Kyogyoshinsho: On Teaching,
Practice, Faith, and Enlightenment [BDK English Tripitaka 105-I](2003). A Comprehensive
Dictionary of Buddhism (in preparation). A Comprehensive Dictionary of Buddhism (in
preparation)
Author's mailing address: A-1911, 1-2 Akutagawacho,
Takatsuki 569-1123, Japan

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