ANJIN KETSUJO SHO

On the Attainment of True Faith

[author unknown - c. 13-14th c.? Japan]
Translated by Eizo T!"
#hin $uddhists should %irst o% all understand how the &ri'inal (ow was )ade.
)ida*s +reat (ow is )ade up o% %orty-ei'ht constituent ,ows o% which the
Ei'hteenth is the )ost %unda)ental- the other %orty-se,en ha,in' been
intended to rein%orce our %aith in the Ei'hteenth. #han-tao sets out this ,ow in
the &.o /aisan as %ollows0
12%- when 2 ha,e beco)e a $uddha- sentient bein's throu'hout the ten
directions who say )y !a)e at least ten ti)es are not born in the 3ure 4and-
)ay 2 not enter that 3er%ect Enli'hten)ent o% $uddhahood.1
This )eans that i% e,ery li,in' bein' throu'hout the ten directions is born in
the 3ure 4and- ha,in' %ul%illed the ,ow necessary %or birth and its attendant
practices 5'an-'yo6- he would beco)e a $uddha but i% any %ail to be so born
then he would not enter that 3er%ect Enli'hten)ent.
7ere the 8uestion )ay arise0 12% it is the case that )ida*s 3er%ect
Enli'hten)ent depends solely on whether we are born in the 3ure 4and- how
is it that )ida has already entered 3er%ect Enli'hten)ent- e,en thou'h not
e,ery li,in' bein' throu'hout the ten directions has yet been so born? This 2
cannot understand.1
2t is to be noted- howe,er- that )ida has already acco)plished our 3ure
4and birth by %ul%illin' %or each o% us our ,ow and its attendant practices. s
the re8uire)ent o% the ,ow and practices has been %ul%illed- thereby securin'
3ure 4and birth %or e,ery li,in' bein' throu'hout the ten directions- )ida has
thus consu))ated the 13er%ect Enli'hten)ent o% theNamuamidabutsu1 in
which those to be sa,ed 5ki6 and )ida hi)sel% 5ho6 are one.
There%ore- there is no 3ure 4and birth o% any ordinary li,in' bein' apart %ro)
)ida*s 3er%ect Enli'hten)ent. )ida entered 3er%ect Enli'hten)ent when
the 3ure 4and birth o% e,ery li,in' bein' was acco)plished- and thereby
)ida*s 3er%ect Enli'hten)ent and our 3ure 4and birth were achie,ed
si)ultaneously.
This birth o% e,ery li,in' bein' was acco)plished at the hands o% )ida but-
as each one o% us co)es to realise it at di%%erent ti)es- so)e attained birth in
the 3ure 4and in the past- so)e are attainin' it now and so)e will attain it in
the %uture. lthou'h within these three cate'ories o% ti)e each o% us has to
ha,e his own )o)ent %or attainin' birth- there is nothin' %or us to add to the
absolute consu))ation )ida achie,ed on behal% o% all li,in' bein's at the
)o)ent o% his 3er%ect Enli'hten)ent. 2t can be co)pared to the sun which-
once ha,in' risen- dispels the darkness e,erywhere- and to the )oon that
rises in the sky and casts its i)a'e on the waters e,erywhere at the sa)e
)o)ent. The )oon casts its i)a'e on the waters whene,er it rises- and also
the sun ne,er %ails to dispel the darkness when it rises. There%ore .ust ask
whether the sun has risen or not. 9e need not ar'ue whether the darkness
has cleared up or not. 9e )i'ht as well ask whether )ida has already
attained Enli'hten)ent or not- instead o% ar'uin' whether ordinary bein's will
be born in the 3ure 4and or not.
)ida- when he was the $odhisatt,a :har)akara- ,owed that he would not
enter $uddhahood unless all li,in' bein's attained 3ure 4and birth- and he
has been a $uddha now %or ten kalpas. 9e ha,e been ,ainly repeatin' the
round o% )ortality without realisin' that )ida has already brou'ht it to an end
%or us by establishin' our birth in the 3ure 4and.
2t says in the 7an.u-san0
1There%ore we should %eel ,ery asha)ed about it %or #hakya)uni $uddha is
indeed our lo,in' parent*.1
The two characters *zan* and *'i* are interpreted as *to %eel asha)ed be%ore
hea,en* and *to %eel asha)ed be%ore the world*. They are also interpreted as
*to %eel asha)ed in onesel%* and *to %eel asha)ed in %ront o% others*. 9hat
ou'ht we to %eel so ,ery asha)ed about? 9e should %eel asha)ed at our
stupidity in takin' no notice o% )ida who- %or an incalculable nu)ber o%
kalpas- laboured %or our sake to %ul%ill his (ows and 3ractices- and at our
bein' dea% to #hakya)uni who appeared in the world ti)e and ti)e a'ain-
e,en ;-<<< ti)es %ro) =<< dust-)ote kalpas* a'o- to let us know about
)ida*s wonder%ul (ows.
2t )ay well be that- in %ollowin' >ahayana and 7inayana paths and practices-
we disco,er that- althou'h e?cellent in their doctrine- they do not work %or us
and we cannot keep on with the). The co)pletion and %ruition o% &ther-3ower
(ows and 3ractices- howe,er- ha,e been achie,ed by )ida $uddha- and
their )erits turned o,er to us who lack 'oodness. )ida endows those )erits
e,en on those who abuse the :har)a or who ha,e no seeds o% $uddhahood
in the) or those who will be born durin' the 1<<-year period a%ter the :har)a
is in ruins.
5The 7an.u-san6 tells us also that we should %eel thorou'hly asha)ed o% the
%act that we ha,e ne,er attended to or belie,ed the :har)a that #hakya)uni
$uddha spoke %ro) his heart. There is no place in the entire trichiliocos)- not
one e,en s)all enou'h %or a poppy seed to enter- in which #hakya)uni
$uddha has not o%%ered up his body and his li%e. 2n order that we who do not
trust in &ther-3ower )i'ht co)e to ha,e true @aith- the $uddha has
per%or)ed all kinds o% di%%icult and lon'-su%%erin' practices to approach us and
a)ass )erits and ,irtues %or us. 7ence the 7an.u-san says we should be ,ery
asha)ed that we pay no heed to this ,ast and )a'nani)ous will o% the
$uddha.
To )ake this point clear 5the 7an.u-san6 'oes on to say0 1#hakya)uni uses
,arious e?pedients to awaken this unsurpassed @aith within us.1
Ansurpassed @aith re%ers to the Three%old @aith o% &ther-3ower. 'ain- it
says0
1There are )any teachin's- pro,idin' a ,ariety o% e?pedients.1
This )eans that there are di%%erent scriptures %or the bene%it o% di%%erent kinds
o% people.
2t is di%%icult %or any ordinary person to co)e upon &ther 3ower @aith.
!e,ertheless- when we ha,e e?perienced how hard sel%-power practices are-
we co)e to see how easy are &ther 3ower practices and- when we hear o%
the strenuous de)ands o% the 7oly 3ath- we be'in to trust oursel,es to the
easy way o% the 3ure 4and.
:espite the %act that our 3ure 4and birth has already been acco)plished by
)ida- )isled by wayward desires- we ha,e %or nu)berless a'es repeated
the round o% )ortality- and thus we ha,e not belie,in'ly accepted the
wonder%ul wisdo) o% )ida. The takin' re%u'e in )ida o% each li,in' bein'
in the past- present and %uture- in %act- )eans that each one turns to the here-
and-now- once-and-%or-all consu))ation o% )ida*s 3er%ect Enli'hten)ent
5#ho'aku no ichinen6. The thou'ht o% recitin' the !a)e and re)e)berin'
)ida by each sentient bein' throu'hout the ten directions partakes o% that
sa)e 3er%ect Enli'hten)ent o% )ida. There is not a sin'le li,in' bein'*s
re)e)brance or recitation o% )ida*s !a)e that stays with the practitioner.
7is !a)e e)bodies the whole o% Enli'hten)ent because it is )ida*s
3ractice to %ul%ill the +reat (ow and it is not separate %ro) )ida hi)sel%
5)yo-tai %unt6. #ince his !a)e is the e)bodi)ent o% Enli'hten)ent- it
constitutes the basis %or birth in the 3ure 4and %or e,ery bein' throu'hout the
ten directions and- because it constitutes the basis %or our birth in the 3ure
4and- there is no ,ow or practice le%t that has not been per%ected %or us.
2n the +en'i-$un #han-tao says there%ore0
1Ten repetitions o% the $uddha*s !a)e )entioned in the >editation #utra
contain ten ,ows and ten practices. 7ow?
1*!a)u* )eans *rely on*B it also has the )eanin' o% *aspirin' 5to birth6 and
wishin' to trans%er 5the )erit o% the practices %or attainin' birth6*. *)ida $utsu*
constitutes the practices 5re8uired to acco)plish birth6. @or this reason-
whoe,er repeats the !a)e will surely be born in the 3ure 4and.1
The %act that repetitions o% the !a)e- )ade by the lower class o% the lower
'rade o% aspirants who are unable to think o% )ida 5on their death-bed6-
co)pletely %ul%ill the ,ows and practices- de)onstrates that ,ows and
practices are not to be undertaken by us hu)an bein's. The ,ows and
practices needed to ensure birth in the 3ure 4and %or us ordinary people ha,e
already been %ul%illed by the $odhisatt,a :har)akara*s (ow which took hi)
%i,e kalpas to establish- and his 3ractices which e?tended %or innu)erable
kalpas.
/ealisation that )ida has co)pleted the (ow and 3ractices is called *the
Three >inds* or *the Three%old @aith* or si)ply *the @aith*. * Namuamidabutsu*
is the ,erbal re,erberation o% )ida $uddha*s %ul%ill)ent o% ordinary bein's*
,ows and practices in the !a)e. There%ore- the realisation does not stay in
our )ind and heart0 it returns to the ori'inal source- $uddha*s (ow. The !a)e
doesn*t re)ain in us but 'oes strai'ht to the +reat (ow. This )eans that
puttin' 3ure 4and teachin' into e%%ect lies solely in understandin' the
Ei'hteenth (ow to the %ull.
#han-tao- too- says 5in the .ozen-'i60
12n the 4ar'er #utra the %orty-ei'ht (ows are set out solely to )ake it clear
that those bein's who repeat the !a)e e?clusi,ely are assured o% birth in the
3ure 4and.1 )ida has per%ected ,irtues as innu)erable as the sand 'rains o%
the +an'es. @or such as us - the i'norant and those whose thou'hts are
uncontrolled - his 3ure 4and represents supre)e deli'ht and so it is called
*The 4and o% At)ost $liss*.
2t would be a 'reat pity i% anyone who belie,es in )ida*s (ow and says his
!a)e should take the na)e to be the ,irtuous na)e o% a $uddha who resides
outside o% hi)sel% and should think that by ,irtue o% his earnest repetition o%
the !a)e he will be born in the 3ure 4and. 2% only the %ir) belie% arises in us
that Namuamidabutsu represents the acco)plish)ent o% our birth in the
3ure 4and- our birth there is con%ir)ed at the instant we say it because )ida
$uddha hi)sel% constitutes the practices re8uired %or our birth. 9hen we hear
the !a)e we should take it %or our assurance o% birth and that it is one with
his Enli'hten)ent. E,en thou'h we ha,e doubts about )ida*s ha,in'
per%ected his Enli'hten)ent- we should ha,e no doubts at all about whether
our own birth has been acco)plished. 2% one sin'le bein' were to re)ain
unsa,ed- )ida would ne,er ha,e entered Enli'hten)ent. To realise that this
is so is truly to understand the Ei'hteenth (ow.
2n order to be born in the 3ure 4and- people should indeed )ake the
necessary ,ow and carry out the practice the)sel,es.
7owe,er- $odhisatt,a :har)akara has )ade the (ow and carried out the
3ractice %or us. The e%%ect he has achie,ed is )ade a,ailable to us. This is
beyond the law o% cause-and-e%%ect in the worldly as well as the
supra)undane sense. #han-tao praised )ida*s (ow as an e?traordinary
Ani,ersal (ow.
)ida has %ul%illed the (ow and 3ractice in place o% all bein's- wishin' to
sa,e- %irst o% all- those sinkin' in the ocean o% birth-and-death and then to
e?tend sal,ation to the ,irtuous. 7e resol,ed that i% a sin'le sentient bein'
escaped sal,ation his co)passionate (ow would not be %ul%illed. 9hen he
%ul%illed the (ow and 3ractice %or the sake o% each and e,ery sentient bein'-
his Enli'hten)ent was acco)plished and the birth o% ordinary people in the
3ure 4and was achie,ed. 2n the (ow- )ida declared that he would not enter
Enli'hten)ent i% there was any point in space where his wonder%ul !a)e was
not heard. 9e do hear the !a)e- )ida- and so we should realise that our
birth in the 3ure 4and has already been achie,ed.
2n this case- *to hear* does not )ean listenin' to the !a)e inattenti,ely. 2t
)eans harbourin' no doubts as we hear the wonder%ul workin' o% &ther-
3ower in the &ri'inal (ow. 2n hearin' the !a)e- the power to hear it has
been achie,ed by ,irtue o% the &ri'inal (ow. 2t is entirely due to &ther-3ower.
E,en i% )ida has acco)plished our birth in the 3ure 4and- how could we
realise it without hearin' the !a)e which has been re,ealed by the %ul%ill)ent
o% the (ow? #uppose so)eone hears )ida*s !a)e and worships a
representation o% hi) but does not realise that the !a)e si'ni%ies his
acco)plish)ent o% our birth in the 3ure 4and and does not take the
representation to be the e)bodi)ent o% Enli'hten)ent. This Enli'hten)ent
the $odhisatt,a :har)akara attained by %ul%illin' the (ow that he would not
attain Enli'hten)ent unless all li,in' bein's were %erried to the 3ure 4and.
Then such a person neither truly hears the !a)e nor truly worships )ida.
2n the $yodo'akkyo it says0
19hen they hear the 3ure 4and teachin'- their rapture o,er it )akes the)
dance and .u)p about and their hair stands on end.1
This )eans that our .oy 5in %aith6 is not a usual one. 2% we were to apply
oursel,es to the practice necessary %or transcendin' birth-and-death- we
should surely %ind that we lacked both the $odhi->ind and the intelli'ence
necessary %or the undertakin'. s we ha,e neither the *eye o% wisdo)* nor the
*%eet o% practice*- we are certainly destined to the pit o% %ire in the three e,il
real)s. 7owe,er- how happy we are to know that )ida has acco)plished
the necessary ,ow and practice in our stead and thus consu))ated the
Enli'hten)ent in which those to be sa,ed and )ida hi)sel% are one. 9hen
we think o% this- we %eel al)ost like dancin' and .u)pin' %or .oy. This is
e8ui,alent to what is said in the 4ar'er #utra0
1Then one hears 5the teachin'6 and re)e)bers )ida with sin'leness o%
heart.1
and also-
19e praise the !a)e in rapture as we hear it.1
9hen we do not take the !a)e to be so)ethin' e?ternal but re'ard it as
ha,in' acco)plished our birth in the 3ure 4and and when we worship )ida*s
representation as showin' oursel,es when we are so born- then we )ay say
that we ha,e truly heard the !a)e and ha,e worshipped )ida. To realise
this is to belie,e in the &ri'inal (ow.
Those who ha,e %ir) %aith in the !e)butsu #a)adhi 5!e)butsu za))ai6 o%
necessity %ind the)sel,es one with Namu amida butsu in both )ind and
body. &ur bodies are said to be co)posed o% the %our ele)ents0 earth- water-
%ire and air. 2n 7inayana $uddhis) they are said to be )ade up o% )inute
particles 5'oku)i6. 2% we were to break up our bodies into those )inute
particles- we should not at any ti)e co)e upon one sin'le tiny %ra')ent o% a
particle that was not i)bued with the )erit o% the /eward-$ody $uddha
5hobutsu6. Thus- our bodies bein' one with )ida are in the)sel,es Namu
amida butsu.
&ur )inds are %ull o% wayward desires and the petty i)pulses acco)panyin'
the). They arise and perish %ro) )o)ent to )o)ent. 2% we were to analyse
our )inds into a hundred thousand aspects- there would not be one o% the)
that was not per)eated with )ida*s (ow and 3ractice. Thus- our )inds
bein' one with )ida are in the)sel,es Namu amida butsu. )ida*s
co)passionate breast thron's with us sentient bein's who are constantly
sinkin'. There%ore those to be sa,ed and )ida hi)sel% are one and are
united in Namu amida butsu. 'ain- the )erit o% the :har)a-/eal)-$ody
$uddha 5hokkai.in6 su%%uses the depths o% our deluded )inds. @or this reason-
too- those to be sa,ed and )ida hi)sel% are one and are united in Namu
amida butsu. 2t is the sa)e re'ardin' the principal and subordinate
reco)pensed in the 3ure 4and. s %or the subordinate reco)pense- there is
not a sin'le ob.ect- e,en down to a lea% o% a 'e) tree- which has not been
%or)ed %or the sake o% us- the )ost depra,ed. There%ore we %ind here- too-
that those to be sa,ed and that which belon's to )ida are one and are
united in Namu amida butsu. s %or the principal reco)pense- there is not a
sin'le )ark o% )ida $uddha*s physical distinction- %ro) the white curl o% hair
between the eyebrows down to the sole bearin' the )ark o% a wheel o% a
thousand spokes- which does not indicate the consu))ation o% the (ow and
3ractice %or the sake o% us sentient bein's who are constantly sinkin'. @or this
reason- we %ind here that those to be sa,ed and )ida hi)sel% are one and
are united inNamu amida butsu.
&ur )inds and bodies- our three kinds o% action0 physical- ,erbal and ,olitional
and our %our bodily attitudes0 )o,in'- standin'- sittin' and lyin' are all
interpenetrated by the )erit o% )ida- the /eward-$ody $uddha. There%ore
!a)u- the one who takes re%u'e in )ida- is ne,er- e,en %or an instant-
separated %ro) )ida $utsu 5)ida hi)sel%6 - e,ery thou'ht is wholly Namu
amida butsu. Each breath in and out is ne,er- e,en %or a )o)ent- separated
%ro) the $uddha*s )erit and so its substance is entirely Namu amida butsu.
There was once a )an na)ed (a.rabodhi who constantly practised 1the water
)editation.1 7is body turned into a )ass o% water pulled by the state o% his
)ind. This illustrates the %act that when one is totally dedicated to a certain
)ethod o% practice one*s )ind and body actually beco)e it. 9hen we ha,e
co)e to a true realisation o% the !e)butsu #a)adhi- our bodies as well as
our )inds beco)e Namu amida butsu. 9hen this realisation is ,erbally
e?pressed- we say Namu amida butsu. This is the ,eritable *!e)butsu o% the
Ani,ersal (ow*.
The !e)butsu does not re%er )erely to the oral act o% recitin' it but- )ore
properly- it e?presses our %aith that the (irtue o% )ida $uddha is already
%ul%illed in us in the %or) o% *!a)e* and has been e,er since his Enli'hten)ent
ten lon' aeons a'o. The ,erbal e?pression o% this realisation is * Namu amida
butsu*.
The 8uintessence o% the heart o% this $uddha bein' +reat Co)passion- his
pri)ary concern is to e)ancipate- )ore than anybody else- i'norant and dull
bein's like us. @or this purpose he has declared that the acco)plish)ent o%
his Enli'hten)ent is such that his !a)e and he hi)sel% are one and the
sa)e. 7e re,eals hi)sel% in his !a)e- endowin' it with all his )erits and
,irtues. There%ore- e,en those o% little %aith and those whose understandin' is
li)ited can be born in the 3ure 4and i% they say * Namu amida butsu*.
7owe,er- as we are ordinary unenli'htened bein's o% in%erior capacity- we are
not able to co)e by e,en a little %aith- yet when we hear the %ull i)plication o%
the !a)e until we ha,e thorou'hly understood it- %aith will be awakened in us.
2% there is so)eone who says *Namu amida butsu* but %ails to attain birth in
the 3ure 4and- it is- accordin' to T*an-luan- 1because 5his sayin' o% the !a)e6
does not con%or) to the i)port o% the !a)e.1 To con%or) to the i)port o% the
!a)e )eans to say the !a)e with a belie% that we shall be born in the 3ure
4and by the (irtue and 3ower o% )ida $uddha. @ull understandin' o% the
i)port o% the si?-syllable !a)e- *!a-)u-a-)i-da-butsu*- is called ha,in' the
*Three%old @aith*. This is because 5the sayin' o%6 the !a)e is the ,erbal
e)bodi)ent o% @aith. There%ore- the sayin' o% *Namu amida butsu* while
bein' )ind%ul that )ida*s (irtue is thorou'hly consu))ated in )e
constitutes the !e)butsu recitation with the Three%old @aith. Those who recite
the !e)butsu with sel%-power keep )ida separate %ro) the)sel,es and
concei,e o% hi) as dwellin' in the 9estern 53ure 4and6. $ein' unenli'htened
ordinary bein's- such people only occasionally think o% )ida*s &ther-3ower
and say the !a)e- thereby holdin' the)sel,es aloo% %ro) )ida. 9hen a
trace o% $odhi->ind appears in the) they i)a'ine 3ure 4and birth is within
easy reach but when they do not %eel like recitin' the !e)butsu and the
$odhi->ind %ades they %eel 8uite uncertain about their birth in the 3ure 4and.
The i)pulse to seek Enli'hten)ent rarely arises in the )inds o% ordinary
people and so it is natural that they should re)ain in their unsettled pli'ht
re'ardin' their birth in the 3ure 4and. They want their birth there con%ir)ed
and wonder i%- by chance- it will .ust happen- but the issue will ne,er be
certain until they die. Namu amida butsu is so)eti)es on their ton'ues but
they can hardly be assured o% their birth in the 3ure 4and. 9e )i'ht say it is
like those people who ,isit so)ebody only when necessity arises or like those
who attend court ser,ices. They wonder how they can do what )ida wishes
and they seek his %a,our by %lattery in order to be born in his 3ure 4and. $y so
doin' they separate the)sel,es %ro) )ida- their sel%-)ade %aith holdin'
)ida*s +reat Co)passion at a distance. 2n this condition- they are
co)pletely uncertain o% their birth in the 3ure 4and.
The !e)butsu )editation 5!e)butsu zan)ai6 is the realisation that the +reat
Co)passionate Enli'hten)ent o% *Namu amida butsu* in which we- the
sa,ed- and )ida- the sa,in' power- are united. #ince it is )ida hi)sel%
who has co)pleted all our ,ows and practices- the puttin' o% hands to'ether
in re,erence- the sayin' o% the !e)butsu with the )outh- the belie,in' in
)ida with the )ind - e,erythin' is acco)plished by &ther-3ower. 7ence-
showin' that in the !e)butsu )editation the sa,ed and the sa,in' power are
united- the >editation #utra says in the section on the Ei'hth >editation0 1ll
the $uddhas and Tatha'atas ha,e a :har)a /eal) body- and so 5)ida
$uddha6 enters the )inds o% all sentient bein's.1 5#han-tao6 e?plains this
passa'e as %ollows0 1The :har)a /eal) is the world which is to be
enli'htened - in other words- the world o% sentient bein's.1 7e does not
speci%ically say *sentient bein's who practise )editation* or *sentient bein's
who ha,e $odhi->ind* but states that *sentient bein's* o% the :har)a /eal)
are to be enli'htened 5by )ida6. 7ence- it is said0 1The :har)a /eal) is the
world which is to be enli'htened - in other words- the world o% sentient
bein's.1 7e precisely e?plains0 1#ince 5)ida*s6 )ind reaches there- his body
also reaches there.1 The (irtue o% )ida*s body and )ind %ills the )inds and
bodies o% all bein'sB hence- 5the >editation #utra says60 15)ida6 enters the
)inds o% all sentient bein's.1 7e who belie,es this is called *one who practises
the !e)butsu*.
'ain- in e?plainin' the >editation on the True $ody- 5#hantao6 says that the
three%old action o% !e)butsu %ollowers and )ida*s ction are not separate
%ro) each other. #ince )ida*s Enli'hten)ent is dependent upon the birth o%
all bein's in the 3ure 4and and the birth o% all bein's in the 3ure 4and is
realised throu'h )ida*s Enli'hten)ent- their three%old action and )ida*s
are co)pletely one and the sa)e. Those who ha,e learned and understood
that there is no birth in the 3ure 4and %or us sentient bein's apart %ro)
)ida*s Enli'hten)ent and that our ,ow and practice ha,e been
acco)plished %or us by )ida hi)sel% are called *those who practise the
!e)butsu*- and the ,erbal e?pression o% this %aith o% theirs is * Namu amida
butsu*. nd so- howe,er hard the true !e)butsu %ollower )ay try to 'et away
%ro) )ida he cannot separate hi)sel% %ro) )ida by so )uch as the
shadow o% a thou'ht.
$ecause )ida has acco)plished the Enli'hten)ent o% *Namu amida butsu*
in which he and all bein's are united- the i'norant- )ost in%erior bein's o% the
lowest 'rade who say *Namu amida butsu*- e,en thou'h they lack
)ind%ulness- can be born in the 3ure 4and- not by ,irtue o% their sayin' * Namu
amida butsu*- but because their sayin' it si)ply re,eals their already-
achie,ed birth - the birth )ade especially attainable %or the )ost wicked.
1E,en those who can hardly hear the na)e *the Three Treasures*- a%ter the
destruction o% the Three Treasures )entioned in the 4ar'er #utra-1 will be
born in the 3ure 4and by .ust sayin' *Namu amida butsu* once. 2n this case-
it is not the sayin' o% it that brin's about their birth there but the latent workin'
o% the (ow and 3ractice consu))ated by )ida that co)es to the sur%ace in
the) with that sin'le sayin' o% *Namu amida butsu* and- thus- their birth in
the 3ure 4and - the e,ent o% cul)inatin' i)portance in li%e - is assured.
2% we understand this we see that our birth in the 3ure 4and- ha,in' been
settled here and now- is not attributable to our own 'ood sense in sayin'
*Namu amida butsu* and ha,in' %aith in &ther-3ower0 our sayin' o% * Namu
amida butsu* re,eals the consu))ation %or and in us o% the (irtue which
)ida achie,ed at the )o)ent o% Enli'hten)ent ten lon' aeons a'o a%ter
ha,in' laboured assiduously %or an incalculably prolon'ed period o% ti)e.
2n our sayin' o% *Namu amida butsu* we are )ind%ul o% this %act and- in our
per%or)ance o% reli'ious practices- we worship and re,ere )ida to e?press
our .oy and 'ratitude. Thus- )ida*s 3er%ect Enli'hten)ent and our
per%or)ance o% reli'ious practices are one and inseparable. To call this a
close relationship is not enou'hB any pro?i)ity is too distant. 9e should know
that within this oneness we )ake a distinction between the one who thinks
and that which is thou'ht.
2n (asubandhu*s :iscourse on the 3ure 4and it says0
1The 'reat con're'ation o% sa'es in the %or) o% pure blosso)s surroundin'
the $uddha
re born there ha,in' been trans%or)ed %ro) within the %lower o%
Enli'hten)ent.1
Those who ha,e attained the +reat @aith o% the &ther 3ower are called *3ure
blosso) sa'es*- %or they will all alike be born %ro) within the %lower o%
Enli'hten)ent. The %lower o% Enli'hten)ent corresponds to the spiritual lotus
%lower that 'rows %ro) )ida*s +reat Co)passion by which he entered that
Enli'hten)ent called *the unity o% rescued and rescuer* when all li,in' bein's
in the uni,erse had their ,ows and practices %ul%illed by hi). s $odhisatt,a
:har)akara- )ida pled'ed the 3ure 4and birth o% all o% the) and ,owed he
would not enter Enli'hten)ent unless they were all born there.
The sa)e thin' is tau'ht in the *#e,enth >editation* section o% the >editation
#utra as the way to be %ree o% pain and su%%erin'. 2t is also shown in the
*4owest $irth o% the 4owest +rade* section as lotus %lowers that welco)e
those who ha,e co))itted the %i,e 'ra,est o%%enses. The $uddha*s )ind is
likened to a lotus %lower because it is ne,er bes)irched with the )uddy
de%ile)ents o% ordinary bein's* earthly desires and passions. 7ow does the
lotus %lower birth o% the $uddha*s )ind co)e about? 2n his e?planation o% this
passa'e T*an-luan says0
1They are all born by the sa)e !e)butsu- and not by any other path.1
7e also says0
1Those who inhabit the world- e,en the re)otest place- throu'hout the whole
e?tent o% ti)e are all brothers and sisters.1
9e di%%er )orally- bein' separable into nine 'rades- but we do not di%%er in
respect o% relyin' on )ida*s (ow and 3ractice and so we are all united in
Enli'hten)ent. There%ore- T*an-luan says0
1They are all born by the sa)e !e)butsu- and not by any other path.1
Those who ha,e reached 3ure 4and birth be%ore this ha,e 'one there by
relyin' on the (ow and 3ractice o% &ther 3ower and those who will be so born
a%ter this will 'o there by takin' re%u'e in the &ne Thou'ht o% )ida*s
Enli'hten)ent. They all arri,e within the lotus %lower o% )ida*s )ind-and-
heart. @or this reason it is said0
1ll the sentient bein's in the whole world are brothers and sisters.1
Those who see the $uddha*s body also see with re,erence the $uddha*s
)ind-and-heart which is none other than his Co)passion. 9ith pity )ida
%i?es his attention on us so that his )ind-and-heart penetrates as deep as the
)arrow o% our bones and stays there. 2t is like a piece o% charcoal that has
cau'ht %ire. 9e cannot pluck the %ire %ro) the burnin' charcoal howe,er )uch
we try. The e)bracin' li'ht o% his )ind-and-heart shines on us ri'ht throu'h
to the core o% our %lesh and bones.
E,en thou'h it is conta)inated with the three poisons o% 'reed- hatred and
illusion and with e,ery other de%ilin' passion and an?iety- there is no re'ion o%
our heart that is not saturated with the $uddha*s ,irtue. Thus the $uddha and
sentient bein's are constitutionally one body %ro) the ,ery be'innin'. This
state o% a%%airs is called Namu amida butsu. &nce this %aith is awakened-
anyone who says the !e)butsu only once in a while has to be called a
person o% constant !e)butsu. 5#han-tao6 says the sa)e thin' 5in his
Co))entary on the >editation #utra6 in the section on the three relationships
5with )ida60
159hen sentient bein's6 always say 5the $uddha*s !a)e6 and always
5worship hi)6 with the body...1
9hen we trust in the ,irtue o% )ida*s three%old acti,ity 5bodily- oral and
,olitional6 our own three%old acti,ity is united with )ida*s 9isdo)- and the
,irtues )ida has- a)assed o,er )any aeons are e?hibited in our bodily- oral
and ,olitional acti,ities.
@urther)ore- in China durin' the T*an' :ynasty- there li,ed a )uch respected
)an called @u- a 'reat teacher who e?celled in >ahayana as well as in non-
$uddhist scriptures. 7e used to say0
1E,ery )ornin' the $uddha and 2 rise to'ether and e,ery ni'ht 2 sleep with the
$uddha in )y ar)s.1
9hen he said *the $uddha*- he )eant Tathata- the nou)enal $uddha- which
is co))only discussed in the 7oly 3ath teachin's. 7owe,er- %ro) the
,iewpoint o% the attain)ent o% per%ection by practices- e?actly the sa)e thin'
can also be said. spirants %eel the sa)e way once they are protected by the
e)bracin' 4i'ht o% )ida*s )ind-and-heart-they rise each )ornin' hand-in-
hand with )ida*s ,irtues and retire each ni'ht e)bracin' his 9isdo).
7ow can we take ad,anta'e o% the ,irtues o% those $uddhas 5)entioned in
other sutras6 who are not close to us? The nou)enal ,irtues o% Tathata- the
:har)a-nature- lie close at hand but we who ha,e no wisdo) and intelli'ence
cannot %ind a way to pro%it by the). 2t is a 'reat pity that we ,ainly 'o back to
our own 'round where we ha,e to repeat the round o% )ortality- bound hand
and %oot by the unreasoned illusion o% sel%-power- in spite o% our ha,in' lon'
been rescued by &ther 3ower - )ida*s (ow and 3ractice within us that
ensures our Enli'hten)ent and our 3ure 4and birth without sel%-power.
7ow sorry #hakya)uni $uddha would %eel that his ei'ht thousand co)in's
and 'oin's were to no a,ail and how saddened )ida $uddha would be to
%ind no trace o% the e%%ects o% his lon' and earnest e%%orts to enli'hten us - we
who are so di%%icult to teach. E,en i% only one person co)es to belie,e in this
)ar,ellous (ow and 3ractice it is a real repay)ent o% the $uddha*s kindness.
nd so it says in Tao-cho*s nrakushu0
1#ince there has already been established the way o% &ther 3ower that we
can )ake use o%- we should stop thinkin' o% stayin' in our burnin' house and
clin'in' %oolishly to sel%-power.1
7ow true this isD 2n teachin' that we should renounce the %alse clai)s o%
boast%ul sel%-power and instead trust in &ther 3ower- 5#han-tao6 e?plains0
19e should )ake sure that we lea,e this )isleadin' path and return ho)e.1
lso he says0
1!ow 2*ll lea,e. 2 don*t %eet like stayin' in this treacherous- e,il place.1
@urther)ore- in his 7o.isan- #han-tao says-
1The 4and o% Alti)ate $liss- !ir,ana- the /eal) o% !on-ction- 2s di%%icult to
reach %or those who rely on )iscellaneous 'ood deeds per%or)ed accordin'
to di%%erent circu)stances. There%ore the $uddha presents us with the choice
o% the Essential 9ay and teaches us to recite )ida*s !a)e sin'le-
)indedly.1
The )eanin' o% this passa'e is this0 *the 4and o% Alti)ate $liss* is the place o%
non-action 5asa)skara6 and non-de%ile)ent 5anasra,a6 and so )iscellaneous
'ood deeds per%or)ed accordin' to di%%erent circu)stances would probably
not 8uali%y us to be born there. 9e should take re%u'e in the !e)butsu
#a)adhi o% nonaction and non-de%ile)ent and- thereby- seek to be born in the
/eco)pensed 4and o% non-action and eternal li%e.
@irstly- *)iscellaneous 'ood deeds per%or)ed accordin' to di%%erent
circu)stances* denotes sel%-power practices. &ne who lacks a ri'ht
understandin' o% $uddhis) or awakens no %aith )ay clai)- throu'h one*s
ac8uaintance with a )onk o% the /itsu sect- that the precepts are the )ost
precious thin' in the world or think that the esoteric practices o% #hin'on
per%or)ed e,en %or the purpose o% prayin' %or so)e secular bene%it will ser,e
to establish close relations with $uddhis) and so they are ,aluable. 3ractices
such as these are 'ood deeds per%or)ed accordin' to our own con,enience
and circu)stances. There%ore they are rele'ated to the position o%
*)iscellaneous 'ood deeds*. &n this le,el o% practice the sa)e )i'ht be said
about the !e)butsu practice- i.e. recitin' the !e)butsu by sel%-power )i'ht
be e8ui,alent to )iscellaneous deeds per%or)ed accordin' to the
practitioners* circu)stances.
3eople arbitrarily take the !e)butsu as %ollows0 when one )editates on the
principal and subordinate adorn)ents o% the 3ure 4and and recites the !a)e-
the !e)butsu does e?istB but it does not e?ist when one does not )editate on
or recite the !a)e. The !e)butsu on this le,el o% practice can scarcely be
re'arded as the !e)butsu o% non-action and eternal li%e. 2% the !e)butsu
e?ists only when we recite the !a)e and ceases to e?ist when we don*t- then
it is- a%ter all- a !e)butsu o% e,anescence and ,icissitude.
The characters %or *non-action* literally )ean *nothin' to be done*. 7inayana
$uddhis) speaks o% three kinds o% non-action. The non-action o% space-
which is one o% the three- )eans that space neither passes away nor is
ori'inated0 it is naturally so. 2n >ahayana $uddhis) non-action is the
e,erlastin'- unchan'in' law- called suchness- :har)a-nature and so on. 2n
the #ection E?plainin' the Title 5o% the +en'ibun6 it is said- 1The :har)a-
body is e,erlastin' .ust like space.1 7ere the author intends to indicate the
e,erlastin' 8uality o% the 3ure 4and. There%ore the 4and o% Alti)ate $liss is
called 1the 4and o% non-action and eternal li%e1 because it neither co)es into
bein' nor disappears by hu)an a'ency. The !e)butsu #a)adhi is the sa)e
as this. 2t does not appear or disappear accordin' to whether or not sentient
bein's recite the !e)butsu. This should be considered care%ully.
$roadly speakin'- *ne)butsu* )eans *thinkin' o% the $uddha*. Thinkin' o% the
$uddha )eans thinkin' o% the )erit consu))ated by the $uddha*s +reat
(ow-"ar)a-3ower to cut o%% the bonds which tie sentient bein's to the
condition o% birth-and-death and- thereby- enable the) to be born in the
/eco)pensed 4and o% !on-/etro'ression. 9hen we thus think o% the
$uddha*s )erit- ride on the &ri'inal (ow and take re%u'e in it- our three%old
acti,ity is raised to the le,el o% the $uddha*s Enli'hten)ent by *leanin' on the
$uddha*s body*. There%ore the !e)butsu #a)adhi under discussion is not our
own practice e,en thou'h we recite- worship and think. 9e should take it as
per%or)in' )ida*s practice.
The &ri'inal (ow is the one which )ida produced a%ter %i,e kalpas o%
conte)plation. "ar)a-3ower )eans the $odhisatt,a practices he per%or)ed
%or )illions o% billions o% kalpas and also the ,ast )erit and ,irtue o%
$uddhahood which has beco)e )ani%est a%ter his Enli'hten)ent ten kalpas
a'o. )ida took 'reat pains to culti,ate this )erit and ,irtue o% (ow and
3ractice solely %or the sake o% i'norant people o% the %uture e,il a'es like us.
9hen he had se,ered the bonds o% each and e,ery one o% the sentient bein's
o% the ten directions which tied hi) to the condition o% birth and death and had
thus %ul%illed the (ow and 3ractice- thereby producin' the /eco)pensed 4and
o% !on-/etro'ression- he consu))ated the Enli'hten)ent o% the unity o% the
rescued and the rescuer. To think o% the essence o% Enli'hten)ent is called
the !e)butsu #a)adhi. There%ore the !e)butsu #a)adhi should not reside
in our three%old acti,ity.
2n the nor)al course o% practice- we are supposed to per%or) the practice
oursel,es to cut o%% the bonds o% birth-and-death and carry out the ,ow and
practice %or enterin' the /eco)pensed 4and. 7owe,er- the special Ani,ersal
(ow bein' such that it transcends the law that one attains a speci%ic result by
per%or)in' a speci%ic causal practice- the $uddha has acco)plished ordinary
bein's* birth in the 3ure 4and with his +reat (ow-"ar)a-3ower. 2% we take
re%u'e in hi) with a %eelin' o% 'ratitude %or what he has done %or us- our
three%old acti,ity works as a positi,e a'ent- i.e. o% ridin' 5the (ow-3ower6- and
)ida*s (ow-3ower beco)es an ob.ect o% it- i.e. a ,ehicle to take us to the
/eco)pensed 4and o% the /eco)pensed $uddha. 7ence it is said that when
one*s )ind and heart o% takin' re%u'e rides on the &ri'inal (ow- all one*s
three%old acti,ity *leans on the $uddha*s body*.
)ida*s (ow and 3ractice %or) the ,ery substance o% the ,ow and practice
re8uired %or our own birth in the 3ure 4and. There%ore- apart %ro) the
Enli'hten)ent )ida has attained as the %ruition 5o% his (ow and 3ractice6-
we do not speak o% any practice re8uired %or our own birth. 7owe,er- thou'h
%ully aware o% this so)e think that the $uddha*s Enli'hten)ent is *public
property6 and so- puttin' aside his Enli'hten)ent- they resol,e- 19hy not
awaken $odhi-)ind and per%or) practices with pure hearts?1 This is a
deplorably attached ,iew. #ince )ida*s Enli'hten)ent is the state in which
our 3ure 4and birth has already been %ul%illed- his body represents the ,ow
and practice re8uired %or our birth. This practice is not the sort o% practice
which depends on so)e )ind%ul act on our side. There%ore- it has been said-
1part %ro) the Enli'hten)ent )ida has attained as the %ruition 5o% his (ow
and 3ractice6- we do not speak o% any practice re8uired %or our own birth.1
To accept this Enli'hten)ent clearly in the )ind is called the *three )inds* or
*shin.in*. 2n this Enli'hten)ent in which the unity o% the rescued and the
rescuer is acco)plished- the !a)e and the substance are not separateB to
e?press this realisation throu'h the )outh is called * Namu amida butsu*. @or
this reason- throu'h %aith we are brou'ht back to )ida*s once-and-%or-all
consu))ation o% Enli'hten)entB we are brou'ht back to it throu'h the
recitation o% the !a)e with the lips. E,en i% we repeat the !a)e one thousand
ti)es- not a sin'le recitation 'oes beyond the once-and-%or-all consu))ation
o% Enli'hten)ent. E,en i% we spend days and ni'hts without sayin' the !a)e
or without thinkin' o% )ida because o% tiredness and indolence so lon' as
our %aith in &ther-3ower is %ounded on the &ri'inal (ow- we realise in our
hearts that since the $uddha*s body represents its eternal acti,ity it is the
body o% endurin' and uninterrupted practice- the !a)e bein' 5the practice o%6
non-action and eternal presence. This is what 5#han-tao6 )eans by 1)ida
$utsu is the practice1.
@urther- when 2 said abo,e- 1!e)butsu #a)adhi is not our practice e,en
thou'h we recite- worship and think but we are per%or)in' )ida*s practices1-
2 )ean that i% our )inds that take re%u'e in )ida ride on the &ri'inal (ow
and all our acts o% the )ind- )outh and body rest on )ida*s body- our bodies
cease to e?ist separately %ro) )ida and our )inds cease to e?ist separately
%ro) hi)- too. 9hen we recite 5the !e)butsu6 with the lips- we e?press our
'rate%ulness %or the Enli'hten)ent o% the unity o% the rescued and the rescuer.
9hen we worship- we e?press with our bodies the o,erwhel)in' .oy o,er the
bene,olence o% &ther 3ower. There%ore- e,en thou'h we recite and think on
)ida- we do not thereby intend to a)ass )erit but we si)ply per%or) the
practice which )ida has already acco)plished %or us ordinary people.
)ida*s body is uncreated and unde%iledB both the principal and subordinate
)ani%estations o% the 3ure 4and are uncreated and unde%iled. #ince the !a)e
and )ida*s body are not separate- the !a)e is also uncreated and
unde%iled. There%ore- we should concentrate on the !e)butsu #a)adhi by
1recitin' )ida*s !a)e e?clusi,ely and- a'ain- e?clusi,ely1- as 8uoted abo,e.
The word *e?clusi,ely* is repeated. The %irst *e?clusi,ely* )eans abandonin'
)iscellaneous practices and takin' up the ri'ht practices-* and the second one
)eans settin' aside the au?iliary acts and bein' absorbed in the act o% ri'ht
assurance. lso- the %irst *e?clusi,ely* re%ers to the sin'le practice and the
second one- the sin'le %aith. Thus- the sin'le practice and sin'le %aith are
i)plied by *e?clusi,ely and- a'ain- e?clusi,ely*.
The essence o% the act o% ri'ht assurance is not the !e)butsu recitation as it
is practised by ordinary people as one o% their three kinds o% act. The body o%
the $uddha who e)braces and does not %orsake 5those who recite the
!e)butsu incessantly6- whether walkin'- standin'- sittin' or lyin'- re'ardless
o% how lon' they ha,e been practisin' it- is indeed the act o% ri'ht assurance
%or ordinary people*s birth in the 3ure 4and. $ecause )ida*s !a)e and $ody
are not separate- the !a)e- too- is the act o% ri'ht assurance. To be absorbed
in the Namu amida butsu in which the unity o% the rescued and the rescuer is
acco)plished is called the !e)butsu #a)adhi. The !a)e is uncreated and
unde%iled- because the unity o% the rescued and the rescuer is acco)plished
in it throu'h the $uddha*s unhindered wisdo)- without awaitin' the
practitioners* recitation. This i)plication is shown as 1the 4and o% Alti)ate
$liss...the /eal) o% !on-ction1.
The !e)butsu #a)adhi is not based on the practitioner*s concentratin'
thou'ht. 2t is to re)e)ber that the $uddha*s +reat Co)passion e)braces all
sentient bein's
The $uddha*s )erit has been acco)plished on sentient bein's- e%%ectin' the
unity o% the rescued and the rescuer. There%ore- when the thou'ht o% takin'
re%u'e in )ida arises in heart- it does not- in %act- arise in our hearts %or the
%irst ti)e. 2t is the )erit which has been acco)plished %or both the rescued
and the rescuer )ani%estin' in our thou'ht. s re'ards the recitation o% * Namu
amida butsu*- too- we do not approach the $uddha by recitin' it. The )erit o%
the Enli'hten)ent in which the unity o% the rescued and the rescuer has been
acco)plished )ani%ests itsel% on our lips. 9e are brou'ht back into the
$uddha*s body throu'h %aithB we are brou'ht back into the $uddha*s body
throu'h recitin' the !a)e.
There is a parable o% the sun to distin'uish &ther-3ower %ro) sel%-power0 to
seek birth in the 3ure 4and with sel%-power is like tryin' to see thin's in the
dark with our own eyes. This is clearly an i)possibility. &ur eyes catch the
sunli'ht- and see the ob.ects which are re%lected in it. This is due to the power
o% the sun. 7owe,er- e,en i% there is sunli'ht- which is the *cause* o% the act o%
seein'- those who were born blind cannot see ob.ects. 'ain- e,en i% our
eyes- which act as a *condition* %or seein' thin's- are not blind- we cannot see
ob.ects in the dark. &nly when the *cause* which is the sun and the *condition*
which is the eyes are united- does the act o% seein' beco)e possible. 2n the
sa)e way- our 3ure 4and birth- which is a )atter o% the 'reatest i)portance-
co)es about when we recei,e the )erit o% the &ri'inal (ow with the thou'ht
o% takin' re%u'e in )ida. The )ind-and-heart o% takin' re%u'e in )ida is like
the eyes- and the e)bracin' 4i'ht 5o% )ida*s co)passion6 is like the sun.
*!a)u* is to take re%u'e- and is like the eyesB *)ida $utsu*- the
Enli'hten)ent-body in which the Ani,ersal (ow o% &ther-3ower is
acco)plished- is like the sun. There%ore- as %ar as recei,in' the )erit o% the
&ri'inal (ow 'oes- when those who ha,e a stock o% )erit %ro) pre,ious li,es*
take re%u'e- 5*!a)u*6-* in )ida and say *)ida $utsu* all the )erit o%
thousands o% practices and 'ood acts as nu)erous as the sand-'rains o% the
/i,er +an'es are %ul%illed in the) at the %irst utterance o% that si?-character
!a)e 5na-)u-a-)i-da-butsu6. @or this reason- we should not seek any other
)erit o% 'oodness.
There are %our )odes o% birth in the 3ure 4and.
516 $irth with ri'ht )ind%ulness0 This is what is re%erred to in the )ida #utra
as 1one instantaneously attains birth while dwellin' in an unper,erted state o%
)ind1.
5E6 $irth in a %rantic state o% )ind0 2t is stated in the >editation #utra- section
on the lower 'rade o% birth0 17e who has done ten e,il acts or broken precepts
or co))itted %i,e deadly sins will be in a %rantic state o% )ind at the ti)e o%
death- 'raspin' at the air- perspirin' white sweat and seein' the %ierce %ire o%
hell )ani%estin' be%ore his eyes. 2%- howe,er- he )eets a 'ood teacher and is
led to say e,en one !e)butsu- think o% )ida e,en once or recite e,en ten
!e)butsu- he will be born in the 3ure 4and.1
536 $irth with a di) consciousness0 This is )entioned in the +un'i-ron. E,en
thou'h- ordinarily- a person is shone upon by the all-e)bracin' 4i'ht and-
thereby- the %aith o% co)plete trust has been awakened in hi)- since he still
has a body o% birth-and-death- his consciousness )ay beco)e di) 5at the
ti)e o% death6 owin' to so)e kar)ic causes in the past. E,en i% it does- there
is no doubt that his birth in the 3ure 4and will be brou'ht about by the &ther-
3ower 9isdo) o% the $uddha. 2t is .ust as the )oonli'ht ceaselessly shines
upon us e,en when we are sleepin'. #ince the all-e)bracin' 4i'ht
continuously shines upon us e,en i% we lapse into a di) state o%
consciousness- we shall still attain birth in the 3ure 4and by the power o% the
4i'ht.
Those who are i'norant o% the law o% causality will 8uestion0 19hy doesn*t the
$uddha- with his power- keep aspirants %ro) lapsin' into a di) state o%
consciousness?1 or 12n a di) state o% consciousness- one will not attain birth.1
They ha,e these doubts because they are not well-,ersed in the holy
scriptures and are con%used about the law o% causality and- thus- entertain
doubts about the $uddha*s inconcei,able wisdo).
546 $irth with a )ere thou'ht o% the $uddha0 This is )entioned in the 7okku-
kyo. 2t is stated in it that one will attain birth e,en i% one does not say the
!e)butsu but only thinks o% the $uddha in one*s )ind.
The %our )odes o% birth were distin'uished by the #honin o% "urodani.
&rdinary people o% the world- bein' unclear about the %our )odes o% birth-
think that i% one does not say the !e)butsu or lapses into a di) state o%
consciousness at the ti)e o% death- one will not be born but that i% one says
the !a)e one*s birth is certain. This )ay sound reasonable but it is a
thou'htless ,iew.
2t is stated in the #hu'o-kokkai-kyo that =<< sons o% a rich )erchant recited
the $uddha*s !a)e at their death but %ailed to attain birth. Thus- those who
recite the !a)e but lack a trustin' %aith will be reborn in the hu)an or
hea,enly real) 5not in the 3ure 4and6. ll the %our kinds o% aspirants attain
birth i% a trustin' %aith has been awakened in the).
2n (asubandhu*s :iscourse on the $irth it is said- 12 take re%u'e in the
Tatha'ata o% 4i'ht unhindered throu'hout the ten 8uarters1.
pro%ound teachin' )ay be understood throu'h a si)ple parable. 4et us
suppose that the sun is "annon. "annon*s li'ht is percei,ed e,en by a little
child. 9hen ,ery youn'- he does not know it. 9hen he 'ets so)e wisdo)- he
will suppose that he sees thin's with his own power- that is- with his eye-si'ht.
7owe,er- when told by so)eone who really knows about the sun that i% one
were able to see thin's with one*s eye-si'ht alone one could see thin's at
ni'ht and then ur'ed to 'o back to the pri)ary cause- that is- the sun-li'ht- he
%ollows this instruction and beco)es con,inced o% the workin' o% the sun-li'ht.
#i)ilarly- 5belie% in6 one*s eye-si'ht will be replaced by 5a belie% in6 "annon*s
li'ht. This is also the case when we ha,e a trustin' %aith in )ida. &ur li%e- is
)ida*s li%e e,en while we are unaware o% it. 9e do not know this while our
wisdo) is not yet de,eloped. 9hen we 'et so)e wisdo) and learn to depend
on our own power- we think that this is our li%e. Then- hearin' a 'ood teacher*s
instruction that we should 'o back to )ida*s li%e- which is the root o% our li%e-
we accept it and take re%u'e in the $uddha o% 2))easurable 4i%e with a belie%
that our li%e is the 2))easurable 4i%e. Takin' re%u'e in hi) in this way is
e?plained as *ha,in' ri'ht )ind%ulness*.
&ne who has sub)itted onesel% to )ida and thus attained ri'ht )ind%ulness
will be born e,en i% one a%terwards loses consciousness owin' to so)e hea,y
kar)ic bonds. 2t is e?plained in the +un'i-ron that one will attain birth e,en in
a di) state o% consciousness- because- when shone upon by the all-
e)bracin' 4i'ht- bein' in a di) state o% consciousness will cease and one will
attain birth with a heart o% 'reat .oy. 'ain- be%ore they sub)it the)sel,es to
)ida- the three lowest classes o% person )entioned in the >editation #utra
see 5at the ti)e o% death6 )ani%estations o% hell and beco)e %rantic with %ear.
7owe,er- i% led by a 'ood teacher to sub)it the)sel,es to )ida- they will
attain birth.
@urther- those who ha,e sub)itted the)sel,es to )ida at ordinary ti)es
recei,e the bene%it o% *bein' e)braced*B hence- when they die- they will attain
birth while dwellin' in unper,erted thou'ht. This is called *birth with ri'ht
)ind%ulness*. 'ain- accordin' to the 7okku-kyo- when the %aith o% sub)ittin'
onesel% to )ida is awakened- one will be born e,en i% one dies without
e?pressin' one*s %aith in words [i.e. sayin' the !e)butsu]. This is called *birth
with a )ere thou'ht o% the $uddha*. 9hate,er the case )ay be- when the
inconcei,able &ther-3ower %aith is %ir)ly established- there should not be any
doubt about birth in the 3ure 4and.
There is a parable in the "a)butsu-za))ai-kyo- which says that once there
li,ed a rich )erchant- who had a dau'hter. 9hen he disposed o% his wealth
be%ore death- he 'a,e her a lu)p o% 'old obtained %ro) Ja)bu /i,er. #he
wrapped it in a %ilthy cloth and hid it in the )ud. The kin' sent his retainers to
take it but- unable to %ind it e,en thou'h they walked on it- they returned
ho)e. 4ater- the dau'hter reco,ered it and en'a'ed in business with it- and
then beca)e e,en richer than her %ather.
This is what the parable )eans0 the kin' is one*s )ind-kin'. The treasures are
,arious 'ood acts. /etainers are the *si? bandits*. $ein' robbed o% ,arious
'oods by the si? bandits )eans that one has no chance o% attainin'
e)ancipation. To reco,er the 'old %ro) the )ud and beco)e so rich that
there was nothin' she could not do with her wealth )eans that when one
attains %ir) %aith throu'h the !e)butsu #a)adhi one ,ery 8uickly attains birth
in the 4and o% 3eace and $liss. To wrap the 'old in a %ilthy cloth and hide it in
the )ud )eans that ordinary people- who are de%iled and e,il- in the period o%
the %i,e de%ile)ents are the pri)ary ob.ect o% sal,ation.
'ain- when %ire is brou'ht to a piece o% %irewood- the %ire does not lea,e it
5until it is burnt out6. The %irewood is the practitioner*s heart. The %ire is
)ida*s 4i'ht which *e)braces and does not %orsake*. 9hen one is illu)ined
and protected by )ida*s spiritual 4i'ht- one will see that the $uddha*s )ind
is not separate %ro) one*s own and that one*s )ind is not separate %ro) the
$uddha*s. This state o% unity is called Namuamidabutsu.
T7E E!: