Revised 9 July, 2017
“… in accordance with that Tathagata's Light, which is the embodiment of Wisdom, and in accordance with the significance of the Name, for one wishes to practice in accordance with reality ...”
“… in accordance with that Tathagata's Light, which is the embodiment of Wisdom, and in accordance with the significance of the Name, for one wishes to practice in accordance with reality ...”
(Commentary on the
Treatise on the Pure Land)
I am enabled to be born in the Land of Bliss by going according to the
powerful working of the Name (of the Tathagata).
“The unhindered light is the sun of wisdom dispersing the darkness of our
ignorance.”
(Preface to Kyogyoshinsho, CWS p. 3)
Relying on the unhindered light of Amida Buddha, the sins and karmic
hindrances caused by the ignorance that span the three periods and the ten
quarters are eradicated. This is an unbelievably amazing thing.
To praise (or eulogize) the Buddha, one must praise in such a way that
you behold the Buddha as the Buddha.
Namo Amida Butsu is the “calling sound” of the Primal Vow.
When hearing the sound of nembutsu, we immediately think gratefully of
the coming of Amida Buddha. The nembutsu of such person is regarded as “the
gate of praise.” If there is not a sense of “gratitude,” it cannot be
considered as an act of praise.
“Thank you” and bowing your head is the best practice according to the
Buddha. If one can be moved by the hardships of Amida Tathagata over incalculable
eons of lives mainly because of “me,” this is shinjin. The teaching of the Buddha and shinjin are not the same, but the teaching of our Master [Shinran]
and shinjin are congruent.
“Born transformed from within the Supreme Enlightenment Flower.” From the
Supreme Enlightenment Flower of Amida Buddha—Namo Amida Butsu—we go to the Pure
Land swiftly. Those born from the Supreme Enlightenment Flower which is Namo
Amida Butsu are called “transformation body.” Birth in the Pure Land arises
from the ocean of wisdom of the Tathagata’s Primal Vow. People merely think of
“obtaining shinjin,” but what is
intrinsic to shinjin is placing
reliance on the Power of the Vow that enables our birth in the Pure Land.
Had we not received the power of
Amida's universal Vow,
When―in what kalpa―could we part from this Sahā world?
(Hymns on the Pure
Land Masters 86, CWS p. 383)
Oya-sama says,
“Don’t worry, Namo Amida Butsu!”
We say,
“Thank you, Namo Amida Butsu!”
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