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WAYS LEADING TO PERFECTION (BODHI)

Compiled by: Rev. Shojo Oi

1. THE HOLY WAY (WAY OF THE SAGES)

a. The Three Leanings

The whole system of Buddhism may be classified into the so-called three learnings of Buddhism. The need for such classification became stronger as Buddhism started to spread into wider areas and also as studies in Buddhist logic, ethics, and philosophy made marked progress. Today, the most widely accepted classification is to divide the whole system of Buddhism under three parts: Precepts or rules governing the order in the Sangha; Meditation or mind concentration on the purity of Buddha, and Wisdom or the wondrous gains acquired by the sincere who follow the Teachings.

(1) Precepts: The precepts of the Buddha were not commandments in any way. The Buddha laid down precepts whenever it became necessary to formulate them, but the intent was always to extend understanding and compassion. While commandments would be mandatory in nature, the Buddha's precepts were all directed to assist the aspirant to avoid or overcome the many obstructions which would lie ahead. There was never the intent of punishing the aspirant for any violation. If there ever was such a case it was more of a voluntary restraint in deep self-reflection. Basically the precepts were the words spoken by the Buddha with kindness in showing the aspirants the many things that should be avoided if they were to make headway along the way leading to spiritual purity. The Buddha, being fully aware of the weaknesses in man, had given these warnings on the spiritual obstructions which the aspirants were sure to face.

Today, these precepts are important standards to observe in our daily lives as Buddhists. Although they are not directly the way or ways to reach the highest realms of purity, they are nevertheless important guiding principles in daily living. The system of Precepts known as the third of the Tri-pitaka (three baskets) contain all of the Buddha's precepts.

(2) Meditation: Meditation here means to concentrate one's mind on the Buddha and the Dharma. To concentrate means first to have a thorough understanding of the meaning of Buddha and the Dharma. Then based on this understanding, the aspirant is led to direct all of his consciousness and will to the purity of Buddha or the Dharma.

Meditation or dhyana was translated into zenna in classical Chinese and the Japanese in turn read this zen. This is not necessarily the Zen school of Buddhism, although the same concept is shared. Meditation is the way by which the Prince Siddhartha was able to reach the final goal of enlightenment and become the awakened Buddha.

In Shin Buddhism meditation is practiced whenwe direct our thoughts to Amida Buddha. In order to accept fully the benevolence being directed to us from Amida Buddha without any reservation (which Shinran called "shinjin") it is necessary to direct our entire total consciousness to Amida Buddha.

The instructions on meditation are found in the many sutras which compose the first of the Tripitaka.

(3) Wisdom: The third, Wisdom, is actually the end result of the preceding two. Following the pattern on the three pitaka we had arranged so far, Wisdom or the acquiring of Wisdom was compiled under the many treatises and commentaries written by the many masters and patriarchs in Buddhism. Thus the third of the three pitakas which is known as the commentaries and treatises is where the many wonderful presentations of Wisdom are compiled.

Wisdom is the last of the paramita and represents the highest stage of man's spiritual cultivation and progress. It is a high level of purity of mind which makes "total personality" type of concentration possible.

 

In Shin Buddhism this Wisdom is equivalent to pure faith which is considered so important. Thus, Wisdom in the highest spiritual level enables one to know that he and Buddha are one. Again, this same Wisdom at the worldly level appears as the daily practices in deep appreciation for the benevolence received from Amida Buddha.

b. The Four Noble Truths

The Four Noble Truths represent the basic teaching in Buddhism. It is commonly accepted that this teaching was revealed to the Five Ascetics who labored together with Prince Siddhartha along the hard way of ascetic practices. This is also believed to be the first sermon the Buddha delivered at deer park at Benares near Sarnath. Above all, this is the teaching that started the wheel of the Dharma into motion which is symbolized by the Dharmachakkra or Buddhist symbol.

c. Paramita

Along with the Four Noble Truths preached by the Buddha and compiled in the early sutras, the paramita or the way leading to the shore of Enlightenment was compiled in the famous Wisdom Sutra. Although the paramitas are ways of practices for the Bodhisattva, (devout followers in Mahayana), they have been taken into many schools of Buddhism.

(1) Dana (Giving, offering). The Buddhist act of Dana is well known to all Buddhists. The essential things about Dana that all Buddhists never fully understand are: (a) Dana is the act of giving which must come from the heart of the person involved. This means once the act of Dana is enacted, there must be no concern as to what was given, to whom it was given, or even why it was given. The act of Dana was done because there was a definite need for it; and once it was over, all concern over the act itself as well as the object or service offered must be forgotten. This is often spoken of as the state of "ku," or impersonal purity achieved by the agents involved who are the giver, the receiver, and the object or the service offered. (b) Dana is offered either in material form or sincere services. In other words, the common belief that there must be some kind of material involved is a mistaken concept of Dana. Dana can be made through voluntary services and even directing thoughts of sincerity. In one of the sutras called "On the Miscellaneous Treasures in the Dharma," the Buddha listed seven non-materialistic offerings. Some examples of the seven are: "extending kind eyes;" "greeting others with a smile;" "using words of kindness;" etc.

(2) Sila (Precepts, Morality). The second of the way to perfection is the observing of the many precepts laid down by the Buddha. This problem has been dealt with under Three Learnings.

(3) Ksanti (Forbearance). Forbearance means the spiritual fortitude to withstand the wrongdoings and mistakes of others with deep understanding and sympathetic attitude towards the wrongdoer, and rather than retaliate, to devise means to lead such people away from such actions.

What is commonly said today, such as, trying to see the other party's standpoint, is the modern version of Ksanti. The attitude of withstanding is not negative but constructive, with sincere intent being to help others where help is needed even if one has been wronged by the other's misinterpretations or mistakes.

(4) Virya (Perseverance). The sincere effort of the Buddhist should be directed to the realization and practice of the other five paramitas. it means to train one's physical self and cultivate one's spiritual fortitude to carry out the teachings of the Buddha as shown in the other five ways of practices. Besides these areas mentioned, it is expected that a Buddhist would direct his effort in all areas, both religious as well as secular.

(5) Dhyana (Meditation). The purpose of this practice is to pacify one's mind and to reach a state of perfect peace and quietude. Many types of practices are taught to reach this high level of mind concentration.

(6) Prajna (Wisdom). Wisdom is the highest level of spiritual attainment, the level which is so high as to enable men to reach the goal of Bodhi. It was indeed this level of attainment that enabled Prince Siddhartha to become the awakened Buddha. This level of attainment can only be known to the devoted who manage to reach this goal.

The traditional interpretation of the paramita or the six ways leading to perfection have been given above. The first four are relatively easy to understand; i.e., giving, observing precepts, tolerance, and perseverance. However, the remaining two are indeed very difficult to understand. Moreover, as it has been mentioned, it cannot be known through intellect but has to be experienced bodily through one's actual practices. It is because of this difficulty that the Shin Buddhist interpretation of the six ways leading to perfection must be clarified.

Shin Interpretation of Paramita. The order in which the Buddha had preached the six ways must be rearranged.

Realm of Highest 5. Dhyana-paramita (Mind Concentration)

Truth (Shin-tai) 6. Prajna-paramita (Wisdom Acquired)

Realm of Worldly 1. Dana-paramita (Offering from the heart Truth (Zoku-tal) 2. Ksanti-paramita (Tolerance and understanding)

3. Sila-paramita (Promoting harmony by abstentions)

4. Virya-paramita (Pure efforts extended for welfare of others)

In the rearrangement above, everything starts with dhyana-paramita. Since dhyana means the concentration of the total personality, the follower of ShinBuddhism starts by directing his thoughts and mind toward Amida Buddha. in the course of this directing of the mind, he is required to understand the meaning of the Name of Amida Buddha and fully establish in his mind the deep significance of the wonderful method by which Amida Buddha achieved perfection of jodo. This can be achieved only by one's wholehearted concentration on Amida Buddha. This directing of one's entire personality is none other than dhyana and is the basic requirement of all Buddhist practices.

In the traditional interpretation of the paramita, the sixth level, prajna-paramita, was the highest attainable Wisdom which literally ferried the aspirant to the goal of spiritual enlightenment. Thus it was explained that this could only be known by those who had achieved this high goal.

In the Shin interpretation of the paramita, this Wisdom is acquired by those, who in all sincerity, direct their sincere thoughts and total personality toward Amida Buddha. A person who is able to accept wholeheartedly without any reservation, the wonderful blessings being directed to him from Amida Buddha, has literally freed himself of all selfconsciousness. Indeed at this stage there is not even the consciousness that he is concentrating his mind and total capacity towards Amida Buddha. This is the state of "ku" or selfless purity and it is only when this is achieved that there is spiritual contact with Amida Buddha. This is pure conscious contact with Amida Buddha where all awareness of the self has been completely extinguished.

The follower of Shin Buddhism who has had this experience acquires a unique philosophy of life. There is no "I," "my," or "me" consciousness. There is only consciousness that Amida and I are one.

To explain the purity of this state of mind, Shinran said such purity of mind and faith must have originated in Amida and could never be conceived to have been generated in his own mind.

2. THE WAY OF JODO (GATE OF JODO)

a. The Three Bodies of Buddha and Amida Buddha

Amida Buddha is the object of our worship in Shin Buddhism. Amida Buddha was mentioned in many of the sermons by Sakyamuni Buddha. Amida Buddha was the knowable (conceivable) Buddha that Sakyamuni Buddha presented as the ultimate Truth of the Universe.

The master Donran in his "Commentary on the Jodoron" tried to explain the nature of Amida as preached in the Jodoron (a treatise composed by Vasubandhu on Jodo) and in the sutras, he used the word, "hoben hosshin" and meant to understand Amida Buddha to be the Dharmakaya (the highest form of Buddha) appearing in a level, more tangible way in the minds of men. Thus this traditional attempt by Donran has become the basis of accepting Amida Buddha by ensuing masters of Jodo Shin Buddhism.

Later with the development of Mahayana studies, the highest truth, Amida Buddha, and the historical Sakyamuni Buddha were explained in three definite levels-, i.e., Dharmakaya, Sambhogakaya (same as hoben hosshin of Donran) and Nirmanakaya, meaning the historical Sakyamuni Buddha.

Therefore, the object of worship in Shin Buddhism is Amida Buddha, the Buddha of whom Sakyamuni Buddha preached. Moreover, since the nature of what Sakyamuni Buddha conceived as the ultimate Truth of the Universe was so perfect and so complete, it was impossible for man to understand. Accordingly, he presented Amida Buddha as the expedient body of the highest Dharmakaya. Amida Buddha is expediency of Dharmakaya but because it is Truth itself, Amida Buddha is also Truth itself.

b. Amida's Vow and Shin Buddhism

According to the sermons delivered by Sakyamuni Buddha, Amida Buddha realized the Pure Realm of jodo after long periods of contemplation and many kalpas of hard work. At the very beginning Amida Buddha was explained as a King named Lokesvararaja, who aspired to establish the realm of jodo which men might seek as their final goal. As the King aspired to this noble purpose, he was called the Bodhisattva Dharmakara. He established 48 Vows he promised to fulfill. The Vow upon which Shin Buddhism rests is the 18th Vow.

"Upon my attainment of Buddhahood, if the beings of the ten quarters who have Sincere Mind, Serene Faith, and Wish to be born in my country, with even ten utterances, would not be born therein, may I not attain the Highest Enlightenment; only those are excepted who have committed the Five Deadly Sins and who have abused the Right Dharma."

The most important condition in Shin Buddhism is acceptance without reservation of the benevolence directed by Amida Buddha to all. The words in the 18th Vow, "Sincere Mind, Serene Faith and Wish to be born in my country" are usually called the three mind activities which are all unified into one mind of pure faith.

It should be added that faith means first, to have full understanding, and second, to accept the blessings directed to all men by Amida Buddha without reservation, and to respond by calling the name of Amida Buddha with sincerity and appreciation.

c. Man in Shin Buddhism

Amida Buddha is not a Buddha who is dead, nor is Amida Buddha a Buddha of the past and as if dead. Amida is the Buddha at work today at any place, at any time, active and functioning all the time. The object of Amida's concern is man.

Man in Buddhism is considered to be a wonderful being. Although in his present state he is yet to reach enlightenment, by his nature he has unlimited capacities. This the Sakyamuni called Buddha-nature or the superb gem in man and meant that man is able to reach the highest of all beings-the awakened Buddha.

Our founder Shinran believed in this wonderful gem in man. He worked hard to realize this potentiality for twenty years. However, he finally discovered that to polish this wonder gem was not easy. He even felt that unless there are other ways to reach the same goal as Sakyamuni Buddha, all was hopeless. As he patiently looked for other ways to reach the same goal, he was not getting nearer to the goal he sought. He had overlooked the important fact that the Buddha was trying to reach him. Honen Shonin showed him how to open his heart and mind to the voice of the Buddha and to receive in entirety the blessings directed to him by the Buddha.

Shinran never made a general statement to say that man is evil and defiled. He believed that man had Buddha-nature; but for him alone, he could not find the way to realize this. He was shown the way of the Buddha's power whereby the effort to reach man originated from the side of Buddha.

Shinran never treated others with disrespect. This was because he believed that all men may attain perfection of Buddhahood although the paths may differ.

d. Amida Buddha and Man

The relationship between Amida Buddha and man is like the compassionate father and his son. The famous parables in many of the Buddha's sutras bring this point out very clearly. Shinran expressed this in one of his psalms of praise:

"Amida and Sakyamuni

Are indeed like our dear parents

Enjoying many experiences

Untiringly they lead us to purity."

Amida is the Buddha of unlimited Wisdom and boundless Compassion. However, unless man awakens to these qualities, even the All-compassionate One will remain unappreciated and meaningless. Thus it is important that the relationship between man and Amida Buddha be established by man's efforts to acknowledge and receive the blessings being directed towards him from Amida Buddha.

Experiences such as "salvation" is meaningful in Shin Buddhism only when man awakens and aspires to reach the perfection of Amida Buddha and by being able to accept wholeheartedly the blessings being directed to him. This opening of one's mind and working for one's salvation means that the person has generated the best of karma. It is this karma alone which will decide whatever happens to him. Indeed, even the attainment of jodo is based on this karma which must be generated by the person who seeks guidance and puts his faith in Amida Buddha.

3. HIGHEST TRUTH AND WORLDLY TRUTH

After the Sakyamuni Buddha passed away, great masters classified the teachings left by the Buddha. Among these masters was Nagarjuna who gave Mahayana Buddhism its firm basis and systematized the teachings in many ways. He founded his famous school of Buddhist philosophy concerning the highest truth and worldly truth.

a. The Highest Truth

In the section on the six ways leading to perfection (paramita) the two levels of the Buddha's teaching were indicated.

The level of the highest truth is the spiritual experience of man. In Shin Buddhism there is a convenient expression, "The proper cause of one's attainment is wholehearted acceptance-faith." The problem involved here is in regard to the process one follows in establishing spiritual contact with Amida Buddha. As stated before, this contact is possible only because there is the action by Amida Buddha. In this area, the contact between man and the all embracing Buddha is indeed personal and has to be established by man. No one can do this for another. This again is due to the significance of karma. There can never be the transfer of one's karina to another. By the nature of the matter itself, we should not confuse this realm with the other, i.e., the realm of worldly truths.

There are many religions which fail to establish such clear distinction. For this reason they are faced with difficult problems. What should a Buddhist do when drafted into the military service? This is another example of confusion of the double level of values.

b. The Meaning of "Hosha-gyo"

Hosha-gyo literally means the sincere acts of a Buddhist motivated by the spirit of deep appreciation. These actions are motivated when the relationship between Amida Buddha and man has been established. The calling of the Buddha's name and the many other ways of practices laid down by the Buddha are based on the spirit of deep appreciation for the benevolence received.

This level is called the level of worldly truth and represents another important level. Whereas the level of highest truth would be concerned with the matter of faith and devotion, this level of worldly truth deals with the everyday action of man. The faith that is harbored in one's mind appears as his social action at this level. It is also this area of our actions that is to be considered the so-called actions of Buddhists. For these reasons, there can be no social action taken by a follower of Shin Buddhism until the relation between Amida Buddha and himself is established. As it is customarily said, there is no Shin Buddhism without this faith in Amida, and conversely, as soon as there is ignited the spark of faith in Amida Buddha, the life of a Shin Buddhist begins. Here again is the reason why the six ways leading to perfection were rearranged.

A group of Shin Buddhists can work harmoniously together because every action is action in appreciation. When Shinran called the followers of Shin Buddhism by the name Dogyo, he meant that they were co-travelers who were going the same way of the Nembutsu. He also meant that their way of worship and their everyday actions were motivated by one objective -to show one's deep appreciation for the benevolence of Amida. This practice is called hosha-gyo.

 

SEVEN PATRIARCHS OF SHIN BUDDHISM

1. NAGARJUNA (RYUJU)

Nagarjuna was a great religious philosopher in India and was celebrated as one of the 'four suns of the world' (the others being Asvaghosa, Kumaralabha, and Aryadeva). In Chinese he is called Lungshu (Ryuju), Lung-meng (Ryumyo), or Lung-sheng (Ryusho). He was a native of Southern India and a Brahmin. According to tradition, he was intelligent by nature and became conversant with various sciences in his youth. After his conversion to Buddha's teaching, he studied Hinayana Buddhism. Later he went up into the Himalayas and met an old monk who gave him Mahayana sutras. Again, it is told, he was led by Mahanaga Bodhisattva to the Dragon's Palace, where he obtained abstruse sutras of Mahayana Buddhism. Under the faithful patronage of the Satavahana clan (123-195 A.D.), he was engaged in propagating Mahayana Buddhism, chiefly in Daksina Kosala, and crushed the non-Buddhist philosophies. It is told that the kings built for him a great cave monastery on Mt. Sriparvata (or Bhramaragiri, or 'black bee hill'). He has been called the Thirteenth Patriarch in the lineage of transmission of the Buddhist teaching in India, and also as the originator of the Madhyamika School, or the School of the Middle. The eight major sects of Mahayana Buddhism have traditionally sought their respective origin and his writings. Some of the extant chief works attributed to him are the following: Churon Ju (Madhyamaka-karika), Junimon Ron, Dal Chido Ron, Juju Bibasha Ron, and Juril Rai. Of these works, the ninth chapter, Igyo Hon, of the Juju Bibasha Ron and the Juni Rai have particularly to do with the Pure Land teaching.

In the Igyo Hon ("Chapter on Easy Practice"), Nagarjuna made it clear that there are two methods of attaining the rank of Non-Retrogression (or the forty-first stage of Bodhisattvahood). One is the path of difficult practice based on self-power and the other the path of easy practice which lies in the utterance of Buddha's Name with a faithful mind.

2. VASUBANDHU (TENJIN)

In Chinese he is called Shin-ch'in (Seshin) or Vien-ch'in (Tenjin). A native of Northern India, he was born in Purusapura, the capital of Gandhara, as the second son of Kausika (Kyoshika), a Brahmin. At first he became an adherent of the Sarvastivada School. Later, as he happened to study the doctrine of Sautrantika, he found some merit in it and went to Kashmir to study more about the Dal Bibasha Ron. After returning he composed the Kusha Ron. Afterwards, inspired by his brother, Asanga, he was converted to Mahayana Buddhism. His theory is widely known as Vijnaptimatrata, or Consciousness-Only, which asserts that all phenomena, whether mental or material, are reducible to one's basic consciousness called Alayavijnana (Arayashiki), He composed many discourses and has been noted as the writer of a thousand discourses. Some of them are the following: Abidatsuma Kusha Ron (Abhidharmakosa Sastra), Yulshiki Niju Ron (Vimsika Vijnaptimatratasiddhi), Yuishiki Sanju (Trimsika Vijnaptimatratasiddhi), Bussho Ron, Hoke Kyo Ron, and jodo Ron. He also commented on Maitreya's and Asanga's discourses, such as Chulien Fumbetsu Ron (or Ben Chuben Ron; Madhyantavibhaga Sastra), Daijo Shogon Gyo Ron (Mahayanasutralamkara Sastra), and Sho Daijo Ron.

His jodo Ron is one of the canonical texts of Shin Buddhism. The full title is Muryoju Kyo Ubadaisha Gansho Ge (Discourse on the Buddha of Immeasurable Life Sutra with Gatha of Aspiring for Birth). It was translated into Chinese by Bodhiruci in the Later Gi Dynasty. The text is divided into two sections, gatha and prose. The gatha, consisting of twenty-four stanzas, begins with the author's profession of single-hearted trust in Amida and, next, expounds the twenty-nine descriptions of glorious adornments of the Buddha's Land. Commenting on the gatha, the prose shows that Birth in His Land and attainment to Nirvana are gained by the five contemplative practices, viz., worship, praise, aspiration, contemplation and merit-transference. These five casual practices, however, are embodied in the 'singleness of mind' professed at the opening part of the gatha; so we can say that the single-hearted faith in Amida is the very cause for Birth and Enlightenment. This concept of faith, indeed, constitutes the pivotal point of Shin Buddhism.

3. VAN-LUAN (DONRAN)

Donran, the founder of a Chinese Pure Land school, was a native of Gammon in the present Sansei Province and, hence, also called the Master of Gammon'. He was born in the first year of Shomei near Mt. Godai. When he was about fifteen, he entered the priestly life. He soon became well-versed in Buddhism, especially in the doctrine of the Shiron Sect, and non-Buddhist philosophies as well. Later, he read the Daishu Kyo and wanted to make a commentary on it. However, half-way in this attempt he became ill. Having realized then that life was transitory and precarious, he wanted to study first the taoistic art of longevity. As he had heard of the reputation of To Kokei, he went to see him at Mt. Kuyo. Kokei gave him Taoist scriptures in ten scrolls. On his way back, he met at Rakuyo an Indian bhiksu, Bodhiruci, who taught him that Buddha's Dharma is the true way to eternal life and gave him a Pure Land scripture. So he burned the Taoist texts and was converted to the Pure Land teaching. Later, the King of Gi honored him with the title of Shinran and also offered him the Daiganji Temple. In his later years, he moved to the Genchuji Temple in Funshu. Later, he gathered his followers at the foot of Mt. Kai to practice the way for Birth in the Pure Land. This place became well known by the name of Rankogan. He passed away at the Heiyosanj*i Temple in the fourth year of Kowa, at the age of sixty-seven. He wrote San Amidabutsu Ge and Ojo Ron Chu, the latter being a commentary on Vasubandhu's jodo Ron. Ryakuron Anraku jodo Gi is attributed to him. He also left several books on the science of longevity.

The most characteristic feature of Donran's doctrine is the emphasis on the Other-Power. He made it clear in his Ojo Ron Chu that both Birth in the Pure Land and subsequent. altruistic activities are caused by Amida's power. Also he distinguished three aspects of Faith, viz., (1) pure and sincere mind, (2) single-heartedness, and (3) continuous mind.

4. TAO-CH'O (DOSHAKU)

Doshaku was a famous exponent of the Pure Land teaching against the doctrines of the Path of Sages. He was born in the third year of Tenka during the Chin Dynasty, at Heishu in the present Sansel Province. His family name was Ei. Renouncing the worldly life at the age of fourteen, he devoted himself to the study of Buddhist sutras and sastras. He became particularly conversant with the Dal Nehan Gyo, on which he gave a series of lectures as often as twenty-four times. Later he learned Sunyata philosophy from Esan. At the age of forty-eight, when he happened to read the epitaph of Donran at the Genchuji Temple, he was much impressed and was instantly converted to the Pure Land teaching. After that he became an earnest seeker of Birth in Amida's Land. It is recorded that he practiced the Nembutsu seventy thousand times a day and bowed and offered incense before Amida's statue almost unceasingly. He also repeated lectures on the Kan Muryoju Kyo more than two hundred times. He encouraged men and women to practice the Nembutsu, advising them to count the number of utterances of the Nembutsu with red beans, later, with a special rosary. He passed away at the Genchuji Temple in the nineteenth year of jogan of the To Dynasty, at the age of eighty-four. He always paid his respects to his predecessor, Donran, whom he quotes abundantly in his celebrated work, Anraku Shu. He further developed Pure Land Buddhism by clarifying the Nembutsu teaching against that of the Path of Sages.

The Anraku Shu (A Collection of Passages Concerning the Land of Bliss), 2 vols., has twelve sections containing thirty-eight subjects. Doshaku expounds in it the true signification of the Nembutsu, depending mainly on the Kan Muryoju Kyo. Dividing the Buddhist teachings into that of the Path of Sages and that of the Pure Land Path, he shows that the former is beyond the power of those in the ages far removed from Buddha Sakyamuni and that only the teaching of the Nembutsu is practicable, for it agrees with the age and the capacity of man.

5. SHAN-TAO (ZENDO)

Zendo was born in the ninth year of Daigo during the reign of Emperor Yo of the Zui Dynasty, at Rinshi in the present Santo Province (or, according to another tradition, born at Shishu in the present Anki Province). In his early years, he became a monk under Myocho and devoted himself to the study of the Hoke Kyo and the Yuima Kyo. One day when he saw a Picture of the Pure Land, he desired to be born there. After receiving the priestly precepts, he entered a library of sutras with his master of precepts Myokai, hoping to find the sutra best suited for his spiritual capacity. Thus did he find the Kan Muryoju Kyo. With great joy, he began to practice the Sixteen Meditations as indicated in the sutra. When he was a little over twenty, he went to Genchuji Temple to see Doshaku and heard his lecture on this sutra. Encouraged by the master's teaching, he practiced the meditation on Amida even more diligently, until finally he attained the Samadhi of Nembutsu and visualized in it the glorious adornments of the Pure Land. Later he went to Choan to preach the Pure Land teaching. He practiced the Nembutsu with such great effort that, it is told, he perspired even in winter. He himself observed the precepts very faithfully and never thought of fame, greed, etc. He led thousands of persons into the faith and practice of the Pure Land teaching. When he died in the first year of Eijun of the To Dynasty, at the age of sixty-nine, it is said that various miraculous signs were manifest. Since Emperor Koso granted the name of Komyoji to Zendo's temple, he has also been called the 'Master of the Komyoji Temple'. Commenting on the Kan Muryoju Kyo, he wrote the Gengi Bun, jobun Gi, jozen Gi, and Sanzen Gi. Also, he wrote the Hoji San, Kannen Bomon, Ojo Raisan, and Hanju San.

His interpretation of the Kan Muryoju Kyo marked an epoch in the development of Pure Land Buddhism. Refuting the scholars of the Shoron Sect, Zendo proved that even the ordinary man can be born into the Recompensed Land of Amida Buddha by virtue of the Vow and the Practice embodied in the Nembutsu. He recommended that five right practices be performed by aspirants, viz., reciting sutras, contemplating Amida and His Land, worshipping Him, uttering the Nembutsu, and adoring Him. Of the five, the central practice is the utterance of the Nembutsu. It is called Shojogo, or the Work of Right Assurance, for, by performing this practice, one's Birth in the Pure Land is assured according to Amida's Vow.

6. GENSHIN (SAICHO)

Genshin was a propagator of the Pure Land teaching in the Heian period, whose doctrine was characterized by Tendal philosophy. He was also called Eshin, because he lived at Eshin-in on Mt. Hiei. He was born in the fifth year of Tenkel at Taima-no-sato, Katsuragishimo-gori, Yamato (or the present Nara Prefecture). His family name was Urabe. His father in his deathbed asked him to become a priest to lead him to Enlightenment. At seven, parting with his mother, he went up to Mt. Hlei, where he learned Buddhism from Ryogen. At thirteen, he was admitted into the Buddhist Sangha, received the precepts, and was given the Buddhist name, Genshin. As he made great progress in his study, he was appointed by Emperor Murakami to the post of court lecturer at the age of fifteen. The eloquence and intelligence shown in his lectures at the Imperial Court surprised all the audience. The Emperor presented him with rolls of cotton and silk, which Genshin sent to his mother, only to receive her indignance and admonishment against his desire for worldly fame, After that he devoted himself to the Way even more. Later he composed Kanjin Ojo Ge and sent it to his mother to show her the way to the Pure Land. After his mother died, when he was forty-two, he began to prepare the Ojo Yo Shu, which was completed in the first year of Kanwa (985 A.D.). The book is a great compilation of essential passages from the Tripitaka verifying the doctrine of Pure Land Buddhism, and has been celebrated, both in Japan and in China, as an epoch-making scripture in the developmental history of its doctrine. Outwardly, however, he remained a scholar of the Tendai Sect. The doctrinal standpoint of the Tendal which he held has been known as the Ryogen. Besides the Ojo Yo Shu, he left many books on Tendai and Pure Land doctrines and practices, such as Ichijo Yoketsu, Kanjin Ryakuyo Shu, and Amida Kanjin Shu, The Yokawa Hogo, a short profession of his faith in Amida, has been particularly treasured in the hearts of Pure Land aspirants.

The Ojo Yo Shu ("A Collection of Essential Passages Concerning the Birth") consists of ten chapters in three volumes. The first chapter describes the miseries and afflictions of the Six Evil Realms, and the second chapter shows, in' contrast, the ten pleasurable aspects of the Pure Land. In the third chapter, the author encourages us to seek for Birth in Amida's Pure Land by giving scriptural testimony that His Land is superior to the other Buddha's Lands and to Maitreya's Tusita Heaven. In the succeeding chapters, Genshin gives a detailed exposition of the Nembutsu practice, urging us to perform it with a singleness of.mind.

7. GENKU (HONEN SHONIN)

Genku was a most important figure in Japanese Buddhist history. He is more popularly known as Honen. He was born in the second year of Chosho at Kume in the Province of Mimasaku (the present Okayama Prefecture). When young, Genku was called Seishimaru. His father, Uruma-no Tokikuni, was a provincial official. When he was attacked by the opposing faction and lay dying, he told Genku that hate was not overcome by hate. At the age of nine, in accordance with his father's dying wish, he became a priest under Kankaku, of Bodaiji Temple. At fifteen he went up to Mt. Hiei, where he learned from Genko, Koen and Eiku. Eiku gave him the name, Honen-bo Genku. Later, he visited distinguished scholars at Nara and Kyoto, from whom he learned more about Buddhist doctrines. Yet he could not find the way to spiritual emancipation. When he read Genshin's Ojo Yo Shu, it opened a new spiritual horizon for him. Inspired by the statement in it that the Nembutsu is essential to Birth in the Pure Land, he entered the Hoonzo Library at Kurodani in Mt. Hiei to read the whole Tripitaka. He had read it up to five times, when he came across Zendo's comment on the Kan Muryoju Kyo, which reads, "The continuous utterance of Amida's Name with a singleness of mind, irrespective of whether you are walking, standing, sitting, or lying, or whether you practice it for a long or short time, is called the Work of Right Assurance, because it conforms to the Buddha's Vow (SSZ 1. p. 538). Instantly struck by the boundless mercy and power of Amida Buddha, he was converted to the Pure Land teaching. The time was the fifth year of Shoan ( 117 5), when he was forty-three. In 1197 he composed the Senjaku Hongan Nembutsu Shu, in which he laid down the doctrinal foundation of the Pure Land teaching.

He went down the mountain to live in Hirodani, later in Yoshimizu, where he expounded the exclusive practice of the Nembutsu. His teaching pertinently matched the contemporary social conditions, and the practice of the Nembutsu was widely accepted by the general public. The prosperity of the Nembutsu teaching, however, invited the jealousy of those,who belonged to the older sects. In 1204 the monks on Mt. Hiei complained to the chief priest, Shinsho, that the Nembutsu practice should be prohibited. Finally, in 1206, when his disciples, Juren and Anraku, incurred the resentment of the ex-Emperor Gotoda, the persecution of the Nembutsu began. Juren, Anraku, and two other men were executed, and Genku and several chief disciples were exiled. Genku was exiled to Shikoku, but after a short while he was pardoned, and he returned to the capital in 1211. In the following year, at the age of eighty, he passed away. Posthumously he was given the titles of Eko Bosatu, Kacho Sonja, Enko Daishi, and Myosho Daishi.

The Senjaku Hongan Nembutsu Shu ("A Collection of Passages Concerning the Nembutsu of the Best-Selected Original Vow") consists of sixteen chapters in two volumes. In the first chapter, Honen proclaimed, in accordance with Doshaku's Anraku Shu, the independence of the jodo Sect by stating its doctrinal bases and the mode of its transmission. In the second chapter, he verifies the Nembutsu as the practice for Birth in the Pure Land, abandoning the rest of the practices as inefficient; for, as clarified in the third chapter, the Nembutsu. practice alone agrees with the purport of the Original Vow. In the succeeding chapters, the author propounds the theoretical and scriptural bases for selecting the Nembutsu. In conclusion, the Nembutsu is, according to Honen, both easy to practice and superior in quality; hence, Amida selected it as the practice to be foIlowed by those men and women who seek Birth in His Land.