Some of Shinran

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Some of Shinran

Post by joy&peace » Thu Sep 20, 2018 4:37 am

Ten Hymns based on his Writings

Sakyamuni’s teachings are numerous,
But Bodhisattva Vasubandhu compassionately urges us,
Who are possessed of blind passions,
To take refuge in Amida’s universal Vow.

The adornments of the Pure Land of peace
Are perceived only through the wisdom shared by Buddhas.
That land is infinite, like space,
Vast and without bounds.

Of those who encounter the power of the Primal Vow,
Not one passes by in vain;
They are filled with the treasure ocean of virtues,
The defiled waters of their blind passions not separated from it.

The sages of the Tathagata’s pure lotus
Are born transformed from the flower of perfect enlightenment;
Thus, the aspirations of sentient beings
Are swiftly and completely fulfilled there.

The immovable sages, who were formerly humans and devas,
Are born from the ocean of wisdom, the universal Vow;
The virtues of their mental activity are pure
And free of discrimination, like empty space.

Vasubandhu, author of the Treatise, took refuge
In the unhindered light with the mind that is single;
He teaches that by entrusting ourselves to the Vow’s power,
We will reach the fulfilled land.

To take refuge, with the mind that is single,
In the Buddha of unhindered light filling the ten quarters
Is, in the words of Vasubandhu, author of the Treatise,
The mind that aspires to attain Buddhahood.

The mind that aspires to attain Buddhahood
Is the mind to save all sentient beings;
The mind to save all sentient beings
Is true and real shinjin, which is Amida’s benefiting of others.

Shinjin is the mind that is single;
The mind that is single is the diamondlike mind.
The diamondlike mind is the mind aspiring for enlightenment;
This mind is itself Other Power.

On reaching the land of the Vow,
We immediately realize the supreme nirvana,
And thereupon we awaken great compassion.
All this is called Amida’s “directing of virtue.”

Questions and Answers

Question 1
In the Vow of birth through the nembutsu, three minds are disclosed. Why does Vasubandhu, the author of the Treatise, speak of “one mind,” the mind that is single?

Answer: Vasubandhu appears to take the three together as one to make the matter easily comprehensible for dull and foolish sentient beings. The three minds are sincere mind, entrusting, and aspiration for birth. Looking into the intention of the Treatise through the literal meanings of these terms, I find that the three should be taken as one.

Why? First, for sincere mind (shishin), the character shi means truth, sincerity; shin means seed, kernel. Next, for entrusting (shingyo), shin means truth, reality, sincerity, fullness, ultimacy, accomplishment, reliance, reverence, discernment, distinctness; gyo means aspiration, wish, happiness, joy, gladness. Third, for aspiration for birth (yokusho), yoku means wish, desire, awakening, awareness; sho means accomplishment, establishment.

Sincere mind, then, is the mind that is the seed of sincerity, the kernel of truth. It is therefore altogether free of doubt. Entrusting is the mind full of truth, reality, and sincerity, the mind of ultimacy, accomplishment, reliance, and reverence; the mind of aspiration, desire, discernment, and distinctness; the mind of happiness, joy, and gladness. It is therefore altogether free of doubt. Aspiration for birth is the mind of desire and wish, the mind of awakening, knowing, completion, and establishment. Thus, these three minds are all true and real and completely free of doubt. Because they are free of doubt, they are the mind that is single.

Such are the literal meanings of these characters. You should consider them carefully.

Further, to consider the three minds, the first is sincere mind. This is the true and real mind that perfectly embodies and fully possesses the Tathagata’s consummate virtues. Amida Tathagata gives to all these true and real virtues [of sincere mind]; this is the significance of the Name being the essence of sincere mind....

Question 3
Are the three minds of the two sutras discussed above and “hold steadfast” taught in the Smaller Sutra identical or not?

Answer: The Smaller Sutra states: “Hold steadfast to [the Name].” “Steadfast” means that the mind is firm and unchanging. “Hold” means not being distracted and not letting go. Hence the sense of “never becoming confused.” “Hold steadfast” is thus the mind that is single. The mind that is single is shinjin. Without fail, then, take refuge in and especially revere the true teaching of “Hold steadfast to [the Name]” and the true and sincere words, “With the mind that is single, never becoming confused.”

“[The Buddha’s supernatural powers work] in accord with the intentions” has two meanings. First, it means “in accord with the intentions of sentient beings.” All shall be saved in accord with their thoughts and desires. Second, it means “in accord with the will of Amida.” With five kinds of sight the Buddha perceives all beings perfectly and with six transcendent powers, works freely and without restriction. When beings are seen ready to be saved, in a single thought-moment – neither before nor after – the Buddha appears before them in both body and mind, and with the three wheels of thoughts, words, and deeds brings them to realization of enlightenment. Thus the ways in which the Buddha benefits beings differ according to their natures.
Om Gate Gate Paragate Parasamgate bodhi svaha

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Joined: Mon Dec 11, 2017 4:04 pm

Re: Some of Shinran

Post by vikas113 » Fri Sep 21, 2018 5:23 pm

Great Read! Thanks for sharing. :bow:
The Buddha said to Ananda, “You should carefully hold these words in mind. To hold these words in mind is to hold in mind the name of Amitayus Buddha”

Namo Amitabha Buddha :bow:

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