Hey everybody! I found this essay on the internet and thought it was really good, especially for someone (like me) who is familiar with general mahayana buddhism, zen and mainland pure land tradition but not so much with jodo shinshu, so I thought it might me good to share this with the whole community!

May the light of Amitabha shine through you!

Namo Amitabha Buddha!

Note: Shōkū's Nyoin gosho  (女院御書, literally "Letters to the Imperial Consort") Volume Two is a collection of correspondence between Shōkū and the imperial consort Kitashirakawa-in (1173–1238) , dating to around 1222. A 2024 Master's thesis by Andrew Kordell Tschirki provides the first complete English translation and analysis of this. The correspondence is structured as a question-and-answer exchange, with Kitashirakawa-in posing specific concerns about Buddhist practice and Shōkū responding. The letters are notable for the way Shōkū addresses Kitashirakawa-in's personal anxieties about religious practice. Throughout the letters, Shōkū explains the three minds (sanshin) and their relation to proper nembutsu practice through the power of Amitābha's Original Vow. Tschirki describes the Nyoin gosho as a critical document for understanding both Shōkū's thought and the religious lives of elite women in medieval Japan. It stands as a rare record of a sustained doctrinal dialogue between a major Pure Land monk and an imperial woman who approached her practice as an active participant in the Pure Land path.

Letters to Imperial Women: Vol. II: The Lady at Kitashirakawa’s Inquiries and  the Most Revered Priest Seizan’s Responses

Chapter One Master Seizan

At the time that I taught of The Method of Contemplation on Amida Buddha [Shandao's Guannian famen 観念法門], your majesty noted that I should also speak of the five varieties of benefits that accompany the Nembutsu, and so I will speak of that now.

Although everyone knows the practice “Nembutsu,” because those that perform the

Nembutsu are protected by the Buddha in this life, their life will be preserved and they will not face unforeseen difficulties in this life. This is what is known as “not meeting unforeseen sickness or death.” Furthermore, the person that recites the Nembutsu eliminates their karmic illness brought about from their past lives in addition to the vexations that originate outside of the karmically predefined length and limits of this life.

Consequently, when one understands the Nembutsu, they also understand what are known as the Five Kinds of Superior Condition. What is called the Condition that Erases Karma of One’s Crimes has the virtue of erasing sin; the Mindfulness Condition provides the virtue of the Buddha’s protection; the Beholding of the Buddha Condition provides the virtue of seeing the Buddha appear at the end of one’s life; the Condition of Sustaining Life has the virtue of allowing the practitioner to be received by the Buddha. What is called the Realization of Birth Condition allows all matter of wicked people, no matter what sort of evil they may have committed, to depend upon the power of the Buddha’s vow and without fail be reborn in that Pure Land.

What I have taught here regarding the Five Kinds of Superior Benefit are called the benefits of the Nembutsu. In this way the meaning of the superior conditions is that with the power of the Buddha, we, the most evil people of this Samsaric world, can be born in the Pure Land without being afflicted by evil works and earthly desires. In this way, what is called the “Nembutsu” is the phrase “Namu Amida Butsu.” This is undoubtedly the single practice for attaining rebirth in the Pure Land through Other Power.

The form of the Nembutsu is made clear in the Contemplation Sutra: the Buddha “embraces all sentient beings without abandoning anyone.” What is meant by “embracing all sentient beings without abandoning anyone” is the Nembutsu practitioner being received within the Buddha’s compassionate light and not being forsaken. Thus, the Buddha and the Practitioner are one [Translator's note: c.f. kihō ittai 記法一体], unable to be separated, is called, “saving all sentient beings without abandoning anyone.” Indeed, apart from the three acts (word, thought, and deed) of the Buddha there is no three acts of the practitioner, there is no three acts of the Buddha. Precisely in this way, in the recollection of the Buddha the practitioner undoubtedly enters the enlightened body of Amida Buddha and is taken up in the true enlightenment of the Buddha. This is what is called, “the inseparability of the three acts of the Buddha and practitioner.” The form of the Buddha and Practitioner being unable to separate is called the Six Character Name of “Namu Amida Butsu.”

Aside from the Nembutsu, however, one cannot create a different form [and] think it has the “Five Kinds of Superior Benefit.” As previously mentioned, if one is close with the Buddha, the various difficulties associated with untimely illness and death will naturally be avoided. 

This idea is what is meant when it is said that the person who performs the Nembutsu will not come into contact with unforeseen difficulties. In addition to becoming inseparable from the Buddha, through the Buddha’s power one’s sins are removed and they receive the gift of Mindfulness. 

Additionally, when through the Buddha’s power they are completely embraced by the Buddha’s protection, though they may be any sort of evil individual, they will accomplish rebirth in the Pure Land.

For this reason, it is called the “Five Kinds of Superior Benefit.” Revering the form of Amida Buddha, when one thoroughly and completely understands in this way, they will without fail receive of the benefits of the Buddha’s protection. This is due to the recompense power of the Vow. For this reason, this Buddha will, for the sake of the original vow, without fail welcome and encompass even the sinful people who commit the ten unwholesome behaviors and the five heinous crimes.

When one believes this, the spirit of the original vow will appear within their mind that believes deeply in the form of this Buddha and becomes thoroughly fixed and steadfast. Should one believe in this way, one will realize that they cannot attain rebirth through Self Power.

Through the inconceivable power of the Buddha one is able to escape the world of life and death. This is called the Perfectly Sincere Mind. Through the Original Vow of Other Power, when the practitioner knows the efficacy of voicing “Namu Amida Butsu” ten times or even one time is called the Profound Mind. The practice for attaining birth taught within the myriad sutras and commentaries is based upon the six-character Nembutsu. Understanding this is called the “mind that aspires for rebirth and transfers merit.”

It is already made clear within the Sutras that those that already have acquired the three minds will undoubtedly be reborn within the Pure land. The Original Vow, in this way, is said to embrace those that have committed all types of evil. One must not under any circumstances believe that because they are evil it must not be so. Simply, speaking from the Buddha’s position, it is said that he will not ever forsake even the evil person. Again, because it is taught within the sutras that one will be reborn through Other Power by virtue of one or ten recitations of the Nembutsu, one must not ever think that there is no numerical value to the Nembutsu.

Simply, in addition to understanding that the Buddha will never forsake us though the sins that we are burdened with are heavy, one must always turn their mind to him and, in accordance with and borne in the body, recite the Nembutsu and repent of their evil actions. In regard to the practice of this Nembutsu, it is simple enough to write about within a letter, nevertheless it may be difficult to understand. Should you have any uncertainties, whatever they may be, please do inform me.

Chapter Two: Kitashirakawa-in’s Inquiry

There are those who say that the person who has cultivated the three minds and performs the Nembutsu will without fail be born in the Pure Land, but those who have performed the Nembutsu without the three minds will not be welcomed by the Buddha at the moment of death. What might this mean? Since I am one who does not have the faintest knowledge regarding the names of the three minds, is the Nembutsu I have recited every night and day as empty as the non-Buddhist austerities or vain as a bubble upon water? It is with forlornness I recall these things.

Long ago, upon inquiring of Master Hōnen, he didn’t mention the three minds, only that if one always says the Nembutsu deeply relying on the Original Vow, one will without fail be welcomed by Amida Buddha. He emphasized that I certainly should never doubt, nor should I be idle, nor should I, from the depths of my heart, repeatedly worry about things such as “how” something might be, as it is only a waste. And so I am reliant upon these words. Might this be a mistake? Please carefully instruct me, for I am ready to thoroughly understand.

Chapter Three: Master Seizan’s Response

(On believing in the words of Master Hōnen)

I have received your highness’ letter. Your highness must truly believe that the very

teachings the late Master Hōnen taught are, in fact, the same teachings which Master Shandao taught in recent years, and which the Tathāgata Śākyamuni taught in his final testament long ago. Thus, all is well. Your highness should not doubt.

Following this, regarding the three minds, they are certainly endowed upon the Nembutsu practitioner without fail. Furthermore, the Contemplation Sutra states that “those that are endowed with the three minds will assuredly be born in that land.” Master Shandao stated that should one of the three minds be lacking then one does not attain rebirth in the Pure Land. Thus, those that state the three minds must be acquired are not entirely incorrect. Master Hōnen taught that even those that have no knowledge of the name can, by believing, be naturally endowed with the three minds; this is the wonder of the three minds.

This is what that Dharmakara Bodhisattva meant when he, for five eons, devised and created this plan in which even those with no knowledge can be supported. One should remember that it was precisely with this attitude that he (Honen) advises us to perform only the Nembutsu; he didn’t speak regarding a different three minds. [Translator's note: Meaning, the three minds here are inherent in Amida’s practice and vows.] 

For this reason, what is meant when he said “deeply rely on the power of the vow” is the perfectly sincere mind. That he said “believe in the power of the vow and perform the nembutsu” is the profound mind. That he said, “Lastly, you should believe that you will surely be enfolded in his welcoming,” is the transference of merit unto obtaining the attitude of resolve desirous of rebirth. For this reason, should one with all their heart resolve to be reborn in the Pure Land and perform the Nembutsu, they will naturally be fully endowed with the three minds.

Chapter Four: Kitashirakawa-in’s Inquiry

(On understanding the three minds)

I have received your letter. I am truly reassured and overjoyed. Even for those who do not even know the name, the three minds naturally arise. That it is the same for me is all the more reassuring and joyous! Now, truly, as I do not have the mind to doubt or change the revered teachings of Master Hōnen. I am now all the more filled with joy. 

Even such, as I have taken the opportunity to humbly receive these teachings, if I should broadly receive and understand the name of the three minds, or even their workings, - and though these are not the degree of things I can teach to other people - because I am constantly concerned by these things and occasionally recall them, I am able to realize that they are an important means of reliance of which to cultivate my faith. How is my understanding? Even should this not be the case, I desire to follow your discretion.

Chapter Five: Master Seizan’s Response

That is also too casual of an understanding. I am only going to provide the critical points here. Please still your mind and listen to what I have to say. First, what I call the “perfectly sincere mind” is, in accordance with Master Shandao’s explication of the meaning, known as the “true mind.”

In this manner, there are people that say, “What is called the ‘perfectly sincere mind’ is stilling greed and anger and forsaking the manifold false views of this world, truly reviling this world and reciting the Nembutsu. Thus, it is exceedingly difficult to obtain the ‘perfectly sincere mind.’ Therefore, there are people that say that ‘no matter how one performs the Nembutsu, one is not likely to obtain rebirth in the Pure Land.’” This interpretation is unequivocally mistaken.

First, though upon comparing the myriad practices and realizing the Nembutsu is the

foremost simple, if one supposes sincere intent to be rare and finds it difficult to cultivate, then the path indeed cannot be called “easy.” Furthermore, Amida’s Primal Vow is called “Other Power, therefore are not Nembutsu practitioners called “devotees of ‘Other Power?’” If I call my own mind the “perfectly sincere mind,” then I am arousing the mind of “Self Power.” This simply is not the mind that aspires to the birth of “Other Power.” That follower of the Holy Path calls the occurrence in the heart that takes place when one desires to become a Buddha the “aspiration for enlightenment.” The practice of this here Pure Land Path is that through the truth of the Primal Vow of Other Power, one cultivates the desire to hereafter allow themself to be saved by the Buddha. This is called the desire known as what causes the “true mind.”

Yet, though one may not know the form of enlightenment, through acquiring the mind

that aspires to attain enlightenment, or rather, as it is called the “aspiration for enlightenment,” and just as relying on oneself is foolish, by humbly seeking the Buddha and his true Primal Vow, it is said that the “true mind” is acquired. In this way, by consequence of relying upon the Buddha, this perfectly sincere mind naturally arises. This mind arises through recitation of the Buddha’s name which is specified in the Primal Vow. The three minds are present, as is the practice of Other Power. That is truly the form of the Perfectly Sincere Mind. Thus, it is precisely for this reason that among what arises by the practice of Other Power, the Perfectly Sincere Mind was originally established.

Next, what is known as the “Profound Mind” is what Master Shandao called “The mind

that deeply believes.” Upon the arousal of the True Mind from the beginning, it goes without saying, the Profound Mind arises without fail. For that reason, should you believe the Primal Vow to be true, for what reason do you allow your mind to doubt? If your mind should doubt even for a moment, the True Mind is no longer intact. 

Furthermore, supposing that the True Mind is not something that is destructible, should there be any doubt in the mind at all? Thus, the Profound Mind and the Perfectly Sincere Mind are taken as one mind which must not be separated. 

Third, what is called the “mind that transfers merit aspiring for rebirth” is the person who, without any doubt wholly depending on the true and real primal vow of Amida, at the time of being welcomed by Amida’s clouds, believing without a semblance of doubt climbs upon Kannon’s lotus pedestal. This is what is called the “mind that transfers merit aspiring for rebirth.” Therefore, what is called the three minds is precisely this one unified body. For what reason would the Nembutsu, having been divorced from the three minds, stand? It is for this reason that the Original Vow says that “’If there are those that sincerely and joyfully believe and wish to be born in my land’ and perform the Nembutsu and do not attain rebirth, I will not attain enlightenment.” This means that the Buddha vowed that he would not become a Buddha in the case that there be one person who, having acquired the three minds, perform the nembutsu and not be reborn. 

Because of this, just as I have said from the beginning, Amida’s Primal Vow allows Amida to arrive to the person who recites the Name and firmly relies on the Nembutsu;

These are precisely the people who have been endowed with the three minds. Even if the Late Master Hōnen should not have spoken regarding the three minds. He earnestly said that “one should not doubt that the Nembutsu leads to rebirth in the Pure Land.” Again, how wondrous a thing this is! In the end, even this is equivalent to the three minds.

Chapter Six: Kitashirakawa-in’s Inquiry

(Whether among Nembutsu devotees there are those not of the three minds）

Once again, I have joyfully received your message. It feels precisely as if I have met the

Late Master Hōnen once more. I am filled with joy. This is an occurrence I will never forget throughout each generation. However, are there also people that while reciting the Nembutsu are unable to be endowed with the three minds? Or perhaps by simply performing the Nembutsu are the three minds acquired without fail? I desire to thoroughly understand. I ask you to please instruct me in detail. 

Chapter Seven: Master Seizan’s Response

Your highness has asked a wonderful question. There are people who utter the Nembutsu every time they speak and yet are not able to acquire the three minds. For this reason, those that suppose that “I have thoroughly prepared myself and by the certainty of performing the Nembutsu will achieve the pure intent for attaining rebirth. Though I may recite the Holy Name any number of times, if my mind is scattered and unstill, I will not be encompassed by Amida at the time of death.” Even just this is the Nembutsu performed with Self Power and differs from the practice found in Amida’s Primal Vow. These are called the people who lack the three minds.

They part from the conditions requisite for rebirth in the Pure Land. If at the time of death they meet a good teacher and, through their daily actions, are able to convert their mind to that of Other Power, they will certainly be reborn in the Pure Land.

For this reason, this person is known as one whose rebirth is undetermined. 

Ordinarily, understanding the mind of Other Power solves this issue. The Nembutsu is in other words the practice of Other Power. How might one attain rebirth in the Pure Land by acting contrarily to the Primal Vow? Please thoroughly understand this and humbly perform the Nembutsu.

Chapter Eight: Kitashirakawa-in’s Response and Inquiry

Certainly, it is just as you say. I, as well as others, have been confused regarding whether if one has entered the gate of Other Power, our mind also becomes that of Other Power. Subsequently, there are people that say, “If when one is entirely within the confines of Other Power they should not diligently perform the Nembutsu. Those that urge others to perform the Nembutsu with dedicated effort doubt Other Power and are in support of Self Power.” Also, there are people who say, “people who are scrupulous as not to commit sin, being afraid of sin, are those devotees who doubt the primal vow.” Might this actually be so?

Chapter Nine: Master Seizan’s Response

This is something that can be heard in the world, and it is an utterly pitiful and sad thing. I am glad that your majesty inquires of such a thing. The Late Master Hōnen, as you know, diligently performed the Nembutsu 70,000 times daily as an act of birth in the Pure Land. The teaching is that people who follow in his footsteps and desire to be reborn in the Pure Land should practice accordingly to the entire extent of their physical ability, however it may be.

However, if the name of the Buddha is uttered one-hundred or even one-thousand times by Other Power, it is in accordance with the Primal Vow. In the same way, desiring to be reborn by one’s own effort and thinking that the Nembutsu uttered even one or two times is in accordance with the benefits of Other Power is, in fact, not in accordance with the Primal Vow.

Therefore, it does not matter whether the amount of recitations are many or few; the deciding factor is whether one doubts or does not doubt the Primal Vow. In the same way, suppose there is one who every day and night performs sixty or seventy thousand recitations. If they desire out of their own self power to attain rebirth, their Nembutsu doubts the Primal Vow. Though I, occasionally, perform the Nembutsu one-hundred or one-thousand times trusting my own ability, if I behold Other Power and perform the Nembutsu, one cannot say that this action is doubting the Primal Vow.

Again, though you say that one fears sin, when one’s faith restrains their Self Power and yet fears, this is also known as doubting the Primal Vow. 

If one depends on the Other Power of the Primal Vow and repents of both their past sins and the sins of this life, believing that the Buddha will without fail appear to them, performs the Nembutsu, it will undoubtedly be fulfilled through the vow. They will certainly be enveloped by the Buddha at the time of death. Because it is such, within Master Shandao’s commentary it is said, “going or coming, sitting or reclining, without regard for the time or circumstance, it does not matter how one practices the Nembutsu inasmuch as they focus and with single mind exclusively perform the Nembutsu. Reciting the Nembutsu without ceasing is known as the correct contemplative practice and is for that reason in accordance with that Buddha’s vow. Should one practice through means such as reciting the sutras it is known as an auxiliary practice.” 

Indeed, if one has awakened their evil mind but pleads that Amida will undoubtedly cause this mind of evil to be lost, or should one have continued in sin without ceasing even to the extent that they feel as if their sins have accumulated and yet think, “Oh this sinner that I am, if the power of the Primal Vow was for naught, how might I ever escape this world of Samsara?” One should all the more cast their dependence on the Name of the Vow and chant it. Therefore, it cannot be that even one or two recitations isn’t enough for rebirth in the Pure Land.

Furthermore, “that one should not refrain from sin” cannot be seen or heard in any sentence or phrase within the entirety of the sutras and sastras. Both Daochuo and Shandao in their expositions did not say anything remotely of the sort. Everything is divided into the various teaching and practice of the Holy Path and the Pure Land Path. It is said that Self Power and Other Power are not of the same category of mind, but one should turn their attention to the fact that the ideas “one shouldn’t diligently perform the Nembutsu,” or “one should not refrain from sin,” are, no matter how you look at it, found nowhere within the Buddhadharma. 

Although the afflictions and karmic sins are difficult to erase when one practices with self-power, through Amida’s Primal Vow and merely reciting the Name, they will without fail be swept away. How could it be that one at the last day found oneself enshrouded by Amida and Kannon themselves, depending on them without doubting the reality of these things, and yet for even a brief moment lived in idleness, fruitlessly not performing the Nembutsu? [Translator's note: Or in other words, can one actively be idle or commit sin while claiming they have faith in the Buddha? This is a refutation of “licensed evil.”]

Even more, should one maintain such a mistaken attitude and without reciting the Nembutsu and become preferential only to evil, they shall be inflicted by the evil karma of the Mara realm and at the time of death shall be evil and will die without thinking any righteous thoughts. How horrifying, indeed how horrifying! This originally doesn’t have any rationale nor testament, however, there are people, especially those that have been pulled into this way of thinking, that have gone utterly mad. I will say it again, please thoroughly consider these things.

Chapter Ten: Kitashirakawa-in’s Inquiry

There are practitioners who seclude themselves in the mountains who observe the precepts, practice purity and perform the Nembutsu. All who see or hear them are filled with immense jealousy. However, in the end they die a manic death. What might be the reason for this? I have no idea in the world why this might be. I ask you to please explain this matter to me thoroughly.

Chapter Eleven: Master Seizan’s Response

Certainly this is a matter which many of those desirous of rebirth in the Pure Land have difficulty understanding, thereby falling into doubt. I have pondered the reason for why this might be. Because those that haughtily act as holy men depend solely upon their own ability turn the wondrous original vow into futility, they act contrarily with the intent of Amida’s vows. Those that diligently and devotedly practice are undoubtedly of an arrogant mind. Ten out of ten such people will have this occur to them: if they will rely upon their own biased and foolish understanding in this way, evil spirits will draw near and torment them. I trust that this is truly the reality of the matter. For this reason, Master Shandao repeatedly admonished against the arrogant mind, and reviled those of self-power. Merely by giving rise to true faith, one will not make mistakes of this kind. 

Therefore, from out of the true mind do the practices of the three acts arise. These are called the five correct practices. Master Shandao also called these wondrous practices, advocating for them in all places. Do always recall and preserve this doctrine. Thus have I humbly written.

Like the title says.

Hi friends, I have a request for anyone who may be able to help out with!

I am looking for gathas that I can utilize and place around my home and in my personal butsuden for practice for daily activities, such as shaving my head, brushing my teeth and washing my hands, cleaning my dishes, putting on my Koromo/Haiqing and Kesa, getting dressed as “normally,” cleaning the altar, showering, laundry, eating, laundry, etc. Basically any daily activities that can be used as a form of practice.

If anyone has any suggestions or has any they’d recommend that I can print out and place up in the spaces where these activities are done, that would be great and I deeply appreciated it.

I don’t know if it really makes a difference in context of the gathas or if it is helpful, but my tradition is in Taiwanese Mahayana with focus on Pure Land, Shingon, and Tiantei

Thank you in advance.

悉地成就 🙇 🙇 🙇

合掌 🙏 🙏 🙏

This translation from the Zonkaku Project, now complete, presents Zonkaku Shōnin's defence of Pure Land Buddhism from the criticisms of the Nichiren School. Rather than criticise his opponents, Zonkaku engages in a rhetorical approach of absorbing and harmonising his critics' positions, concluding that, ultimately, the Lotus Sūtra and the nembutsu are one and the same teaching, just adapted to suit beings of different capacities and in different ages.

This work also answers age old questions among Shin Buddhists about the place of the Lotus Sūtra in their school. The answer is that Zonkaku fully validates the Lotus Sūtra as the ultimate Mahāyāna truth, but points out textual evidence showing that even the Lotus Sūtra ultimately directs ordinary, flawed beings toward birth in the Pure Land. At their deepest level, he argues, both teachings are the single teaching of Buddha-wisdom that results in the non-arising of unconditioned nirvāṇa.

The full translation includes a thorough introduction, Zonkaku's prologue, and his 22-question Q&A with Nichiren followers.

Hello! I have been really delving into books about Shin including the Tannisho and some of Shinran's writings. I understand that after one has experienced shinjin, one no longer repeats the nembutsu in the hopes of increasing their faith, but purely in gratitude for Amida's vow. But what does the practice of nembutsu look like before shinjin is established? Should the practitioner be repeating the nembutsu as often as possible? How does one form a relationship with Amida if one doesn't feel strong faith that they have achieved birth?

Namo Amituofo.I got a question.How does someone know that they are going to be reborn in the Sukhavati.Are there signs visions or dreams before death one has?

A happy video.

I'm exploring different views within Pure Land buddhism. Besides the sutras, what are some key texts to understand Shinran and jodo shinshu thought? Also, what are your favourite shin books?

Namo Amitabha Buddha!

1. Cultivating Amitabha recitation with faith and vows exclusively

2. Not truly have faith in the Buddha

If you have to ask others about the effectiveness of Amitabha recitation,

It shows that you do not really have faith in the Buddha’s words.

You believe more in people’s words.

Your mind is not resolute.

It is dispersed and your recitation is in vain.

(Extended teaching 1st Roll – a reply to an upasika in Yong Jia-1)

1. The foundation is based on faith only

In the Pure Land Dharma Door, the only foundation of practice is based on Faith.

With faith,

Even those who have committed the five rebellious acts,

The ten evils can also attain a rebirth.

Without faith,

Even those who understand all the Sects,

Penetrate all the principles in the Buddha’s teaching,

But have not severed their delusions,

Will have no place in attaining a rebirth.

(Extended teachings 1st Roll – a reply to upasaka Zhou Zhi Mao)

1. Everyone can attain a rebirth

In the Pure Land practice, the only fall back is you do not have faith in the teaching.

If you truly believe in the Buddha, everyone can attain a rebirth.

(the 3rd edition, 3rd Roll. A reply to upasaka Ma Zong Dao -1)

1. It is very common, nothing extraordinary, yet it is very profound

Among the Buddha Dharma Pure Land Dharma Door is very common and extremely profound.

If a man is not replete with the wholesome roots,

It will be very difficult for him to bring forth the proper and profound faith in this teaching.

(3rd edition 3rd Roll – a reply to upasaka Qin Ming Guang )

1. The Pure karma is accomplished while we are still alive

If we are serious to end birth and death,

If we truly have faith in the Buddha without even a slightest doubt

in the Buddha,

So even before leaving the Saha World, we are already not the permanent guest here.

Even though we have not attained a rebirth in the World of Ultimate Bliss yet,

We are already the guest of Honour in the World of Ultimate Bliss. (Extended teachings 2nd Roll-a reply to upasaka Zheng Bo Cheng -2)

1. Attaining non-retrogression in this life

If a man can have faith in this Dharma,

Even if he is still a common mundane man with bondage,

His seed nature is already above the practitioners of the two vehicles.

This resembles a prince who is born into the Royal family.

His royal position is above all the officers.

(Extended teaching 1st Roll – a reply to upasaka Chen Xi Zhou)

1. The certainty to fall into the evil paths

To be born as a human being in the next life is more difficult than the attainment of a rebirth at our death bed.

Seeking a rebirth in the Western Land is much easier than seeking to be born as a human being.

(The third edition the 3rd Roll- a reply to the mother of upasaka Zhi Zheng.)

If we are not born in the Western Land, in future we will surely fall into the evil paths.

(Extended teaching the 1st Roll – a reply to upasaka Zhou Zhi Mao)

The benefits obtain from attaining a rebirth is much bigger than the attaining of the Path.

(The second edition 1st Roll -a reply to upasaka Yang Shu Zhi-3)

1. Transgressing the precepts, going against the Dharma teaching

If we recite Namo Amitabha Buddha to seek the rewards and blessings in the coming life, it is known as transgressing the precepts.

This is against the Buddha’s teaching.

The Dharma Door of Amitabha recitation is to teach people to seek a rebirth in the Western Land.

This is taught by the Buddha and we must abide by it.

If you refuse to follow the teaching, this is known as transgressing the precepts.

This is against the Dharma teaching.

(The second edition 1st Roll – a reply to Venerable Master Chuan De.)

43 The only worry is not to attain Buddhahood 

To seek a rebirth in the Western is the only qualification for you to spread the Dharma, to benefit living beings.

(The 3rd edition 2nd Roll -a reply to upasaka Zhi Fan-3)

The only fear is not to attain Buddhahood!

Do not be worried that the Buddha does not know how to teach the Dharma.

It resembles a drop of water from the spiritual dragon which is able to moisturize the whole country.

(The 3rd edition 3rd Roll -a reply to upasaka Wen Guang Xi -1)

If you desire to benefit others, you must first obtain the benefits.

If you have not left the cycle of birth and death, how are you going to rescue living being who are drown in the seas of birth and death?

It is the same as a man who is drown in the sea.

It is impossible for him to save others in the seas.

(Extended teaching -1st Roll – a reply to upasaka Xin Yuan)

1. Exclusive versus mixed, attaining versus losing

Great Master Shandao is the transformation body of Amitabha Buddha.

He is replete with great wisdom, great spiritual power.

He shows us two types of cultivation, exclusive and mixed which bring endless benefits to living beings.

Exclusive carries the following meanings: 

We only bow to Namo Amitabha Buddha physically.

We only recite Namo Amitabha Buddha orally

And we will only be mindful of Namo Amitabha Buddha.

Cultivating in this manner, out of ten thousand people, no one will be left out on the attainment of a rebirth in the Western Land.

Mixed practices mean cultivating all kinds of Dharma and transfer the merits to attain a rebirth.

As the mind does not dwell in one state, so it is difficult to obtain any benefits.

Among a hundred people it is very rare for them to attain a rebirth.

May be one or two will achieve a rebirth.

Among a thousand people it is difficult to find three or four people who can attain a rebirth.

These are the sincere words of the golden mouth.

This is an irrefutable evidence in the from the past till the present time.

(Extended teaching 1st Roll – a reply to upasaka Kun Ji in Yong Jia)

45.Either free or busy,do not stop reciting Namo Amitabha Buddhe

We will recite Namo Amitabha Buddha when we are free.

Even when we are busy we will not renounce Amitabha recitation.

On encountering good times or bad times, do not forget our desire to attain a rebirth.

(Extended teaching 1st Roll, a letter to Great Master Rong Ming)

1. The best way to benefit others

Exhorting others to seek a rebirth in the Western Land is to guide a mundane man to accomplish Buddhahood.

The merits and virtues are the greatest.

(2nd edition 1st Roll – a reply to many)

1. Only recite Namo Amitabha Buddha

The Buddha’s rescue is without conditions.

He pervasively saves all living beings, and he will also save me.

We mundane men have no other reliance while transmigrating in the triple realm.

If we do not call on Amitabha Buddha, whom will we be calling?

(2^nd edition 2^nd Roll-to YingLian)

1. The scene of our Native Land

We should bring forth the vows to seek a rebirth.

We are only the guests of the triple realm.

We are not interested in the scenery here.

Others might enjoy the mountains, the spring water here but we really could not be bothered.

It is we who do not want to go back!

If we really want to go home, just go! 

No one is in our way!

Who will be there to contend with us when we want to return to our native land?

(3^rd edition 3 Roll- extract from the preface on the publishing of Compilation on Thinking of going Home)

The end

◎ Excerpt of Venerable Master Miao Lien's Lecture:

In our Buddhist practice, we need perseverance and patience because it takes time. As the saying goes, “Invest the effort and you will surely reap the harvest.” Being here at the temple is a rare opportunity to be in the midst of wholesome causes and conditions. Seriously consider what you have been doing for the past few decades of your life. Now that you have come to know about the Buddhadharma, have you noticed a dramatic change in your life? Conscientiously cultivate wholesome causes. In the past, you unknowingly engaged in harmful behavior in society, and now you need to remove the karmic obstacles created by prior behavior before you will be fully able to cultivate positive causes. Good causes promise good effects. If no good effects are attained despite your diligent efforts to cultivate good causes, this does not mean the good results do not exist. It means they are covered and obstructed, by barriers of negative karma. For example, when you have the flu and your parents prepare delicacies for you, you will not be able to eat it. If you force yourself to eat something, it will be distasteful and you are bound to throw it up. That is how strong karmic forces are! It is stated in the Earth Store Sutra, “The power of karma is extremely great. It rivals Mount Sumeru in its heights. It surpasses the great oceans in its depths. It obstructs the path leading to sagehood.” If we are completely pure in our cultivation of virtuous karma, it can also obstruct our negative karma, so that we are unsuccessful in unwholesome endeavors. Even if bad people come to find us, we will not engage in anything unwholesome. Everyone, work hard on cultivating wholesome causes and conditions!

Every cause surely has its effect. You have to sow before you can reap. If you sow, you can surely reap. But how true is this saying? A farmer does not spare any effort in his agricultural work and happily arrives at the harvesting season. However, a storm, a heavy rain, or a flood, can destroy the harvest altogether. How can you say, “If you sow, you can surely reap”? How do you explain such things? Alas, this is, as a matter of fact, a manifestation of the principles of cause and effect. In your prior life, you may have failed to cultivate blessings, and you might have obstructed other people in their good undertakings. You will not enjoy the fruits of happiness regardless of the intensity and extent of your diligent efforts in cultivating wholesome causes in this life. This is due to karmic obstacles; these are the retributions! This explains why a person who is in debt will find his funds insufficient to pay off the entire debt regardless of how much he has earned through hard work. He will not have peace in his personal life either! Only the Buddhas can fully and unmistakably apprehend the true nature of cause and effect. Ordinary people have been confused by the manifestations of the law of cause and effect. They suffer from short-sightedness. As they are unable to see beyond an inch, how can they see a thousand or ten thousand miles? You should study the principles of cause and effect and understand that they transcend the Three Periods: Past, Present, and Future. It transcends the past without a beginning, and it links the future without an end. It is not only here and now; nor is it yesterday or tomorrow alone. When you read the Earth Store Sutra, do so carefully. When you understand that the principles of cause and effect work across the Three Periods, you will have the right wisdom.

I would like to invite you to reflect on a phenomenon on the basis of right wisdom. Sometimes people without virtue engage in many kinds of negative actions, and they live a good life and even enjoy fame and fortune. Why is that so? When bad people commit bad conduct now, if the karmic effects have yet to ripen, this will lead to their retribution in the future. They may enjoy happiness and prosperity now because their good karma from the past has come to fruition. It is not a direct result of their bad conduct. If you understand the principles behind cause and effect, you will not become discouraged or resentful when you do not succeed as planned. When you see others do better than you do, you should not envy them. Everyone differs in karmic causes; there is no need to envy their results. Simply continue to practice according to cause and effect, with patience and perseverance.

7-Days Intensive Amitabha-Recitation Retreat at Donglin Monastery 🙏

Ever wish you could press pause on the noise of daily life? A Fo Qi (7-Days Intensive Amitabha-Recitation) at Donglin Monastery is exactly that—a full week of systematic, dedicated Pure Land practice, open to everyone.

What a day looks like:
☀️ Six hours of group chanting in the morning
🌤️ Five and a half hours in the afternoon
🌙 Every evening, half an hour of live Dharma talk by Master Da An

Most of us arrive with minds racing, cluttered by millions of everyday thoughts. But day after day, chanting Amitabha‘s name, something shifts. The noise settles. Worries loosen. And quietly, a seed for our rebirth in the Pure Land is planted.

No logistics, no worries. Monastery volunteers lovingly take care of all meals and accommodations, so you can devote yourself entirely to practice.

Bonus: When the seven days end, a shuttle bus takes everyone to pay homage to the Grand Amitabha at the Pure Land Monastery site. 🚌

Coming from abroad? There’s a dedicated overseas reception group and an English translation team—language is no barrier. 🌍

The retreat ends after seven days, but practice doesn‘t have to. May every participant carry peace and diligence that they have found back into daily life — step by step, toward the Pure Land. 🪷

https://www.instagram.com/p/DeQ-XudmCfL/?vrfl=MXF5OGpnMW9qbWpiNg==

Three levels of seeking repentance

The first type refers to people who are arrogant, who do not seek repentance. They feel that they are faultless, ‘I am a good man. Why should I seek repentance?’ this is the worldly deviant views. This is improper.

The second type of people know that they are heavy in karmic hindrances. So, they seek repentance. But the way they seek repentance is very shallow as they are still depending on their effort.

Even though it is done with Proper knowledge and views, but as the mind does not surrender to the strength of Amitabha Buddha’s Vows, he is still attached to a fraction of self -effort. The mind is still with a fraction of arrogance. So, this type of seeking repentance is not truly genuine.

The third type: ‘Seeking repentance genuinely with a profound mind.’ Even though we know that Amitabha Buddha’s magnificent vows do not differentiate the good and evil people, we are ashamed of our heavy sinful hindrances. That is why we surrender ourselves to the Buddha single-mindedly, in the way as the great mountain topples down. We give up self -effort and rely totally on Amitabha Buddha. We abandon self-effort totally and surrender ourselves to the Buddha’s strength totally. This is the genuine way in seeking repentance. There is no other way to put our sins into extinction than this way of repentance. It means that we have surrender our life to the Buddha, totally.

For example, a man has fallen sick. The spiritual doctor can cure him. If he surrenders himself to the spiritual doctor, his illness will swiftly be cured, is not this? We are down with the karmic hindrances. If we do not give up these karmic hindrances, and we are not the doctor, that we try blindly to cure ourselves, eating this medicine today, eating that medicine the next day. Finally, we end up so sickly.

If we could find such a great doctor, we should simply surrender our life to the doctor so that he can cure us. Our karmic hindrances and others will be cured. We the mundane men are down with the deep and heavy karmic obstacles. Yet we try to investigate the herbs, reciting this Sutra, reciting that mantra. We eat all the mixtures of medicine. They are against our root nature. Our stomach and digestive system are broken down. The functions of the five organs are all messed up.

In the present society, lots of people are learning the Dharma this way. So, a man must have the blessed rewards. This is the same for our body and our mind. As you are not a doctor, how can you simply eat any medicine? You will surely fall sick, won’t you? Or you simply listen here and there, looking for a prescription. But it might not be suitable to cure your diseases.

We are down with the sickness of ignorance. Our karmic sickness is too heavy. If we were to cultivate the Sagely Path Dharma Door, it is as though we are studying the medical books such as ‘a discussion on Typhoid Fever’, then we give ourselves a prescription, medicine. We try to cure ourselves. In our body, we end up falling sick as we do not succeed to cure ourselves. What is more so trying to cure our mind. From the ancient times until now we are the mundane men who transmigrate on the six paths, all because of our stupidity and ignorance.

How can we produce the medicine to cure our sicknesses? It is an impossible task. Even with Sakyamuni Buddha’s medical book with the 84 thousand Dharma Doors, all kinds of prescriptions are listed, we study and we cannot digest them.

So, it is better to give up our body, our karmic hindrances to Amitabha Buddha, the ‘Great Spiritual Doctor’, give ourselves up to Sakyamuni Buddha, to the Great Master Shandao and recite Namo Amitabha Buddha exclusively. We should single-mindedly take the Agada medicine. This is the only method which is guaranteed by the Buddhas. Talking about seeking repentance, this is the best and surest way.

So, Great Master Shandao has thus said, ‘In every mindfulness I recite Namo Amitabha Buddha. This is seeking repentance continually.’ He also says, ‘At all times, I am thinking about the hells. As such, I have brought forth the enhanced mind to seek a rebirth.’

‘At all times, I am thinking about hells.’ We remember we are the ones who are heavy in karmic hindrances. We will fall into the hells, at any time. This is the profound faith in our potential. ‘I have brought forth the enhanced mind to attain a rebirth.’ This is the profound faith in the Dharma.

A man like me with such a root potential is finished. I am sure to fall into the hell.’ No, this is not the case. Instead, we should say, ‘With my root potential, I am sure Amitabha Buddha is aiming to save me. So, I will rely totally on Amitabha Buddha. By doing so, I am a hundred percent sure of my attainment of a rebirth.’

So, this is as said, ‘bringing forth the enhanced mind to attain a rebirth.’ This is the profound faiths in the Potential and the Dharma. This is seeking repentance genuinely.

45 minute chanting of "Namo Amituofo"

Pearls of Emancipation: The Vision of Shin Buddhism by John Paraskevopoulos is now available at the publisher's website (Dharmakāya Books). A free e-text version is also available.

The book description is as follows:

This clear and accessible book, consisting of lectures and essays by the author, sets out the main teachings of Shin Buddhism (Jōdo Shinshū—the Buddhist tradition most widely followed in Japan) in a thorough and easy-to-understand way. It is written for people who are not trained in religion and encourages them to think about life while challenging common ideas about reality. Being brief and self-contained, it provides a glimpse of this often-neglected tradition. If you are new to Shin Buddhism or looking for a more in-depth understanding, this book offers lasting spiritual insight into the tradition of "Other-Power."

About the Author 

John Paraskevopoulos is a Shin Buddhist priest from Australia. His publications include Call of the Infinite (2009), The Fragrance of Light (2015), The Unhindered Path (2016) and Immeasurable Life (2020), which have also appeared in French, Italian, Greek and Portuguese editions.

ISBN: 978-1739472597