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.
