WISDOM OF THE EAST

BUDDHIST PSALMS

TRANSLATED FROM THE JAPANESE

OF

SHINRAN SHONIN

BY S. YAMABE AND L. ADAMS BECK

CONTENTS

INTRODUCTION

LAUDING THE INFINITE ONE

OF PARADISE

CONCERNING THE GREAT SUTRA

CONCERNING THE SUTRA OF THE MEDITATION

CONCERNING THE LESSER SUTRA

OF THE MANY SUTRAS CONCERNING THE INFINITE ONE

CONCERNING THE WELFARE OF THE PRESENT WORLD

OF THANKSGIVING FOR NAGARJUNA, THE GREAT TEACHER OF INDIA

OF THANKSGIVING FOR VASUBANDH, THE GREAT TEACHER OF INDIA

OF THANKSGIVING FOR DONRAN, THE GREAT TEACHER OF CHINA

CONCERNING UNRIGHTEOUS DEEDS

CONCERNING DOSHAKU-ZENJI

CONCERNING ZENDO-DAISHI

CONCERNING GENSHIN-SOZU

CONCERNING HONEN SHONIN

OF THE THREE PERIODS

CONCERNING BELIEF AND DOUBT

IN PRAISE OF PRINCE SHOTOKU

WHEREIN WITH LAMENTATION I MAKE MY CONFESSION

ADDITIONAL PSALMS

INTRODUCTION

BY L. ADAMS BECK

It is a singular fact that though many of the earlier BuddhistScriptures have been translated by competent scholars, comparativelylittle attention has been paid to later Buddhist devotionalwritings, and this although the developments of Buddhism in Chinaand Japan give them the deepest interest as reflecting the spiritualmind of those two great countries. They cannot, however, beunderstood without some knowledge of the faith which passed soentirely into their life that in its growth it lost some of its owninfant traits and took on others, rooted, no doubt, in thebeginnings in India, but expanded and changed as the features of thechild may be forgotten in the face of the man and yet perpetuate theunbroken succession of heredity. It is especially true that Japancannot be understood without some knowledge of the Buddhism of theGreater Vehicle (as the developed form is called), for it was theinfluence that moulded her youth as a nation, that shaped heraspirations, and was the inspiration of her art, not only in thewritten word, but in every art and higher handicraftsmanship thatmakes her what she is. Whatever centuries may pass or the futurehold in store for her, Japan can never lose the stamp of Buddhism inher outer or her spiritual life. 

The world knows little as yet of the soul of Mahayana Buddhism, though much of its outer observance, and for this reason a crucialinjustice has been done in regarding it merely as a degraded form ofthe earlier Buddhism--a rank off-shoot of the teachings of theGautama Buddha, a system of idolatry and priestly power from whichthe austere purity of the earlier faith has passed away. 

The truth is that Buddhism, like Christianity, in every countrywhere it has sowed its seed and reaped its harvest, developed alongthe lines indicated by the mind of that people. The Buddhism ofJapan differs from that of Tibet as profoundly as the Christianityof Abyssinia from that of Scotland--yet both have conserved theessential principle. 

Buddhism was not a dead abstraction, but a living faith, and ittherefore grew and changed with the growth of the mind of man, enlarging its perception of truth. As in the other great faiths, theascent of the Mount of Vision reveals worlds undreamed, andproclaims what may seem to be new truths, but are only new aspectsof the Eternal. Japanese Buddhists still base their belief on theutterances of the Buddhas, but they have enlarged their conceptionof the truths so taught, and they hold that the new flower and fruitspring from the roots that were planted in dim ages before theGautama Buddha taught in India, and have since rushed hundred-armedto the sun. Such is the religious history of mankind, and Buddhismobeys its sequence. 

The development of Mahayana Buddhism from the teaching of theGautama Buddha has been often compared with that of the Christianfaith from the Jewish, but it may be better compared with the growthof a sacerdotal system from the simplicities of the Gospel ofSt. Mark. That the development should have been on the same lines inall essential matters of symbol and (in the most important respects)of doctrine, modified only by Eastern habits of thought andenvironment, is a miracle of coincidence which cannot be paralleledin the world unless it be granted that Christianity filtering alongthe great trade routes of an earlier world joined hands withBuddhism in many unsuspected ways and places. Evidence isaccumulating that this is so, and in a measure at present almostincredible. And if it be so--if it be true that in spite of racialdistinctions, differences of thought and circumstance, the religiousthought of East and West has so many and so great meeting-points, the hope of the world in things spiritual may lie in the recognitionof that fact and in a future union now shadowed forth only in symboland in a great hope. This, however, is no essay on Buddhism, eitherearlier or later, and what I have said is necessary to theintroduction of these Jodo-Wasan, or Psalms of the Pure Land, whichare a part not only of the literature, but also of the daily worshipand spiritual life of Japan. Their history may be briefly told. 

Buddhism passed into Japan from China and Korea about 1320 yearsago, in or about the year A. D. 552. It adapted itself with perfectcomprehension to the ideals of the Japanese people, inculcatingamong them the teachings of morality common to the great faithswith, in addition, the spiritual unction, the passion of love andsympathy, self-devotion, and compassion, in which Buddhism andChristianity are alike pre-eminent. The negative side of Buddhism, with its passionless calm and self-renunciation, is the only onethat has been realised in the West, and the teachings of Mahayanawhich have borne fruit and flower, visible to all the world, ofhappiness, courtesy, kindliness in the spiritual attitude of a wholepeople, have never received the honour which was their due. 

For with the Buddhist faith there came the germ of the belief thatthe Gautama Buddha in his own grandeur bore witness to OneGreater--the Amitabha or Amida Buddha--that One who in boundlesslight abideth, life of the Universe, without colour, without form, the Lover of man, his Protector and Refuge. He may, He must beworshipped, for in Him are all the essential attributes of Deity, and He, the Saviour of mankind, has prepared a pure land of peacefor his servants, beyond the storms of life and death. This beliefeventually crystallised and became a dogma in the faith of the PureLand, known in Japan as Jodo Shinshu, a faith held by the majorityof the Japanese people. It is a Belief which has spread also inEastern Siberia, many parts of China, Hawaii, and, in fact, whereever the Japanese race has spread. And the man who stated thisbelief for all time was Shinran Shonin, author of the Psalms herepresented. 

He was born in the year A. D. 1175 near City-Royal--Kyoto, theancient capital of Japan. He was a son of one of the noblestfamilies, in close connection with the Imperial House, and had itnot been for the passion for truth and the life of the spirit whichconsumed him, his history would have been that of the many otherbrilliant young men who sank into mere courtiers--"Dwellers abovethe Clouds, " as the royalties and courtiers of the day were calledamong the people. But the clear air above the clouds in which hisspirit spread its wings was not that of City-Royal, and the Wayopened before him as it has opened before many a saint of theChristian Church, for while still a child he lost both his parents, and so, meditating on the impermanence of mortal life, and seeinghow the fashion of this world passes away, he abandoned his titleand became a monk in one of the noble monasteries whose successorsstill stand glorious among the pine woods above Lake Biwa. 

These were not only monasteries, but seats of learning, as in Europein the Middle Ages, and here the Doctrines were subjected tobrilliant analysis and logical subtleties which had almostsuperseded the living faith. In that cold atmosphere the spirit ofShiran Shonin could not spread its wings, though for twenty years hegave his thoughts to its empty glitter. Therefore, at the age oftwenty-nine he cast it all behind him, and in deep humility casthimself at the feet of the great Teacher Honen, who, in the shadesof Higashiyama, was setting forth the saving power of the EternalOne who abideth in the Light and in whom is no darkness--the Buddhaof Boundless Light. And in this place and from this man Shinranreceived enlightenment. 

Life now lay before him as a problem. Unlike as the two men are incharacter and methods, his position resembled that of Martin Lutheron quitting the Church of Rome. For the Buddhist monastic rulerequires its members to be homeless, celibate, vegetarian, and here, like Luther, Shinran joined issue with them. To his mind theattainment of man lay in the harmonious development of body andspirit, and in the fulfilment, not the negation of the ordinaryhuman duties. Accordingly, in his thirty-first year, after deepconsideration, he married the daughter of Prince Kujo Kanezane, Chief Minister of the Emperor and head of one of the greatest housesin Japan, and in that happy union he tasted four years of simpledomestic joy, during which a son was born to him. Then the stormbroke. 

Trouble was stirred up by the orthodox Buddhist Church with evilreports which reached the ears of the Emperor, and Shinran was sentinto banishment in the lonely and primitive province of Echigo--aterrible alternative for a man of noble birth and refinedculture. He took it, however, with perfect serenity as a mission tothose untaught and neglected people, and into their darkness hebrought the light of the Father of Lights, and the people flocked tothe warmth and wonder of the new hope, and heard him gladly. Thestory is told by a contemporary, whom I have thus rendered:

"In the spring of the third year of the era of Kennin, the age ofShinran Shonin was twenty-nine. Driven by the desire for seclusion, he departed to the monastery of Yoshimizu. For as his day was soremote from the era of the Lord Buddha, and the endurance of man inthe practice of religious austerity was now weakened, he would fainseek the one broad, straight way that is now made plain before us, leaving behind him the more devious and difficult roads in which hehad a long time wandered. For so it was that Honen Shonin, the greatteacher of the Doctrine of the Land of Pure Light, had taught himplainly of the inmost heart of the Faith, raising up in him the firmfoundation of that teaching. Therefore he certainly received at thattime the true meaning of the Divine Promise of universal salvation, and attained unto the imperishable faith by which alone the ignorantcan enter into Nirvana without condition or price. 

"From the province of Echigo Shinran passed onward to that ofHitachi, and entered into seclusion at Inada, that little village ofthe region of Kasama. Very lonely was his dwelling, yet manydisciples sought after him, and though the humble door of themonastery was closed against them, many nobles and lesser personsthronged into the village. So his hope of spreading abroad the HolyTeaching was fulfilled and his desire to bring joy to the people wassatisfied. Thus he declared that the revelation vouchsafed to him inthe Temple of Rokkaku by the Bodhisattwa of Pity was indeed mademanifest. "

It is that revelation which speaks in these Psalms--the love, aspiration, passion for righteousness and humility which are theheart of all the great religious utterances of the world. 

"Alas for me, Shinran, the ignorant exile who sinks into the deepsof the great ocean of human affections, who toils to climb the highmountains of worldly prosperity, and is neither glad to be with themwho return no more to illusion, nor takes delight in approachingmore nearly to true enlightenment. O the pity of it! O the shame ofit!"

This cry alternates with the joy of perfect aspiration, and it isthat which keeps these psalms in warm human touch with thespirituality that is neither of race nor time, but for eternity. 

He was sixty-two years of age when he returned from exile toCity-Royal, and though he made it his centre, it was his home nomore. He wandered from place to place, teaching as he went, afterthe manner of the Buddhas. At the age of ninety his strengthsuddenly failed, and the next day he passed away in perfect peace. 

Such were the outward events of his life; his own writings must givethe history of his soul. His teachings to-day are spread far andwide in the land of his birth, and are an inspiration to millionswithin and without its shores. In him was the harmonised spirit ofBuddhism at its highest. Those who can enter into the heart ofShinran Shonin will have gained understanding of the heart of amighty people which is said to be impossible of Western reading, andyet in its essentials is simple as the heart of a child. 

 L. ADAMS BECK. 

EDITORIAL NOTE

The object of the Editors of this series is a very definiteone. They desire above all things that, in their humble way, thesebooks shall be the ambassadors of good-will and understandingbetween East and West--the old world of Thought and the new ofAction. In this endeavour, and in their own sphere, they are butfollowers of the highest example in the land. They are confidentthat a deeper knowledge of the great ideals and lofty philosophy ofOriental thought may help to a revival of that true spirit ofCharity which neither despises nor fears the nations of anothercreed and colour. 

 L. CRANMER-BYNG. S. A. KAPADIA. 

NORTHBROOK SOCIETY, 21 CROMWELL ROAD, KENSINGTON, S. W. 

BUDDHIST PSALMS

LAUDING THE INFINITE ONE

1. Since He who is Infinite attained unto the Wisdom Supreme, thelong, long ages of ten Kalpas have rolled away. 

The Light of His Dharma-Kaya is in this world eyes to the blind. 

2. Seek refuge in the True Illumination! For the light of His Wisdomis infinite. 

In all the worlds there is nothing upon which His light shines not. 

3. Take refuge in the Light universal. 

As the Light of His deliverance is boundless, he who is within it isfreed from the lie of affirmation or denial. 

4. Seek refuge in That which is beyond understanding, For His glory is all-embracing as the air. It shineth and piercethall things, and there is nothing hid from the light thereof. 

5. Take refuge in the ultimate Strength, for His pure radiance isabove all things. He who perceiveth this Light is set free from thefetters of Karma. 

6. Seek refuge in the World-Honoured. 

Since His glorious radiance is above all He is called the Buddha ofDivine Light. And by Him is the darkness of the three worldsEnlightened. 

7. Excellent is the Light of His Wisdom. Therefore is he called theBuddha of Clear Shining. 

He who is within the Light, being washed from the soil of Karma, shall attain unto the final deliverance. 

8. Take refuge in the Mighty Consoler. Wheresoever His mercy shineththroughout all the worlds, men rejoice in its gladdening light. 

9. The darkness of ignorance perisheth before His light. Thereforeis He hailed as the Buddha of Radiant Wisdom. All the Buddhas andthe threefold choir of sages praise Him. 

10. His glory shineth for ever and ever. Therefore is He called theBuddha of Everlasting Light. 

Most excellent is the virtue of this light, for he who perceiveth itis born into Paradise without dissolution of being. 

11. The glory of the Infinite is boundless, therefore is He known asthe Buddha of Light Past Comprehension. 

All the Buddhas glorify the majesty of His holiness that leadeth allthe earth into His Kingdom. 

12. His clear shining transcendeth all revelation, nor can humanspeech utter it. Therefore is He named the Buddha of LightUnspeakable. 

All the Buddhas glorify the glory of the Infinite One who is Buddhathrough His promise of Light immeasurable. 

13. Take refuge in Him who is Holiest of Holy. Sun and moon arelost in the ocean of His splendour. Therefore is He named thatInfinite in whose radiance Sun and Moon are darkened. Before whoseDivine Power even that Buddha made flesh in India himself falterethin ascribing praise to the Majesty of His true glory. 

14. Far beyond human numbering are the wise in the high assemblageof the Infinite One. Therefore let him who would be born into theLand of Purity seek refuge in the Great Congregation. 

15. In Paradise are the Mighty unnumbered, Bodhisattvas ranked inthat hierarchy nearest to the Perfect Enlightenment. Thence are theymade flesh upon earth according to the way of salvation that allhaving life might be saved. 

16. Take refuge in the ocean-deep Soul Universal. 

For the sake of all dwelling in the Ten Regions hath He kept thefullness of all the Teachings, in His divine and mighty promises. 

17. He who is Infinite never resteth, for together with theBodhisattvas of Compassion and Pure Reason He laboureth, that thesouls of them that duly receive Him may have salvation, enlighteningthem with the light of His mercy. 

18. When he who is born into the land of Pure Peace returneth againinto this sinful world, even like unto that Buddha made flesh inIndia, he wearieth not in seeking the welfare of all men. 

19. Seek refuge in the World-Honoured, for His Divine Power isAlmighty and beyond man's measure, being made perfect ininconceivable Holiness. 

20. The Sravakas, the Bodhisattvas, the Heavenly Beings and Souls inParadise, they in whom wisdom is made equal unto beauty, declaretheir attributes in order, according to their former birth. 

21. Seek refuge in Him in whom all strengths are equal. 

Nought is there to compare with the excellent beauty of the Souls inParadise, for their being is infinite as space, and far are theyabove celestials and mortal man. 

22. Whoso would be born into Paradise shall in this life be made onewith those men that return no more unto birth and death. 

In that Pure Land is none who hath stood among doubting men, andnone also who hath trusted in his own deeds for Salvation. To thisdo all the Buddhas witness. 

23. If all having life in the Ten Regions hear this Holiest Name ofHim that is Infinite, and attain unto the true faith, they shallobtain joy and gladness. 

24. For when a man with joy accepteth the sacred vow of Him that isinfinite who saith, "I will not attain unto perfect Enlightenmentunless in Me shall all the world be made whole, " at that very timehe shall assuredly be born into Paradise. 

25. Seek refuge in the Almighty Spirit. 

By the divine might of His promise, by the Infinite One was Paradisecreated; yea, and the Souls of men that dwell therein. And there isnought that may compare with them. 

26. Seek refuge in the unutterable Wisdom. 

Of His Land of Peace the half cannot be told. Even the word of theBuddha himself could not utter it. 

27. Myriads of happy souls were born, are born and shall be borninto that Land of Purity, not from this world alone, but from thehidden worlds also, and the Ten Regions. 

28. So soon as man heareth the holy name of the Infinite One andwith great gladness praiseth him, he shall attain to the reward ofthe holy Treasury of Merit. 

29. Go forward, O Valiant Souls, seeking the Law though all theworlds fall into flame and ruin, for ye shall have passed beyondbirth and death!

30. The innumerable Buddhas praise the triumphant divinity of theBringer of Light. To Him do gather the myriad Bodhisattvas, unnumbered as the Sands of Ganges in worship from the Eastern world. 

31. As from the East, so gather also to the Infinite One theBodhisattvas from the Nine Regions of the worlds. 

With Sacred Psalms the Gautama Buddha himself laudeth the boundlessglory of the Infinite One. 

32. Seek refuge in the World-Honoured. 

To Him do the myriad Buddhas of the ten Regions bring homage withsongs and praises, that they may sow the seeds of merit. 

33. Bring homage to the Hall of Great Teaching and to the living Botree that is in Paradise! Yet this land, glorious with the HolyTree, radiant with the Hall of Great Teaching that shineth with theSeven Jewels, where innumerable souls hastening from all the ends ofthe Earth shall be born, is but the temporal Paradise. 

34. In awful reverence seek refuge in the purity of Him thatwelcometh. For by His Divine Promise was this glorious land, greatbeyond human measurement, made to be. 

35. Seek refuge in the wisdom inconceivable. For the perfection ofHis Virtue--that Virtue availing for all the world, and the perfectway by which He willeth that man shall take refuge in Him, are pastall human speech or thought. 

36. Take refuge in the wisdom that is most truly infinite. For He isfaithful, having promised in His Divine Might, and on his perfectclear promise that cannot be shaken is the merciful way of salvationbuilded. 

OF PARADISE

37. Seek refuge in the heavenly harmony. 

For the jewel groves and gem trees of Paradise give forth a sweetand most excellent melody in pure and ordered unison. 

38. Seek refuge in the Divine Promise, the Treasury of Merit, For the seven jewel trees are fragrant in Paradise where theflowers, the fruits, the branches and the leaves thereof

Cast back their radiance the one to the other. 

39. Bring homage to the perfect Righteousness. 

As the pure wind blows over the trees glorious with jewels, It draweth from them a noble music with five-fold strains ofharmony. 

40. In all the world is no place hidden from the glory shed byhundreds of myriad rays from the heart of every flower of Paradise. 

41. Like unto a golden mountain reflecting the myriad rays of theseheavenly blossoms, so is the form of the Infinite One. 

42. From His Sacred Body, as from a well-spring, floweth this lightover the Ten Regions of the world. 

By His Sacred teaching He leadeth all having life into the way oflight. 

43. Seek refuge in the Treasury of Righteousness. 

For in Paradise is that holy lake, with its waters of eightfoldVirtue, all-glorious with the seven jewels. And all this is theinconceivable handiwork of Purity. 

44. Seek refuge in the All-Honoured. 

For when sorrow and sighing are fled away, the Holy Land shallrejoice with joy and singing. Therefore is it called Paradise. 

45. The Buddhas of the Three Ages and the Ten Regions, they in whomthe Dual Wisdom is perfect and their illumination entire, lead allthe worlds marvellously into the way of Salvation, the Truth beingtheir Vehicle. 

46. He that seeketh refuge in the Kingdom of the Infinite One is acitizen of the Kingdom of every Buddha. 

Let him that is set free, with single heart give praises unto OneBuddha, for in so doing he praiseth all. 

47. The faithful believer at that moment when he rejoiceth in thesound of the name of the Infinite One hath revealed unto his veryeyes the Buddha of Light. 

48. Let him that hath faith praise the Virtue of the Divine Wisdom. 

Let him strive to declare it unto all men that he may offer histhankfulness for the grace of the Buddha. 

CONCERNING THE GREAT SUTRA

49. The Venerable Ananda, rising from his seat, and looking upwardsto the World-Honoured Gautama Buddha, his eyes being opened, marvelled greatly, seeing the glory of his Lord so transfigured. 

50. The Venerable Ananda asked the Cause of that glory, for theLord, shining in the Light that was hitherto unseen of the world, taught openly, for the first time, that Truth for which He came intothe world. 

51. In the meditation of the Great Calm the Buddha whose countenanceis glorious, commendeth the most excellent wisdom of Ananda for thathe asked the way of knowledge, desiring to be instructed. 

52. That Buddha that was made flesh in India was in this worldmanifested that he might preach the Divine Promise of Him who isInfinite. 

Hard is it to see the hidden blossom of the myriad-century-bloomingLotus, so hard also is it for a man's understanding to receive themessage of that Blessed One. 

53. Ten Kalpas of Ages have rolled away since He who is Infiniteattained unto the Wisdom, yet before the myriads of the Kalpas He_was_. 

54. He who is of the Light Ineffable, Holiest Refuge of men, ordaining that His saving grace should be made manifest, dulyconsidered all the worlds of the Ten Regions, under the guidance ofthe holy Buddha of Loka-is-Vara-Raja. 

55. Purity, Rejoicing, Wisdom, these three are the Supernal Essenceof the light of the Infinite One that enlighteneth all things, communicating good to all the worlds of the Ten Regions. 

56. Teaching all that have life in the Ten Regions, that they might, with sincerity, faith, and hope, be born again into Paradise, He setforth that promise infinite and divine--the true seed of birthwithin the Kingdom of Truth. 

57. Whoso attaineth unto the True Faith is in unity with them thatreturn no more to birth and death, for having thus attained, theypass onward into Nirvana, their lives being ended. 

58. In His great compassion the Blessed One accomplished Hisinfinite wisdom in His divine promise, ordaining that womanhoodshall be raised into manhood. 

59. Instructing all that have life in the Ten Regions how theyshould through sincerity, effort, and hope be born into the TemporalParadise, He faithfully promiseth to manifest Himself unto the eyesof the dying, opening wide the gate of all righteousness beforethem. 

60. By the divine promise to the dying of His consoling presence ourLord instructeth men that they shall make to grow all righteousnessrevealed in the Sutra of Meditation upon the Buddha of InfiniteLife. 

61. All righteous deeds done of men in true obedience to the holyDoctrine of Sincerity and right-doing, are but the seed of meritthat shall be born within the Temporal Paradise. 

62. Instructing All that have life in the Ten Regions how that theymay through sincerity, merit, and hope be born into the TemporalParadise, He promiseth that no man shall lose salvation, for He hathopened the Gate of Truth. 

63. By the Divine Promise of the final salvation hath our Lordinstructed the men of the Single Vehicle to recite His Holy Namethat is the Essence of all the merit revealed in the Lesser Sutra ofthe Buddha of Infinite Life. 

64. He that reciteth the Holy name by his own effort and in the mindof meditation or of dispersing, being led by the virtue of thedivine promise of final salvation, turneth naturally in at the Gateof Truth. 

65. He that holds not the True Faith, even though he desire to beborn into the Pure Paradise of Joy, must go unto his own place, andit shall be in the border of the Outermost Places, for this is thefruit of doubting the mystery of the Supreme Wisdom. 

66. That a man should be a Buddha, made manifest in this world, is arare thing and difficult. So difficult is it also to hear theexcellent doctrine of all the Buddhas and Bodhisattvas. In all themyriads of Kalpas such a way comes seldom. 

67. Difficult is it for men to find a wise Teacher; so is it alsofor them to be instructed and to hear the Holy Law. More difficultstill is it to receive the True Faith. 

68. More difficult is it for men to receive the Divine Promise madeunto men than to receive all other teachings. 

The Lord Buddha teacheth that this is of all hard things mostdifficult and yet again more difficult. 

69. The true Doctrine teacheth men that they may become Buddhas inreciting the Holy Name, and so therefore is it that all other faithsand moralities are but transitory doorways unto the Truth. Mancomprehendeth not that Pure Land of Peace unless he holdeth fast thetrue Doctrine, casting aside that which is transitory. 

70. Seek refuge in the Sole Vehicle of merciful promise. For thetransitory teachings have let and hindered men in the Way ofEnlightenment so that they must needs pass through the longweariness of births and deaths. 

CONCERNING THE SUTRA OF THE MEDITATION

71. That Lord that was made flesh in India, the Lord of great pity, showing unto Vaidehi, Queen of Magadha, the golden mirror created byhis marvellous power, commanded her to choose the Land of Pure Joyamong all the worlds therein appearing. 

72. Binbisara, he who commanded that an ascetic should be slainbefore his pre-ordained time was come, by his own son was imprisonedin a seven-walled prison as the due recompense of his violence. 

73. Ajata-Satru, prince and heir of Magadha, denouncing his motheras a traitor, with drawn sword ran furiously upon her. 

74. Then said Jivaka the minister and another with him: "This act isworthy only of an outcast. For the fame of our race unworthy artthou to dwell in the Palace. " And earnestly did they counsel him tochange his evil purpose. 

75. Laying his hand on his sword-hilt, Jivaka, the minister, drewbackwards a few steps, steadfastly regarding the prince, that hemight avert this great sin. And so it was that the prince laid downhis sword, and secluded his mother in a palace. 

76. Certain is it that Ananda with Vaidehi, Devadatta and yetothers, bearing their part in this great sorrow of the royal palaceof Magadha, must needs so suffer that they might know the infinitepity of the Blessed One, that Lord who in this world made manifestthe true teaching. 

77. And all these wise ones having so received instruction revealedunto us, who are of all evil-doers worst, the true way, the refugeof His divine promise that absolveth all the sins of men. 

78. For when the full time was come that by the will of our Lord andof Vaidehi the teaching of the Pure Land should be made known hereon Earth, Ajata-Satru, her son, sinned this sin, Varshakara hisminister bearing testimony against it. 

79. It is needful that the heart of a man be opened unto the Faithuniversal which He who is Blessed hath shown us, forsaking thebelief that his own works shall save him, for in every man the powerto perform righteous deeds is differing. 

CONCERNING THE LESSER SUTRA

80. The Eternal Father is called the Buddha of Infinite Light, because very mightily He holdeth in safety all beings dwelling inthe Ten Regions of the world who, by His merciful enlightenment, recite His Holy Name. 

81. The myriad Buddhas, unnumbered as the sands of Ganges, counselall having life to trust in the Supernal Virtue of the Holy Name, declaring that weighed against this even righteous deeds are thelesser good. 

82. The innumerable Buddhas, countless as the sands of Ganges, are atestimony and a shield to all that have life in this sorrowful andsinful world, declaring unto them that teaching most high anddifficult of acceptance, which is the true faith. 

83. Whoso attaineth unto a Soul clear and enduring as diamond shalltestify unto his thankfulness for the limitless grace of the BlessedOne, for even the testimony and the safeguarding that he hath of allthe Buddhas proceed only from the fulfilment of His most mercifulpromise. 

84. The innumerable Buddhas, countless as the sands of Ganges, guideinto a sure trust in the Holy Name those sinful creatures andevil-hearted that wander in the darkness of this wicked worldbearing the five signs of degeneration upon it. 

OF THE MANY SUTRAS CONCERNING THE INFINITE ONE

85. Having great pity, our Eternal Father lighteneth the dark nightof ignorance, manifesting Himself in that Land of Joy as the Buddhaof Infinite Light which enlighteneth all the worlds with itsimmeasurable glory. 

86. That Lord most compassionate, the Buddha of immeasurable Light, He who had attained unto the Supreme Wisdom even before the myriadsof Kalpas were, pitying them that know not, made himself manifest inthe Palace of Kapila as the Lord Sakya-muni. 

87. If a man had the duration of all the myriad Kalpas, had heinnumerable tongues and each of these tongues innumerable voices, yet should he vainly essay the praises of that Blessed One. 

88. The Lord instructeth us that the way into Paradise is straightand easy. Therefore whoso receiveth not this Truth is, in verity, called a man that hath not eyes to see nor ears to hear. 

89. The One true freedom is the Highest, and the Absolute is perfectfreedom. And when we attain unto that freedom, for us shall desireand doubt vanish away. 

90. When every man is beloved of us, even as the son of our ownbody, there is the Universal Mind made perfect in us. And this shallbe in Paradise. 

91. He who is in all things supreme, is Himself Nirvana, and Nirvanais that true light that abideth in the Land that is to come, butthis world cannot know it. 

92. Our Lord instructeth us that he who rejoiceth in his faith is, in so doing, in unity with the Highest. For true faith is the seedof light, and the seed of true light is in itself the potentialityof that which is Deity. 

93. Whoso trusteth not in the Supreme Wisdom of the Enlightened One, clinging unto his own purblind knowledge, must suffer by fire forlong Kalpas of ages. 

CONCERNING THE WELFARE OF THE PRESENT WORLD

94. He that hath unending pity, the Buddha of Infinite Life, hathgiven unto us in the Sutra of Golden Light a teaching concerninglong life, that the way of long life and the welfare of the peoplemight be made known unto them. 

95. Dengyo-Daishi, he who taught the Tendai-shu in the mount ofHiye, hath compassionately instructed us that we should reciteNamuamida-butsu, that Holiest Name, as a sure shield against theseven sorts of calamities. 

96. Whoso reciteth the Holy Name, that is higher than all othervirtues, shall be set free from the fetters of the past, thepresent, and the future. 

97. To him that reciteth the Holy Name shall be good unending evenin this world, for the sin of his former births is vanquished andhis youth set free from death. 

98. To him that reciteth the Holy Name, shall Brahma and Chakra thegreat king bring homage, and about him shall heavenly beings andbenignant deities keep watch throughout the days and nights. 

99. That man that reciteth the Holy Name shall the four mightyRegents in Heaven guard through the days and nights against thedisturbance of all evil spirits. 

100. To him that reciteth the Holy Name shall the Deity of the Earthbring homage, watching over him throughout the day and night, as theshadow follows its substance. 

101. To him who reciteth the Holy Name, Nanda and Upananda the NagaKings, together with their attendant deities shall bring homage, watching over him throughout the day and night. 

102. To him who reciteth the Holy Name, the King of Death, togetherwith his ministers in the five worlds, shall do reverence, guardinghim throughout the days and nights. 

103. Mara, the Tempter, he who is Ruler of that heaven, wherepleasures are collected, hath sworn unto the Lord to shield him fromtemptation who reciteth the Holy Name. 

104. All good deities in Earth and Heaven shall be gracious unto himwho reciteth the Holy Name, shielding him throughout the days andnights. 

105. All evil spirits in heaven and earth tremble before thatbeliever who standeth upon the Immutable promise. For even in thisworld hath he the mind of Divine Illumination. 

106. Kwannon and Seishi, the Bodhisattvas of incarnate Pity andWisdom, together with their companions, innumerable as the sands ofGanges, shall be beside him who reciteth the Holy Name, even as theshadow cleaves to the substance. 

107. Within the Light of Buddha of Infinite Light are unnumberedBuddhas, and of these, each and every one shall shield him who hathwithin him the true Faith. 

108. Whoso reciteth the Holy Name shall be surrounded himself bythose Buddhas who cannot be numbered, who in the Ten Regions withjoy protect and guide him. 

Upon the Sutra of Suraigama-Samadhi, I, Shinran Shonin, have utteredthese eight lauds praising the virtue of Seishi the Bodhisattva ofWisdom. 

109. Seishi, he who is the Bodhisattva of Wisdom, havingcomprehended the fullness of the Holiest Name, rising from his seat, prostrated himself beneath the feet of our Lord, worshipping Him, heand his fellowship, and thus he spake:

110. "O my Lord, in the ancient time, before the Kalpas innumerableas the sands of Ganges, there was manifest in this world a Buddha, and His Name was called--The Buddha of Infinite Light. 

111. "In His footsteps twelve Buddhas followed, and twelve longKalpas have rolled away. And of these Buddhas the last was He thatis called that Buddha in whose glory the Sun and Moon are even asdarkness. 

112. "Unto me hath that Buddha revealed the Path of the meditationof the Supreme--that meditation wherein He instructeth us that allthe Buddhas of all the Ten Regions compassionate as even as a fatherpitieth his child. 

113. Whoso seeketh refuge in Buddha, as a child in the bosom of hismother shall verily perceive Him now or in the time that shall be. And it shall be soon. 

114. "As a man encompassed by the cloud of incense casteth sweetodours about him, so he that trusteth in the Holy Promise isspiritually endued with the Divine Essence. 

115. "When I was initiate in right doing, I attained unto the highway of that assurance that freed me from birth and death, throughthe teaching of the Noble Doctrine of the Holy Name. 

"Therefore in this world, rejoicing, I guide the faithful believerinto the way of Purity. "

116. Now with all praise let us give thanks unto the mercifulgoodness of the Bodhisattva of Wisdom. 

OF THANKSGIVING FOR NAGARJUNA, THE GREAT TEACHER OF INDIA

117. Nagarjuna, the great teacher, setting forth in many excellentwritings the praise of the Kingdom of Purity, hath instructed us torecite the Holy Name. 

118. For the Lord Buddha declared in prophecy that in India, in theSouthern Parts, should arise a great Teacher, trampling upon thefalse teachings of affirmation and denial. 

119. Nagarjuna, the Great Teacher, he who mightily set forth thenoble doctrine of the greater Vehicle, and himself attained untothat height whereon a man rejoiceth eternally in the Faith, hathvery sweetly persuaded men that they should receive the teaching ofthe Holy Name. 

120. Nagarjuna, that great priest, setting forth the two ways--theway that is straight and plain, and the way of high austerity, leadeth very gently to the Ark of the Divine Promise such as aredriven through the weariness of births and deaths. 

121. He who receiveth this teaching of Nagarjuna the Great Teacher, should recite always the Holy Name, believing the Divine Promise ofthe Buddha of Infinite Light. 

122. Whoso would quickly attain unto that resting-place whereillusion ceaseth, should recite the Holy Name holding his mind insteadfast piety. 

123. One Ark only, that Ark of the Divine Promise of our mercifulFather, doth voyage and bear us unto the shore of the eternalpeace--even us who so long have drifted hither and thither in theocean of birth and death. 

124. This great priest hath in one utterance set forth that the Lordis Ruler indeed of the sacred teaching, and that herein are the holyBodhisattvas His ministers. Therefore should we bring homage untoour Lord. 

125. The mighty company of the Bodhisattvas utter these words, "Whenwe became wise in holiness, yea, we who have striven through Kalpasunnumbered, 126. "Yet could we not root out our earthly desires which are thevery seed of birth and death. But through that only way of themeditation of the Highest did we attain unto the final deliverancethat hath destroyed all our sin. "

OF THANKSGIVING FOR VASUBANDH, THE GREAT TEACHER OF INDIA

127. Among those doctrines taught of our Lord Vasubandh, the greatpriest hath persuaded us who are full of sinful desires to acceptthe Divine Promise of our infinite Father. 

128. Only to Him who is above all things is known the glory of theLand of Peace. Wide as the sky and boundless is it spread forth. 

129. Whoso believeth in the power of the Divine Promise shall verilybe at one with the holy Essence, even as the turbid stream is clearand pure within the ocean depth when they have flowed together. 

130. When the assemblage of the believers in the holy faith is bornwithin that Land of Purity that hath sprung from the lotus of thetrue enlightenment, soon shall their heart's desire be fulfilled inthem. 

131. The heavenly spirits and those souls freed from illusion, theywho are born in the land of purity from the wisdom deep as the oceanof the Divine Promise, differ not the one from the other in theirpowers. Pure are they as the air is pure. 

132. Vasubandh, that exalted master of excelling works, who himselfhath found refuge in the Buddha of Infinite Light, hath declaredthat whoso is borne in the Vehicle of the Divine Promise shallwithout doubt attain unto the Promised Land. 

133. Whoso taketh refuge in the Buddha of Infinite Light, that lightthat shineth unto all the worlds of the Ten Regions, shall becalled, according to the teaching of that master of excelling works, a man whose heart is great, and to him shall the True Light beshown. 

134. He whose heart is great and who shall attain unto the trueenlightenment is he also that desireth the salvation of all living, and verily the true faith given of that Blessed One is salvation. 

135. The single heart perceiveth the true faith, and so doing isstrong and clear as the diamond, and this strength is the wisdom ofthe supreme that strengthened us. 

136. When we shall attain, unto the Promised Land, which is thatNirvana past all understanding, there shall we labour abundantly forthe salvation of all living things. For so the Sutra teaches us inthese words: "A heart that inclineth to the succour of others. "

OF THANKSGIVING FOR DONRAN, THE GREAT TEACHER OF CHINA

137. Donran, that great teacher of China, being instructed ofBodhi-ruci, the priest of India, sought refuge in the Land ofPurity, and thus doing he burned with fire the books of the Taoistteaching which he had aforetime held in honour. 

138. Having thus cast from him the writings that he had so manyyears diligently studied, he preached unto all men the doctrine ofthe Divine Promise, and, so teaching, he led men that are fast boundin the fetters of illusion, in at the Gate of the Great Peace. 

139. A mighty King of this world brought homage unto him in hismonastery and put unto him this question, saying: "If so it is thatthe Land of Purity should be in all the Ten Regions, how then is itdeclared unto us in the Sutra that it is in the Western Heaven?"

140. And with humble piety he replied:

"Of this matter can I not tell thee. It is too high for me. Still amI in the lower rank of wisdom, even still small is my knowledge. Icannot fathom this great mystery. "

141. All men in the priesthood or the people who know not the rockof their trust, did Donran the Great Priest guide unto the surerefuge of the doctrine of the Land of Bliss. 

142. He abode in the Temple of the Great Rock, being favourablybidden thereto by the King of the Gi Dynasty, and in the evening ofhis days he travelled into the district of Dun. 

143. And this King of the Gi Dynasty reverently offered unto him theholy title of Shinran (Ran of Divinity) and the honourable name of"Rock of the Venerable Ran"--that his dwelling-place should becalled by it. 

144. Great and mighty upon the people was his spiritual power in thetemple of Genchu and in the fourth year of Kokwa of the Gi Dynastythe Temple of Yosen became his beloved dwelling. 

145. And when he had reached sixty-seven years, he sought his finalrefuge in the Eternal Kingdom. And at that departing were vouchsafedmany holy marvels unto which all men, both of the priests andpeople, came and did reverence. 

146. And when Donran the Great High Priest had departed into thePeace, the King of the Gi Dynasty by a royal order commanded thereshould be built for him a holy monument in the lands of Dun. 

147. What man could know the unsearchable mystery of the faith anddeeds of the Divine Promise were it not for that most excellingcommentary of Donran the wise Priest, which he wrote concerning theteaching of Vasubandh that had lived aforetime. 

148. He who believeth that the Sole Vehicle of the Divine Promise, most perfect, most mighty, receiveth within itself the Greatest ofSinners, and this because it is its chief will so to do, willreceive the depth of this essential teaching--namely, that beforethe eyes of the Instructed, illusion and wisdom are in their EssenceOne. 

149. Among the Five Mysteries that are preached in this Sutra, themystery of the Divine Power of the Enlightened One is highest, andthis is the holy vow of our Blessed One, this and this only. 

150. Unto us hath our Father given those two spiritual gifts. Ofthese the first is the Virtue whereby we attain unto His Kingdom, and the second is the Virtue whereby having so attained we returninto this world for the Salvation of men. By the merit of these twogifts are we initiates of the true faith and of its deeds. 

151. When we shall have attained unto the faith and the deeds of theMerciful Promise through our Father that is in all things able togive them unto us, birth and death are henceforward as Nirvana. Andthis is called the Gift of Departure. 

152. And when we shall have attained unto that height which isdesire for the ingathering of all beings into Paradise, shall wereturn again into this world that we may be Saviours of Men. Andthis is called the Gift of Returning. 

153. That "Single Mind" expounded unto us by Vasubandh, the Masterof Writings that excel, is nothing other than the faith of us thatare now fast bound in illusion. So teacheth Donran the Great Teacherin his Commentary. 

154. The Buddha of that inexpressible Light that shineth into theworlds of the Ten Regions, being for ever enlightened in the nightof ignorance, hath most certainly opened the way of Nirvana to everyman who even for one moment rejoiceth in receiving His DivinePromise. 

155. By the merit of His Infinite Light, when we attain unto thatfaith divine and omnipotent, the ice of illusion shall melt into thewater of perfect wisdom. 

156. Sin is made one with virtue in its essence, even as ice is onewith water. The more there is ice, so much the more water isthere. So also is the binding up of sin with virtue. 

157. In the unbounded ocean of the Holy Name is not seen even onesingle death of a blasphemer. For the myriad streams of sin are onpurity with the ocean of righteousness when they have flowed intothe impurity thereof. 

158. When the streams of illusion have flowed into the Great Sea ofthe Merciful Promise of the Enlightened One, whose light shinethinto all the worlds of the Ten Religions, then shall they too becomethe pure water of the Perfect Wisdom. 

159. No other way is there of attaining unto the PerfectEnlightenment save only by birth into the Land of Gladness, andtherefore have all the Enlightened Ones exhorted men that theyshould receive the Doctrine of the Kingdom Purity. 

160. The Great Priest hath well taught us that in order to cleanseour deeds, words, and thoughts of deceitfulness, our Father hathperformed the three of His pure and universal. 

161. There is no way unto the Kingdom of Gladness save only byattaining unto the true faith through that Holy Name, the very Jewelof Wonder. 

162. When the new birth through the clearness of the Divine Promiseis attained in the Eternal Kingdom, it is not like unto the birth ofthis world; then is there no inferiority even in those that in thisworld were sinners, for they have entered into Paradise. 

163. The Holy Name of the Buddha of that Boundless Light thatshineth into all the worlds of the Ten Regions, and the glory of HisWisdom, destroy the darkness of ignorance in the Eternal Night, thusfulfilling all the desires of men. 

CONCERNING UNRIGHTEOUS DEEDS

164. These three things are expounded unto us by DonranDaishi. First, that faith is not holiness, for faith is notabiding. At one time it abideth, at another it is gone. 

165. And second: This faith is not Single Minded, for it hath notresolution. 

And third: It continueth not, for the other thoughts of the heartdivide it against itself. 

166. The three ways of this faith lead the one to the other one. Onthis must the believer fix his eyes. If his faith is not inholiness, then hath he not the faith of resolution. 

167. And having not the faith that is resolute, that faith cannotendure, and because it endureth not, how can he attain unto thefaith of determination? And attaining not unto the faith ofdetermination, the faith is not sanctified in him. 

168. For the attainment of Right Practice expounded by the Master ofthe Written Word is according unto the true faith and this alone. 

169. If a man return into the Great Way of the Divine Promise, eschewing the narrow ways of deeds and works, in him shall the truelight of Nirvana be made manifest. 

170. The mighty king So, he of the Ryo line, worshipped the GreatTeacher Donran Daishi, naming him the Bodhisattva of Ran, turninghis face in worship unto the dwelling-place of his Teacher. 

CONCERNING DOSHAKU-ZENJI

171. Having cast away from him all trust in the righteous deeds ofthe sages, Doshaku-Zenji, the Great Teacher, hath taught us to enterin at the only gate that is the Gospel of the Pure Land. 

172. Having thus cast away from him the laborious study of theDoctrine of Nirvana, Doshaku, the Great Teacher, himself trustedonly in the power of the Divine Promise, and he persuaded men tofollow after him. 

173. In this world of sin that is so far removed from the blessedday of our Lord, is there no man who attaineth unto the wisdomSupreme, yea, not though he should compass all righteous doing. Soteacheth our Lord of Great Teaching. 

174. He who succeeded unto the teaching of Donran-Daishi, Doshaku-zenji, the Great Priest, thus declareth: "To toil and labourafter righteous deeds in this life is the unavailing toil ofself-effort. "

175. In this world, the doing of evil and the sin that is wrought ofmen is violent and furious as the storm wind and rain. Thereforehave the compassionate Buddhas exhorted men to seek their refugewithin the Land of Purity. 

176. From him that sinneth, throughout his life shall the fetters ofillusion fall away, if he shall recite the Holy Name with love andadoration. 

177. That he might lead men into the Eternal Kingdom--those men whoare in this life fast bound unto the evil thing, our Father teachethus, saying, "Recite my name, " and hath promised further, "Doingthis, if they be not born again, I myself will not attain untoWisdom. "

CONCERNING ZENDO-DAISHI

178. Rising like unto an incarnation of the Mighty Ocean, Zendo, thegreat teacher, came into the world. 

And for the sake of mankind in this sinful place, he called unto allthe Buddhas of the Ten Regions to be his testimony unto hiscommentary on the Sutra. 

179. Two interpreters of Zendo-Daishi were there in the age thatfollowed his own, and these were Hosho and Shoko. They, it is, whohave opened the Treasury of teaching that the inward purpose of theBlessed One should be wholly made known. 

180. How should women turn their hearts unto wisdom--they who arefast bound with the five fetters? No, not through the ages ofmyriads of Kalpas, until they seek refuge in the Divine Promise ofHim who is mighty. 

181. Having thrown open the Gate of Righteousness, our Lord hathinstructed mankind in every sort of righteous deed. He hath setbefore us how the five right deeds differ from the confused deedsthat are outside the Five, so that mankind may enter the way of theSole Practice. 

182. To mingle the right action with the action that is not akin toit is called the confused practice. The man that erreth thereinhath not attained unto the single heart. He knoweth not thankfulnessfor the grace of the Enlightened One. 

183. If he entreat in prayer the good things of this world, eventhough he recite only the Blessed Name, he is condemned therein, being also a man of the confused practice. He shall not be born intothe Land of Purity. 

184. Not one, indeed, but not far asunder are the confused deed andthe confused practice. The teachings that are not the teachings ofthe Land of Purity are to be condemned as confused deeds. 

185. Having invoked the testimony of all the Buddhas, Zendo-Daishihath set before us the story of the two rivers, the one, the riverof fire, the other the river of water, that he might incline theheart to righteous deeds, and guard the true faith of the DivinePromise. 

186. Verily a simple man may attain unto the true Illumination, ifhe believe the Holy Promise that is the spirit of the teaching ofShinshu. Because for this only was the Lord made manifest in thisworld, and not according to those other teachings which shall passaway and be no more. 

187. Before the Almighty Power of the Divine teaching do all thefetters of evil deeds fall away. Therefore is the Divine Promise ofour Father invoked as that Holy Thing which giveth unto usomnipotent strength. 

188. Yet, to whomsoever would enter the Promised Land, created inthe power of His Divine Vow, is belief in his own strength impotent. 

And because they are needless, therefore the wise who have receivedthe Great and Lesser Vehicles must trust unto the promise of theAlmighty One. 

189. Whoso hath known himself the slave of illusion shall yet, relying on the Power of the Holy Promise, enter into the immortaljoy of the Truth, and all his earthly body shall fall from him. 

190. Merciful and compassionate parents unto us are the Blessed Oneand the Lord Buddha. For they have opened before us the ways ofgood, having so purposed that the great Faith shall be. 

191. He who is one with the True Soul hath attained unto a heartclear and hard as diamond. Therefore is he at one with that man whohath the three excellent forms of Penitence. This hath the GreatTeacher shown us. 

192. By that faith alone, like unto a jewel of price, we who in thissinful world have our being, may enter into the Eternal Kingdom, being eternally freed from the yoke of birth and death. 

193. At that moment when faith in the Enlightened One is perfected, pure and lasting as the diamond, then shall the Spiritual Lightshine upon us and guard us, the light which for ever guideth us fromrebirth and death. 

194. Whoso attaineth not unto the True Faith hath not in him one ofthe Trinity of Virtues, that are Sincerity, Faith, and Hope, and theman that hath not one of these three holdeth not the perfect faith. 

195. Whoso attaineth unto the True Faith given of Him is freed fromall let and hindrance, for his heart is at one with the DivinePromise, and he is obedient unto the true teaching that is the VeryWord of the Buddha. 

196. Whoso hath comprehended the truth of the Holy Name is at thatvery moment freed from doubt. He hath possessed the Right thought, and he is commended as excellent and rare in his attainment. 

197. He shall be let and hindered that is not at one with the DivinePromise, and therefore he whose faith is not full of Peace is a manwho holdeth not the Divine Thought. 

198. The attainment of the Divine Wisdom shall come unto him whoreciteth the Holy Name, for his faith cometh from the Divine Promiseof Him that leadeth him into the Promised Land. He shall not failto attain unto the Great Nirvana. 

199. At this time when the five Signs of Degeneration are manifest, many men are there who doubt and blaspheme the Holy Doctrine. Yea, even the Priests, together with the people, are enemies unto him whowalketh in the right way. 

200. He who blasphemeth the Divine Promise is a man born blind. Heshall sink into three evil worlds for age-long myriads of Kalpas. 

201. Though the way into the Land that is in the West hath been madeplain before us, yet the age-long Kalpas have rolled away withoutgood fruit thereof, for we have hindered ourselves and our brethrenthat we might not enter therein. 

202. Without the Almighty Strength of the Divine Promise how shouldwe leave this sinful world? Wherefore we should live in heartythanksgiving for the Grace of our Father, thinking ever upon theocean deeps of his love. 

203. For it is by the marvellous mercy of our Lord that we may castaside the anguish of birth and death, in the shining hope of ourEternal Kingdom. 

Therefore should we return unto the Lord righteous deeds inthanksgiving for His grace and mercy. 

CONCERNING GENSHIN-SOZU

204. Genshin the Great Teacher declareth: "In this world have I, even I, appeared as an incarnation of the Buddha, and now, my workof Salvation being accomplished, I return unto the Eternal Kingdomthat is my home. 

205. From the teaching of our Lord hath Genshin, the Great Teacher, tenderly opened unto us the gate of the Doctrine of the Holy Name, and hath so taught mankind in this evil world that is far removedfrom the Golden Day of our Lord. 

206. Genshin-Sozu, he who sat in the Assemblage on the Peak ofVultures in the time of our Lord, hath taught us that there are twoParadises, that which is eternal and that which is temporal, andthus setteth forth the merit and the defect of the Right Practiceand of the Mingled Deed. 

207. Acharya Genshin, the Great Teacher, considering one of theSutra with the commentary of Ekanzenji, hath made plain theattributes of the Land of Outermost Places. 

208. For he said: "Not one man is there of thousands who may not beborn into the Land of Purity. " And thus saying, he commendeth thefollowers of the Right Practice. 

And again:

"There is not even one among tens of thousands who may enter it. "And so saying, he condemneth the doers of the mingled deed. 

209. Further he setteth forth how few are the men who can enter intothe True Land of Purity. And very solemnly he warneth us that moreare they that are born into the Temporal Paradise. 

210. Wheresoever men or women, be they noble or lowly born, recitethe Holy Name of our Father, there is no pre-eminence of place ortime. Freely may they do this, whether walking, resting, sitting, or lying. 

211. Though our eyes are so blinded by illusion that we discern notthe light whereby He embraceth us, yet that great mercy for evershineth upon us and is not weary. 

212. Whatsoever may be his Visible Deed that would be born into thePromised Land, he shall not forget day or night to hold fast untothe name of the Divine Promise. 

213. To us that in this world are sinners most sinful, there is noneother way of Salvation save that we should enter into the Land ofPurity, by reciting the holy name of Him who is our Father. 

CONCERNING HONEN SHONIN

214. Since the day when Honen Shonin appeared in the world, and setforth the single Ark of the Divine Promise, hath the Doctrine of thePure Land gloriously shone upon the hearts of all men in the land ofNihon. 

215. For from the strength of the wisdom of light, Honen, the GreatTeacher, came into the world and hath taught the chosen doctrine ofthe Divine Promise, and he hath built Jodo-Shinshu upon the rock. 

216. Though Zendo and Genshin, those great teachers, have wellinstructed us, yet had Honen Shonin kept silence, wherewith shouldwe know the holy teaching of Shin-Shu, we who dwell in remotecountry and in an evil day?

217. Throughout the long, long Kalpas of my lives that are overpastcould I never find the way of Deliverance, and if Honen Shonin, theGreat Teacher, had not arisen in this world, vainly had I spent theprecious hours of my life. 

218. When his years were but fifteen, Honen Shonin entered into theWay of Illumination, for in departing from worldly life he fulfilledhis heart's desire, and by him was clearly understanded the doctrineof the transience of life. 

219. The excellent righteousness of Honen Shonin, his deeds and thewisdom that was in him, drew unto him for refuge many even of chiefpriests of the heretics that seek Nirvana through the way of thesages. Yea, they sought him even as their appointed teacher, radiantand stray of soul as the diamond. 

220. Even while Honen Shonin yet walked in this world, there issuedfrom his body rays of a golden shining, and this, so it is said, hath Kanezane Fujiwara beheld with his own eyes. 

221. The people passed it from mouth to mouth that this Honen Shoninwas the living incarnation of Doshaku Zenji, or yet again of ZendoDaishi. 

222. Before the eyes of men Honen Shonin stood as the Boddhisattvaof Wisdom, or, yet more, as the Blessed One again made flesh. 

The Emperor and all his ministers did homage unto him, yea, and themen of the chief city and of the far countries. 

223. He who had been Emperor, in the time of Jokyu, brought homageto Honen Shonin. All the priests and scholars of the word ofConfucius had understanding of the doctrine of Shin Shu. 

224. A chosen vessel of the Blessed One that men might be saved, Honen Shonin was manifested in the world, and he opened wide thegate of perfect wisdom, having instructed mankind in the Holy Faith. 

225. Of all rare things it is the rarest that we should ourselvesmeet with the True Teacher, yet verily the chain of doubt in theDivine Mercy is the true cause of unending birth and death. 

226. Honen Shonin issued forth from the mysterious Light and hisdisciples beheld it. In his eyes was there nought of disparitybetween the wise and them that know not, between the noble and thelowly born. 

227. And now, his time being at hand, Honen Shonin spake:

"Thrice have I taken birth in the Land of Purity, and of these threetimes the last hath given unto me the fullness of peace. "

228. Once did Honen Shonin speak, saying: "In the glorious day ofour Lord was I among the holy Assemblage on the Peak of Vultures, and my Spirit was rapt in self-instruction and in the doctrine ofsalvation. "

229. Having taken birth in that small and remote island, HonenShonin spread abroad the doctrine of the Holy Name for the sake ofall men's salvation. And thus had he done not only then, but manytimes in ages gone by. 

230. That Buddha, whose light is infinite, was made flesh in thisworld as Honen Shonin, and when his merciful work was accomplished, he returned into the Land of Purity. 

231. When his life was drawing to a close, light was manifestedabout him as a cloud of glory, yea, and music of the heavenlyplaces, sweet and excelling in harmony, and sweet odours scatteredabout him. 

232. Following steadfastly after the ensample of the Nirvana of theLord, he laid himself upon his right side, his head inclined untothe north, his face turned unto the west. And the crowding peopleattended upon him, even the priests and men and women of the noblesand of the lowly born. 

233. Now the time when Honen Shonin departed from this life was thetwenty-fifth day of the young spring. In the second year ofKenriyaku he returned in peace unto the Land of the Father. 

On the ninth day of February and the second of Ko-Yen, therevelation that here followeth was sent unto me in a dream ofmorning. 

234. It is necessary that men should believe the divine promise ofHim who is Infinite. 

Whoso believeth shall attain unto Perfect Wisdom, by the virtue ofthat Light which embraceth him and shall never forsake him. 

OF THE THREE PERIODS

235. Two thousand years and yet more are departed since the day whenour Lord entered into Nirvana. Ended are the two gloriousperiods--the orthodox and the representative. Lament, O yedisciples, who in this closing age would follow after the Lord. 

236. The teachings of our Lord have entered into the Dragon Palace, for in this closing age they are too high for men. Men are impotentto follow after their practice or to attain unto them. 

237. Throughout the three periods hath the Divine Promise of theBuddha of Infinite Light prospered and grown. But in this period ofthe closing age all righteous deeds are hidden within the DragonPalace. 

238. In a certain Sutra are we thus instructed, since the age thatnow is a part of the fifth in this closing age wherein men are fastbound in warfare, all righteous deeds have disappeared from theworld. 

239. Since the ancient days the life of men, whose age counted as80, 000 years, hath declined and lessened. And when they could livebut 20, 000 years, they were men living in an evil world, and withthe five signs of degeneration upon them. 

240. And since time itself hath decayed, the bodily frame of manhath waxed smaller and feebler, and they are as furious serpents oras wicked dragons, for the decay of time worketh within them. 

241. The illusion that is bred of ignorance increaseth, and isdriven over the world like dust. Hatred great and unbreakable asthe high mountains is in the stead of love. 

242. The perversity of man is as strong and piercing as the thorn ofthe jungle. With eyes of suspicion and venomous anger do they accuseand persecute them who believe upon the Holy Name. 

243. It is a mark of the degeneration of time that man's life isbrief and death cometh upon him early and with iron hands breakethup his body and that which surrounds him wherein he dwelleth. Andthey who leaving justice turn to wickedness do destroy one anotherby their evil deeds. 

244. No hope is there that the men now living in these last daysshall escape the fetters of birth and death if they refuse themerciful promise of the Blessed One. 

245. Of heretics in the faith are there ninety sorts that defile theworld and only the teaching of the Enlightened One cleanseth it. Byhim alone that attaineth unto wisdom shall true joy to man befulfilled according to nature and in peace. 

246. In these last times of decay the priests, together with thepeople, do evil unto him that trusteth in the doctrine of the Holyname. 

247. Whoso attaineth not unto wisdom is eager to harm that man who, with single heart, accepted the exalted promise. There is no end tothe infinity of the ocean of birth and death for those men who ravento destroy the doctrine that is mighty to save them if they wouldhave it so. 

248. Though the days of our present time are those that are calledorthodox, we, in whom ignorance is fulfilled, have not within us theheart that is pure and true. How, then, can we of our own helpattain unto the deeds that shall gain the wisdom that is madeperfect. 

249. The strong heart that is able to attain unto wisdom byself-help is beyond human knowledge and speech. How is it possiblethat men full of ignorance, fettered unto birth and death, shouldpossess such a heart. 

250. Though we were masters of the strong will of self-effort, evenshould we have seen face to face the Buddhas, myriad as the sands ofGanges--they who in this world were manifested the one after theother, yet were we drifted on the torrent of birth and death, inself-effort were no rescue for us. 

251. In these sinful days that are called the representative andlast times all the teachings of the Lord Buddha, the Sakiya-Munihave vanished away, but the Divine Promise of the Buddha of InfiniteLight, shining greatly over the world, prosperously leads mankindunto the Eternal Kingdom. 

252. After choice that is peerless and beyond the world'sunderstanding, after five Kalpas of musing, the Blessed One buildedup the Divine Promise of the Light and Life Infinite. And this isthe Essence of His Mercy showed upon us. 

253. The noble mind that shall attain unto wisdom in the doctrine ofthe Pure Land is the mind that fain would become Buddha, and it isnamed: "The mind that shall save men who suffer. "

254. The mind that shall save men is that mind given by the highpromise of the Blessed One. Whoso attaineth unto the faith Hegiveth shall be lord of the great Nirvana. 

255. Whoso attaineth unto the mind that would fain become Buddha, having sought refuge in the gift of the Blessed One, hath no term inhis own gift of welfare to mankind, having for ever laid down allself-righteousness. 

256. According to the all-seeing promise of the Blessed One when thewater of the faith He giveth entereth the soul, illusion passethstraight-way into wisdom through the virtue of that true land of theDivine Promise. 

257. That man who trusteth in the two gifts granted by the Buddha ofInfinite Light, is raised up into the sphere of the LesserEnlightenment, and thence hath he the heart that dwelleth always onthe perfection of the Blessed One. 

258. He that attaineth unto the faith that is true gift of thepromise of wisdom from the Blessed One, cometh unto the sphere ofthe Lesser Enlightenment, for he is embraced in the arms of thespiritual light that is of the Father Eternal. 

259. Fifty-six thousand and seventy years shall pass before theBodhisattva that is Maitreya shall attain unto the PerfectedWisdom. But whoso embraceth the true faith shall at this very timebe lord of the great Enlightenment. 

260. He that hath ascended unto the height of the LesserEnlightenment, accepting the Divine Promise of the Holy Name, shallenter into the Great Nirvana, being made equal unto the BodhisattvaMaitreya. 

261. He that receiveth the true Faith, and is one with them thatreturn no more to birth and death, shall receive the PerfectedWisdom, even as that Bodhisattva Maitreya that is called, "He thatshall come. "

262. And the wise in the age which is called Representative, havingutterly renounced all the doctrine of self-dependence, have enteredin at the gate of the Holy Name. For this is the way chosen for thatAge. 

263. He who reciteth the Holy Name, having attained unto the truefaith, shall unceasingly adore the Eternal Father, that he may makea return unto Him for His Grace. 

264. Inexplicable and unutterable merit shall be given unto him who, living in this sinful world, believeth the Divine Promise thatproceedeth from His will. 

265. For the true welfare of men that shall be the Buddha of theGreat Light hath given the holy name of Wisdom unto the Bodhisattvaof Wisdom. 

266. And with great compassion for mankind in this evil world theBodhisattva of Wisdom persuadeth them to believe upon the Holy Name, and sweetly welcometh the believer that he may lead him into theLand of Purity. 

267. By the mercy of our Lord and of the Blessed One we are able toattain unto the heart that desireth Buddhahood. At that time alone, when we enter into the wisdom of the faith, shall we be ourselveslike unto them that would return good unto the Buddha for His Grace. 

268. It is by the strength of the Divine Promise that we can reachunto the holy name of Wisdom. Without the wisdom of the faith, howis it possible that we should attain unto the Nirvana?

269. The Divine Light shineth over the Deep Night of ignorance, therefore sorrow not that the wisdom of your eyes is darkened. Theholy Ark is at hand that voyageth over the great ocean of birth anddeath; therefore fear not because your sin is heavy. 

270. Great as is the night of the Divine Promise of our Salvation, so light is the heaviest of our sins. Immeasurable is the wisdom ofour Father, and therefore they that are strong, as also they thatweary, shall never be forgotten. 

271. Our Father hath perfected His mercy by uttering the DivinePromise that giveth all His merit unto man, that He might save themthat are fast bound unto birth and death. 

272. Yea, the recitation of His Holy Name is given of the BlessedOne. Therefore we must not offer this unto Him for the acquirementof merit. For this will He most surely disdain. 

273. Yea, verily, when the water of the mind of man floweth into thegreat Ocean of the Divine Promise of the Perfect Wisdom it ischanged and becometh the mind of infinite compassion. 

274. And the Lord saith, speaking through a certain Sutra:

"My disciples that shall be, they that are sinners because of thelost way and love of evil things, it is they that shall destroy myholy doctrine. "

275. Whoso blasphemeth the doctrine of the Holy Name shall sufferwithout ceasing, for he shall fall into the depth of the Hell ofAvichi for eighty thousands of Kalpas. 

276. He to whom is given the true entrance into the True andPromised Land, by the grace of our Lord and of the Blessed One, shall be one with those men who return no more unto birth and death, and after this transitory life attain unto the Great Peace. 

277. Well may we understand from the teaching of the myriad Buddhasin the Ten Regions--they that protect mankind--that the strong mindthat seeketh enlightenment by self-effort is vain and impotent. 

278. The Buddhas in the Ten Regions, innumerable as the sands ofGanges, bear witness that very few are there of men in this sinfulworld and decaying time that attain unto the true faith. 

279. If we accept not the two divine gifts, the gift of entering thePromised Kingdom, and the gift of return into this evil world, thenshall the wheel of birth and death turn with us for ever. And howshall we endure to sink into the sea of suffering?

280. Whoso believeth the marvellous wisdom of that Blessed One, shall be joined unto them that return no more unto birth anddeath. And when, possessed of excelling knowledge, such a man isborn into Paradise, soon shall he attain unto the Perfected Wisdom. 

281. It is the sole way unto the Promised Land that man shouldbelieve the wisdom that is beyond human knowledge, of theEnlightened One. Yet it is of all hard things hardest to attain untothe Faith, the true way that leadeth to Paradise. 

282. Casting aside the sorrow of birth and death, that sorrow whichis timeless in its beginning, I hope now solely for the GreatNirvana. There is no end to my thankfulness for the two mighty giftsof our Eternal Father. 

283. Few are the believers that shall be born into the Land that ispromised, but many are they that shall be born into the TemporalParadise. Because the hope that we shall see Light by our ownstrength is vain, having no foundation, we have therefore drifted onthe ocean of birth and death for many myriads of Kalpas. 

284. Because in the gift of the Holy Name is a grace great andwonderful, if man attain unto the gift of departing, that of itselfshall guide him unto the gift of returning. 

285. Through the great mercy of the gift of departing shall weattain unto the compassion of the gift of returning. If it were notthe free gift of the Blessed One, how should we attain unto wisdomin the Land of Purity. 

286. The Buddha of the Infinite Light, together with theBodhisattvas of Compassion and Wisdom, having taken the Ark of theDivine Promise, that is voyaging on the ocean of birth and death, have gathered and saved mankind therewith. 

287. Whoso in heart and soul believeth the Divine Promise of theBuddha of Infinite Light must diligently recite the Holy Name bothsleeping and waking. 

288. Those men in the hierarchy of Sages that have trusted untoself-effort for the means of attaining wisdom, on entering into theheritage of the Divine Promise believe in it as in the Reason thattranscendeth all reason. 

289. Though the teachings of the Lord stand for ever, yet unto noneis it possible to follow them in exactness, and therefore is therenone that may attain unto supreme enlightenment in these last daysof the falling away. 

290. In India, in China, and the land of Japan, may the manyteachers of the doctrine of the Land of Purity, with compassion andtender acceptance, persuade mankind to strive unto the true faiththat they may be joined unto those that return no more unto birthand death. 

291. Even as His friends the Lord commendeth those men that, havingattained unto the true faith taught of the Blessed One unto us, dwell within the joy of holiness. 

292. It is very meet that our souls rejoice exceedingly in the graceof the great compassion of the Buddha. Yea, even to the extinctionof the body. And for the gracious giving of our spiritual teacherswe must in like manner rejoice, yea, though our very bones bebroken. 

CONCERNING BELIEF AND DOUBT

293. Whoso comprehendeth not the wisdom of the Enlightened One, anddoubteth concerning His illumination, shall rise no higher than theOutermost Places, for he hath trusted in the power of Reward, andhath relied upon the principle of morality. 

294. Whoso doubteth the wisdom of the Enlightened One--that wisdombeyond all human understanding--and reciteth the Holy Name, trustingin the merit of himself, shall not rise beyond the outermost boundsof the Pure Land that is the Temporal Paradise, for he hath not thegrace of right thankfulness for His Compassion. 

295. Whoso shall accept the doctrine of rewards and doubteth thewisdom of Him that hath Light that surpasseth all knowledge of man, shall be made captive in Doubting Castle, and the three jewels ofthe faith shall no more be his. 

296. For his sin, in that he hath doubted the wisdom of theEnlightened One, shall he remain in the Outermost Places of the Landof Purity. And for as much as we are taught that the sin of doubtis grievous, we are also instructed that he must there dwell formany Kalpas. 

297. If the prince committeth a sin against his Father, even theChakravarti, the King, he is fettered as a prisoner, though thechain be of gold. 

298. Whoso reciteth the Holy Name, and so doeth as a work ofself-merit, shall be bound in the prison of the sevenfold gems, forhe believeth not right by the divine promise of that Holy One, andheavy is the sin of his doubting. 

299. Yet he even that hath a doubting soul and sinneth the sin ofself-merit, must needs strive to comprehend the merciful goodness ofthe Blessed One, and he shall recite the Holy Name if he would atall be equalled unto him that holdeth the true faith. 

300. It is the Law that he who soweth shall reap what he soweth, therefore the man that is full of righteous deeds for the sake ofself-merit shall enter into the prison of the sevenfold gems, for hedoubteth the marvellous wisdom of Him that hath the Light. 

301. Whoso doubteth of the wisdom of Him that hath Light beyond theimagining of man, and trusteth to the root of goodness andvirtue--he shall not attain unto the Soul of Great Mercy, for he isborn into the Outermost Places of Paradise, and slow and dull ofheart is he. 

302. Among those men that doubt the Holy Word, some are imprisonedin the shut bud of the Lotus. And they shall be despised as theythat in illusion are born into the outermost Paradise or are heldcaptive within the narrow walls of the womb. 

303. Whoso doubteth the omniscience of the wisdom of theLight-Bearer, but holdeth to his belief in Reward, excellentofttimes in making the root of goodness to grow, 304. Because he doubteth the wisdom of the Eternal Wisdom, and isheld captive as in the strait prison of the womb, hath neitherknowledge nor wisdom, and is compared unto a man straitly bound incaptivity. 

305. He that is born into the outermost place, all glorious with thesevenfold jewels, shall not in five hundred years behold thatthree-fold jewel, the Tri-ratna, for there is in him no spiritualwell-doing, that he should give it unto his fellow-men. 

306. To him who is born into the Palace, glorious with the sevenjewels, for five hundred years there shall befall many sorts ofsorrows from his own evil doing. 

307. Whoso hopeth reward and maketh to flourish the root ofgoodness, shall remain in the transitory Paradise, for though he bea good man, yet hath he a doubting heart. 

308. Because he accepteth not the Divine Promise of Him who is theLight unspeakable, and carrieth his doubt with him unto Paradise, therefore the shut flower of his heart openeth not, therefore is heunshapen as a child in the womb. 

309. When he perceiveth the Land of Purity, the Bodhisattva Maitreyathus questioneth the Holy One, saying, "What is the cause and whatthe circumstance of that man who, having been born, yet remaineth asit were straitened in the womb?

310. And thus spake the Lord unto the Bodhisattva Maitreya saying, "Whoso trusteth in the root of goodness that he himself maketh togrow and hath a doubting soul, he it is that is in the outermostplaces of the Paradise, he it is that is said to be straitened stillin the womb of ignorance. "

311. He who doubteth the wisdom of Him that is all Light, shall forhis sin be made captive until five hundred years be gone, and thisis called the conception within the womb of ignorance. 

312. Whoso doubteth the wisdom that is beyond man's understanding, and hath believed the doctrine of reward, shall of a certainty beborn within Doubting Castle, and this is called conception withinthe womb of ignorance. 

313. Whoso trusteth upon self-righteousness rather than upon thewisdom of the Enlightened One that is beyond man's knowledge, shallbe conceived within the womb of ignorance, and to him shall themercy of the Three Jewels be unknown. 

314. Whoso doubteth the wisdom of the Enlightened One thatsurpasseth all knowledge of man and trusteth in the hope of reward, and would attain unto birth in Paradise by making the root ofgoodness to grow, shall be straitened in the womb of ignorance. 

315. Heavy is the sin of doubting the wisdom of the Buddha. He whois instructed taketh refuge in the wonderful wisdom of theEnlightened One, being in contrition for his foolishness. 

These twenty-three psalms above-written are made by me that menshould know the heaviness of their sin in doubting the DivinePromise of the Buddha of Infinite Light. 

IN PRAISE OF PRINCE SHOTOKU

316. Through the compassion of Shotoku the great prince we, havingaccepted the Divine Promise sprung from the unsearchable wisdom ofthe Illuminated One, are made equal unto Maitreya. Bodhisattva--theBuddha that shall be--having been united unto those men who returnno more to birth and death. 

317. The mighty Bodhisattva of Compassion, he who is the Saviour, was made manifest in this world as Shotoku the Prince, who, like afather, hath not forsaken us, and like a mother is ever amongst us. 

318. From that past where was no beginning until the day that nowis, hath Shotoku the great prince, the Compassionate, dwelt among uslike unto a father and a mother. 

319. Shotoku the Prince, from his Compassion, hath persuaded us toenter in at the Divine Promise of the wondrous wisdom of theLight-Bearer. And through this are we joined unto those men whoreturn no more unto birth and death. 

320. Whoso attaineth unto the holy faith that is the power ofdivinity, must, in the Ten Regions of the world, find the twofoldgift of the Enlightened One, that he may live in thankfulness forHis grace. 

321. Shotoku, he who is mercy's self, the Compassionate, he who islike unto a father, and the Bodhisattva of Mercy, the divinetenderness, his succour is merciful as the pity of a mother. 

322. Testimony is there that Shotoku the prince hath mercy upon us, from the myriads of Kalpas even unto this day, because the wondrouswisdom of Him who is Light beareth the load of his debt for thebeliever. 

Therefore before the eyes of His wisdom is the evil as the good, thepure as the unclean. 

323. Shotoku, the Prince, he that is in Japan called the Lord ofTeaching, he whose great mercy overtops all spoken words ofgratitude, must we therefore praise for evermore, having with singleheart sought refuge in him. 

324. He who hath pitied the dwellers in the lands of Japan, thePrince of Jogu, he whose ways are merciful, hath spread abroad theDivine Promise of the Enlightened One. Therefore let us praise himwith great rejoicing. Throughout the many myriads of Kalpas, birthafter birth fell hitherto upon us. 

325. We to whom he showed forth his compassion must be swift topraise him, having continually sought refuge in him, and with asingle mind. 

326. The high Prince Shotoku, he who hath guarded us and with greatcarefulness led us upwards from remotest times, hath lovinglyentreated us to seek our refuge in the two-fold gift of theEnlightened One. 

WHEREIN WITH LAMENTATION I MAKE MY CONFESSION

327. Though I seek my refuge in the true faith of the Pure Land, Yet hath not mine heart been truly sincere. 

Deceit and untruth are in my flesh, And in my soul is no clear shining. 

328. In their outward seeming are all men diligent and truthspeaking, But in their souls are greed and eager and unjust deceitfulness, And in their flesh do lying and cunning triumph. 

329. Too strong for me is the evil of my heart. I cannot overcomeit. 

Therefore is my soul like unto the poison of serpents, Even my righteous deeds, being mingled with this poison, must benamed the deeds of deceitfulness. 

330. Shameless though I be and having no truth in my soul, Yet the virtue of the Holy Name, the gift of Him that isenlightened, Is spread throughout the world through my words being as I am. 

331. There is no mercy in my soul. 

The good of my fellow-man is not dear in mine eyes. 

If it were not for the Ark of Mercy, the divine promise of theInfinite Wisdom, How should I cross the Ocean of Misery?

332. I, whose mind is filled with cunning and deceit as the poisonof reptiles, am impotent to practise righteous deeds. 

If I sought not refuge in the gift of our Father, I should die thedeath of the shameless. 

333. It is a token of this evil age that in this world the priests, together with the people, In secret serve strange gods, While bearing the appearance of the devout sons of Buddha. 

334. Sad and corrupt is it that the priests and people, followingafter the superstitions of auspicious times and days, seeksooth-saying and festivals

And worship the gods of heaven and earth. 

335. Though I have heard that the names of priest and monk arehonourable, Yet now are they held as light as the five shameless precepts ofDevadatta. 

336. Being of one accord with the many minds of the heathen, They bow in worship before devils, While yet wearing the robe of the Buddha. 

337. Sad and sorrowful is it that all the priests and people now inthe land of Yamato should worship the devils of heaven and earth, inthe name of the holy mysteries of the Buddha. 

338. It is a mark of the downward way of this evil age that mendespise the name of priest or monk as a mean thing, considering themlike unto slaves. 

339. May they yet bring offerings with homage unto the priests, evenas you do unto Saliputra or Mahamonugalyayana, those two greatservants of the Lord; though they are priests but in name andwithout discipline, for this is the time of degeneration and of thelast days. 

340. Though sin hath no substance in itself, and is but the shadowof our illusion, and soul is in itself pure, yet in all this worldis there no sincere man. 

341. Great sorrow is it that, in the wicked world of this age now sonear its end, the high priests who are born in the palankin, and themonks who bear it now in Nara and Mount Hiyei, desire high secularrank as the greatest honour. 

342. That they consider the monk and nun as their slaves, and mockat the honourable title of priest and minister, even as at the meanname of slave, gives testimony that they despise the teaching of theBuddha. 

These sixteen psalms written above are written by me, Gutoku, withlamentation, to be a record. To me even the honourable priests andmonks of the Central Temples seem now to be despised. 

ADDITIONAL PSALMS

343. Having fulfilled forty and eight of the Divine Promise, He attained unto the supreme enlightenment, and was manifest as theBuddha of Infinite Light. 

Whoso seeketh refuge with Him shall be certainly born into the Landof Purity. 

344. Into the Promised Land--the Paradise of the Great Calm. 

He who practiseth the righteous deeds of the mingled motive hath noclaim of birth, Therefore He that is Infinite would have us follow the deeds of thesingle practice that is chosen of Him as teaching that is at theroot. 

345. The merit of His holy austerities throughout the myriads ofKalpas is fully declared in his name of Amida (the Infinite). 

And the Holy Name, after the consideration of five Kalpas, Will be accorded unto us who are alive in this degenerated age. 

346. Because action, speech, and mind of the Infinite Life and thebeliever in the Holy Name are welded as into a diamond, thereforeshall he certainly be one with the men that return no more untobirth and death. 

347. He that hath much knowledge and keepeth the Pure Land is notchosen, And whoso breaketh the Holy Law and sinneth is not disdained. 

Only he that seeketh refuge in the Eternal Father shall enter intoBuddhahood as a pebble is transmuted into gold. 

348. Our faith that endureth as the diamond cometh from the mind ofthe Buddha that eternally endureth. 

Lacking the aid of the Divine Power, how should we attain unto theunchanging mind?

349. In the great ocean of the Divine Promise

Is there no ripple of illusion. 

If we enter into the ark of the Holy Vow, The spirit of mercy shall take part with our self-endeavour. 

350. Since we have believed the Divine Promise, How is it possible we should be in the power of life or death?

Unchanged may be our sinful body, But our heart is in the Paradise for ever. 

[Transcriber's Note: Numbering went 307, 308, 307, 310 . . . Fixed]