Click here to read about the Buddhist Virtue of Wisdom
- What is a difficult situation that Buddhist wisdom has enabled you to accept with peace of mind?
- What is a difficult situation that Buddhist wisdom has given you to courage to work to change?
From the The True Teaching, Practice and Realization (Kyōgyōshinshō), Chapter on Shinjin, Section 13
Deep mind is the deeply entrusting mind. There are two aspects. One is to believe deeply and decidedly that you are a foolish being of karmic evil caught in birth-and-death, ever sinking and ever wandering in transmigration from innumerable kalpas in the past, with never a condition that would lead to emancipation. The second is to believe deeply and decidedly that Amida Buddha’s Forty-eight Vows grasp sentient beings, and that allowing yourself to be carried by the power of the Vow without any doubt or apprehension, you will attain birth.
(Collected Works of Shinran, p. 85)
A Record in Lament of Divergence (Tannishō), Chapter 2
Each of you has come to see me, crossing the borders of more than ten provinces at the risk of your life, solely with the intent of asking about the path to birth in the land of bliss. But if you imagine in me some special knowledge of a path to birth other than the nembutsu or of scriptural writings that teach it, you are greatly mistaken. If that is the case, since there are many eminent scholars in the southern capital of Nara or on Mount Hiei to the north, you would do better to meet with them and inquire fully about the essentials for birth.
As for me, I simply accept and entrust myself to what my revered teacher told me, “Just say the nembutsu and be saved by Amida”; nothing else is involved.
I have no idea whether the nembutsu is truly the seed for my being born in the Pure Land or whether it is the karmic act for which I must fall into hell. Should I have been deceived by Master Honen and, saying the nembutsu, were to fall into hell, even then I would have no regrets.
The reason is, if I could attain Buddhahood by endeavoring in other practices, but said the nembutsu and so fell into hell, then I would feel regret at having been deceived. But I am incapable of any other practice, so hell is decidedly my abode whatever I do.
If Amida’s Primal Vow is true, Shakyamuni’s teaching cannot be false. If the Buddha’s teaching is true, Shan-tao’s commentaries cannot be false. If Shan-tao’s commentaries are true can Honen’s words be lies? If Honen’s words are true, then surely what I say cannot be empty.
Such, in the end, is how this foolish person entrusts himself [to the Vow]. Beyond this, whether you take up the nembutsu or whether you abandon it is for each of you to determine.
Thus were his words
(Collected Works of Shinran, p. 662)