Concerning Zendo-Daishi

Buddhist Psalms, by S. Yamabe and L. Adams Beck, [1921], at sacred-texts.com

CONCERNING ZENDO-DAISHI

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

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

179. Two interpreters of Zendo-Daishi were there in the age that followed his own, and these were Hoshō and Shōkō. They, it is, who have opened the Treasury of teaching that the inward

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purpose of the Blessed One should be wholly made known.

180. How should women turn their hearts unto wisdom—they who are fast bound with the five fetters? No, not through the ages of myriads of Kalpas, until they seek refuge in the Divine Promise of Him who is mighty.

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

182. To mingle the right action with the action that is not akin to it is called the confused practice. The man that erreth therein hath not attained unto the single heart. He knoweth not thankfulness for the grace of the Enlightened One.

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

184. Not one, indeed, but not far asunder are the confused deed and the confused practice.

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[paragraph continues] The teachings that are not the teachings of the Land of Purity are to be condemned as confused deeds.

185. Having invoked the testimony of all the Buddhas, Zendo-Daishi hath set before us the story of the two rivers, the one, the river of fire, the other the river of water, that he might incline the heart to righteous deeds, and guard the true faith of the Divine Promise.

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

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

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

And because they are needless, therefore the wise who have received the Great and Lesser

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[paragraph continues] Vehicles must trust unto the promise of the Almighty One.

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

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

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

192. By that faith alone, like unto a jewel of price, we who in this sinful 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 Light shine upon us and guard us, the light which for ever guideth us from rebirth and death.

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

195. Whoso attaineth unto the True Faith given of Him is freed from all let and hindrance, for his heart is at one with the Divine Promise, and he is obedient unto the true teaching that is the Very Word of the Buddha.

196. Whoso hath comprehended the truth of the Holy Name is at that very 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 Divine Promise, and therefore he whose faith is not full of Peace is a man who holdeth not the Divine Thought.

198. The attainment of the Divine Wisdom shall come unto him who reciteth the Holy Name, for his faith cometh from the Divine Promise of Him that leadeth him into the Promised Land. He shall not fail to attain unto the Great Nirvana.

199. At this time when the five Signs of Degeneration are manifest, many men are there who

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doubt and blaspheme the Holy Doctrine. Yea, even the Priests, together with the people, are enemies unto him who walketh in the right way.

200. He who blasphemeth the Divine Promise is a man born blind. He shall 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 made plain before us, yet the age-long Kalpas have rolled away without good fruit thereof, for we have hindered ourselves and our brethren that we might not enter therein.

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

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

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