Part 9

132. Vasubandh, that exalted master of excelling works, who himself hath found refuge in the Buddha of Infinite Light, hath declared that whoso is borne in the Vehicle of the Divine Promise shall without doubt attain unto the Promised Land.

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

134. He whose heart is great and who shall attain unto the true enlightenment 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 is strong and clear as the diamond, and this strength is the wisdom of the supreme that strengthened us.

136. When we shall attain, unto the Promised Land, which is that Nirvana past all understanding, there shall we labour abundantly for the salvation of all living things. For so the Sutra teaches us in these 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 of Bodhi-ruci, the priest of India, sought refuge in the Land of Purity, and thus doing he burned with fire the books of the Taoist teaching which he had aforetime held in honour.

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

139. A mighty King of this world brought homage unto him in his monastery and put unto him this question, saying: “If so it is that the Land of Purity should be in all the Ten Regions, how then is it declared 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 am I in the lower rank of wisdom, even still small is my knowledge. I cannot fathom this great mystery.”

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

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

143. And this King of the Gi Dynasty reverently offered unto him the holy title of Shinran (Ran of Divinity) and the honourable name of “Rock of the Venerable Ran”—that his dwelling-place should be called by it.

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

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

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

147. What man could know the unsearchable mystery of the faith and deeds of the Divine Promise were it not for that most excelling commentary of Donran the wise Priest, which he wrote concerning the teaching 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 of Sinners, and this because it is its chief will so to do, will receive the depth of this essential teaching—namely, that before the eyes of the Instructed, illusion and wisdom are in their Essence One.

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

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

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

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

153. That “Single Mind” expounded unto us by Vasubandh, the Master of Writings that excel, is nothing other than the faith of us that are now fast bound in illusion. So teacheth Donran the Great Teacher in his Commentary.

154. The Buddha of that inexpressible Light that shineth into the worlds of the Ten Regions, being for ever enlightened in the night of ignorance, hath most certainly opened the way of Nirvana to every man who even for one moment rejoiceth in receiving His Divine Promise.

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

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

157. In the unbounded ocean of the Holy Name is not seen even one single death of a blasphemer. For the myriad streams of sin are on purity with the ocean of righteousness when they have flowed into the impurity thereof.