It is a singular fact that though many of the earlier Buddhist Scriptures have been translated by competent scholars, comparatively little attention has been paid to later Buddhist devotional writings, and this although the developments of Buddhism in China and Japan give them the deepest interest as reflecting the spiritual mind of those two great countries. They cannot, however, be understood without some knowledge of the faith which passed so entirely into their life that in its growth it los

The object of the Editors of this series is a very definite one. They desire above all things that, in their humble way, these books shall be the ambassadors of good-will and understanding between East and West—the old world of Thought and the new of Action. In this endeavour, and in their own sphere, they are but followers of the highest example in the land. They are confident that a deeper knowledge of the great ideals and lofty philosophy of Oriental thought may help to a revival of that true

1. Since He who is Infinite attained unto the Wisdom Supreme, the long, 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 Wisdom is 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 is freed from the lie of affirmation or denial. 4. Seek refuge in

37. Seek refuge in the heavenly harmony. For the jewel groves and gem trees of Paradise give forth a sweet and 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 the flowers, 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 dr

49. The Venerable Ananda, rising from his seat, and looking upwards to 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 the Lord, shining in the Light that was hitherto unseen of the world, taught openly, for the first time, that Truth for which He came into the world. 51. In the meditation of the Great Calm the Buddha whose countenance is glorious, commendeth the

71. That Lord that was made flesh in India, the Lord of great pity, showing unto Vaidehi, Queen of Magadha, the golden mirror created by his marvellous power, commanded her to choose the Land of Pure Joy among all the worlds therein appearing. 72. Binbisara, he who commanded that an ascetic should be slain before his pre-ordained time was come, by his own son was imprisoned in a seven-walled prison as the due recompense of his violence. 73. Ajāta-Šatru, prince and heir of Magadha, denouncing his

80. The Eternal Father is called the Buddha of Infinite Light, because very mightily He holdeth in safety all beings dwelling in the Ten Regions of the world who, by His merciful enlightenment, recite His Holy Name. 81. The myriad Buddhas, unnumbered as the sands of Ganges, counsel all having life to trust in the Supernal Virtue of the Holy Name, declaring that weighed against this even righteous deeds are the lesser good. 82. The innumerable Buddhas, countless as the sands of Ganges, are a test

85. Having great pity, our Eternal Father lighteneth the dark night of ignorance, manifesting Himself in that Land of Joy as the Buddha of Infinite Light which enlighteneth all the worlds with its immeasurable glory. 86. That Lord most compassionate, the Buddha of immeasurable Light, He who had attained unto the Supreme Wisdom even before the myriads of Kalpas were, pitying them that know not, made himself manifest in the Palace of Kapila as the Lord Sakya-muni. 87. If a man had the duration of

94. He that hath unending pity, the Buddha of Infinite Life, hath given unto us in the Sutra of Golden Light a teaching concerning long life, that the way of long life and the welfare of the people might be made known unto them. 95. Dengyo-Daishi, he who taught the Tendai-shu in the mount of Hiye, hath compassionately instructed us that we should recite Namuamida-butsu, that Holiest Name, as a sure shield against the seven sorts of calamities. 96. Whoso reciteth the Holy Name, that is higher tha

117. Nagarjuna, the great teacher, setting forth in many excellent writings the praise of the Kingdom of Purity, hath instructed us to recite the Holy Name. 118. For the Lord Buddha declared in prophecy that in India, in the Southern Parts, should arise a great Teacher, trampling upon the false teachings of affirmation and denial. 119. Nagarjuna, the Great Teacher, he who mightily set forth the noble doctrine of the greater Vehicle, and himself attained unto that height whereon a man rejoiceth e

127. Among those doctrines taught of our Lord Vasubandh, the great priest hath persuaded us who are full of sinful desires to accept the Divine Promise of our infinite Father. 128. Only to Him who is above all things is known the glory of the Land of Peace. Wide as the sky and boundless is it spread forth. 129. Whoso believeth in the power of the Divine Promise shall verily be at one with the holy Essence, even as the turbid stream is clear and pure within the ocean depth when they have flowed t

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

164. These three things are expounded unto us by Donran Daishi. First, that faith is not holiness, for faith is not abiding. At one time it abideth, at another it is gone. 165. And second: This faith is not Single Minded, for it hath not resolution. And third: It continueth not, for the other thoughts of the heart divide it against itself. 166. The three ways of this faith lead the one to the other one. On this must the believer fix his eyes. If his faith is not in holiness, then hath he not the

171. Having cast away from him all trust in the righteous deeds of the sages, Doshaku-Zenji, the Great Teacher, hath taught us to enter in at the only gate that is the Gospel of the Pure Land. 172. Having thus cast away from him the laborious study of the Doctrine of Nirvana, Doshaku, the Great Teacher, himself trusted only in the power of the Divine Promise, and he persuaded men to follow after him. 173. In this world of sin that is so far removed from the blessed day of our Lord, is there no m

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 purpose of the Blessed One should be wholly made known.

204. Genshin the Great Teacher declareth: “In this world have I, even I, appeared as an incarnation of the Buddha, and now, my work of Salvation being accomplished, I return unto the Eternal Kingdom that 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 removed from the Golden Day of our Lord. 206. Genshin-Sozu, he who sat in the Assemblage on

235. Two thousand years and yet more are departed since the day when our Lord entered into Nirvana. Ended are the two glorious periods—the orthodox and the representative. Lament, O ye disciples, 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 impotent to follow after their practice or to attain unto them. 237. Throughout the three periods hath the Divine Promise of

293. Whoso comprehendeth not the wisdom of the Enlightened One, and doubteth concerning His illumination, shall rise no higher than the Outermost Places, for he hath trusted in the power of Reward, and hath relied upon the principle of morality. 294. Whoso doubteth the wisdom of the Enlightened One—that wisdom beyond all human understanding—and reciteth the Holy Name, trusting in the merit of himself, shall not rise beyond the outermost bounds of the Pure Land that is the Temporal Paradise, for

316. Through the compassion of Shotoku the great prince we, having accepted the Divine Promise sprung from the unsearchable wisdom of the Illuminated One, are made equal unto Maitreya. Bodhisattva—the Buddha that shall be—having been united unto those men who return no 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 a father, hath not forsaken us, and like a mother is ever amongst us. 318.

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 truth speaking, 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 overcome it. Therefore is my soul like unto the poison of serpents, Even my r

343. Having fulfilled forty and eight of the Divine Promise, He attained unto the supreme enlightenment, and was manifest as the Buddha of Infinite Light. Whoso seeketh refuge with Him shall be certainly born into the Land of Purity. 344. Into the Promised Land—the Paradise of the Great Calm. He who practiseth the righteous deeds of the mingled motive hath no claim of birth, Therefore He that is Infinite would have us follow the deeds of the single practice that is chosen of Him as teaching that