No Abode: The Record of Ippen 9780824842635

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NO ABODE The Record of Ippen

• -• •

o Abode Record oflppen Dennis Hirota

m¿]J. Li.

University of Hawai'i Press • Honolulu

i u .«H

H • H p lili afea"

Published in association with The Institute of Buddhist Cultural Studies, Ryukoku University, Kyoto, and The Center for Contemporary Shin Buddhist Studies, Institute of Buddhist Studies, Berkeley RYUKOKU-IBS STUDIES IN BUDDHIST THOUGHT AND TRADITION

Dennis Hirota, Plain Words on the Pure Land Way: Sayings of the Wandering Monks of Medieval Japan (1989) Dennis Hirota, Wind in the Pines: Classic Writings of the Way of Tea as a Buddhist Path (1995)

C o p y r i g h t © 1986, rev. ed. 1997 by Dennis Hirota and Ryukoku University All rights reserved Printed in the United States of America BOOK DESIGN: W . S. Y O K O Y A M A

Library of Congress Cataloging-in-Publication Data Ippen, 1239-1289. [Ippen Shonin goroku. English] No abode : the Record of Ippen / Dennis Hirota. — Rev. ed. p. cm. — (Ryukoku-IBS studies in Buddhist thought and tradition) Includes bibliographical references and index. ISBN 0 - 8 2 4 8 - 1 9 7 8 - 0 (cloth : alk. paper). — ISBN 0-8248-1997-7 (paper: alk. paper) l.Ji(Sect)—Doctrines—Early works to 1800. I. Hirota, Dennis. II. Title. III. Series. BQ8559.I664I6613 1997 294.3'926—dc21 [B] 97-25770 CIP

University of Hawai'i Press books are printed on acid-free paper and meet the guidelines for permanence and durability of the Council on Library Resources

To the Memory of My Father

CONTENTS Foreword ix Map x A Chronology oflppen's Life and Writings xi List of Illustrations xiv

Introduction XXI T H E R E C O R D OF IPPEN

Hymn of Amida's Vow 3 A Gist in Empty Words 7 Verse of Aspiration 15 Precepts for the Nembutsu Practicer 17 The Deep Significance of the Tools of the Way 20 Letters 25 Verse in Chinese (Gathas) 36 Poems (Waka) 39 Words Handed Down by Disciples 71 Passages from Other Texts 125 Notes 129 Textual Variations 167 List of Correspondences I 169 List of Correspondences II 170 Selected Bibliography 171 Index 175

vii

Foreword

Whose presence is it? Garbed in a straw mat in bright springtide. komo o kite / tarebito imasu / hana no haru —Basho T h e materials in this book originally appeared in a series of articles published in The Eastern Buddhist beginning in spring, 1978. I remain grateful to the late

NISHITANI

NAGAO

Keiji, then head of the editorial board, and to Professor

Gadjin for their encouragement and their careful review of portions

of the translation at the time of original publication. No Abode: The Record oflppen first appeared in book form in 1986, published in Japan by Ryukoku University. T h e support of

YAMADA

Meiji, Professor of

Buddhist Studies, has made both the initial book and the present edition possible. An opportunity to prepare this book for American publication, to add illustrations, and to make minor revisions was afforded by an appointment as Visiting Professor at the International Research Center for Japanese Studies in Kyoto during 1 9 9 6 - 1 9 9 7 . 1 am grateful in particular to Professor

YAMAORI

Tetsuo of the Center for his encouragement. M y wife, Kimiko, obtained the illustrations and performed numerous other editorial tasks. T h e haiku I have adopted for the epigraph was written at the lunar new year, 1690. Shortly after the journey described in Narrow Roads into the Deep North, Basho continued to reflect on the wandering monks who were his model, Saigyo in particular, and he refers to the same book of legendary anecdotes, Collection of Tales (Senjusho), that apparendy provided inspiration for Ippen. Perhaps Basho's mixed perceptions of the numinous and the incongruous, of rooted tradition and necessary journey, lend us in our own times a point of entry into the world of Ippen. Lunar New Year, 1997, at Katsurazaka D. H.

ix

A Chronology oflppen's Life and Writings

This chronology and the bracketed dates in the translation are based chiefly on Ippen Hijiri-e. 1239

Born in Iyo province (modern Matsuyama city, Ehime prefecture) [1].

1248

Mother dies; becomes a monk with the name Zuien.

1251

Journeys to Dazaifu [2] in northern Kyushu to study under Shodatsu; sent to Hizen province (Saga) for basic studies under Kedai. Name changed to Chishin.

1252

In spring, returns to Dazaifu for lengthy study under Shodatsu.

1263

Father dies in fifth month. Returns home to Iyo, where he eventually marries. Poem 67.

1271

Resolves to abandon householding life. Visits Shodatsu. In spring, pilgrimage to Zenkoji [3] in Shinano province (Nagano), where he copies a painting of the parable of the two rivers and white path. In autumn, returns to Iyo, to secluded life of nembutsu at Kubodera [4]; composes verse, "The Nonduality of Ten and One."

1273

From seventh month, retreat in a mountain hut at Sugo [5], in Iyo, for six months.

1274

Second month, departs from home in Iyo with a small party on a life of propagation. Parts with Shokai. Receives the ten precepts at Shitennoji (Osaka) [6]. Begins distribution of nembutsu fuda. In summer, pilgrimage to Mount Koya [7] and to Kumano (Wakayama) [8]. Revelation at Kumano shrine. Sends woodblock for nembutsu fuda to Shokai. Chinese verse: "Salvation for All," "From the Beginning Not a Single Thing."

1275

Kyoto [9]. Kyushu. In autumn, home to Iyo province. Propagation throughout Iyo. Poem 1.

1276

Kyushu; meets Shodatsu and explains the ippen-nembutsu. Warrior's residence in Chikuzen (Fukuoka). Osumi Shohachimangu shrine xi

NO ABODE: THE RECORD OF IPPEN (Kagoshima) [10]. Bungo province (Oita) [ n ] ; meets Ta-amidabutsu Shinkyo, the first disciple after Shokai to travel with him. Poems 68, 69; Words 100. 1278

Returns to Iyo in summer with a small party of followers. In fall, to Itsukushima Island (Shinto shrine) [12] in the Inland Sea. Winter in Bizen (Okayama) [13]; in a marketplace, more than 280 people take tonsure under him.

1279

In spring, to Kyoto, residing in Inabado temple. In the eighth month leaves for Zenkoji, which he reaches in forty-eight days. Twelfth month, year-end nembutsu session in a private home in the marketplace of Tomono, Shinano province [14]; at this time, purple clouds appear. At Odagiri village in Shinano, at a warrior's residence, engages in dancing nembutsu (odori-nembutsu).

1280

Autumn, at Onodera [15] in Shimotsuke province (Tochigi). Shirakawa Barrier (Fukushima) [16]; north to visit the grave of exiled grandfather Michinobu (Iwate) [17]. Poems 3, 5-8.

1281

Hiraizumi [18]; Matsushima [19]; Hitachi province (Ibaraki). At Ishihama [20] in Musashi province (near Tokyo), four or five of his followers take ill. Poem 9.

1282

Third month, attempts to enter Kamakura [21] but is prevented by warriors and beaten. Fasting and special session of nembutsu in Katase (Kanagawa, west of Kamakura). Resides for four months in Jizodo in Katase, during which there are frequent appearances of purple clouds and flowers falling from the sky. First builds roofed platform for dancing nembutsu. In the seventh month, departs on pilgrimage to Mishima shrine [22] in Izu province (Shizuoka). Encounter with Ajisaka. Letter 7; Chinese verse "Response to a Message from Kintomo"; Poems 10-13; Words 1 0 1 , 102.

1283

Jimokuji in Owari province (Aichi) [23]. Without completing a sevenday session of nembutsu there, leaves for Kayatsu, where the deity Bishamonten appears. Through Owari and Mino (Gifu) provinces to Kusatsu in Omi province (Shiga) [24]. Meets Shinnen of Yokawa. At first prevented from entering Sekidera because of a prohibition on nembutsu by Onjoji, but later allowed to carry on distribution of nembutsu fuda and dancing nembutsu for seven days. Because of the crowds, extended to twenty-seven days. Poems 16, 17; Words 103.

1284

T o Shakado in Kyoto. After seventeen days, moves to Inabado. Brief stays at temples in Kyoto: Hidenin; Renkoin; Ungoji; Roku-

xii

CHRONOLOGY haramitsuji; odori nembntsu at the Ichiya dojo founded by Kuya. Fifth month, to Katsura (west of Kyoto), where he recuperates from illness. Fall, travels north from Katsura. Letters i , 2, 3, 9; Poems 32-34, 36-38, 40-41; Words 104. 1285

Fifth month: Tango (Kyoto prefecture, on the Japan Sea), where the god of the sea appears as a dragon. Inaba and Hold provinces (Tottori). Village of Osaka [25]. Pilgrimage to Ichinomiya shrine in Mimasaka (Okayama) [26]. Poems 42, 45.

1286

T o Shitennoji. Pilgrimage to Sumiyoshi shrine. Three-day retreat at Prince Shotoku's tomb in Kawachi (near Osaka). Taimadera (Nara) [27]; composes "Verse of Aspiration." In winter, to Iwashimizu Hachimangu shrine (south of Kyoto). Returns to Shitennoji for special session of nembutsu at the end of the year; composes "Precepts for the Nembutsu Practicer." Chinese verse "All Practices Fulfilled in a Single Utterance"; Poems 46-48.

1287

Amagasaki in Settsu province [near 6]. Komyofukuji in town of Hyogo, Harima province (Hyogo) [28]. Pilgrimage to grave of Kyoshin, Kyoshinji, in Inamino. Pilgrimage to Mount Shosha [29]. At the Hachimangu shrine in Matsubara, composes "Hymn of Amida's Vow." On the first day of the third month, composes "The Deep Significance of the Tools of the Way." Karube in Bitchu (Okayama). Pilgrimages to Ichinomiya shrine in Bingo [30] and Itsukushima. Chinese verse "Homage to Mount Shosha"; Poems 53, 56-59.

1288

T o Iyo province. Pilgrimage to Sugo, site of earlier practice. Stays three months at Hantaji temple. In the twelfth month, pilgrimage to Daimishima shrine [31].

1289

On island of Shikoku, through Sanuki province (Kagawa); Zentsuji [32] founded by Kukai at his birthplace; Mandaraji; to Awa province (Tokushima) [33]. Becomes ill from the sixth month. Beginning of seventh month, departs from Awa for Fukura [34] on Awaji Island. Eighteenth day of seventh month, crosses to town of Akashi [3 5] by boat and goes on to Kannondo in the town of Hyogo. Eighth month, second day, sits and delivers a sermon (Letter 10). Eighth month, tenth day, burns the books and writings in his possession while chanting the Amida Sutra. Eighth month, twenty-third day, dies. Poems 60-66, 70; Words 1 0 5 - m .

xiii

List of Illustrations Cover: Portrait of Ippen (1239-1289) Ippen in travel, distributing nembutsu fuda with hands in a gesture of homage. He holds a nenju (rosary) and a sheaf oí fuda, with one at his fingertips to pass on together with the utterance of the Name. Barefoot, he wears a grey monk's robe and an overrobe of roughly woven fiber, undyed but naturally reddish in color. On top is a grey kesa (vestigial Buddhist surplice) worn with a strap over the left shoulder. At his waist is a black sash, from which hangs a handkerchief. The inscription is a variation on Ippen's Poem 32: hotoke koso inochi to mi to no aruji nare wagafurumai mo waga kokoro [ka?] via Namuamidabutsu

It is Buddha who is master of my life and body— of indeed my acts, my very mind. Namu-amida-butsu

This painting dates from the late fourteenth century, but its depiction of Ippen, darkened with travel, his large head rugged in feature, is a copy in a lineage of similar portraits, the earliest extant example of which was hung in the altar by Ippen's chief disciple Taa at the year-end session of uninterrupted nembutsu in 1290. The posture and details also closely resemble a statue of Ippen, shown in Hijiri-e, made by disciples and placed in a small shrine at the site of Ippen's death. 62.5 cm x 31.0 cm. Courtesy of the Kanagawa Prefectural Museum of History, Yokohama. Scenes from Ippen Hijiri-e (Illustrated Biography of the Holy Man Ippen) Ippen Hijiri-e comprises twelve horizontal handscrolls in which forty-eight sections of narrative, including records of Ippen's words, alternate with painted illustrations. The text was composed by Shókai ( £ ? £ , b. 1261), Ippen's stepbrother. Ippen took the tonsure with the death of his mother and spent eleven years in training in Kyüshü. During this period, his father remarried and Shókai was born, twenty-two years Ippen's junior. With his father's death in 1263, Ippen returned home. When he decided eight years later to dedicate himself again to practice, Shókai, then twelve years old,

xiv

LIST OF ILLUSTRATIONS took the tonsure and accompanied him, attending him in retreats at Zenkoji, Kubodera, and Sugo, during which Ippen underwent his formative religious experiences. Shokai parted from Ippen in spring of 1274, before Ippen embarked on his propagation activity at Shitennoji, and apparently took up residence at a temple in Iyo. Later, after the revelation at Kumano, Ippen sent Shokai a woodblock for printing nembutsu fiida. Shokai's next important involvement in Ippen's life was his attendance during his final days. After Ippen's death, Shokai was active in spreading Ippen's teaching, notably in the aristocratic society of Kyoto, where he founded Kangikoji temple. Hijiri-e was one fruit of this activity. According to the colophon, it was completed on the twenty-third day of the eighth month, Shoan 1 (1299), which corresponds to the tenth anniversary of Ippen's death. The artist is identified as the monk En'i R # " of the rank Hogen ("Dharma-eye"); the paintings themselves, however, reveal that the work was divided among three hands. Further, it is stated that the work received the encouragement of the "foremost personage" (ichi no hito), apparendy referring to the chancellor {kampakii) Kujo Tadanori. Hijiri-e is distinguished from almost all other illustrated handscrolls of the period by its use of silk rather than paper, testifying to the patronage of a wealthy donor. •The number of scrolls is said in the postscript to represent the twelve epithets for the light of Amida in the Larger Sutra (see pp. 20-24), a n c ' the forty-eight sections to correspond to the number of Vows established by Amida. In general, however, Hijiri-e does not to employ such pictorial hagiographic techniques as the magnification of the figure of Ippen, and provides instead detailed depictions of scenes from his life and travels. Much attention is given to Ippen's propagation among ordinary people and the lower strata of society, perhaps to indicate his abandonment of conventional social hierarchies, and the artists probably retraced Ippen's steps in his pilgrimages to important temples and shrines. Hijiri-e is thus a major resource for knowledge both of daily life in medieval Japan and of the architectural features of many religious sites. Further, Shokai's close relationship with Ippen may have contributed to a desire to convey a personal knowledge of the master and to resist the impulse toward apotheosis often evident in works of the period by disciples of religious leaders. Each of the twelve scrolls comprises three to five scenes, with most having four. Long preserved, along with a number of other early documents, at Kangikoji, they are now in the joint possession of Kangikoji and the present headquarters of the Jishu tradition, Shojokoji, in Fujisawa city near

xv

NO ABODE: THE RECORD OF IPPEN Kamakura, with the exception of scroll VII, which is in the collection of the T o k y o National Museum. 38.2 cm x 9 0 8 . 5 - 1 1 5 7 . 5 cm. Illustrations 1 - 7 by permission of Kangikoji and Shojokoji. Photographs courtesy of C h u okoronsha, T o k y o . 1. Second departure from householding life, 1 2 7 1 [title page] Ippen at age thirty-two, on his w a y to see his teacher Shodatsu in Kyushu after resolving to abandon worldly life a second time. H e wears wooden geta on his feet and carries an umbrella, commonly used by traveling monks. Attendant monks are shown wearing the severe grey robes with black kesa that were to become the standard attire of Ippen's following. Such robes contrast in particular with the elaborate robes worn by some monks of the ecclesiastical establishment (cf. Tendai robes in Illustration 4). T h e second monk is probably Shokai. T h e last two monks in simple dress bear legged basket packs; they may be close in appearance to many of the wandering monks of the period loosely affiliated with various temple centers. Ippen's countenance and bearing reveal his determination. In the background, the vista of the Inland Sea beyond the shore of his native Iyo. T h e skiff on the strand hints of his travel to northern Kyushu by boat, perhaps using his clan connections. O n the right are withered, windblown pines with cormorants in the branches and seashells scattered about the trunks. A s elsewhere in Hijiri-e,

migrating geese echo the motif of extended

travel and no abode, (SCROLL I, SCENE 2) 2. Retreat at Sugo in the mountains of Shikoku, 1 2 7 3 [p. xxvi] O n e of thirty-three peaks in the area, depicted using techniques of S u n g dynasty Chinese landscape painting. T h e figures on the ladder are probably Ippen and Shokai, climbing to worship at the shrine to a guardian kami on the peak. Below, pilgrims pay homage to the monks. T h e w o m e n wear veiled, broad-brimmed hats; the men, samurai eboshi caps. T h e preceding portion of this frame depicts simple wooden shacks and Buddhist altars perched on a cliff, connected by ladders. T h e main hall in the complex enshrines an image of the protector spirit F u d o M y o o said to have been carved by Kukai. Hijiri-e,

in a passage typical of its attention to the lore surrounding

sacred sites, relates how a bodhisattva had manifested himself at Sugo before the spread of Buddhism. One night when a hunter touched his bow against a rotting tree, the tree began to glow. L o o k i n g the next day, he found

xvi

LIST OF ILLUSTRATIONS beneath the moss a golden figure in human form, and realized at once it was Kannon. Eventually he built a small hall to enshrine the bodhisattva and, vowing to protect it, became the guardian deity of the place. Among the legendary ascetics who practiced austerities in caves in the area seeking the aid of Kannon was a woman who, through chanting the Lotus Sutra, overcame the hindrance of a female bodily existence and gained the ability to fly. (SCROLL II, SCENE L)

3. At Shitennoji temple, 1274 [p. xxx\ Ippen outside the west gate distributing nembutsu fiida. He probably decided on this method of propagation during his earlier retreat at Sugo, and the fuda are eagerly sought after, perhaps chiefly as amulets. At Ippen's side are two figures in robes, tentatively identified as his wife and daughter. Monks, nuns, and laypeople are shown about the gate. At the left, two hunters in straw hats and cape approach, while nearby a samurai in formal robes (kariginu) looks on. T h e west gate of the temple, looking out to the Inland Sea, was said to adjoin the Pure Land, and people made pilgrimages to the temple to perform Pure Land devotions, worship relics of Sakyamuni Buddha, and enter retreats in the hope of receiving the aid of Prince Shotoku, who founded the temple for the protection of Buddhism in Japan. Almsgiving was also practiced, and the temple became a gathering place for the homeless, which it has remained down to the present. At the bottom, as frequently in Hijiri-e, beggars are shown, here sitting on rough straw mats in front of shacks, some of which are built on wheels. Kamo no Chomei also built his famed "ten-foot square hut" to be portable, (SCROLL II, SCENE 3) 4. Revelation at theKumano shrine complex, 1274 [p. xxxiv] Employing a technique in which different times or events are shown simultaneously, this scene presents two phases of Ippen's dream. First, kneeling on the ground in front of a shrine in a gesture of homage, Ippen receives the divine message from the deity, who has emerged from the shrine in the form of a mountain ascetic (yamabushi). Second, at the right, Ippen distributes/«^ to boys aged about ten to twelve, in ordinary dress and long hair prior to rites of manhood. At the bottom, pilgrims are shown carrying torches, indicating night. At the far left, before another shrine, a daytime scene: a Buddhist priest in traditional Tendai robes conducts a prayer ritual. He is seated directly on

xvii

NO ABODE: THE RECORD OF IPPEN the ground holding a wand with Shinto cut-paper pendants (gohei). Before him is a small stand with incense burner. Among the worshipers is a nun in a headscarf, while the man sitting with his back to the shrine may be a Shinto priest. T h e scene reveals the fusion of Buddhist and Shinto practices in the Kamakura period, (SCROLL III, SCENE I ) 5. Dancing nembutsu, 1279 [p. xxxviii] T h e grounds of a warrior residence. At the left, Ippen stands on the verandah striking a bowl with a stick and perhaps calling his followers to dance. He is emerging from within, where he has delivered a sermon to the owner; an attendant samurai sits at the end of the verandah. In the yard, bounded by a brushwood fence, a follower dances, and about him a group including both other followers in robes and ordinary people has gathered. Some of the others have begun to dance also, with ecstatic expressions. In the background stands a low, roofed shrine (hokora) of a common type, and to the right, a mound with a young tree growing from it. T h e mound is probably a grave. (SCROLL IV, SCENE 5 )

6. Ippen at his grandfather's grave, 1280 [p. 42] Ippen performing rites for the repose of the spirit of his grandfather Kono Michinobu ( 1 1 5 6 - 1 2 2 3 ) ; see Introduction, p. xli. About the mound are rice fields in which the stubble of straw after harvest is visible in some; in others, later strains of rice are shown cut and drying on the ground. T h e actual mound, long known in the area as the "hijiri's grave," was identified as that of Michinobu in 1965. It is rounded at the top with a square base, typical of mounds of the aristocratic classes in the Kamakura period, and measures approximately three meters in height and twelve meters in diameter. At present, two pine trees grow from it. (SCROLL v, SCENE 3) 7. T h e attempt to enter Kamakura, 1282 [p. 120] Ippen, with fuda in hand, and his followers just within the precincts of the city, the coarse, mat-like weaving of their outer garments (ami-ginu) visible. Several of the jishu look back apprehensively as behind them, beggars are driven away from a low fence across the road. All the roads descending into the coastal city through passes in the hills were of strategic importance. From the right, warriors approach; see Introduction, p. xli. In the lead on horseback is the Regent, Hojo Tokimune ( 1 2 5 1 - 1 2 8 4 ) , on his way to his nearby manor at Yamanouchi. He extends his ceremonial fan to point at

xviii

LIST OF ILLUSTRATIONS Ippen. In the foreground, two townspeople—a woman in a hooded cloak (kazuki) and a girl carrying a parcel—observe the encounter, their ordinary dress and sandals providing contrast with Ippen's band. A l o n g the road runs a deep gutter. T h e buildings in the background include, at the middle and right, fenced houses with shutters closed and lowered reed screens, and on the left, shops with straw sandals and other goods on display, and a w o m a n shopkeeper sitting within, (SCROLL V, SCENE 5) 8. Dancing nembutsu at the Ichiyadojo in K y o t o , 1284 [p. 128] A t a site associated with Kuya (now grounds of Nishi Honganji), Ippen built a platform and conducted dancing nembutsu during forty-eight days of propagation in Kyoto. T h e resident Tendai monk, Karahashi Hoin, converted to Ippen's teaching (see W o r d s 104). T h e atmosphere is festive. M a n y townspeople have come in carriages to watch, and some have built stands around the platform. Ippen is depicted dancing at the center front. A t the lower right, food is being carried into the stands. Beneath the platform, children play, and a beggar is also visible. O n the right side of the platform is a nobleman in a tall court hat, a relatively rare figure in Hijiri-e. A t the lower left is an itinerant biwa (lute) monk. Such performers, often blind, performed chants for the repose of spirits and recited episodes from war tales as a form of preaching on impermanence. (SCROLL VII, SCENE 3) By permission of the T o k y o National Museum. Woodblock-printed nembutsu/wifo [p. 1] T h i s fuda was recendy discovered inside a statue of Prince Shotoku at two years of age. According to legend, at this age he faced the east and, with hands in gesture of worship, uttered "Namu-hotoke" ("homage to Buddha"). In the widespread veneration for Prince Shotoku in the Kamakura period, this occurrence was understood to reveal that he was an incarnation of Bodhisattva Kannon, who appeared in Japan to spread the Pure Land teaching. O n the basis of other inserted materials, it is conjectured that the statue was made in 1292, just three years after Ippen's death, and that this fuda was therefore distributed by either Ippen or Taa. It bears the N a m e of Amida, "Namu-amida-butsu," and the inscription, "Decisive settlement of birth: sixty myriad people" (¿ftTEiiife./N+Tj A , ketsujo ojo rokujumannin).

Such

fuda, in almost the exact same dimensions and with the identical inscription, are now printed at the beginning of each year by the head of the Jishu.

xix

NO ABODE: THE RECORD OF IPPEN Shown actual size (7.4 x 2.2 cm). Photograph courtesy of the Arthur M. Sackler Museum, Harvard University Art Museums. Back cover: Rubbing of Ippen's engraving of "Namu-amida-butsu" Taa records that Ippen, during a pilgrimage to Kumano sometime after his initial revelation, raised a stone as a stupa by a mountain path at Banzai-gamine, near the shrine, and carved the Name of Amida Buddha so that pilgrims passing by would come to form bonds with it (Horn Engi-ki; see Poem 5 for another example of such propagation). The inscription is in a distinctive cursive style perhaps influenced by esoteric tradition, which employs Sanskrit scripts. The stone has broken and been restored. The rubbing measures 113.9 X3 3.4 cm. Photograph courtesy of Tachibana Shundo.

xx

Introduction

I

ppen was a hijiri or "holy man"—one who, while renouncing secular life, lived apart from the authorized religious orders and transmitted the Dharma to ordinary men and women. Such figures roamed the landscape of medieval Japan and survive in legend: the ferryman at a remote crossing who flees deeper into anonymity when his attainments are glimpsed, the mendicant monk beating a gong and chanting the Name of Amida Buddha in the marketplace. At times they might travel from village to village in the countryside performing rites, preaching, and collecting donations for temple construction; and at others, train in special practice halls separated from the main institutions, or seek supernormal powers and contact with the sacred through mountain austerities and contemplative seclusion. Some were warriors who turned to reclusive life in revulsion at bloodletting or in face of defeat; some were of the nobility, having suffered the disappointments of their class in a period of social turmoil; some were learned monks repulsed by the hunger for power in the ecclesiastical centers. 1 Perhaps the fullest, most compelling image we have of the wandering holy man is that of Ippen (— fi, 1239-1289). In him we find a form of Pure Land teaching in which various strands of Buddhist thought are fused with a wide range of popularly-accepted religious practices. H e studied in the lineage of Honen and is regarded as the founder of the Jishu, one of the new Buddhist streams that emerged during the Kamakura period. His basic message is framed in terms of the Pure Land path: in the utterance of the nembutsu, Namuamida-butsu, persons become one with Amida Buddha, so that their birth in Amida's Pure Land and their own realization of Buddhahood are settled.2 At the same time, however, his religious attainment was recognized by Zen master Kakushin, from whom he received sanction

xxi

NO ABODE: THE RECORD OF IPPEN (inka), and he also felt strong ties with the Shingon temple complex on M o u n t K o y a , a center of esoteric Buddhism. In addition, reflecting the fusion of Buddhist and Shinto traditions that reached a high point in the Kamakura period, he adopted a number of activities ultimately rooted in indigenous or non-Buddhist practices: mountain asceticism; pilgrimages to sacred sites, including major shrines and temples throughout the country; retreats at such sites undertaken in the hope of receiving divine guidance and dream messages; an itinerant life of propagation; rites for the repose of the spirits of the dead, particularly deceased clan members; the use o f verse as religious offerings at temples and shrines and as a medium of sacred expression; distribution o f fiida (slips o f paper bearing a holy inscription, such as the name of a Buddha or deity, and often regarded as possessing protective powers); ecstatic dancing; and the keeping of a register for recording the names of the faithful. Further, Ippen's life of constant travel brought him into contact with people o f diverse classes and livelihoods, from roving samurai bandits w h o sought to seize the nuns in his f o l l o w i n g to f o r m e r ministers and court ladies, and the events of his biography reveal the religious climate of the times. In his admonitions against self-drowning in order to be born in the Pure Land, for example, or the numbers o f m e n and w o m e n w h o received the tonsure f r o m him, w e sense both widespread disquiet and intense energy arising from the harsh conditions o f daily life, radical social and political changes, and such extraordinary pressures as the M o n g o l invasion attempts. Ippen was known in particular as the "hijiri w h o discarded" (sute-bijiri), and in his denial of attachments we find a probing, critical attitude, together with a pervasive awareness of his own life and the life of all t h i n g s — "mountains and rivers, grasses and trees, even the sounds of blowing winds and rising waves" (Letter 5)—as bound together in the activity of the Buddha Amida, "Immeasurable L i g h t and Life."

THE FORMATION OF IPPEN'S THOUGHT AND PRACTICES Ippen was born into a provincial warrior family, the K o n o , a branch of the powerful O c h i clan, in Iyo province (present Ehime prefecture)

xxii

INTRODUCTION on the island of Shikoku. Half a century before his birth, his grandfather Michinobu brought the family considerable power and influence by staunchly supporting the Minamoto in their struggle against the Taira clan and participating in the final victory at Dannoura in 1185. The newly-formed warrior regime, the Kamakura bakufu, rewarded him with an appointment as governor of Iyo, and from his bases there he dominated the waters of the Inland Sea. But decline came swiftly. Three decades later, in 1221, he joined the imperial forces of the retired emperor Gotoba in an uprising against the bakufu, and for his role in the short-lived incident, known as the Jokyu disturbance, he was exiled to Mutsu province (Iwate prefecture) far to the north, where he died in 1230. Of Michinobu's six sons, two had not colluded against the government and therefore escaped punishment; the elder took over the leadership of the clan, and the younger, Michihiro, Ippen's future father, turned from the life of a samurai to enter the priesthood with the name Nyobutsu, probably in order to pray for the repose of slain clan members. Nyobutsu studied in Kyoto under one of Honen's leading disciples, the Pure Land teacher Shoku (fiESi, 1177-1247), and then returned to Shikoku, where he married and held a small property. In a mode of life seen increasingly in the period, particularly among Pure Land Buddhists, he maintained his status as a priest, performing rites in the family temple, and also openly fulfilled the role of head of a warrior household. Ippen, his second son, was given the child's name Shojumaru (the religious name "Ippen" was adopted later). When Ippen was nine years old,3 his mother died, and shortly thereafter he became a monk in a Tendai temple. Ippen Hijiri-e (Illustrated biography of the holy man Ippen) states that with his mother's death he "awakened to the truth of impermanence," but no doubt Nyobutsu played a large role in the decision, as did the diminished prospects of the family.4 In 1251, at the age of twelve, Ippen was sent to Kyushu to begin his studies in the Pure Land tradition under the monk and active teacher Shodatsu (or Shotatsu Mil, 12031279). Shodatsu in turn sent Ippen for a brief period of preliminary study under another monk, Kedai. Both these men had been colleagues

xxiii

NO ABODE: T H E RECORD OF IPPEN

of Ippen's father, all having studied under Sh5ku. Then, from about 1252 to 1263—from the ages of thirteen to twenty-four—Ippen studied the Pure Land teachings under Shodatsu's guidance.5 Awakening In 1263, Ippen's father died. On hearing the news, Ippen journeyed home, where he eventually reverted to lay life as a warrior and took a wife. He retained his religious aspirations, however. Hijiri-e states: After [his return], at times he entered the gate of truth and endeavored in practice; at other times he mingled in the dust of worldly life and turned his thoughts to familial love and affection. Then he would play with children, even spinning a spool-shaped top in the air for them. On one occasion, the top fell to the ground and lay still. Later he would say: "Going over this in my mind, I saw that if you spin a top, it will turn, but if you do not go about spinning it, it will stop. Our turning in transmigration is precisely so. With our activities of body, speech, and mind, there can be no end to transmigration in the six paths. But how would we transmigrate if our self-actions ceased? Here for the first time this struck my heart, and realizing the nature of birthand-death, I grasped the essence of Buddha-dharma." (SCROLL I) After eight years at home, Ippen resolved to "sever emotional attachments and enter the realm of the uncreated." Hijiri-e comments: The Buddha taught that even sleeping in the mountains and forests is superior to diligence while in householding life. Moreover, there was an incident that reminded him of the admonition, "If they linger long in the village, hijiri and deer meet with disaster." (SCROLL I) The nature of this incident is not known, but there appears to have been a serious feud within the clan. Another biography states that Ippen, attacked by four men with swords, managed to disarm one and flee while sustaining a severe wound.6 In 1271, at the age of thirty-two, Ippen set out for Kyushu once xxiv

INTRODUCTION

more to consult Shodatsu about his decision (see Illustration i). There is no record of this meeting and shortly after we find him on his way to distant Zenkoji temple in present Nagano prefecture. Ippen was later to speak of his decade of study under Sh5datsu as nothing but "an exercise of self-will" ("Words Handed Down by Disciples," 85). It seems likely, therefore, that at this point he acutely felt the inadequacy of his earlier efforts in doctrinal learning and that he had already resolved to pursue his religious quest by other means. Zenkoji, apparently in existence from the late Nara period, was probably known to Ippen as a temple venerated by Shoku. Further, it was a popular pilgrimage site and a center for nembutsu hijiri. Its image of Amida flanked by two bodhisattvas, thought to have arrived in Japan from India, was regarded as the living Buddha and as being so sacred that it was kept hidden from sight. Hence, Hijiri-e speaks of the temple as "auspicious ground for the decisive settlement of birth in the Pure Land" and further states that Ippen succeeded in gaining a direct encounter with the Buddha (scroll i). Savoring his profound contact with Amida, Ippen remained in retreat at Zenkoji for a number of days and copied a painting depicting the parable of the two rivers and the white path, which describes how a solitary traveler is able to traverse the turbulent rivers of blind passion by walking the hairbreadth path of desire for the Pure Land. He then returned close to his home in Iyo, where, in autumn of the same year, at Kubodera, he made a clearing in a secluded spot covered with blue moss and verdant ivy. There he built a hermitage with a pine gate and brushwood door. On the wall to the east he placed the painting of the two rivers as an image of worship and, cutting off all outside contact, carried on his practice in solitude. Abandoning all affairs, he solely recited the Name of Amida. With no impediments to his practice in the four forms of deportment—walking, standing, sitting, and reclining—he greeted and passed the springs and autumns of three years. At that time, he made a verse in seven-character lines expressing Dharma as he understood it in his own heart and placed it on the wall adjacent to the sacred image:

XXV

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INTRODUCTION

Perfect enlightenment ten kalpas past—pervading the realm of sentient beings; Birth in one thought-moment—in Amida's Land. When ten and one are nondual, we realize no-birth; Where Land and realm are the same, we sit in Amida's great assembly. (SCROLL I) Hijiri-e shows a bare, one-room structure made of boards, with a large painting hung in the middle of a wall and a simple stand in front to serve as altar. Although seldom noted, it is possible that Ippen modeled his retreat in part on the example of Shoku, who is said to have spent spent three years in his quarters studying Shan-tao's Commentary on the Contemplation Sutra with the text pasted on his walls and ceiling. Ippen is often depicted simply as responding to the needs of ordinary people through the use of folk practices, but as we will see below, his words reflect extended study of Pure Land doctrine, and he continued to formulate his awareness using Shoku's concepts. The verse in Chinese that Ippen composed during this retreat devoted to deepening and sharpening his realization is titled "The Nonduality of Ten and One." "Ten" signifies Amida's enlightenment, realized ten kalpas ago when his Vow to liberate all beings who say his Name was fulfilled, and "one" signifies human beings' attainment of birth in Amida's Pure Land in the utterance of the Name. The inseparability of Amida's transtemporal Buddhahood and beings' attainment in the immediate present would remain the foundation of Ippen's thought for the rest of his life. T o verify his realization and receive guidance in manifesting it in his life, Ippen went to Sugo, a mountainous region on Shikoku favored byyamabushi or "mountain ascetics." Caves and precipitous peaks made it ideal for rigorous practices, and a rich religious lore identified it as a sacred site. The area was celebrated also as a place where Kukai, the founder of the Shingon center on Mount Koya, performed austerities. Ippen remained in a hermitage for six months: Here the hijiri secluded himself and prayed for the fundamental resolve of renouncing this world. Revelations in dreams appeared

xxvii

NO ABODE: THE RECORD OF IPPEN to him frequently.... After going out from this place he abandoned house and property forever, detached himself from love and family, and relinquished all temple halls and buildings to the Three Treasures of the Dharma-realm. . . . He selected and arranged only the most essential scriptures, which became the equipment with which he furnished himself for his practice. (SCROLL II) At this point Ippen seems to have made a major decision to cease his solitary practice as a recluse and to take up a life of travel as a form of practice (yugyo 2Mt) that combined renunciation of any settled dwelling—whether house or temple—with journeying throughout the country to bring people into living contact with Dharma. Spreading the Dharma From Sugo, Ippen returned home briefly, perhaps to settle his problematic affairs there, and then, in the second month of 1274, set out once more accompanied by three people, conjectured to be his wife and daughter and a servant monk or nun.8 He made his way to Shitennoji temple (in present Osaka), which, like Zenkoji, promised special proximity to, and lasting relationship with, the sacred. Its western gate was regarded as "the eastern gate of the Land of Bliss," for the sun setting to the Inland Sea viewed from the temple precincts inspired pilgrims with thoughts of Amida's land in the west. It was thus a site for Pure Land devotions, particularly the practice of one million recitations of the nembutsu, which might require a week in retreat. Some aspirants even sought immediate entrance into the Pure Land by drowning themselves. Further, the temple was associated with Prince Shotoku, worshiped as a compassionate bodhisattva, and housed relics of Sakyamuni Buddha. On this site, with complete faith and sincerity, he made fast his aspiration [to work for the liberation of all beings], submitted priestly vows to observe the ten major precepts,9 received the Tathagata's proscriptions, and began propagating the ippen ("oneutterance") nembutsu for the salvation of sentient beings. (SCROLL II)

xxv in

INTRODUCTION

Here Ippen probably first engaged in the method of propagation he was to employ throughout his life. There are two basic elements. One is suggested by the term ippen-nembutsu, in which ippen literally means "once" or "one time," indicating a single utterance of "Namuamida-butsu." W e do not know whether this term was used by Ippen at this point in his life; he does not appear to have taken it as his name until later in the year, after receiving a revelation at the Kumano shrine. As a concrete activity, however, it seems to have been an "exchange" or "bestowal" of utterance in which Ippen, reciting the Name himself, would urge a passerby to follow his example.10 T h e significance of the person's utterance was monumental in Ippen's eyes, for Amida Buddha had vowed not to attain enlightenment unless he brought to birth into the Pure Land—into the realm of enlightenment—every person who said the Name even once. "Oneutterance" does not, however, refer to a numerical count; rather, it indicates the instant of the immediate present that becomes, through utterance, the point in which the person's salvation and Amida Buddha's enlightenment are both fulfilled simultaneously. T h e "oneutterance nembutsu" never becomes two or three utterances, but is always the present moment rooting itself in Amida's enlightenment that transcends time, or the Buddha's enlightenment emerging into the present moment of the person's utterance. When people responded to Ippen's utterance with their own, Ippen presented a slip of paper ( f u d a ) on which the six Chinese characters making up "Namu-amida-butsu" had been block-printed. This is the second element of his propagation. It is not certain what significance Ippen attached to tht fuda, but he speaks of using the written Name as the central image in the altar, so they were no doubt considered sacred, especially having been received from a holy man, and probably used in worship. Further, since the Name embodied the oneness of a person's attainment and the Buddha's enlightenment, xhtfuda were probably regarded as concrete evidence that the person's birth in Amida's Pure Land was completely settled. Basically, however, the fuda lent tangible form to the utterance of the nembutsu and to the bond thus formed (kecbien) with Amida's Vow, and for the ordinary

: M¿pA ' i '

* .'

^

INTRODUCTION people Ippen encountered, it made acceptance of the Name a bodily rather than chiefly intellectual act. T h e distribution of such juda bearing holy inscriptions had been practiced before him and continues down to the present at temples and shrines, where they are widely purchased as amulets and charms for a variety of benefits. Ippen no doubt encountered the active use of juda for propagation at Zenkôji, since hijiri associated with the temple are said to have engaged in the practice. In addition to the Name, Ippen's^w^ carried the inscription, "Decisive settlement of birth: sixty myriad people." "Sixty," the approximate number of Japanese provinces, signifies the whole country; "myriad" implies all the people. The inscription expresses Ippen's aspiration to take his propagation efforts to everyone in the country. Although there is clear evidence for the use of this inscription only from later in the year, it is possible that Ippen included it from the start at Shitennôji, consciously formulating in his vows there his determination to work for the liberation of all beings through spreading the Name of Amida. It is not known how Ippen settled on this method of propagation. Before him, however, there were others who devoted themselves to the immense undertaking of bringing Amida's Name to all people. One of these was Ryônin ( S . S , 1 0 7 3 - 1 1 3 2 ) , the founder ofyûzii nembutsu—"nembutsu of interpénétration"—in which, under the influence of Kegon and Tendai thought, the nembutsu was considered to be such that the recitation of a single person constituted practice for all and vice versa. Ryônin toured the country writing in a record book the names of those who promised to face the west each morning and recite the nembutsu ten times. This register was regarded as proof that practice had been performed and that birth in the Pure Land was thus assured for all enrolled. In this way, Ryônin created a communal body of nembutsu practice that would extend to all beings, transcending the bounds of time and space, and his record gave a count of the actual number of people who had been saved through participation in collective, interpenetrating nembutsu. Beginning in 1279, Ippen also had a register kept of the names of followers who,

NO ABODE : THE RECORD OF IPPEN

with death, had attained birth in the Pure Land. Further, although the doctrinal foundations of their propagation differed, Ippen's use of fuda lent enduring form to utterance of the nembutsu similar to enrollment in Ryônin's record, and also allowed him to assess his propagation activity. He seems to have kept count of the fuda he distributed and thus of the people saved; Hijiri-e states that the total reached 251,724, probably based on records of the number he blockprinted. In seeking to create an encompassing community of practicers conjoined by the Name, Ippen appears to have accepted that his was also "interpenetrating" or yûzû nembutsu, although he himself did not use the term. Rather, as discussed below, he interpreted his name Ippen to include this dimension of interpénétration. From Shitennôji, Ippen traveled to Mount Kôya. Here we find another hint concerning his decision to use fuda in his propagation. On Mount Kôya, in profound samâdhi, Kukai awaits the spring when Maitreya will appear in this world to preach beneath the dragon-flower tree. Leaving behind a printing block of the six-character Name, Kukai provided the altar image for sentient beings of the five defilements who are ever floundering [in the sea of birth-and-death]. For this reason Ippen went to pay his respects at the place where that great bodhisattva manifested himself, making his way far into the mountain so that he might seal his bonds for the same birth in the nine-leveled Pure Land. (SCROLL II) Mount Kôya was one of a number of religious centers that took on intense Pure Land Buddhist coloration during the Kamakura period, and as a sacred mountain it was even popularly identified with the Pure Land itself. It became the home of wandering monks who, while based at special areas on Mount Kôya, traveled throughout the country collecting donations, performing rites for the dead and bearing bone remains to be interred on the mountain, and practicing Shingoninfluenced nembutsu in which Amida was identified with Dainichi Nyorai (Mahâvairocana), the central Buddha of esoteric teachings. One vehicle of propagation was the distribution of rubbings made

INTRODUCTION

from blocks attributed to Kukai himself, like the one mentioned here. Although no evidence remains for the use of Amida's Name on such fuda before Ippen, Hijiri-e implies that he modeled his distribution on the activities of Koya hijiri. From Mount Koya, Ippen went on toward Kumano, an ancient Shinto shrine-complex whose central deity had come to be regarded as a manifestation (gongen) of Amida Buddha. On the way, however, he was thrown into a quandary concerning his method of propagation: Ippen said to a monk, "Accept this fuda, awakening one thought (ichinen) of faith and uttering Namu-amida-butsu." T h e monk refused, saying, "At present faith that is wholehearted (Lx (12071298). Important Zen master with close associations with Mount Koya and with nembutsu hijiri. Went to China and practiced under various masters, but particularly under Wu-men Hui-k'ai (J. Mumon Ekai, 1183-1260),

H5

NO ABODE: T H E RECORD OF IPPEN compiler of Wu-men-kuan (J. Mumonkan, The Gateless Barrier), from whom he received the Zen transmission. Returned to Japan and founded a temple at Yura in present Wakayama prefecture. Established the Fuke school of Zen which employs the shakuhachi (bamboo flute) in meditative practice. T h e words posed by Hott5 appear in the "Zen Warnings" following the postscript in Wu-men-kuan. Cf. Words 3 1 . 83

Hananomoto no Kyogan TETWiScII. Kyogan joined Ippen for a forty-eight day period of nembutsu practice. At the end of the period he found himself ill, and turning away those who had come to help him return home, he prepared to die. He then composed his poem to Ippen. Hananomoto ("beneath the blossoms") is a tide for distinguished masters of renga or "linked verse." During the later medieval period, popular sessions of renga were held under the cherry blossoms in full bloom, particularly at temples and shrines, as religious observances for the repose of the spirits of the dead that were associated with the scattering petals and that were thought to lie about the trees. This was another activity to pacify potentially malevolent spirits. Thus, renga masters and leaders of such sessions were often men of religious status, and during the Muromachi period when renga was at its height, manyjishu-affiliated monks participated in renga. Even today, ceremonial renga is performed as an annual observance at Shojokoji. For Buddhist views of renga, see Dennis Hirota, Wind in the Pines: Classic Writings of the Way of Tea as a Buddhist Path (Fremont: Asian Humanities Press, 1995). 84

According to Hijiri-e 1, this verse came to Ippen shortly after the incident in which, on seeing a top fall to the ground and lie still, he "realized the nature of birth-and-death and grasped the essence of the Buddha-dharma." 85

According to Hijiri-e iv, Ippen received this verse during his early itinerancy in Kyushu. In the adoption of Shinto kami into Pure Land practices established in the Kamakura period, the Hachiman deity was given the title "Great Bodhisattva" and regarded as a manifestation of Amida. Hijiri-e ix also records a poem revelation received during a pilgrimage to the Iwashimizu Hachiman shrine in 1286 (Koan 9): In winter, he made a pilgrimage to the Hachiman shrine. T h e Great Bodhisattva declared in words [of verse in Chinese] bestowed upon him: In the distant past I renounced householding life with the name Dharmakara; I attained the Name of the fulfilled Buddha-body and abide in the Pure Land. Now, I enter into this world ofsaha, Wholly to protect the people of the nembutsu.

1^.6

NOTES At the same time, a poem [in Japanese] was bestowed: gokuraku ni mairan to omou kokoro nite namu-amida-butsu to iu zo sanshin

Saying Namu-amida-butsu with a heart that aspires to reach the Land of Bliss: It is this itself that is the three minds.

Variants of this second poem were already widely circulated as dream messages of the Hachiman deity. It may have been recorded not as an original message but as personal verification granted Ippen. See Kanai Kiyomitsu, "Ippen no Waka to Renga," in Tachibana Shundo and Imai Masaharu, Ippen Shonin to Jishu, 248-249. W O R D S H A N D E D D O W N BY

DISCIPLES

86

Three minds (sanshin n-k). Enumerated in the Contemplation Sutra as the attitudes necessary for the attainment of birth in the Pure Land: If sentient beings who aspire to be born in that land awaken three minds, then they are born there. What are these three? The first is genuine mind (shijoshin S f S ' b ) , the second deep mind {jinshin S ' b ) , and the third, the mind aspiring to be born through directing merit (ekohotsugansbin The person who possesses these three minds will be born in that land without fail. (T12, 344c) The Pure Land schools equate these three minds with those stated in the Eighteenth Vow: If, when I attain Buddhahood, the sentient beings of the ten quarters, [1] with sincere mind (shishin l£$tSL). I have followed Mondoshu and Banshu Hogoshu; the Kanazawa manuscript is missing this portion. Ippen Shonin Goroku has "dual-mindedness free of confusion" (nishinfuran 133

T 1 2 , 350a. The two sutras quoted here are different translations of

the Smaller Sukhavati-vyuha siltra. 134

This clause is not included in other texts of this passage.

Firmly settled mind or attitude (anjin method of practice (kigyo feif), and manner of practice (sago are terms in the analysis of the practicer's stance found in Shan-tao's Hymns on Birth (T47, 4380-4393). "Settled mind" indicates the aspiration and assured faith described by the three minds of the Contemplation Sutra. "Method of practice" in body, speech and mind is formulated as the five gates of mindfulness (gonenmon EistF6]) of Vasubandhu's Treatise on the Pure Land (Jodoron i ^ i l m ) : worship of Amida, praise of Amida through saying the Name, aspiration for birth in the Pure Land, contemplation of Amida and the Pure Land, and turning over merit to all sentient beings. The "fourfold manner of practice" (shishu EHI*) includes reverence and worship of Amida and the beings in the Pure Land, exclusive practice of saying the Name, uninterrupted practice, and sustained practice throughout one's life. 135

Special sessions for constant and dedicated nembutsu recitation (betsuji nembutsu SOB^itviA) at a temple or hall for worship for a determined period—e.g., one day, one week, forty-eight days—were a common form of 136

z

54

NOTES practice. Ippen seems to have regularly held sessions each month and at the end of the year. Shikamatsu in Harima province is now part of Himeji city, Hyogo prefecture. 137

Invertedness (tendo Hi®]). Our discriminative vision which falsifies and

contradicts reality. Ippen Sbonin Gorokn has "blind passions" here; I have followed the other texts (the Kanazawa manuscript is missing this portion). 138

Reference to Hsing-shen Wan-shou ch'an-ssu (Kosho Manju Zenji an important Zen temple located at Ching-shan ( J . Kinzan),

Hangchow, in Chekiang. 139

I follow the Kanazawa manuscript and Nembutsu Hogo; Ippen Sbonin

Goroku reads, "With these lines of verse . . . ." Cf. note 82. 140

From Honen's Passages on the Nembutsu Selected in the Primal Vow

(,Senjakushu iMf/viS, T 8 3 , 6b), where he explains the significance of Shan-tao's paraphrase of the Eighteenth V o w (see Words 2). 141

Seeing Buddha traditionally signifies contact with the realm of

enlightenment and consequent empowerment; this is the fundamental significance of the Pure Land sutras' teaching of Amida's coming at death for persons incapable of achieving contemplative vision in present life. As general Mahayana terms, nembutsu-samadbi (nembutsu-zammai itcfAzi ft) and kanbutsu-samadhi{kanbutsu-zammai M1-L—ft)

are similar in meaning; the

former may be understood as vision of Amida through practices including recitation of the Name, and the latter as contemplative or meditative practice in which one concentrates on various aspects of the Buddha-body or land. In Seizan thought, however, the two are distinguished in terms of Other Power and self-power, so that kanbutsu-samadhi encompasses both the meditative and nonmeditatdve practices of the Contemplation Sutra, including recitation of the nembutsu as a good act (Jutsujo, p. 89). Through the sutra's teaching of such practices, one awakens to nembutsu. 142

T h e Kanazawa manuscript and other texts read: "Nembutsu-samadhi

is Buddha that has existed originally from the beginningless past, ever abiding and unperishing. This is the true and genuine seeing of Buddha . . . . " 143

Commentary on the Contemplation Sutra, T 3 7 , 267a. Dreams were

accorded great significance in Ippen's day, and Hijiri-e records, for example, that Ippen received many dreams during his seclusion at Sugo. 144

From the Contemplation Sutra: "Each ray of [Amida's] light shines

everywhere upon the worlds of the ten quarters, grasping and taking in, never to abandon (sesshufusha S I R ^ - ^ j ) , the sentient beings of the nembutsu" ( T l 2 . 343 b )-

155

NO ABODE THE RECORD OF IPPEN The three relations are set forth in the section of Shan-tao's Commentary treating the passage in note 144 to explain why Amida's compassionate light, while shining everywhere, grasps only people of nembutsu. Close or intimate relationship (sbin'en MM): if a person always says the Name, worships, and thinks on Amida, the Buddha immediately hears, sees, and recognizes the person; for if the being is mindful of Amida, Amida is mindful of the being. Thus, there is no separation between practicer and Buddha in bodily, verbal, and mental acts. Immediate or near (gon'en fiH): if a person desires to see Amida, the Buddha appears before the person. Prevailing or strong (zojoen iH_Lli): if a person says the Name, all karmic evil is nullified, and Amida comes to receive the person at the time of death (T37, 268a). However, the interpretation of the terms "take in," "grasp," and "never abandon" as corresponding to the three relationships is Ippen's own; moreover, "grasp" and "take in" should normally be considered a single term. This method of interpretation through breaking down terms is also seen in Words 24, 41, and 49. 145

146

From Hymns of the Samadhi ofAll Buddhas' Presence (T47, 452b).

Shan-tao states in Hymns of the Samadhi of All Buddhas' Presence: "When you abhor this world of saha ("endurance"), you part from it forever; when you aspire for the Pure Land, you constantly dwell there. When you part from this world, the causes leading to the six paths die away and their results of transmigration are naturally nullified. With the causes and results already null, the forms and names [of samsaric existence] suddenly come to an end" (T47, 456a). T h e Seizan school distinguishes two phases (or dimensions) of birth: the first occurs in the course of one's life with the attainment of settled mind and the realization that one's birth in the Pure Land has in fact been fulfilled by Amida ten kalpas ago; the second is going to the Pure Land at death. See Introduction, p. Iviii. 147

148 three kinds of compassion are taught in T'an-luan's Commentary an the Pure Land Treatise (Jodoronchu if^ifmli): "Concerning compassion, there are three occasions for its arising: first, sentient beings as the occasion for arising—this is small compassion; second, things as the occasion for arising—this is medium compassion; third, nothing as the occasion for arising—this is great compassion" (T40, 828c). Thus, small compassion is ordinary sympathy felt by ignorant beings toward other beings in suffering. Medium compassion is universal compassion for all existence. Great compassion is that without objectification or intentionality, absolute and nondichotomous.

I56

NOTES 149

T'an-luan teaches two kinds of Dharma-body, the inconceivable and formless, and that with form (Amida): "All Buddhas and bodhisattvas have Dharma-bodies of two dimensions: Dharma-body as suchness and Dharmabody as skillful means. Dharma-body as skillful means arises from Dharmabody as suchness, and Dharma-body as suchness emerges [into human awareness] from Dharma-body as skillful means. These two dimensions of Dharma-body differ but are not separate; they are one but not identical" (T40, 841b). 150

I 1 2, , 343C.

151

T h e five kinds of wisdom are taught in the Larger Sutra: "Suppose there are sentient beings who, plagued with doubts, aspire to be born in that land through the practice of various meritorious acts; unawakened to the Buddha wisdom, the inconceivable wisdom, the ineffable wisdom, the allinclusive wisdom of the Great Vehicle, and the unequaled, peerless, and supremely excellent wisdom, they doubt these [five] wisdoms and do not entrust themselves. Nevertheless, believing in [the recompense of] evil and good, they aspire to be born in that land by performing good acts. Such sentient beings, even though born in the palace of that land, for five hundred years will never see the Buddha, hear the Dharma, or witness the sacred host of bodhisattvas and disciples" ( T 1 2 , 278a). 152

Based on Shan-tao's Commentary on the Contemplation Sutra ( T 3 7 ,

264a). 153

See note 1 1 9 .

ls4

From the Liturgy ofNembutsu Chant in Five Stages (Goe hojisan E e V i ^ - l J ) : "Simply think on the Buddha, the Dharma, and the Sangha, and do not have any distracting thoughts whatever. 'Thinking as such is no-thinking' is the Buddha-way of nonduality; 'voicing as such is no-voicing' is supreme truth" (T47, 476b). Fa-chao (Hossho 766-822) was a T ' a n g dynasty Pure Land master strongly influenced by Shan-tao. He was known especially for the rhythmic and chant elements he introduced into formal nembutsu recitation, transmitted to him while he was in a state of samadhi and likened to the purifying tones heard in the Pure Land. T h e Kanazawa manuscript has: "Master Fa-chao states, T h e Name is no-name; hence, the name 'Amida.'" 155

From the Twelve Hymns to Amida (Junirai included in Shantao's Hymns of Birth in the Pure Land (T47, 442c). In context, the line means that Dharma surpasses all verbal expression. 156

From the eighth meditation of the Contemplation Sutra: " T h e Buddha-

151

NO ABODE: THE RECORD OF IPPEN Tathagata is the body of the Dharma-realm, entering into the minds of all sentient beings" (Ti2, 343a). In his conception of Amida, Shoku adopts a distinction found in the Awakening ofFaith (J. Daijokishinron) between "unchanging suchness" (fuhen shinnyo ^MMtN) and "suchness manifesting itself according to conditions" (zuien shinnyo Filif identifying Amida with both. This view of Amida as both formless reality and manifested form reveals the influence of esoteric thought and appears to underlie Ippen's identification of Name and no-name. Further, Seizan doctrine states that Amida, as the Buddha-body of the oneness of perfect enlightenment and the birth of sentient beings, takes the life of beings as his own. Chikurinsho f r f r i j ' ' of the Seizan master Ken'i (H Si; 1238-1304) states: "The life of impermanence and birth-and-death in which sentient beings have transmigrated for innumerable kalpas is, from the very beginning, the Immeasurable Life of timeless and eternal nirvana, which is the virtue of Buddha" (T83, 465b). 157 This section is based on the Amida Sutra: "In the world of the western quarter is Buddha of Immeasurable Life, Buddha of Immeasurable Form, Immeasurable Banner Buddha . . . speaking these true and real words: 'Sentient beings! Believe in this sutra, which praises the inconceivable virtues [of the Buddha of Immeasurable Life, i.e., Amida] and which is protected by all the Buddhas'" (T12, 347b-c). This is the only passage in the sutra in which the name Amitayus is translated rather than transliterated. Traditional interpretations have varied as to whether the first Buddha of the western quarter mentioned here is Amida—in which case the Buddha would be praising his own virtue—or another Buddha with the same name. In the former interpretation, it is understood that Amida uses praise to awaken beings. In the latter, the passage is understood simply to mean that all Buddhas give witness to Amida's Vow. Ippen follows the former (see Words 84); here, however, he also stresses that a Buddha is one who has awakened to and realized the Dharma of Immeasurable Life already attained by Dharmakara, and that in awakening and praising, each becomes the same as Amida, the Buddha of primal enlightenment. 158 Apprehend {rydge fSft?)- A key term in Seizan doctrine, where it is used to indicate the awakening of the three minds and the realization that one's birth has already been fulfilled in the Name with Amida's attainment of enlightenment ten kalpas ago.

From the Commentary on the Contemplation Sutra: "The Buddha's inmost intent is vast and profound; it is difficult to grasp from the teachings, and lies beyond the measure and scrutiny . . . " (T37, 246b). 159

&

NOTES 160

From the Amida Sutra (see Words 46). Hsiian-tsang's translation, Praise of the Pure Land Sutra, has "virtues of the Buddha land" as the object of praise (T12, 350b, 4). Ippen seems to have intended in particular the virtues of the Name, based on another passage of the sutra (see Words 5). 161 From the Larger Sutra: "Amida's light is beyond the light of all the Buddhas" (T12, 270a). 162 From Kongohokaisho ^ B l S t & i S , a work at one time attributed to Honen but now believed to be by various hands. The quotation is from the last of three sections, which Ohashi conjectures to be by a monk of Honen's line but with a strong interest in the fusion of Zen and Pure Land traditions (Honen, Ippen, p. 386). 163

Those among Honen's followers who asserted that since birth was settled with one utterance of the Name, any further recitation was unnecessary and revealed lack of faith in the Vow (doctrine of once-calling) cited the passage teaching the fulfillment of the Eighteenth Vow in the Larger Sutra: "Sentient beings who hear the Name and joyfully entrust themselves with even but one utterance . . . then attain birth" (T12, 272b). A contrary position (many-calling) was developed around the stance that true aspiration manifests itself in incessant recitation, and that since the Eighteenth Vow itself speaks of "ten utterances" or "[saying the Name] ten times," one should endeavor to say the Name as often as possible. 164

Shan-tao teaches that birth is attained by saying the Name, and further that the number of times is irrelevant: "The Buddha welcomes [all,] from those who devote their entire lives [to the nembutsu] down to those of ten or three or five utterances" (Hymns of the Nembutsu Liturgy, T47, 435b); "All attain birth through the power of the Buddha's Vow—from the person who at the most [says the Name] throughout his entire lifetime, down to the person of but ten utterances" (Commentary on the Contemplation Sutra, T37, 250b). 165

Genshaku cites the Sung dynasty biography of T'ien-t'ai monks, Bussotoki iM-R^clE: "Fa-chao asked, It is still not clear what Dharma-gate the foolish beings of this latter age should practice. Manjusri replied, Among all the various practices, there is none that equals the nembutsu. Difficult to fathom is the power of Amida Buddha's Vow. Devote yourself to the utterance of the Name and without fail attain birth" (T49, 264a). 166

First thought-moment (hajime no ichinen £0 Expression implying that one's attainment of birth is settled the very first time one entrusts oneself to Amida's Vow and says the Name.

159

NO ABODE: THE RECORD OF IPPEN 167

Concerning the decisive importance traditionally accorded a person's

last moments, see Introduction, p. liv. Phrase drawn from Shan-tao's Hymns of the Samddhi of All Buddbas' Presence, though given Ippen's distinctive interpretation. The original reads: "If, turning about at heart, moment by moment you aspire to be born in the Land of Peace, finally you will behold the approach of the golden flower [on which you will be borne to the Pure Land]" (T47, 454b). 168

169 Terms derived from T'an-luan's Commentary on the Pure Land Treatise, from a passage explaining how ten utterances of the Name can outweigh a lifetime of evil by applying, in place of standards of length of time or quantity, those of "mind," "condition," and "decisive setdedness." Concerning the last: "The person who commits evil does so based on thoughts of something coming after and thoughts of other things interrupting. The ten utterances arise based on thought of nothing coming after and nothing interrupting. This is termed decisive setdedness. . . . Thus, the ten utterances have the greater weight" (T40, 834c). 170

From Shan-tao's Commentary on the Contemplation Sutra (T37, 273c).

The rankings of practicers by the lands of good acts they perform—such as the three classes of the Larger Sutra or the nine grades of the Contemplation Sutra—are taken as exhaustive classifications, indicating that the Name embraces all beings without discrimination and without exception. 171

172

From Shan-tao's Hymns of the Nembutsu Liturgy (T47, 432c).

"Birth through various practices" (sbogyo qjdE#ffusually indicates the teaching of attaining birth through practices other than the saying of the Name and is contrasted with "birth through the nembutsu." This teaching was developed among some of Honen's disciples in response to criticism from older schools, which claimed that Honen heretically denounced traditional Buddhist teachings. The Chinzei branch of the Pure Land school affirmed such attainment, while the Seizan branch asserted that birth is attained only through the nembutsu, although self-power practices come to be fulfilled when they fuse with the practices accomplished by Amida. See Words 11. 173

All things {sboho If'/£), literally, "all dharmas." Genshaku interprets this as the three lands of meritorious acts (worldly morality, precepts, religious practice). 174

Ippen's conception of the Name has been compared with Dogen's teaching of "casting off body and mind" and "just sitting" as embodying realization. See Eto Sokuo, Dogen Zen to Nembutsu (Tokyo: 1976), pp. 96-103. 17s

160

NOTES 176

From the close of the sutra: "When the Buddha had finished delivering these words, Vaidehi, . . . hearing what the Buddha had taught, was able to see the greatness and vastness of the world of bliss and to behold the Buddhabody and the two bodhisattvas. Joy arose in her mind . . . and spaciously and fully realizing great enlightenment, she attained insight into the birthlessness of all existence" ( T 1 2 , 346a-b). 177

From the Larger Sutra: "When people, having heard the Name of that Buddha and dancing and rejoicing in their hearts, say the nembutsu even but once, know that they gain the great benefit—that they are possessed of the supreme virtue" (T12, 279a). 178

From Hymns of the Nembutsu Liturgy: "Without making an issue of the greatness or scarcity of your evil or good, or of the length of time [you have given to the nembutsu], say the Name whatever your state of mind and do not give rise to doubts" (T47, 437b). 179

From Shan-tao's Hymns of Birth in the Pure Land: "All the adornments [of the Pure Land] teach the Dharma; they are comprehended in no-mind and known spontaneously" (T47, 446c). 180

From Shan-tao's Hymns of the Nembutsu Liturgy: "In the Land of Bliss, enlightenment is attained spontaneously, without reliance on the effects of a single moment of deliberation" (T47, 433b). 181

From the verse section of Vasubandhu's Treatise on the Pure Land: "[The bodhisattvas of the Pure Land] praise the virtues of the Buddha without any trace of a mind of discrimination" (T26, 231b). 182

From the Sutra of Mindfulness of the Right Dharma (Shobonenjokyo I E 5 3 : 1 1 , T 1 7 , 29c); quoted in Genshin's Essentials for Birth (T84, 33c). 183

From Shan-tao's Hymns of the Nembutsu Liturgy (T47, 43 ib-c).

184

From the Commentary on the Contemplation Sutra (T37, 269b).

185

From Hymns of the Nembutsu Liturgy (T47, 435a).

186

Quoted in Collection of Filial Piety (Kdyoshu ¿f i f i l ) , a Heian period compilation of Pure Land writings. T h e verse is apparently of Chinese origin, but the author unknown. 187

Genshaku cites the last section of Kongohokaisho (see note 162): "There are some who seek Buddhahood apart from the mind and aspire for the Pure Land apart from self-nature: such are to be known as evil persons and deluded persons; they should be called slanderers of the Three Treasures and followers of a non-Buddhist path." 188

Allusion to the Larger Sutra ( T 1 2 , 274c).

189

From the Larger Sutra: "The power of the Buddha's Primal Vow is

161

NO ABODE: T H E RECORD OF IPPEN such / That those who hear the Name and aspire for birth / All reach that land / And attain naturally the stage of nonretrogression" ( T 1 2 , 273a). 190

What is to be eliminated is any clinging to one's own will in self-power.

Cf. Genshin's Yokawa Hogo -ffiill'/ilp: "Delusional thinking is, to begin with, the basic nature of foolish beings. . . . T h e nembutsu uttered from amid delusional thoughts is like a lotus unstained by the mire, so have no doubts about the decisive setdement of birth." 191

From theAmida Sutra ( T 1 2 , 346c).

192 «Thg k a r m j c obstructions of sentient beings are such that in vision we are like those born blind, pointing to the palms of our hands and saying they are far off, or, separated by a papery inner husk of bamboo, taking it to be a distance of a thousand li. How could it be possible, then, for foolish beings to get a glimpse into the transcendent realm of the Buddhas? Unless we receive the aid of the sacred power, how should we be able to behold the Pure Land?" (T37, 26ob-c). 193

Sakyamuni, in response to Vaidehl's wish to learn how to be born in Amida's Land, states, "Are you aware that Amida Buddha is not far from here?" ( T 1 2 , 341c). 194

From a hymn included in Shan-tao's Hymns of Birth in the Pure Land (T47, 444b). 195

Genshin's Essentials for Birth states, "Through the delusional mind of a single thought-moment one enters the ocean of birth-and-death" (T84, 69c). 196

From Shan-tao's Hymns of the Samadhi of All Buddhas'' Presence (T47,

448c). 197

From Fa-chao's Liturgy ofNembutsu Chant in Five Stages: "The utterly foolish person of the ten evils and the five damning acts has long been sinking and long abiding [in birth-and-death], but if you have been able to say Amida's Name a single time . . . . " (T47,487b). 198

For the context of Kuya's statement, see Words 99.

199

Kotan Zenji ifyi£#lap is unidentified and his statement obscure. I have followed the interpretation in Genshaku. 200

From Shan-tao's Hymns of Birth in the Pure Land (T47, 440b).

201

Great perfect mirror wisdom (daienkyochi ^ R i a i ? , Skt. adariajnana). Wisdom in which all things appear as they actually are. One of the four wisdoms of the Hosso school or the five wisdoms of the Shingon school. 202

"It is solely through the power of the Buddha that one can, as though taking up a gleaming mirror and looking into one's own face, behold

162

NOTES that Land of Purity. When a person perceives the most wondrous bliss of that land, he rejoices in his heart and immediately attains insight into the birthlessness of all existence" (T12, 341c). 203

A Seizan teaching. Shoku states: "The [Contemplation] Sutra states, 'This mind attains Buddhahood; this mind is itself Buddha.' This does not mean that the foolish being's mind awakens and attains Buddhahood. Rather, it means that Amida Buddha enters into the entrusting mind of the foolish being and never parts from it" {Anjinsho, in Mori Eijun, ed., Seizan Shonin Tampen Shomotmshu, p. 154). 204

Cf. Honen's words in Ohara Dangi Kikigakisho ^JKMSPi t#: "Among the Buddhas, Amida is primary and central.... He is the essence of the compassion of all the Buddhas" (T83, 317c; cited in Genshaku). I follow the Kanazawa manuscript and other texts. Ippen Shonin Goroku reads, "The Buddhas' activity to bring others to enlightenment is itself Amida." 205

"Dharma as color and form" refers to the eight scrolls of the Lotus Sutra (Genshaku). 206

T l 2 , 346b.

207

From Commentary on the Contemplation Sutra, discussing the passage quoted in Words 81 (T37, 278a). 208

The Lotus Sutra, "Chapter on Skillful Means": "The Buddhas, worldhonored ones, appear in the world for one great cause alone" (T9, 7a), as interpreted by Chih-i. 209

The Amida Sutra: "Sariputra, know that in the world of the five defilements, I accomplished this difficult task: attaining supreme, perfect enlightenment, I delivered, for all the world, the teaching difficult to accept" ( T 1 2 , 348a). 210

According to the Larger Sutra: "In the future my sutras and the ways I have taught will die away utterly, but out of compassion I will have this [Larger] Sutra remain, surviving for one hundred years" (T12, 279a). Shoku speaks of the "nembutsu of the hundred-year period after the demise of the Dharma" as the genuine nembutsu free of self-power (Shiraki Nembutsu Go-hogo, p. 241). 211 Expression originally drawn from Tao te ching 4, but often invoked with reference to the view that the native Shinto gods are manifestations of Buddhas and bodhisattvas. 212

Eleven years. I have followed the Kanazawa text; Ippen Shonin Goroku has "twelve." Ippen studied under Shodatsu from spring of 1252 (Hijiri-e 1 is not precise) to his father's death in the fifth month (June) of 1263.

163

NO ABODE: T H E RECORD OF IPPEN 213

On the Essential Meaning (Gengibun S H i j " ; T 3 7 , 245c). " T o awaken

aspiration and take refuge" is the meaning of "Namu." T h e Three Treasures are expressed in "Amida-butsu": Amida is Immeasurable L i f e (Dharma); butsu indicates the person of enlightenment, both the fully awakened one (Buddha) and the partially awakened (practicer, sangha). Thus, awakening aspiration and taking refuge in the Three Treasures is none other than Namu-amida-butsu (earlier commentary quoted in Genshaku). 214

From Shikan Bugyo Denguketsu i t l l l l i f

by Chan-jan

(711-782), the sixth patriarch of the T'ien-t'ai school in China (T46, 182c). T h e Kanazawa manuscript includes the phrase that follows: "Hence the West is beyond doubt." 215

From Commentary on the Contemplation Sutra (T37, 268a).

216

F o r the sutra quotations, see notes 95, 209, and 177, respectively.

217

From the Garland Sutra (Kegongyo, Avatamsaka Sutra): "Suppose there

is a poor man who day and night counts the treasure that belongs to another, while himself having not half a cent. Much learning is like this" (T9, 429a). 218

Kongohokaisho states: "It is like imagining oneself already in possession of a thousand pieces of gold when one has a promissory note for that amount but has not yet claimed it. . . . It is to take texts as Dharma, a promissory note for the gold itself." 219

Cf. T'an-luan's Commentary on the Pure Land Treatise: " T h e mind of the sage is without knowing; hence, there is nothing it does not know. Without knowing, yet it knows; knowing itself is no-knowing" (T40, 841b). Also cf. Honen's words, Introduction, p. lxii. 220

From Shan-tao's Hymns of Birth in the Pure Land (T47, 447c).

221

Amassed {kasanetaru M; literally, "piled up" or "repeated," the character also has the meaning of "heavy" or "important"). Seizan thought stresses that the Eighteenth Vow is central and that the other forty-seven are intended to bring beings to take refuge in the Eighteenth (Ishida, p. 310). 222

T h e Kanazawa manuscript and other texts read: ' " T h e amassed Vows . . . are not in vain' refers to the accumulated Vows that Dharmakara himself vowed." 223

From Shan-tao's Commentary on the Contemplation Sutra (T37, 250b).

224

T h e Treatise on the Mind of Enlightenment (Bodaishinron l l f i j ' b l m , T 3 2 , 573b), a work highly regarded in the Shingon school, which attributes it to Nagarjuna. 225

From Shoku's Tahitsusho ffifB

226

Five kinds of right practice (goshu shogyd S f j U E f r ) are enumerated

164

NOTES by Shan-tao: recitation of sutras, contemplation of Amida and the Pure Land, worship of Amida, utterance of the Name, and praise of and making offering to Amida. These are "right" because they focus on Amida. 227

From Shan-tao's Hymns of the Nembutsu Liturgy: " T h e Tathagata appeared in this world of five defilements to guide beings through his skillful means. He taught the attainment of salvation through broad learning; . . . he taught that through the practice of virtues and wisdom together, obstructions will be eliminated; he taught that one should sit in meditation and contemplate. T h e many and various Dharma-gates all lead to emancipation, but none surpasses the attainment of birth in the West through saying the nembutsu" (T47, 435b). 228

Johen (H'jS; 1 1 6 6 - 1 2 2 4 ) . Shingon monk connected with Zenrinji

temple in Kyoto. His Sequel to Passages on the Nembutsu (Zoku-senjaku W:M. K ) is a work in praise of Honen's Passages on the Nembutsu Selected in the Primal Vow (Senjakushu). 229

A renowned tapestry revered by Shoku depicting the Pure Land and

its aspirants based on the narrative and practices of the Contemplation Sutra. According to legend, the tapestry was miraculously woven by an incarnation of Kannon Bodhisattva under instruction from Amida; it was thus regarded as a direct revelation of the Pure Land teaching in Japan. Ippen made a pilgrimage to Taimadera temple in Nara in 1286. 230

From Shan-tao's Commentary on the Contemplation Sutra (T37, 246c).

231

From Passages on the Land of Peace and Happiness (Anrakushu i r ^ j i f c , T 4 7 ) by Tao-ch'o. In the original, the metaphors depict the power of aspiration for enlightenment. 232

T h e Kanazawa manuscript and also Genshaku read: " T h e r e is no

place one can practice separated from Dharma." 233

From a hymn included in Shan-tao's Hymns of Birth in the Pure Land

(T47, 444c). 234

Recorded in Hijiri-e iv; also found in Kuya Shonin Eshiden. T h e Lotus Sutra instructs those who wish to preach the sutra to don the Buddha's "robe of forbearance" and enter the Buddha's "room of compassion" (Chapter 10, "Preachers of Dharma"). 235

Attributed to Kuya in Hijiri-e VII, but to Genshin in Gyoja Yojinshu {Genshaku).

236

T h e fundamental Mahayana bodhisattva precepts taught in the Brahma-net Sutra prohibiting: 1 ) taking life, 2) theft, 3) sexual intercourse, 4) falsehood, 5) sale of intoxicants, 6) speaking of the faults and transgressions

'65

NO ABODE: THE RECORD OF IPPEN of Buddhist practicers, 7) self-praise or slander, 8) unwillingness to share, 9) anger and lack of forgiveness, 10) disparagement of the three treasures. 237

The four reliances are recorded in various texts. Nagarjuna's Commentary an the Mahdprajnapdramitd Sutra states: When Sakyamuni was about to enter nirvana, he said to the bhiksus, "From this day on, rely on Dharma, not on people who teach it. Rely on the meaning, not on the words. Rely on wisdom, not on the working of the mind. Rely on the sutras that fully express the meaning, not on those that do not" (T25,125a). 238

Hijiri-e v (1282) states that because the regent Hojo Tokimune was traveling that day, the road was being cleared of beggars, lepers, and itinerants. There were, however, more general restrictions on the use of roads into the city. In addition, the refusal may have also stemmed from a prohibition on nembutsu propagation within Kamakura. See Introduction, p. xxxiii, and Illustration 7. 239

Description of beings in the Pure Land from Vasubandhu's Treatise on the Pure Land (T26, 231a). 240

Recorded in Hijiri-e v and Yugyo Shonin Engi-e 111. Karahashi Hoin HtS'/iEf was a Tendai priest of Konkoji (Ichiya do jo) founded by Kuya in Kyoto. Converted by Ippen, he became a follower and is regarded as the founder of the Ichiya branch of the Ji school. 241

Yugyo Shonin Engi-e iv records this dialogue and notes that Ippen

also shed tears. 242 This is a form of disposal of corpses by exposure {fuso JHfP) commonly practiced in ancient Japan, but is coupled with a denial of the need for funeral rites, emancipation already having been attained, and a compassionate giving of one's body to other beings. Ippen may have in mind once more the example of Kyoshin. Nihon Ojo Gokuraku Ki, a record of Pure Land aspirants and their attainments of the Pure Land at death by Yoshishige Yasutane (931-1002), describes how Kyoshin's body, without funeral, was left out in front of his hut to be devoured by a pack of dogs. Shinran also seems to look to Kyoshin in his words, "When my eyes have closed, put me in the Kamo River and give me to the fish" (quoted in Gaijasho [1337], Shinshu Shogyo Zensho, 111, pp. 67-68).

166

Textual Variations in Words Handed Down to Disciples

T h e following is a list of the more important variations in text between Ippen Shonin Gorokn (The record of Ippen) and the Kanazawa manuscript. T h e text not adopted in the translation is given here. Differences in expression and words not occurring in the adopted text are indicated by italics. Words in the adopted text that do not occur in the variant are bracketed. T h e Kanazawa manuscript is incomplete and at points illegible, making full comparison impossible. Entries are by section and line numbers. 14-5 3:3

Goroku: I too might certainly have taught this Dharma-gate [also] Kanazawa: the essence of that -which is true, real, and sincere

3:19-20

Goroku: taking refuge in the Name that embodies the Primal Vow Also see note 9 1 . See Introduction note 50.

5:1 infra 6:5-6

Kanazawa: take this to mean that they are to believe that for a person

6:14 8:3-4

Kanazawa: vain and useless [for attaining emancipation] Kanazawa: [And our longing is aroused, in short, so that we say

8:14

the Name.] See note 104.

10 11 13:1

See note 106. See notes 109 and n o . Kanazawa: What we call " I " is the dharma-essence (hottai) o/blind passions

15:10 16:1-2

Kanazawa: wisdom signifies, in short, understanding and ridding yourself of the calculative thinking Kanazawa: discard one's self-being and say Namu-amida-butsu

19 20

See note 124. See notes 126 and 129.

20:2 infra Kanazawa: when you say it [leaving all to your voice] 24 See note 134. 25:1 Goroku: Everybody laments being deficient in faith 25:1 infra Goroku: will naturally arise

N O ABODE: T H E RECORD OF IPPEN 26:1 infra Kanazawa: [Do not rely on body or mind.] 31 See note 139. 45 45:8-9 48:2 49:14-16

See note 154. Kanazawa: This is life of eternal nirvana, neither arising nor perishing Kanazawa: all praise with the same mind

50:1-2

Kanazawa: ["Within Namu-amida-butsu there is neither sentient being nor Dharma."] Goroku: [The four characters Amida-butsu are not the Primal

51:6 53:5-6

Vow; namu is the Primal Vow.] Kanazawa: rely [not on these words but] solely on birth Kanazawa: [Briefly put,] we must do away with the multiplicity

[of expectations in our hearts] Goroku: The state of saying the N a m e Goroku: they are an inverted, empty, and transitory dharma Kanazawa: [Direct treatment refers to attaining right-mindedness at the point of death, in which one overturns false thinking and attains singleness of mind free of confusion.] 64:2 infra Kanazawa: how could the Buddha, with foolish mind, call them the incomparable happiness? 67:2 infra Kanazawa: through entering this stage. Namu-amida-butsu right now is Dharma 70:4-5 Kanazawa: [It is the Name, then, that hears the Name.] 73:3 infra Kanazawa: whether there is something that can ease 76:2 Goroku: Since one entrusts oneself to another's intent 78:7-10 Kanazawa: Attaining right-mindedness at the point of death is also [the supporting power of the Buddhas. All the forces that bring about birth in the Pure Land are] the power of Buddha 80 See note 204.

55:6 59:2 61:2-5

85 See note 212. 94:1 infra Kanazawa: and birth and death are sharply distinguished 97 See note 223.

168

List of Correspondences I This list gives the corresponding sections for materials found in Ippen Shonin Goroku and Banshu Hogoshu. Goroku Hogoshu 1 2 3 4 5 6 7 8 9 10 11 12 13 J 4 15 16 17 18 19 20 21 22 23 2 4 2 5 26 2

7 28 2

9 30 31 32

74 5 !5 53 2 4 59 60 41 21 67 22 5i 51 51 51 51 51 51 51 51 39 35 3 9 20 40 11 13 11 2 39 6

33 34 35 36 37 38 39 40

7 14 44 54 10 11 11 12

4i 42 43 44 45 46

r 7 16

36 18 7i 2 3 2 7 28 26

47 48 49 50 5i 52 53 54 55 56 57 58 59 60 61 62

73 3° 2 9 38 2 5 42 56 43 47 45 19 48 48 8

63 64 65 66

58 61 57

169

67 68 69 70 7i 72 73 74 75 76 77 78 79 80 81 82 83 84 85 86 87 88 89 90 9i 92 93 94 95 96 97

62 63. 64 76 55 55 68 70 70 84 77 78 82 83 50 49 79 80 32 37 46 31 33 34 52 56 65 66 69 72 75 81

List of Correspondences II This list gives the corresponding sections for materials found in Banshu Hogoshu and Ippen Shonin Goroku. Hogoshu i

Goroku Poem

with

56

headnote

60

7

30

5i

61

65

3

1

87

62

67

3

2

84

63

68

64

68

2

9

5

2

3°

33

88

3

34

89

65

9

26

35

22

66

93

5

2

36

43

67

10

6

3*

37

85

68

7

94

2 3 4

2

2

2

7

33

38

53

69

8

63

39

21

70

73.

40

3i

4 i

8

7i

45

7

9

M

10

37

i i

29.

4

2

95

56

73

5°

55.

2

27.

74

38,

43

57

74

1

39

44

35

75

96

12

40

45

59

76

69

3

28

46

86

77

76

34

47

58

78

77

3

48

61,

79

82

62

80

83

81

81

97

r

14

I

5 4

17

4i

49

18

44

50

80

82

78

19

60

5i

12-20

83

79

84

20 21

2

2

5

5

2

90

9

53

4

22

11

54

36

23

46

55

7°.

2

4

5

7

1

2

5

54

56

9

1

26

49

57

66

27

47

58

64

28

48

59

6

IJO

GO

16

75 Letter 1 Poem

86

32

Not included;

s e e p p1. 1 2 4 - 1 2 6

Selected Bibliography Ehmcke, Franziska. Die Wanderungen des Mönchs Ippen: Bilder aus dem mittelalterlichen Japan. Köln: DuMont Buchverlag, 1992. Foard, James H. Ippen Shönin and Popular Buddhism in Kamakura Japan. Ph.D. dissertation, Stanford University, 1977. , trans. "Seiganji: The Buddhist Orientation of a Noh Play." Monumenta Nipponica 35:4 (1980). . "Préfiguration and Narrative in Medieval Hagiography: The Ippen Hijiri-e. In James Sanford, William LaFleur, and Masatoshi Nagatomi, eds., Flowing Traces: Buddhism in the Literary and Visual Arts of Japan. Princeton: Princeton University Press, 1992. Goodwin, Janet R. Alms and Vagabonds: Buddhist Temples and Popular Patronage in Medieval Japan. Honolulu: University of Hawai'i Press, 1994. Gorai Shigeru. "Ippen Shönin to Köya, Kumano oyobi Odori Nembutsu." In Ippen Hijiri-e, Shinshü Nihon Emakimono Zenshü, Vol. 10. Tökyö: Kadokawa Shoten, i960. . Köya Hijiri. Tokyo: Kadokawa Shoten, 1975. . Nihon no Shomin Bukkyö. Tökyö: Kadokawa Shoten, 1985. Hirata Taizen.Jishû Kyôgaku no Kenkyü. Tökyö: Sankibö Busshorin, 1965. Hirota, Dennis. Tannishö: A Primer. Kyoto: Ryukoku University. 1982. . "Higan: The Japanese Observance of the Equinox." Chanoyu Quarterly 57(1989). . Plain Words on the Pure Land Way: Sayings of the Wandering Monks of Medieval Japan. Kyoto: Ryukoku University, 1989. , trans. "On Attaining the Settled Mind" (Anjin Ketsujôshô). Eastern Buddhist 23:2 (Autumn 1990) and 24:1 (Spring 1991). . "Shinran's View of Language: A Buddhist Hermeneutics of Faith." Eastern Buddhist 26:1-2 (1993). . "Shinran no Gengokan." Shisö, No. 871 (January 1997). , head trans., et al. The Collected Works of Shinran. Kyoto: Hongwanji International Center. 1997. Hori Ichiro. "On the Concept of Hijiri (Holy-Man)." Numen 5 (1958). . Folk Religion in Japan: Continuity and Change. Chicago: University of Chicago Press. 1968. 171

NO ABODE: THE RECORD OF IPPEN Imai Masaharu. "Nichiren, Ippen oyobi Eison—Kamakura-kòki ni okeru Bukkyò o megutte." In Nakao Gyó, ed., Nichirenshù no Shomondai. Tòkyo: Yuzankaku Shuppan, 1975. . Jishu Seiritsushi no Kenkyu. Tòkyo: Yoshikawa Kòbunkan, 1981. . Ippen Jiten. Tòkyo: Tòkyòdò Shuppan, 1989. . Chusei Shakai to Jisbu no Kenkyu. Tokyo: Yoshikawa Kòbunkan, 1985. Ippen Kenkyukai, ed. Ippen Hijiri-e to Chusei no Kokei. Tòkyo: Arina Shobò, 1993. Jishù no Bijutsu to Bungei-ten Jikkòiinkai, ed. Jishu no Bitsu to Bungei: Yugyd Hijiri no Sekai. Tòkyo: Tòkyo Bijutsu, 1995. Kakehashi Jitsuen. Honen Kyogaku no Kenkyu. Kyoto: Nagata Bunshòdò, 1986. . "Jishu ni okeru Kimyòkai no Seiritsu to sono Igi: Toku ni sono Gireironteki Igi ni tsuite." Nishi Honganji Kyogaku Kenkyùsho Kiydi (1993). Kamata Shigeo. Ippen: Daicbio Yuku. Tòkyo: Shueisha, 1985. Kanai Kiyomitsu. Jishù Bungei Kenkyu. Tòkyo: Kazama Shobò, 1967; rev. ed. 1989. . Ippen to Jishu Kyodan. Tòkyo: Kadokawa Shoten, 1975. . Jishu to Chusei Bungaku. Tokyo: Tòkyo Bijutsu, 1975. . Jishu Bungei to Ippen Hogo. Tòkyo: Tòkyo Bijutsu. 1987. . Ippen Shonin Monogatari. Tòkyo: Tòkyo Bijutsu, 1988. Kanai Kiyomitsu and Umetani Shigeki. Ippen Goroku 0 Yomu. Kyoto: Hòzòkan, 1984. Karaki Junzò. Mujo. Tòkyo: Chikuma Shobò, 1965. . Muyosha no Keifu. Tòkyo: Chikuma Shobò, 1973. Kaufman, Laura S. "Nature, Courdy Imagery, and Sacred Meaning in the Ippen Hijiri-e." In J . Sanford et al., eds., Flowing Traces: Buddhism in the Literary and Visual Arts of Japan. Princeton University Press, 1992. Kobe Shiritsu Hakubutsukan. Chusei 0 Tabi-suru Hijiri-tachi Ten—Ippen Shonin to Jishu. Kobe City Museum, 1988. Kondò Tesshò, "The Religious Experience of Ippen." Eastern Buddhist 12:2 (October 1979). Kòno Kenzen. Ippen Kyogaku to Jishushi no Kenkyii. Tòkyo: Tòyò Bunka Shuppan, 1981. Kurita Isamu. Ippen Shonin—Tabi no Shisoka. Tòkyo: Shinchòsha, 1977. . ed. Shiso Dokuhon Ippen. Kyoto: Hòzòkan, 1987. McCallum, Donald F. Zenkdji and Its Icon. Princeton: Princeton University Press, 1994.

172

SELECTED BIBLIOGRAPHY Miya Tsugio. Ippen Shonin Eden. Nihon no Bijutsu, Vol. 56. Tokyo: Shibundo, 1971. Mori Eijun, ed. Seizan Shonin Tampen Shomotsushu. Kyoto: Bun'eidò, 1980. Nagashima Naomichi and Okamoto Sadao. Ippen Hijiri-e Saknin. Tòkyo: Bunka Shoin, 1986. Ohashi Toshio. Ippen: Sono Kòdò to Shisò. Tòkyo: Hyoronsha, 1971. . YugyòHijiri. Tòkyo: Daizò Shuppan, 1971. . Jishu no Seiritsu to Tenkai. Tòkyo: Yoshikawa Kòbunkan, 1973. . Odori Nembutsii. Tòkyo: Daizò Shuppan, 1974. . Ippen to Jishù Kyodan. Tòkyo: Kyòikusha, 1978. . Ippen. Tòkyo: Yoshikawa Kòbunkan, 1983. , ed. Taa Shonin Hogo. Tòkyo: Daizò Shuppan, 1978. Ruch, Barbara. "The Other Side of Culture in Medieval Japan." In Kozo Yamamura, ed., The Cambridge History ofJapan, Vol. 3, Medieval Japan. New York: Cambridge University Press, 1990. Sakamura Shinmin. Ippen Shonin Gorokn: Sute-hatete. Tòkyo: Daizò Shuppan, 1981. Shibusawa Keizò. Emakimono ni yorn Nihon Jomin Seikatsu Ebiki. Vol. 2 (Ippen Hijiri-e). Tokyo: Kadokawa Shoten, 1965. Shigemi Ichigyò. "Ippen no Hogo to Gohò." Kokugo to Kokubungaku, 58:9 (1981). Tachibana Shundò. Jishushi Ronkò. Kyoto: Hòzòkan, 1975. . Gendaigoyaku Ippen Hijiri-e. Tòkyo: Sankibò Busshorin, 1978. . Ippen no Kotoba. Tòkyo: Yuzankaku Shuppan, 1978. Tachibana Shundò and Imai Masaharu, eds. Ippen Shonin to Jishu. Nihon Bukkyò Shukyòshi Ronshù, Vol. 10. Tòkyo: Yoshikawa Kòbunkan, 1984. Tada Kòryu, Okubo Ryòjun, Tamura Yoshirò, and Asai Endò, eds. Tendai Hongakuron. Nihon Shisò Taikei, Vol. 9. Tòkyo: Iwanami Shoten, 1973. Ueda Ryòjun and Ohashi Toshio. Shoku, Ippen. Jòdo Bukkyò no Shisò, Vol. 1 1 . Tòkyo: Kòdansha, 199. Ueda Yoshifumi and Dennis Hirota. Shinran: An Introduction to His Thought. Kyoto: Hongwanji International Center, 1989. Umetani Shigeki. Chusei Yugyo Hijiri to Bungaku. Tòkyo: Ofusha. 1988. Yanagi Sòetsu. Namu-amida-butsu/Ippen Shonin. Tòkyo: Shunjusha, i960. . "Ippen Shònin." Eastern Buddhist 6:2 (October 1973).

I

73

Index

birth in the Pure Land, 14, 19, 27, 28, 36, 68, 71, 73, 75, 77, 79-81, 83-84, 89, 91, 94, 1 0 1 , 1 1 5 ; attained by drowning (jusui ojo), 45; cause of, 77; through nembutsu, 26-28, 32, 94; nonattainment of ( fuojo ), 144 n; two kinds of, lxii; through various practices, 160 n birth-and-death, 5, 7, 9 , 1 2 , 1 3 , 25-27, 30, 33-34, 37, 71-72, 74-75, 78, 80-82, 99, 101-102, 105, 1 1 4 , 1 1 6 , 125-126; as delusional thinking, 85, 98; is nirvana, 4, 71; original nothingness of, 79 biwa (lute) monk, xix blind passions, 35, 71, 72, 77-78, 84-85, 108; is enlightenment, 4, 7i blossoms, 32, 34, 44, 51, 52 body. See mind, and body bonds with Dharma, xxxix, 28, 31, 13m breath, xxxix, lx, lxix, Ixxiii, lxxvi-lxxviii, 3, 5, 14, 25, 28, 35, 62, 68, 94, 118 Buddha, 4, 5, 17, 49, 86, 90; all Buddhas, 1 2 , 1 4 - 1 5 , 24, 26, 31, 35, 80- 81, 91-92, 101, 107-109, 117 Buddha fields, 103, 1 1 7 Buddha-mind, 88 Buddha-nature, lxiii-lxiv, 1 3 , 3 1 Buddha-body, 95 ; assumed body,

ablution, 88 Ajisaka, 4 5 , 1 4 3 n alms, xvii, xxxvi, xlii, lxxxiii n, 1 0 - 1 1 , 13, 20, 1 2 1 altar statue, 1 0 , 1 3 3 n Amida Buddha, 5 , 1 2 - 1 6 , 2 1 , 22, 25-26, 29, 30, 34-38, 41, 52, 62-63, 66, 68, 72-76, 88-89,91, 95-96, 1 0 0 , 1 1 3 ; as body of the Dharma-realm, 91; as Buddha of Immeasurable Life, 1 4 , 9 1 , 1 1 1 , 1 1 2 ; coming to welcome, lv, 6, 16, 21, 26-28, 35, 37, 51, 95-96, 102, 1 1 8 , 1 3 3 n; enlightenment ten kalpas ago, xxxv, lxi, 27, 28, 36; twelve epithets for light of, 20-24 Amida Sutra, xlv, 31, 83, 1 1 1 - 1 1 2 , 122, i39n, i52n, i53n, i58n, I59n, i63n ami-ginu (ami-e), xiv, xviii, 2 1 , 1 3 6 anger, 18, 72 aspiration, 90, 92, 106; for birth, 17-18, 27, 29, 35, 71, 75, 77, 89, 99, 103; of Buddha, 1 1 3 ; for enlightenment, 14, 82,99,109, hi attachment, 34,66, 71-72, 76-80, 85, 90-91, 103, n o , 1 1 7 . See also self-attachment Awaji, 66, 70 backpacks, liii, lxxxvi n beasts, 3, 7, 8,105 beggar, xvii, xviii, xix, xl, xli

'75

NO ABODE : T H E RECORD OF IPPEN 4 , 1 3 1 n; Dharma-body, 4, 88, 13011; fulfilled body, 4, 5, 13 m ; manifestation body, 21 burning house, 8, 10 Butsu-amidabutsu, 1 1 2

124; premature, defilement of, 79) n 6 defiled world, 27, 35, 76, 88 deity. See kami demon, 124; compliant and unruly, 87 desire, worldly, 8, 10, 1 1 , 18, 34, 87, 90-91, 1 0 1 , 1 0 5 , 1 1 8 ; five desires, 8, 35, 100; supramundane, 1 4 , 7 5 , 1 0 0 , 105 deva, 3, 7 , 1 0 0 , 127 Dharma, 10, 14, 17, 21, 28, 32, 34,

calculative thinking. See thought, calculative causation, 88 Chikuzen, 1 1 9 China, 85 Chinzei branch of Jòdo school, xlvii Chishin, lxxxiii n close relationship, Ivi, 87, I50n. See also three kinds of relationship cloud, xxxix, lxxv-lxxvi, 39, 40, 5 1 , 54, 69, 70, 1 2 1 ; purple, 3 1 , 44, 52, I39n, 1 4 3 n , i 4 4 n Collection of Tales (SenjUsho), 29, I38n, 1 4 m Commentary on the Contemplation Sutra, xxvii, li, Ivi, 74, 7 7 , 8 7 , 103, i n , 1 3 4 n , 1 3 5 n, 138 n, 148n, I50n, 1 5 m , i 5 2 n , i 5 4 n , i5Ón, I58n, i 5 9 n compassion, 15, 17, 25, 35, 83; three kinds of, 88 Contemplation Sutra, xlvii, xlix, lv, lix, lxiii, 3 1 , 7 1 , 8 8 , 9 7 , 1 0 4 , 108, 1 1 2 , 1320, i34n, i35n, i30n, 147n, i s s n , i 5 7 n corpse,41,46,124, i35n, i66n

36> 39. 47. 49- 5 1 » 56> 75~76> 8 1 83, 85, 91-96 Dharma-nature, 104, 105 Dharma-realm, 34 Dharmakara, lxx, 2 7 , 1 2 5 , i 5 3 n Diamond-like Treasure Precepts, 93 disciples, 10, 15, 19, 20 double-mindedness, 125 doubt, 26 dream, 9, 1 1 3 ; as illusion, 13, 33, 4 1 ) 53-54. 56, 60, 1 1 4 ; as meditation, 87; revelation in, xvii, 12, 69, 87, I I I , 122 emancipation, 5 , 3 0 , 3 7 , 7 4 , 7 5 , 8 5 , 102, i n , 127. See also liberation emptiness, 8 1 , 9 7 En'i, xv enlightenment, 19, 26, 29-31, 34, 38, 82, 88, 92-93, 97, 104; blind passion is, 4, 71; and illusion, 4, 13, 14, 68, 93 Enryakuji, 47 entrusting, 5, 13, 14, 17, 20-25, 30-32, 34, 71, 81, 92, 97, 106, n o , 1 1 9 , 1 2 2 , 124 esoteric Buddhism, xx, xxii, xxxii, lvii, lxxvi, lxxxi. See also Shingon school evil, 4 , 5 , 13, 18, 27, 74, 80, 81,

Daiseishi. See Seishi dancing nembutsu, xviii, xix, xxxix-xl, 47 death, liii, 7, 8, 9 , 1 0 , 1 1 , 1 6 , 3 3 , 65, 79, 102, 1 0 5 , 1 0 6 , 1 1 6 ; moment of, 5, 25, 26, 28, 32, 86, 90, 94, 96, 99, 103, 1 0 5 , 1 0 7 ,

176

INDEX 97-99, 101-102, 109, 1 2 1 , 1 2 6 . See also karma

Hananomoto no Kyogan, 65, I46n hell, 3, 7-8, 21, 29, 33-34,99,106 heaven,7 hijiri, xxi, xxv, xxxi, xxxv, lxxxiiin; kanjin hijiri, 10; Koya hijiri, xxxiii Hijiri-e. See Ippen Hijiri-e Hiromine, 64 Hojo Tokimune, xviii home, 35; as dwelling place, 7, 9, 10, 90, 118; original home, 78 Honen, xlvii, lxxi; on faith and utterance, lviii; and Ippen, xxi; nembutsu teaching of, lviii, lix; and Nyobutsu, xxiii; Other Power, concept of, lxvi; and Shinran, lxxii; and Shoku, xlvi host of sages, lv, 6 , 1 5 , 1 6 , 28, 35, US hototogisu, 5 3 , 1 4 5 n human existence, 3, 7,8, 29, 46, 62, 74, 100, 108,125, 127 Hymns of the Samadhi of All Buddhas' Presence, 82

Fa-chao, 93 faith, xxxiii, li, 27, 80, 83, 84, 88 famished ghost, 3,7, 8, 105 five aggregates, 35, 14011 five damning acts, 4, 25, 27, 1 3 m five faults of impure preaching, 10, I33n five gates of mindfulness, 83, i54n flowers falling from the heavens, 31, 1 2 1 , i39n four elements, 35, 14cm four grave offenses, 27 four modes of arising, 2 7 , 3 3 , I38n fourfold manner of practice, 83, I54n fuda, xiv-xv, xvii-xix, xxii, xxxi-xxxiii, xxxv, xliii, lxv, i; significance of, xxix funeral rites, xviii, xxii, xxxii, xli, xlv, 124 god. See kami good act, lxiv, 4 , 1 4 , 72, 76-78, 80, 89, 95-98, 1 0 2 , 1 1 8 , 126; three types o f , 77, 97 good and evil, 7, 12, 15, 29, 32, 85, 98, 1 1 5 , 126-127; discrimination of, 14,59, nondiscrimination o f , 4, i3on; persons of, 21, 25, 98; retribution for, 89 gratitude, 9

Ichi-amidabutsu, 25 Ichiya hall, xix, 55, 56 illusion, 4, 13, 30, 68, 78-79, 93, 101, 104 Immeasurable Life, 79, 9 1 , 1 1 6 impermanence, 3,8, 18, 33, 84, 99, 100 Inabado,53 Inamino, xliv Inland Sea, xvi, xxiii insight into birthlessness, 28, 97 invertedness, 85 Ippen Hijiri-e, xiv-xix, xxiii-xxv, xxxii-xxxvi, xxxvii, xxxix-xl, xliii, lxxxii Ishihama, 43

Hachimangü shrine, 64, 70 Hall of Witness, xxxv, 12, 1 1 1 halls for nembutsu practice, xxxix, 10,39 happiness and pain, 99-101

177

NO ABODE : THE RECORD OF IPPEN Kukai, xvi, xxvii, xxxii, xliii, I 5 0 n

Iyo, xv, xxii-xxiii, xxv, 3 9 , 1 1 2

K u m a n o Manifestation (gongen), xxxiii, 69, 80, IIO-III

Japan, 1 1 9

K u m a n o shrine, xv, xvii, xx, xxix,

Jimokuji, 1 2 1

xxxiii, xxxv, xxxvi, lxv, lxxiv, 1 2 ,

Jishu school, xix, xxi, xlvi

80,

jishu followers, xxxvii, xl, xlii-xliii,

hi

K u y a , xix, xxxvi, xxxix, 2 9 , 9 7 , 1 0 6 ,

13511 Jizodo, 4 4

117-118,

i38n

Johen, 1 1 5

Kyòshin, xliv, lxxi, lxxxvn, i 6 6 n

J o k y u disturbance, xxiii

K y o t o , xv, xix, xxxix, xliii, 5 2

joy, 1 2 , 3 4 , 1 2 3

K y u s h u , xvi, xxiii, xxxvi-xxxvii, xli

Kakushin, xxi, lxxi, lxxix, 6 3 , 85,

lack of the faith-seed of

I

45

Buddhahood, 2 7

n

Larger Sutra, xv, lix, 7 1 , 8 1 , 9 0 , 9 2 ,

Kamakura, xviii, xli-xlii, lxxxvn,

94, 9 7 , 1 1 2 , i 4 7 n , I 4 9 n , 1 5 3 1 1 ,

44, 1 1 9 ; bakufu, xxiii

i6in, i63n

karni, xvi, 1 7 , 4 1 , 70, IIO-III;

last age, 1 9

original source of, 1 7 , 1 1 0 , 1 3 5 n

liberation, 1 4 , 2 6 , 3 1 , 3 2 , 3 4 , 8 5 ,

K a m o no C h o m e i , xvii, i 3 9 n ,

97, 98, 99, 1 2 7 . See also

145 n kanbutsu-samadhi,

emancipation

86

linked verse, 1 4 6 a

Kangikoji, xv-xvi, xlvi K a n n o n , xvii, xix, 5 , 1 2 , 1 5 , i 3 2 n

lotus, 2 3 , 36, 38, 68, 8 9

Kannondo, xliv, 68

Lotus Sutra, xvii, 3 1 , 1 0 8 - 1 0 9 , 1 4 2 n, 1 6 3 n, 1 6 5 n

Karahashi, xix, 1 2 2 , i 6 6 n karma, xlii, 4 , 7 , 9 , 1 2 , 3 4 , 1 0 5 ,

Mahavairocana (Dainichi nyorai),

1 2 1 ; karmic evil, 1 4 , 3 2 , 7 2 ,

xxxii, 7 3

7 4 - 7 5 , 1 2 6 ; neutralization of,

Maitreya, xxxii

lxiii, lxxiv, 2 2 , 1 0 0 , 1 0 4

Mandaraji, xliii

Katase, 4 4

Manjusri, 9 3

Katsura, 5 6

many-calling, 1 0 5

Kedai, xxiii, lxxxiiin

medicine. See sickness, treatment

K e g o n , xxxi

of

Kensho-bo, 73, i 4 9 n

m i n d , 4 , 1 4 , 1 6 , 18, 20, 26, 3 0 - 3 2 ,

K i n t o m o , 3 7 , 44, 1 4 1 n koan, 85

39. 4 3 . 4 4 . 4 8 " 5 2 > 54.