Shorter Works

Gutoku's Notes

Fascicle Two

Through hearing the shinjin of the wise, the heart of myself, Gutoku ("foolish/stubble-haired"), becomes manifest:

The shinjin of the wise is such that they are inwardly wise, outwardly foolish.
The heart of Gutoku is such that I am inwardly foolish, outwardly wise.

The Commentary on the Contemplation Sutra by the Master of Kuang-ming temple in the T'ang dynasty states:

To begin, regarding those in the highest rank of the highest grade...first, in the passage beginning The Buddha said to Ananda, two meanings are expressed in succession: 1) the Buddha's command is clarified; 2) the definition of the rank is elucidated. These are, in other words, ordinary people who practice the highest good acts of the Mahayana.

Third, in the passage from If sentient beings to they attain immediate [or] provisional birth clarifies comprehensively the kinds of beings born in the Pure Land. There are four aspects: 1) clarification of those who entrust themselves to the Vow; 2) clarification of aspiration for birth; 3) clarification of the number of minds to be awakened; 4) clarification of the benefit of attaining birth in the Pure Land.

Fourth, the passage from What are these three? to born without fail in that land clearly delineates the three minds and explains that these are the true cause resulting in birth. There are two points elucidated by this passage. First, it shows that the World-honored one's revealing of benefit in accord with the nature of the practicer is profound in intent and difficult to fathom; thus, if the Buddha had not himself raised the question and presented the point precisely, we would have no way of understanding. Second, it shows that the Tathagata himself answers, setting forth the previously mentioned "three minds."

The sutra states, The first is sincere (shijo) mind. Shi means truth, jo means reality. This shows that the understanding and practice of all sentient beings, cultivated through their bodily, verbal, and mental acts, unfailingly take as essential what was performed [by Amida] with a true and real mind. We should not outwardly express signs of wisdom, goodness, or diligence, for inwardly we are possessed of falsity. We are filled with all manner of greed, anger, perversity, deceit, wickedness, and cunning, and it is difficult to put an end to our evil nature. In this we are like poisonous snakes or scorpions. Though we perform practices in the three modes of action, they must be called poisoned good acts or false practices. They cannot be called true, real and sincere action. Firmly setting our minds and undertaking practice in this way - even if we strive to the utmost with body and mind through the twelve periods of the day and night, urgently seeking and urgently acting as though sweeping fire from our heads - must all be called poisoned good acts. To seek birth in the Buddha's Pure Land by directing the merit of such poisoned practice is completely wrong. Why? Because when, in his causal stage, Amida Buddha was performing practices as a bodhisattva, in every single moment - every single instant - he performed his practices in the three modes of action with a true and real mind. [True practice] depends on this.

What is given [by Amida] constitutes our aspiration; it is all true and real. Further, what is true and real fall into two types: self-benefiting with a true and real mind and [Amida's] benefiting others with a true and real mind.

Further, concerning benefiting others with a true and real mind, there are two kinds:

• "What is given [by Amida] constitutes our aspiration; it is all true and real."
• "Regarding acts in the three modes that are not good, you should unfailingly take as essential the Buddha's abandoning of them with a true and real mind. And if you perform good in the three modes of action, unfailingly take as essential what the Buddha performed with a true and real mind. It is because a person takes the true and real as essential, whether he or she be within or without, whether of brightness or darkness, that the term "sincere mind" is applied."

[It is stated:]

Self-benefiting with a true and real mind is of two kinds. The first is, with a true and real mind, to stop all one's own and other's evil acts and abandon this defiled world, and, just as bodhisattvas stop and cast off all evil acts, to aspire oneself to do likewise whether walking, standing, sitting or reclining.

The second is to cultivate diligently with a true and real mind what is good for oneself and for others, both ordinary people and sages. As verbal action with a true and real mind, one praises Amida Buddha and the Buddha's two kinds of fulfillment, beings and land. Moreover, as verbal action with a true and real mind, one deplores and loathes the pain and evil of the two kinds of recompense - beings and environment - of oneself and others within the three realms and six courses. In addition, one praises the good performed by all sentient beings in the three modes of action. If their acts are not good, one should respectfully keep one's distance and not rejoice in accord.

Further, as bodily action with a true and real mind, one pays homage, with joined hands, to Amida Buddha and the Buddha's two kinds of fulfillment of body and land, venerates them, and makes offerings to them with the four kinds of gifts. And, as bodily action with a true and real mind, one loathes and abandons the two kinds of recompense - beings and environment - of oneself and others within the three reams of birth-and-death, holding them to be of no account.

Further, as mental action with a true and real mind, one thinks on, observes, and remains mindful of Amida Buddha and the Buddha's two kinds of fulfillment of body and land, as though they stood before one's eyes. And, as mental action with a true and real mind, one despises, loathes, and abandons the two kinds of recompense - beings and environment - of oneself and others within the three realms of birth-and-death.

The first is sincere (shijo) mind. Shi means true, jo means real. It is itself that which is true and real. What is true and real is of two types.

1. Self-benefiting with a true and real mind.

The path of difficult practice.
The Path of Sages
Transcending lengthwise.
     That this body is itself Buddha
     And that this body itself becomes Buddha
     Are [teachings of] self-power.
Departing lengthwise.
     The teaching of gradual attainment within self-power teachings
     This is [the teaching of] performing practices for many kalpas

2. Benefiting others with a true and real mind.

The path of easy practice.      The Pure Land Way.
Transcending crosswise.
     This is Other Power of the Tathagata's Vow.
Departing crosswise.
     This is self-power within [the teaching of] Other Power.
     It consists of all the meditative and nonmeditative practices.

Regarding self-benefiting with a true and real mind, there are further two types.

Further, regarding departing crosswise with a true and real mind, there are three types.

• Desiring with a true and real mind [to be born in the Pure Land] through verbal action, and with a true and real mind rejecting [birth-and-death] through verbal action.
• Desiring with a true and real mind [to be born in the Pure Land] through bodily action, and with a true and real mind rejecting [birth-and-death] through bodily action.
• Desiring with a true and real mind [to be born in the Pure Land] through mental action, and with a true and real mind rejecting [birth-and-death] through mental action.

Reflecting on the commentary of Master [Shan-tao], I find that the passage from The first is, with a true and real mind to what is good for oneself and for others, both ordinary people and sages takes rejecting [birth-and-death] to be foremost and desiring [birth in the Pure Land] to be secondary. This refers, therefore, to the path of difficult practice, or the teaching of self-power and departing lengthwise. The passage from As verbal action, with a true and real mind to the two kinds of recompense - beings and environment - of oneself and others refers to the path of easy practice, or the teaching of Other Power and departing crosswise.

[It is stated:]

The second is deep mind. Deep mind is the deeply entrusting mind. There are two aspects. The first is to believe deeply and decidedly that you are in actuality a foolish being of karmic evil caught in birth-and-death, ever sinking and ever wandering in transmigration from innumerable kalpas in the past, with never a condition that would lead to emancipation. The second is to believe deeply and decidedly that Amida Buddha's Forty-eight Vows grasp sentient beings, and that allowing yourself to be carried by the power of the Vow without any doubt or apprehension, you will attain birth.

The deeply entrusting mind expounded above is the diamondlike mind that is the consummation of Other Power, the ocean of true and real shinjin that is the supreme One Vehicle.

Reflecting on the meaning of this passage, we find that in deeply entrusting mind there are seven forms of deep entrusting and six forms of decidedness.

The seven forms of deep entrusting are:

• Deep entrusting is "to believe deeply and decidedly that you [are a foolish being of karmic evil caught in birth-and-death]..." This is, in other words, shinjin that is self-benefiting.
• Deep entrusting is "to believe deeply and decidedly...being carried by the power of the Vow...[they will attain birth]." This is, in other words, the ocean of shinjin that is [Amida's] benefiting of others.
• To believe deeply and decidedly in the Contemplation Sutra.
• To believe deeply and decidedly in the Amida Sutra.
• To entrust oneself to the Buddha's words alone and rely decidedly on the practice [of the nembutsu].
• In accord with the [Contemplation] Sutra, to entrust oneself deeply [to the practice of the nembutsu].
• Further, the deep trust that is deep mind is to decidedly settle one's own mind.

  Know that the six forms of decidedness are as given above in order.

Concerning the fifth, "to entrust oneself to the Buddha's words alone," there are three kinds of guidance, three kinds of accord, and three kinds of designation.

The three kinds of guidance are:

• Practicers "abandon what the Buddha brings them to abandon."
• Practicers "practice what the Buddha brings them to practice."
• Practicers "leave what the Buddha brings them to leave."

The three kinds of accord are:

• This is called "being in accord with the Buddha's teaching."
• This is called "being in accord with the Buddha's intent."
• "Being in accord with [Amida] Buddha's Vow."

Concerning the three kinds of designation:

First, it is stated, "This is called being a true disciple of the Buddha."

Together with the designations ["This is called being in accord with the Buddha's teaching" and "This is called being in accord with Amida Buddha's Vow"] above, there are three designations.

Concerning the sixth, "In accord with the [Contemplation] Sutra, to entrust oneself deeply [to the practice of the nembutsu]," there are six occurrences of soku ("then," "none other than"), three occurrences of "sanction," three occurrences of mu ("deficiency"), six occurrences of "right," and two occurrences of "fully expressed."

The six occurrences of soku ("then," "none other than") are:

• "When one is in accord with the Buddha's intent, then the Buddha will give sanction, saying 'So it is, so it is.'"
• "If one is not in accord with the Buddha's intent, then the Buddha will say, 'Concerning what you say: it is not so.'"
• "Not giving sanction carries none other than the same meaning as 'not to be discussed,' 'profitless,' 'without benefit.'"
• "The Buddha's bestowing of sanction means none other than that one is in accord with the Buddha's right teaching."
• "Every word and pronouncement of the Buddha is none other than the right teaching."
• "What is taught by the Buddha is none other than the fully expressed teaching."

The three occurrences of "sanction" are:

The three occurrences of sanction are in the passages of the six occurrences of soku.

The three occurrences of mu ("deficiency") are:

The three occurrences of mu are in the passages of the six occurrences of soku.

The six occurrences of "right" are:

The two occurrences of "fully expressed" are:

• "What is taught by the Buddha is none other than the fully expressed teaching."
• "What bodhisattvas and others teach is to be labeled the teaching not fully expressed. This should be known."

Concerning the seventh, "Further, the deep trust that is deep mind is to decidedly settle one's own mind," there are two occurrences of "different," three occurrences of "other," and one question-and-answer.

The two occurrences of "different" are:

• Different understandings.
• Different practices.

The three occurrences of "other" are:

In the one question-and-answer there are four kinds of difference and four kinds of trust.

The four kinds of difference are:

• Difference in places.
• Difference in times.
• Difference in types of beings addressed.
• Difference in benefits.

The four kinds of trust are:

• Trust regarding attainment of birth in the Pure Land. This answers the doubts and questions of ordinary people.
• Pure heart of trust. This answers the doubts and questions of bodhisattvas below the first stage, arhats, and pratyekabuddhas.
• Supreme heart of trust. This answers the doubts and questions of those of the first stage to the tenth stage.
• Ultimately never giving rise to a single thought of doubt or vacillation.

This answers the doubts and questions of fulfilled Buddhas and transformed Buddhas.

Concerning the supreme heart of trust, there are five aspects regarding reality and two aspects regarding difference.

The five aspects of "truly" are:

The two kinds of "difference" are:

Concerning the doubts and questions of fulfilled Buddhas and transformed Buddhas, the Amida Sutra is quoted as encouraging beings to trust. Here, there are two kinds of singleness, four kinds of sameness, two aspects of what is taught, six kinds of evil, two aspects of sameness, and three aspects of what is performed:

The two kinds of singleness are:

• Practicing the saying of the Name alone.
• Single praxis. There are five kinds.

The four kinds of sameness are:

• Praising [the nembutsu teaching] with the same intent.
• Urging [beings to follow the teaching] with the same intent.
• Bearing witness with the same intent.
• Being the same in essence.

Two aspects of what is taught are:

• What one Buddha teaches is what all Buddhas teach.
• What all Buddhas teach is what one Buddha teaches.

The six kinds of evil are:

The two occurrences of "same" are:

• The Buddhas throughout the ten quarters, with the same intent.
• At the same time they each extend their tongues.

The three aspects of what is performed by Sakyamuni are:

"What one Buddha teaches, all Buddhas give witness to. This is known as 'establishing belief through the Buddha.'" This should be known.

"Next, concerning 'establishing belief in relation to practice,' there are two kinds of practices:

Concerning right practice, there are five kinds of right practice, six kinds of single-heartedness, and six kinds of single praxis of the five right practices.

The five right practices are:

• To single-heartedly recite only [the Pure Land sutras].
• To single-heartedly observe only [the adornments of the Pure Land].
• To single-heartedly worship only [Amida Buddha].
• To single-heartedly say only the Name of [Amida] Buddha.
• To single-heartedly praise and make offerings only [to Amida Buddha].

Further, right practices are divided into two:

• Single-heartedly practicing the saying of the Name of Amida alone. This is called "the act of true settlement."
• If one engages in worship, sutra-chanting, and so on, these are called "auxiliary acts."

  The six kinds of single-heartedness are the kinds of single-heartedness listed above in order.

  The six kinds of single praxis are the single praxes listed above in order.

Further, concerning right and sundry practice, there are two kinds of practice.

Further, concerning right and sundry, there are two kinds:

Further, concerning nembutsu, there are two kinds:

Further, concerning Amida nembutsu, there are two kinds:

• Nembutsu of right practice with a meditative mind.
• Nembutsu of right practice with a nonmeditative mind.

  Know that meditative and nonmeditative Amida nembutsu is the "true" gate of the Pure Land way. Further, it is termed wholehearted single praxis.

Further, concerning nembutsu of all the Buddhas, there are two kinds:

• Nembutsu of sundry practice with a meditative mind
• Nembutsu of sundry practice with a nonmeditative mind.

  Know that meditative and nonmeditative nembutsu of all the Buddhas is single praxis within sundry practice.

Further, concerning Buddha-contemplation, there are two kinds:

• Right Buddha-contemplation.
• Sundry Buddha-contemplation.

Further, concerning right Buddha-contemplation, there are two kinds:

Further, concerning true and provisional, there are thirteen contemplations.

Contemplation of the sun.
Contemplation of the water.
Contemplation of the land.
Contemplation of the treasure trees.
Contemplation of the treasure ponds.
Contemplation of the treasure pavilions.
Contemplation of the lotus throne.
Contemplation of the Buddha-image.
Contemplation of the true body of Amida.
Contemplation of Avalokitesvara.
Contemplation of Mahasthamaprapta.
Comprehensive contemplation.
Miscellaneous contemplation.

Further, concerning right nonmeditative practice, there are four kinds:

Know that performing the six kinds of meditative and nonmeditative practices mentioned above together is termed sundry praxis. This may be called [performance of] auxiliary acts. It is the provisional gateway of expedience. Further, it is termed the "essential" gate of the Pure Land way.

Further, concerning sundry Buddha-contemplation, there are two kinds.

Also, there are the true and the provisional.

• Formlessness-contemplation and cessation of thought.
• Visualization of forms and fixing the mind.

Further, concerning sundry nonmeditative practice, there are the three types of meritorious conduct.

• Filial piety, reverence for teachers and elders, compassionate nonkilling, performance of the ten good acts.
• Keeping the three refuges, observing monks' precepts, not violating rules of deportment.
• Awakening the mind aspiring for enlightenment, deeply believing in cause-and-effect, reciting the Mahayana sutras, encouraging practicers.

Know that all meditative and nonmeditative good acts mentioned above are termed sundry practices. In contrast to the six kinds of right practice, there are the six kinds of sundry practice. Because they include the understandings and practices of human beings, devas, and bodhisattvas, they are called "sundry." Originally, they are not acts that result in birth in the Pure Land. They are termed practice that requires awakening of aspiration. Further, they are termed practice that requires directing one's thought [in aspiration for birth]. Hence, they are known as sundry practices of the Pure Land way. They are the provisional gateway of expedience of the Pure Land way. Further, they are the "essential" gate of the Pure Land way. Generally speaking, the right and sundry practices, both meditative and nonmeditative, taught in the Path of Sages and the Pure Land way are practices that require directing one's thought [in aspiration for birth].

Concerning the words, "The third is the mind of aspiration for birth through directing merit," with regard to the mind of aspiration for birth through directing merit, there are two kinds.

• To aspire, with a mind of genuine deep trust, to attain birth in that land through directing all roots of good performed by oneself and others from the past down to the present life.
• Those who seek to be born with the mind of aspiration and directing of virtue aspire for attainment of birth by unfailingly and decidedly taking as essential the Vow directed to them from the true and real mind, thereby becoming sure of the attainment of birth.

Concerning those who seek to be born with the mind of aspiration through directing merit, there is trust.

Concerning entrusting:

Once becomes sure of the attainment of birth. This mind, being deep trust, is like diamond.

In the passage on deep trust, there is one metaphor, two occurrences of "other," two occurrences of "different," one question-and-answer, and two occurrences of "directing merit."

The one metaphor is:

"This deep mind, being deep trust, is like diamond."

The two occurrences of "other" are:

The two occurrences of "different" are:

Concerning the one question-and-answer, there are seven kinds of evil, six metaphors, two kinds of gateway, four occurrences of "correspondence with conditions," two occurrences of "what is sought," two occurrences of "what is desired," two occurrences of "desire for understanding," and two occurrences of "by all means."

The seven kinds of evil are:

• The ten transgressions.
• The five grave offenses.
• The four serious offenses.
• Violation of precepts.
• Destruction of right views.
• Slander of the dharma.
• Lack of the seed of Buddhahood.

The six metaphors are:

• Light dispersing darkness.
• Space enveloping all things.
• The earth bearing and nurturing.
• Water bringing forth and nourishing.
• Fire ripening and consuming.
• The two rivers. River of water, river of fire.

The two kinds of gateway are:

• To emerge from one gateway is to emerge from one gateway of blind passions.
• To enter one gateway is to enter one gateway of emancipation-wisdom.

The four occurrences of "correspondence with conditions" are:

• Why do you obstruct and confuse me with what is not the essential practice corresponding to my conditions?
• What I desire is the practice corresponding to my conditions; that is not what you seek.
• What you desire is the practice corresponding to your conditions; that is not what I seek. Each person's performance of practices in accord with his aspirations unfailingly leads to rapid emancipation.
• If you desire to undertake practice, by all means follow the method of practice corresponding to your own conditions. In return for a little effort, you will gain great benefit.

The two occurrences of "what is sought" are:

As in the above passages.

The two occurrences of "what is desired" are:

As in the above passages.

The two occurrences of "desire for understanding" are:

• Practicer, know that if you desire to gain understanding, you will be able to study without obstruction the teaching relevant to the stages of ordinary beings or sages or to the fruit of Buddhahood.
• If you desire to undertake practice, by all means follow the method of practice corresponding to your own conditions.

  The two occurrences of "by all means" are
  As in the above passages.

In this [passage on] deep entrusting, there are two occurrences of "directing merit." They are:

• [All practicers] always have this thought. Because they always dwell in this understanding, it is called "the mind of aspiration for birth through directing of merit."
• Moreover, concerning "directing merit": after being born in that land, one now awakens great compassion and re-enters birth-and-death to teach and guide sentient beings; this too is "directing merit."

In [the parable of] the Two Rivers, it is stated:

"I will now present a parable for practicers so that their shinjin be protected from attacks by those of wrong or nonbuddhist views and of different opinions."

"This path, from the eastern bank to the western bank, is one hundred paces in length."

Concerning "one hundred paces":

This is a metaphor for human life of one hundred years.

Concerning "brigands and wild beasts":

Brigands refers to different understandings, different practices, other views, other opinions, evil views, wrong thinking, and the mind of self-power, meditative or nonmeditative.

Wild beasts refers to the six sense organs, the six forms of consciousness, the six kinds of objects, the five aggregates, and the four elements.

Concerning the phrase, "One constantly joins with evil companions":

Evil companions contrasts with "good friend"; it refers to people of various poisons and falsity.

Concerning the phrase, "Vast wilderness where there is no one to be seen":

This refers to evil companions. One does not meet a true teacher.
True contrasts with false and provisional.
True teacher contrasts with false teacher.

Genuine true teacher.	Right true teacher.
Sincere true teacher.	Correct true teacher.
Good true teacher.	Person of good nature.

Concerning the evil teacher:

Provisional teacher.	False teacher.
Wrong teacher.	Erroneous teacher.
Bad teacher.	Evil "true teacher."
Person of evil nature.

Concerning "the white path, four or five inches wide":

Concerning white path, "white" contrasts with black; "path" contrasts with trail.

White refers to the six paramitas and the myriad practices, meditative and nonmeditative. It refers to the trail of small good endeavoured in through self-power.

Black refers to the dark evil path of the six courses, the four modes of birth, the twenty-five forms of existence, and the twelve kinds of beings in birth-and-death.

Concerning four or five inches, "four" refers to the four elements, which are likened to poisonous snakes.

Five refers to the five aggregates, which are likened to evil beasts.

Concerning the phrase, "Awakens the pure mind of aspiration for birth":

This is to awaken the diamondlike true mind, the supreme shinjin.
This is the entrusting directed to beings by Amida Tathagata.

Concerning the phrase, "When he has gone one or two paces":

This is a metaphor for years and time.

Concerning "People of evil views":

These are people of arrogance, sloth, wrong views, and doubt.

Further it states:

Someone on the western bank calls to him, "O traveler, with mind that is single, with right-mindedness, come at once! I will protect you well."

The phrase, Someone on the western bank calls, refers to the Vow of Amida Tathagata.

O traveler refers to the practicer. This is the definitely settled bodhisattva. Master Nagarjuna states of such practicers in Commentary on the Ten Bodhisattva Stages that they "immediately enter the stage of the definitely settled." Bodhisattva T'an-luan states in his Commentary regarding them that they "enter the group of the truly settled." Master Shan-tao states that such a practicer is "the rare person, the very finest person, the wondrous person, the excellent person, the best among the best" and "the true disciple of Buddha."

The term, mind that is single, refers to shinjin.

The term, right-mindedness, refers to the Primal Vow selected and adopted [by Amida]. Further, it refers to the highest, rare practice; it is the diamondlike, indestructible mind.

The term, at once, contrasts with following a winding path and with going roundabout.

Further, at once means to abandon the provisional gate of expedient means and take refuge in the Other Power of the Tathagata's great Vow. It is used to make clear the "direct" exposition, which is why Buddhas appear in the world in order to teach.

Come contrasts with "leave" and with "go." Further, it is used to lead us to return to the fulfilled land.

"I" indicates the Tathagata of unhindered light filling the ten quarters, the Buddha of inconceivable light.

Well contrasts with inability, which indicates people with minds of doubt.

Protect expresses the true intent fulfilled by Amida Buddha. Further, it characterizes the nature of Amida's grasping, never to be abandoned. It is, in other words, protecting in the present life.

The phrase, think on the path, admonishes us to think on the white path of Other Power.

In the term joy (kyo-raku), kyo is a word indicating sanction; it means to attain. Raku means happiness and joy; it means to dance with joy.

Reverently embracing Sakyamuni's teaching in his exhortations to advance westward means to be in accord.

"Further, obeying Amida's compassionate call to us" means to accept.

"The traveller accepts and accords with the mind of the two honored ones; never giving a thought to the two rivers of water and fire and taking their intent to heart at every moment, he entrusts himself to the path of the power of the Vow."

Concerning sincere mind:

The contrast of "difficult" and "easy."
The contrast of "that" and "this."
The contrast of "go" and "come."
The contrast of "poison" and "medicine."
The contrast of "within" and "without."

Concerning the contrast of "difficult" and "easy":

Difficult indicates the untrue and unreal mind of performing good in the three modes of action.
Easy indicates the mind directed to beings through the power of the Tathagata's Vow.

Concerning the contrast of "that" and "this":

That indicates the Pure Land.
This indicates the defiled world.

Concerning the contrast of "go" and "come":

Go indicates Sakyamuni Buddha.
Come indicates Amida Buddha.

Concerning the contrast of "poison" and "medicine":

Poison indicates the mixed mind of good and evil.
Medicine indicates the exclusive, single mind.

Concerning the contras of "within" and "without":

Within, nonbuddhist teachings; without, Buddhist teachings.
Within, the Path of Sages; without, the Pure Land way.
Within, doubt; without, trust.
Within, evil nature; without, good nature.
Within, wrong; without, right.
Within, deceit; without, sincerity.
Within, incorrect; without, correct.
Within, falsity; without, truth.
Within, admixture; without, singleness.
Within, foolish; without, wise.
Within, provisional; without, true.
Within, hesitation; without, advance.
Within, remote; without, familiar.
Within, distant; without, near.
Within, roundabout; without, direct.
Within, difference; without, accord.
Within, conflict; without conformity.
Within, disregard; without, reverence.
Within, shallow; without, deep.
Within, pain; without, joy.
Within, poison; without medicine.
Within, timidity; without, strength.
Within, indolence; without, courage.
Within, interruption; without, constancy.
Within, self-power; without, Other Power.

Concerning "mind," there are two kinds of three minds:

• The three minds of self-benefit.
• The threefold shinjin that is [Amida's] benefiting others.

Further, there are two kinds of birth:

Reflecting within myself on the birth through the three minds taught in the Contemplation Sutra, I see that this refers to the three minds of self-power that are individually different for each practicer. They are taught in order to bring each practicer to take refuge in the threefold shinjin of the Larger Sutra, and to enter into the threefold shinjin.

The threefold shinjin is the diamondlike true mind, the ocean of inconceivable shinjin.

Further, "immediate birth" is inconceivable birth, or birth in the true fulfilled land.

"Provisional birth" indicates the land resulting from each individual practicer's causal acts; the womb-palace, borderland, realm of indolence and pride; it is birth attained beneath the twin sala trees. Further, it is noncomprehensible birth.

This should be known.

Written in Kencho 7 [1255] wood/hare
Eighth month, 27th day

Gutoku Shinran
Age 83