Horai Declaration

By Zuiken Inagaki, December 1931

Translated by Zuio Hisao Inagaki, January 2015

The boundless space of the ultimate dharma-nature 1 is above the realm of

our sensory perceptions. The sublime principle of the Middle Path 2 is neither
existence nor non-existence, neither arising nor perishing. It transcends
verbal expressions and nullifies descriptions at the level of names and forms.
Without awakening Enlightenment, how can one penetrate to the Ultimate
Essence?
Hereupon, through the Great Compassion, the Buddha turned the Wheel of
the Dharma on Vulture Peak3, where he manifested his glorious figure as if
reflected in the clear mirror of the Eightfold Deliverance 4 . Herein lies the very
origin of Shin Buddhism. The seven masters5 transmitted it to later
generations and the founder, Shinran, revealed it widely for the benefit of the
beings in this world of Endurance6. The succeeding masters7 developed it in
their respective ways.
I wonder, however, who has properly received the authentic right Dharma
and is teaching it to others?
“As I humbly contemplate, various teachings of the Path of Sages have long
declined in both practice and realization, and Shin Buddhism of the Pure
Land Way is thriving now as the path to Enlightenment.” 8
What does this imply? There is much talk of propagating Shin Buddhism
and works on its founder can be found overflowing on the shelves of book-
shops and, yet, the decline of this school has never been so marked. Who is
responsible for this? Alas, all we see is the making of profit in the name of the
Dharma and the serious pursuit of the founder’s spirit is nowhere to be found.
Those who dare immerse themselves in these writings often become lost in
the vast expanse of profound teachings, thereby losing sight of Shinran’s
vision. Those who attempt to study Shin vainly sink into literal surveys of the
doctrinal labyrinth and very few penetrate to the reality behind it. How sad it is
to see aging adepts make troubling remarks to win the favors of younger
generations, thereby concealing the naked truth!
Formerly, the wise and learned presented their own views, competing with
each other for supremacy in the world of scholarship. Nowadays, mediocrity
prevails and, therefore, distinguished scholars are rare. Even if students seek
to delve into the Shin teaching and practice it, there are no temples they can
visit; even if they knock at their doors, there are no adept masters to guide
them. Immature scholars are everywhere, bringing confusion and threatening
to bring the authenticity of the Dharma lineage into decline. Who is there to
stand up now and sacrifice themselves for the sake of the Dharma? Who will
delve into its original purity and bring Shin studies back to the authentic path
of ‘spontaneous development from the ocean of the Vow’ ? Who can dredge
out a channel so that the fresh water of the Dharma - transmitted from the
ancient sages - can flow again and benefit fellow beings in long ages to
come? I cannot help but deplore our current situation!
Considering the shifts of time and taking advantage of favorable conditions,
we intend to revive the Horai school, the unrivalled organ that will allow the
highest and deepest scope in the study of Shin. This will permit us to explore
hitherto untapped areas of research, so that we may ensure the Dharma’s
longevity in the world. We thereby hope to repay the Buddha for his
benevolence.
We sincerely hope that those priests and lay-people who have pledged to
work for the Dharma, even at some risk to their lives, will come and embrace
the Horai school!

[Notes] 1: The ‘Dharma-Nature’ is the very essence of all that exists which is known only to the
Buddhas and enlightened sages. In this case, ‘dharma’ means existence, not the Buddha’s
teaching.
2. The ‘Middle Path’ is the principle of ultimate reality which lies beyond existence and non-
existence.
3. Vulture Peak is a mountain in Magadha, India, where the Buddha expounded many sutras,
including the Larger Sutra.
4. The Eightfold Deliverance comprises the eight kinds of meditation practiced in order to
eliminate the fetters which bind one to the Three Worlds of Samsara.
5. The first two of the seven masters were Indians, the next three were Chinese and the last two
were Japanese. 1) Någårjuna (2nd or 3rd century), 2) Vasubandhu (4th century), 3) T’an-luan (476-
542), 4) Tao-ch’o (562-645), 5) Shan-tao (613-681), 6) Genshin (942-1017) and 7) Genku (1133-
1212).
6. Sk. sahå. Refers to this world where people must endure various afflictions and
pain.
7. Shinran’s successors. The well-known Rennyo (1415-1499) was the eighth chief abbot of the
Honganji school and and Kojun (1977-) is the 25th.
8. Epilogue to Shinran’s Kyogyoshinsho.