The Buddha Shākyamuni left no writings of his own, and all we have of his teachings come from what his disciples retained in their memory and committed to writing after his death. These writings are called "sūtras" or canonical books, of which a large number is still in existence. Among them, there are three sūtras giving a full account of Amitāyus Buddha who brought his effective name into perfection in order to save all sentient beings from sinking into the abyss of sin. The following are the three:
1. The Amitāyus-sūtra or Sukhāvativyūha-sūtra. Two volumes. In this the venerable Shākyamuni talks to Ānanda and Maitreya on the Mount
important is the Amitāyus sūtra in two volumes; for it is in this sūtra that the true signification of Amida to save all sentient beings is explained with thoroughness, and the teaching of the True Sect of Pure Land is no more than the doctrine enunciated in this sūtra. As to the signification of the other two sūtras, we assume a double interpretation, apparent and inward. The apparent signification of these sūtras, then, is that they supply us with a provisionary means whereby we are finally led to the ultimate reason of salvation by faith in Amida, while inwardly they unfold the real purport of salvation by faith in Amida, which is also the teaching of the Amitāyus sūtra in two volumes. Thus, all these canonical books constitute the sacred lore of the True Sect, whose essential doctrine is to show the way of salvation through the grace of Amida.
There were a great many Indian,
Nāgārjuna—"The Twelve Reverences" (Jyūni-rai). Vasubandhu—"Discourse on Pure Land." Donran—"Commentary" on theNāgārjuna—"Dashabhūmi-vibhāsha-shāstra," the ninth chapter on "The Easy Practice."
Donran—"Hymn Praising Amida Buddha."
Dōshaku—"On Peace and Joy" (Anrakushū). 2 vols.
Zendō—"A Commentary on the Amitāyurdhyāna-sūtra." 4 vols.
Zendō—"The Jōdo-hōji-san."
Zendō—"The Kwannen-hōmon."
Zendō—"The Wōjō-raisan."
Zendō—"The Hanju-san."
Genshin—"The Wōjō-yōshū." 3 vols.
Genkū—"The Senjaku-hongwan-nembutsu-shū; 2 vols.
From this, it is evident that the fundamental truth of the True Sect was first taught by Shākyamuni himself, which was later developed in detail and made more manifest by these seven fathers of the Sect, while Shinran Shōnin synthesised all these teachings severally brought forward by his predecessors into one system and gave it the name of the