This paper aims to clarify Shinran’s 親鸞 view of the “Three Minds of Amitābha’s Primal Vow” presented in the Wuliangshou jing 無量寿経. In the “Chapter of true shinjin 信心” in his magnum opus Kyōgyōshinshō 教行信証, Shinran proved that the “Three Minds” are unified into “One mind” stated in Vasubandhu’s Jingtu lun 浄土論.
This proof, the following two issues are to be considered. “How does Shinran understand the Three Minds?” and “How does he prove that the Three Minds are unified into One Mind?” Concerning these issues, we can consider them from the following two perspectives: one is to consider them in their literal meaning, and the other is from a soteriological viewpoint.
These issues are to be pursued with the aid of three eminent scholars in the past: Jinrei 深励, Sōei 僧叡, and Zenjō 善譲. Very roughly speaking, Jinrei understands that the Three Minds are of the nenbutsu practicers, while Sōei and Zenjō view the Three Minds as the virtue of Amitābha Buddha’s saving work.
