T2608 Senchaku Hongan Nembutsu Shū A Collection of Passages on the Nembutsu…

Chapter IV

The Three Classes of People

Passages Relating How All Three Classes of eople Can Be Rehorn through the Nembutsu

It is said in the second volume of the Sutra of mmeasurable Life The Buddha said to Ananda, "Generally speaking there are—among the many devas and human beings in all the worlds of the ten directions—three classes of people who sincerely desire to be reborn in that Land. The man of the superior class leaves his home, renounces his desires, and becomes a Sramana: he awakens in himself he Bodhi mind, single-mindedly and wholeheartedly meditates on the Buddha of Immeasurable Life, and desires to be reborn in that Land by devoting himself to the many meritorious practices. When such a sentient being reaches the end of his life, the Buddha of mmeasurable Life, together with a great multitude [of Holy Beings], will appear before him. In the company of that Buddha, he will be reborn in Amida's Pure Land and take up his abode in the center of a seven-jewelled flower; he will spontaneously attain Rebirth by a sudden transformation and will abide in the Stage of Non-Retrogression. He will be endowed with wisdom, heroic courage, and unrestricted supernatural powers. 43

Chapter IV

"For this reason, Ananda, those sentient beings who desire to see the Buddha of Immeasurable Life even while yet in this present life should without hesitation awaken in themselves the unsurpassed Bodhi mind, devote themselves to meritorious practices, and desire to be reborn in that Land." The Buddha said to Ananda, "The middle class is composed of those many devas and men in all the worlds of the ten directions who with sincere heart desire to be reborn in that Land. Even though they are unable to perform the practices of a Sramana and thus amass a great store of merit, nevertheless they should awaken in themselves the unsurpassed Bodhi mind and meditate single-mindedly and wholeheartedly on the Buddha of Immeasurable Life; they should engage, to some degree at least, in the practice of ood deeds, keep the precepts, make Buddha images, and build stupas; they should offer food to the Sramanas, adorn the Buddha's shrines with banners, light lamps, scatter flowers, and burn incense. They should turn the merits of these good deeds over toward Rebirth, with the desire to be reborn in that Land. When such people are on their deathbeds, the Buddha of Immeasurable Life will reveal himself to them in his transformed body. He will be emanating rays of light and will possess all of the major and minor physical characteristics of Buddhahood, being in every detail exactly like the true Buddha. He will reveal himself before these men together with a great multitude [of Holy Beings], Then in the company of that Transformation Buddha, they will be reborn in that Land and abide in the Stage of Non-retrogression. In virtue and wisdom, they will rank next to the superior class."

The Buddha said to Ananda, "The lower class is composed of those many devas and men in all the worlds of the ten directions who sincerely desire to be reborn in that Land. Even though they are unable to perform manifold meritorious practices, they should awaken in themselves the unsurpassed 44

The Three Classes of People

Bodhi mind, single-mindedly and wholeheartedly meditate even ten times on the Buddha of Immeasurable Life, and thus they should desire Rebirth in that Land. If they hear the profound Dharma with joy and faith, without entertaining any doubt, and meditate even once on that Buddha, desiring with sincere minds to be reborn in that Land, then at the end of their lives they will see that Buddha as if in a dream and be able to attain Rebirth. In virtue and wisdom, they will rank next to the middle class."

It may be asked, "In the passage regarding the superior class there are in addition to the Nembutsu, leaving one's home, renunciation of one's desires, and other practices. And in the passage concerning the middle class, there are also such practices as building stupas, making Buddha images, and the like. In the passage about the lower class too, there are other practices such as awakening in oneself the Bodhi mind and the like. Why are these called simply [practices for] Rebirth through the Nembutsu?" I should answer with the words of Master Shan-tao from his Dharma Gate of Contemplation:

Furthermore, in the first part of the second volume of the Sutra of mmeasurable Life it is said: "The Buddha explained that the natures of all sentient beings are not equal. There are among them the superior, middle, and lower classes. The Buddha urged that everyone, each in accord with his own nature and character, should wholeheartedly dwell on the Name of the Buddha of Immeasurable Life. For those who do this, when they come face to face with their end, the Buddha himself, together with throngs of Holy Beings, will come to welcome them and enable each and every one of them to attain Rebirth."

According to this exposition, all three classes are said to attain Rebirth through the Nembutsu.

It may be objected that this explanation does not entirely answer the question, "Why do you abandon the other practices and 45

Chapter IV

7b speak only of the Nembutsu?" My answer is that this has three implications: (1) the manifold practices were expounded [only] so that one would be led to abandon them and take refuge in the Nembutsu, (2) the manifold practices were expounded to assist the Nembutsu, and (3) the manifold practices were expounded in order to set up the three classes of people within both of the Two Gateways: that of the Nembutsu and that of the manifold practices. As to the first of these implications—that the manifold practices were expounded [only] so that one would be led to abandon them and take refuge in the Nembutsu—we read in Shan-tao's Commentary on the Meditation Sutra:

Even though above we have expounded on the benefits of both gateways,—the gateways of the Contemplative and of Distractive Practices, nevertheless, [Sakyamuni's ultimate] intent—in the light of that Buddha's [Amida's] Original Vow—was to cause all sentient beings to utter singlemindedly and wholeheartedly the Name of Amida Buddha. Briefly, the meaning of these words is as follows. Even though in the passage on the superior class, the awakening of the Bodhi mind and the various other practices were expounded, still, in the light of the Original Vow propounded previously, those practices were expounded only in order eventually to bring all sentient beings to do nothing other than to utter the Name of Amida Buddha. But in the Original Vow there are no other practices at all. Hence it is because all of the three classes depend on the Original Vow propounded previously that it is said, "[The man of the superior class] single-mindedly and wholeheartedly meditates on the Buddha of Immeasurable Life." "Single-mindedly" (lit. "in one direction") is a term that contrasts with "in two or more directions." To illustrate, in the five parts of India there are three kinds of temples. The first kind is devoted "single-mindedly" to the Mahayana. In these temples, no study is made of the Hinayana. The second kind is devoted "single-mindedly" to the Hinayana. In these temples, no study is made of the Mahayana. The third kind is 46

The Three Classes of People

devoted to both Mahayana and Hinayana practices. In these temples, Mahayana and Hinayana are studied together. Hence, they are called temples of "combined practice." Naturally, one understands that as regards both the Mahayana and the Hinayana temples, the term "single-mindedly" is used, whereas temples of "combined practice" do not use the term "single-mindedly." Exactly the same thing is true of the use of "single-mindedly" in the Sutra [of Immeasurable Life]. If one adds other practices to the Nembutsu, then the practice is not single-minded. In terms of the temple analogy, this would be called "combined practice." Thus it becomes clear that what above was called "singleminded" is not combined with other things. In the passage above, the other practices are first expounded and afterward the "singleminded and wholehearted" Nembutsu is mentioned. Hence we clearly know that the term "single-minded" is employed to make people abandon the manifold practices and practice only the Nembutsu. If such were not the case, then would not the term "single-minded" be very difficult to interpret? Turning to the second implication, there are also two meanings in the words, "The manifold practices were expounded to assist the Nembutsu." The first is that the Nembutsu is assisted by good practices that are [basically] the same kind [as the Nembutsu itself]. The second is that the Nembutsu is assisted by good practices of a different kind.

The first—that the Nembutsu is assisted by good practices of the same kind—is found in Master Shan-tao's Commentary on the Meditation Sutra. There he mentions five kinds of Auxiliary Practices that assist the single practice of the Nembutsu. This was explained in detail above in the chapter on "The Right and Miscellaneous Practices."

As regards the second—that the Nembutsu is assisted by good practices of a different kind—let us speak first of the Right and Auxiliary Practices that are performed by the superior class. "To meditate single-mindedly and wholeheartedly on the Buddha of Immeasurable Life" refers to the Right Practice. It is that which 47

Chapter IV

7c is assisted [by the others]. Whereas, "[The man of the superior class] leaves his home, renounces his desires, becomes a Sramana, and awakens in himself the Bodhi mind," and so on, refers to the Auxiliary Practices. They are also those which assist [the Nembutsu]. That is to say, among the acts that lead to Rebirth, the Nembutsu is the basic act. Therefore it is in order to practice the Nembutsu single-mindedly that "the man of the superior class leaves his home, renounces his desires, becomes a Sramana, and awakens in himself the Bodhi mind," and so on. The above-mentioned leaving home and awakening of the Bodhi mind here refer to leaving home for the first time and the first awakening [of the Bodhi mind]. However, the Nembutsu is a lifelong practice from which one never retreats. Why then should these other practices interfere with it?

In the middle class are found the manifold practices of building stupas and making Buddha images, decorating Buddha shrines with banners, lighting [votive] lamps, scattering flowers, burning incense, and so forth. These assist the Nembutsu. A reference to this interpretation is found in the Collection on the Essentials for Rebirth, where it says that "among the means for assisting the Nembutsu are selecting a suitable place, making proper offerings and decorations, and so on."

In the lower class, both the awakening of the Bodhi mind and the Nembutsu are found. The meanings of "Auxiliary" and "Right" are to be understood here in the same way as in the cases above. The third implication is that the manifold practices were expounded in order to set up the three classes of people within both the Nembutsu practice and the manifold other practices. First we shall discuss the establishment of the three classes of people within the Nembutsu practice. The passages referring to each of the three classes all mention "meditate single-mindedly and wholeheartedly on the Buddha of Immeasurable Life." This indicates that three classes of people were established for the Nembutsu Gateway. Thus the Collection on the Essentials for Rebirth says in the chapter "Testimony in Favor of the Nembutsu": 48

The Three Classes of People

Even though shallow and deep practices are distinguished among the practices of three classes described in the Sutra of Two Volumes, they all include "single-mindedly and wholeheartedly thinking on the Buddha of Immeasurable Life."

(The same interpretation is made by Master Huai-kan.) Next, "setting up three classes of people within the manifold practices" means that some of the practices—awakening the Bodhi mind and others—are also found in all three classes. In this way, the three classes of people were also set up in relation to the manifold practices as well. That is why it is stated in the chapter titled "The Gateway of Rebirth through the Manifold Practices" in the Collection on the Essentials for Rebirth, "[The practice for] the three classes described in the Sutra of Two Volumes do not go beyond this (i.e., practices for the nine levels of people)." Generally speaking, even though the three implications discussed here are different, taken together, they all recommend the single-minded practice of the Nembutsu. Thus, according to the first implication, the manifold practices were taught for the sake of "abandonment and establishment." That is to say, the manifold practices were expounded in order that they might be abandoned; the Nembutsu was expounded in order that it might be established. The next implication is that the manifold practices were expounded for the sake of the Auxiliary and the Right. That is to say, the Auxiliary Acts that make up the manifold practices were taught so that they might assist the Right Practice, which is the Nembutsu. The final implication is that the manifold practices were taught in order to distinguish the "peripheral" and the "proper" practices. That is, even though the Two Gateways of the Nembutsu and the manifold practices were both taught by the Buddha, the Nembutsu was meant to be the proper one while the manifold practices were made to be the peripheral. That is why it is said that the Nembutsu is present in all of the practices [proper to each] of the three classes of people.

Regarding these three implications, it is difficult to distinguish which is inferior and which is superior. Therefore, I ask scholars 49

Chapter IV

to use their own discretion in deciding. However, if we rely on Shan-tao, we will take the first interpretation as the correct one. One might ask, "The reason why the Nembutsu is among the practices for all three classes may be just as you say; it may further be noted that the difference between the nine levels of people in the Meditation Sutra and the three classes of the Sutra of Immeasurable Life is basically one of a 'combined' versus an 'expanded' mode of classification; but if that is so, why is it that for all three classes of people in the Sutra of Immeasurable Life mention is made of the Nembutsu, while in the section on the nine levels of the Meditation Sutra, the Nembutsu is not advocated for those beings in the superior and middle levels but only for those of the lower level?"

I would say in answer that there are two possible interpretations. The first is what was stated in the above question: namely, "The difference between the three classes of the Sutra of Two Volumes and the nine levels of people in the Meditation Sutra is basically one of 'combined' versus an 'expanded' mode of lassification." It should be clearly understood that the Nembutsu practice is proper for each of the nine levels of people. How does one know this? The Nembutsu practice is found in all of the three classes; how then can it be absent in the nine levels? For this reason it is said in the Collection on the Essentials for Rebirth: One might ask, "Which one of the nine levels of eople should adopt the practice of the Nembutsu?" The answer is that if one practices it in the manner expounded [in the sutra], then it is logical to assume that it is the highest level of the superior class. For people are to be divided into the nine levels according to their superior or inferior capacities. Although only one part of the practices of the nine levels of people is expounded in the Meditation Sutra, there are, in actuality, countless practices.

It is for these reasons that one ought surely to know that the Nembutsu should be practiced by all nine levels of people. 50

The Three Classes of People

According to the second interpretation, the aim of the Meditation Sutra is first to teach in a general manner the Contemplative and Distractive Practices in order to appeal universally to sentient beings of various capacities. Afterward, however, it states that one should abandon the Good Practices for Contemplative and Distracted [People] and take refuge in the single practice of the Nembutsu. This is the meaning of the passage, ' You should hold firmly to these words," and so on. The meaning of this quotation will be explained in detail below. It is for these reasons that you should surely understand that the practice that is proper to all nine classes of people is the Nembutsu alone. 8a

51

Chapter V

The Benefits of the Nembutsu

Passages on the Benefits of the Nembutsu

In the second volume of the Sutra of mmeasurable Life it is said: The Buddha said to Maitreya that if sentient beings should hear the Name of the Buddha and, happy enough to dance for joy, should think of him even once, then they could be sure of attaining the great benefit of acquiring unsurpassable merit.

In Shan-tao's Hymns in Praise of Rebirth it is said: If sentient beings should hear

The Name of Amida

And rejoice even for a moment of thought

They will all attain Rebirth.

Someone might ask, "According to the above passage on the three classes of people, the awakening of the Bodhi mind and other virtues are mentioned in addition to the Nembutsu. Why then do these scriptures praise the merits of the Nembutsu alone and not these other virtues as well?" I should in answer say that the Holy Intention is difficult to fathom and its meaning surely profound. Let us listen briefly to what Shan-tao says on this matter. He declared that although originally the Buddha immediately wished to expound the practice of the Nembutsu alone, nevertheless, taking 53

Chapter V

into account the differing capacities of sentient beings, as a tentative measure he expounded the awakening of the Bodhi mind and other manifold practices, thus drawing distinctions between the relative shallowness or depth of the three classes of people. Now, however, he has cast aside the manifold practices and no longer praises them. Since they have been laid aside, they need not be discussed. On the other hand, the one practice of the Nembutsu alone has already been chosen and is praised. We should ponder and consider this well.

If the three classes are considered in terms of the Nembutsu, there are two implications: (1) the three classes of people are distinguished according to the shallowness or the depth of their contemplation [of Amida], and (2) the three classes are divided according to whether their Nembutsus are many or few.

If the Nembutsu practitioners are classified on the basis of shallowness or depth, then as was stated above, "If one practices it in the manner expounded in the sutra, then unquestionably the answer will be the highest level of the superior class." Next, regarding the classification of men according to whether their Nembutsus be many or few, in the passage on the lower class the numberings of "ten times" or "even once" have already appeared. As regards the other two, the middle and superior classes, the number of Nembutsus should be increased accordingly. In The Dharma Gate of Contemplation it is said:

Every day one should recite the Nembutsu ten thousand times, and also at the proper times one should honor and praise the adornments of the Pure Land. One should apply oneself to this with great zeal. Those who are able to recite it thirty, sixty, or a hundred thousand times all belong to the highest level of the superior class.

One ought surely to know that reciting the Nembutsu more than thirty thousand times belongs to the practice of the highest level of the superior class. It is now clear that classes and levels [of people] are distinguished in accord with the greater or lesser number of their Nembutsus.

54

The Benefits of the Nembutsu

Now let us consider the "one Nembutsu." It refers on the one hand to the "one Nembutsu" mentioned in the above passage concerning the fulfillment of the Vow of the Nembutsu. It refers also to the "one Nembutsu" that is spoken of in the passage concerning the lower class; less than thirty thousand times is practice ranking below the superior. Although in the passage on the fulfillment of the Vow "one Nembutsu" was also spoken of, the great benefit of its merits has not yet been explained. Likewise, the "one Nem- butsu" was mentioned in the passage on the lower class, but the great benefit of its merits was not explained. When expounding this "one Nembutsu" the Sutra [of mmeasurable Life] declares its great benefit and praises it as unsurpassed. It should be understood that this is intended to include the various examples of "one Nembutsu" referred to earlier. "Great benefit" is the opposite of "small benefit." Hence, the manifold practices of awakening the Bodhi mind and the rest are of small benefit. "Even one Nembutsu" is of great benefit. Further, the words "unsurpassed merits" are the opposite of "merits that can be surpassed." The remaining practices, then, are regarded as surpassable.

The Nembutsu is said to be unsurpassed. It has already been declared that "one Nembutsu" contains an unsurpassed quantity of merits. Hence, it ought to be clearly understood that ten Nembutsus contain ten unsurpassed quantities of merit, that a hundred Nembutsus contain a hundred, and a thousand contain a thousand unsurpassed quantities of merit.

In this manner, merits evolve and expand from few to many. If the Nembutsus become as great in number as the sands of the Ganges, then the unsurpassed quantities of merit too will be as numerous as the sands of the Ganges. One should surely understand it in this manner. If this is the case, then why should people who desire Rebirth abandon the Nembutsu with its unsurpassed great benefits and strive to perform the other practices with their small and surpassable benefits?

8b

55

Chapter VI

The Nembutsu Alone Will Remain

Passages Relating That the Nembutsu Alone Will Remain [in the World after the Ten Thousand Year Age of the Decadence of the Dharma, When All of the Other Practices Have Disappeared It is said in the second volume of the Sutra of mmeasurable Life: In the future world, when the way of sutras has disappeared, I, pitying [sentient beings] with merciful compassion, shall as a special exception cause this sutra alone to remain for yet another hundred years. Then the sentient beings who encounter this sutra will, if in their hearts they so desire, all be able to attain the other shore.

Someone might ask, "In the sutra it is said, 'I . . . shall . . . cause this sutra alone to remain for yet another hundred years.' Nowhere is it stated, 'I shall cause the Nembutsu alone to endure for yet another hundred years.' So why do you now say, 'the Nembutsu alone'?" I would answer that what is expressed in this sutra primarily concerns the Nembutsu. This implication was expounded above and so it would be improper to repeat it. Shan-tao, Huaikan, and Eishin also expressed the same notion. Hence the sutra's promise that "it will remain" means that the Nembutsu will remain. Moreover, even though the phrase "awakening the Bodhi mind" appears in this sutra, it does not teach the manner of its practice. Further, even though the phrase "observing the precepts" 57

Chapter VI

also appears in this sutra, it does not teach the manner of its practice. The manner of practice for the awakening of the Bodhi mind is treated at length in the Bodhi Mind Sutra and elsewhere. But if this sutra will already have disappeared, then how could anyone actually achieve in practice the awakening of the Bodhi mind? Similarly, the manner of "observing the precepts" is expounded at length in the Mahayana and Hinayana Vinaya texts. But if the Vinaya texts have already disappeared, then how could anyone practice "observing the precepts"? One can see by this that the same applies to other manifold practices. Thus the Master Shantao, in his Hymns in Praise of Rebirth, explained the above passage as follows:

The Three Treasures will disappear in ten thousand years,

But this sutra will endure for yet another hundred years. During that interval, everyone who hears this sutra and thinks [of Amida] even once,

Will certainly be able to attain Rebirth in that Land. Briefly, there are four implied meanings by which this passage can be properly understood: (1) There are two teachings, the Holy Path and the Pure Land. One will remain after the other has passed away. (2) There are the Two Teachings, one concerning the Pure Lands of the ten directions and one concerning the Pure Land of the West. One will remain after the other has passed away. (3) There are two teachings, one of the Tusita heaven [of Maitreya] and one of the Pure Land of the West. One will remain after the other has passed away. (4) There are two types of practice, the Nembutsu and the manifold practices. One of these will remain after the other has passed away.

Regarding the first implied meaning concerning the Holy Path and the Pure Land, the passage indicates that the many sutras in the Gateway of the Holy Path will pass away first. That is why it says, "When the way of the sutras has disappeared..." But only this sutra, [the Sutra of mmeasurable Life] of the Pure Land Gateway 58

The Nembutsu Alone Will Remain

will remain. That is why it says it will "endure for yet another hundred years." It should certainly be understood that our karmic relationship with the Holy Path is shallow and thin, whereas our karmic relationship with the Pure Land is deep and strong. Regarding the second implied meaning, concerning the Pure Lands of the ten directions and the Western Pure Land, the passage indicates that the many teachings about Rebirth in the Pure Lands of the ten directions will pass away first. That is why it says, "When the way of the sutras has disappeared ..." Only that sutra that expounds Rebirth in the Western Pure Land will remain. Thus the passage says that it will "endure for yet another hundred years." One should certainly realize that our karmic relationship with the Pure Lands of the ten directions is shallow and thin, whereas that with the Pure Land is deep and strong. Regarding the third implied meaning concerning the Tusita Heaven and the Western Paradise, the passage indicates that the various teachings about ascent and Rebirth into the Tusita heaven as presented in the Sutra on Ascent and Rebirth, the Sutra of Meditation on Mind, and the like, will disappear first. That is why it says, "When the way of the sutras has disappeared . . . " Only that sutra that expounds Rebirth in the Western Paradise will remain. That is why it says that it will "endure for yet another hundred years." Although the Tusita heaven is near, our karmic relationship to it is shallow. On the other hand, although the Land of Supreme Bliss is far away, our affinity for it is deep. Regarding the fourth implied meaning concerning the Nembutsu and the manifold practices, the passage implies that the many teachings concerning the manifold practices leading to Rebirth will pass away first. That is why it says, "When the way of the sutras has disappeared . . ." Only that sutra that expounds Rebirth through the Nembutsu will endure. Hence, the passage says that it will "endure for yet another hundred years." And so it is that our karmic relationship with Rebirth through the manifold practices is very shallow whereas that with Rebirth through the Nembutsu is extremely deep. In addition to this, those who 59

Chapter VI

9a have a karmic relationship with Rebirth through the manifold practices are few, whereas those with a relationship to Rebirth through the Nembutsu are many. Further, Rebirth through the manifold practices is limited to the ten-thousand-year Age of the Dharma's Decadence, which is now at hand, while Rebirth through the Nembutsu will be of benefit for a hundred years after the extinction of the Dharma, which is still far in the future. One might ask, "Above it was said, 'I, pitying [sentient beings] with merciful compassion, will as a special exception cause this sutra to endure for yet another hundred years.' If Sakyamuni, out of merciful compassion, should cause the teaching of a sutra to endure, why would he not cause all the other teachings and all the other sutras to endure? Why would he choose that this sutra alone would remain and not the others?" I would in answer say that if he would choose any sutra at all and cause it to remain, this same problem of choosing only one sutra could not be avoided. But he did in fact declare that only this sutra as a special exception will endure. Does not this fact in itself contain a profound meaning?

If we rely on the opinion of the Master Shan-tao, we find that already in this sutra, Amida Tathagata's Original Vow of Rebirth through the Nembutsu is expounded. Sakyamuni, in his merciful compassion, in order that the Nembutsu might endure, as a special exception, caused this sutra to remain. The other sutras do not teach Amida Tathagatas Original Vow of Rebirth through the Nembutsu. That is why Sakyamuni compassionately did not cause them to remain. Although generally speaking all Forty-eight Vows are Original Vows, the Nembutsu was specially prescribed as the means for Rebirth. Therefore, Shan-tao said in the Commentary. The Universal Vows are many,

As many as forty-eight,

But the Nembutsu alone was revealed

As the [practice with] greatest karmic relationship. If anyone often thinks of the Buddha,

The Buddha in turn will think of him.

60

The Nembutsu Alone Will Remain

If one concentrates on the Buddha with his whole heart, The Buddha in turn will recognize him.

Therefore from the above it should be clear that the Vow of Rebirth through the Nembutsu was already long ago made king among the Forty-eight Original Vows. For this reason Sakyamuni—out of compassion and as a special exception—ordained that this sutra will endure for yet another hundred years. Thus in the Meditation Sutra Sakyamuni did not specially entrust [to Ananda] the Contemplative and Distractive Practices but rather specially entrusted the practice of the Nembutsu alone. That is to say, it was because it accorded with the Vows of the Buddha that the one practice of the Nembutsu was transmitted [to Ananda].

It may be asked, "The above may well be the reason why the Nembutsu will endure for an extra hundred years, but is it not perhaps the case that this practice is suited only to people of that period? Or is it also suited to people of the Ages of the Right Dharma and the Semblance of the Dharma, as well as that of the Decadence of the Dharma?" I should in answer say that it is suitable for all three ages. But one ought certainly to understand that although Sakyamuni mentioned that last period only, he meant to urge that we should practice it now.

61

Chapter VII

The Light of Amida Envelops the

Nembutsu Practitioners

Passages Revealing That the Light of mida Does Not Envelop Those Who Engage in the Other Practices but Only Those Who Practice the Nembutsu It is said in the Meditation Sutra:

The Buddha of mmeasurable Life has the eighty-four thousand major marks of physical excellence, each one of which has the eighty-four thousand minor marks; each minor mark also has eighty-four thousand rays of ight. Each ray of ight shines throughout the ten directions of the universe. They all envelop the sentient beings who practice the Nembutsu and never abandon them.

In the Commentary on the same sutra it is said: The passage beginning with "The Buddha of Immeasurable Life" and ending with "envelop and never abandon them," clearly shows that if one meditates on the special characteristics of Amida's body, one finds that his light benefits those who have a close karmic relationship with him. Thus it explains five points. First, it clarifies whether the major 63

Chapter VII

marks of excellence are many or few; second, whether the minor marks of excellence are many or few; third, whether the rays of light are few or many; fourth, whether the light reaches far or near [worlds]; and fifth, it reveals that wherever the light reaches people enjoy the benefits of its embrace. One might ask, "If people engage in various practices and are careful to turn over their merits toward Rebirth, then they all can attain it; then why does the light of the Buddha, which shines everywhere, envelop only those who practice the Nembutsu? What is the meaning of this?" I should in answer say that there are three meanings. The first clarifies the intimate karmic relation [with Amida]. When sentient beings awaken themselves to practice and always utter the Name of the Buddha, the Buddha will hear them. When they constantly bow in reverence to the Buddha, the Buddha will see them. When they continually think of the Buddha, the Buddha will know them. When sentient beings remember the Buddha, the Buddha will also remember them. The three karmic acts of the Buddha and those of sentient beings are not separate from each other. That is why this is called the intimate relation. The second meaning clarifies the close karmic relation. When sentient beings desire to see the Buddha, he, in response to this desire, will appear before their very eyes. Hence, this is called the close karmic relation. The third clarifies the superior karmic relation. Sentient beings who utter the Nembutsu are rid of the accumulated sins of many kalpas. When they are at the point of death, the Buddha together with the holy assembly will come in person to welcome them. The evil karma cannot obstruct their coming. That is why it is called the superior karmic relation.

The remaining manifold practices, even though they are called "good," cannot even be compared with the Nembutsu. That is why in many passages of various sutras the virtues 64

The Light of Amida

of the Nembutsu are widely praised. For example, in the Forty-eight Vows of the Sutra of Immeasurable Life it is explained that only by meditating wholeheartedly on the Name of Amida can one be reborn. Further, in the Amida Sutra one reads that by meditating wholeheartedly from one to seven days on the Name of Amida one can attain Rebirth. And also, the testimony of the many Buddhas of the ten directions as countless as the sands of the Ganges is not false. Also, in the passage of the [Meditation] Sutra concerning the Contemplative and Distractive Practices it is revealed that by simply meditating wholeheartedly on the Name, one can be reborn. There are numerous other examples like these. This ends the discussion of he Nembutsu Samadhi. In the Dharma Gate of Contemplation it is said: Further, as was indicated above, each one of the rays of light emanating from Amida's bodily marks, and so forth, shine everywhere throughout the ten directions of the universe, but the light of that Buddha's mind and heart envelops only those sentient beings who meditate wholeheartedly on Amida Buddha, embracing and protecting them and never abandoning them. Nothing is said about it enveloping those who engage in any of the remaining Miscellaneous Practices. One might ask, "What meaning is there in the fact that the Buddha's light shines only on practitioners of the Nembutsu but does not envelop those who perform other practices?" I should in answer say that according to my interpretation there are two meanings. The first pertains to the three karmic relations, such as the intimate karmic relation shown in the above quotation. The second pertains to the Original Vow. Because the other practices are not in accord with the Original Vow, this light does not envelop them. But it does envelop the Nembutsu because it is in accord with the Original Vow. For this reason Master Shan-tao says in the Hymns for the Six Periods in Praise of Rebirth'. 65

Chapter VII

9c The color of Amida's body is like that of a luminous golden mountain.

The light from his major and minor marks illumines the ten directions.

Only those who utter the Nembutsu are enveloped in his light.

One should surely realize that the Original Vow is the most powerful.

Again, in the passage already quoted, it is stated, "The remaining manifold practices, even though they are called 'good,' cannot even be compared with the Nembutsu." I would interpret this as follows: This is a comparison with regard to the various practices of the Pure Land Gateway. The Nembutsu is the refined practice which was long ago adopted from among twenty-one billion practices. The manifold practices are the coarse ones which were among the twenty-one billion already rejected. This is why it is said that they "cannot even be compared [with the Nembutsu]." Further, the Nembutsu is the practice of the Original Vow. The manifold practices are not. That is why it is said that they "cannot even be compared [with the Nembutsu]."

6 6

Chapter VIII: The Three Minds

Chapter Vili

The Three Minds

Passages Showing That Those Who Practice the Nembutsu Should Certainly Possess the Three Minds In the Meditation Sutra it is said:

If there are sentient beings who desire Rebirth in that Land, they must awaken in themselves the three kinds of mind. Then they will be reborn. What are the Three Minds? The first is the sincere mind; the second is the deep mind; the third is the mind that is determined to transfer all merits toward Rebirth. If one possesses these Three Minds, one will unquestionably attain Rebirth in that Land. In the Commentary on the same sutra it is said: In regard to the first mind mentioned in the sutra, the sincere mind {lit. "utmost sincere mind"), "utmost" means "true[ly]," and "sincere" means "authentic." This word is intended to make it clear that the understanding and practice that all sentient beings achieve through physical, vocal, and mental activities must necessarily be realized and accomplished with a "truly authentic" mind. One should not outwardly appear to be wise, good, and diligent while inwardly nourishing falsehood. Human beings' greed, anger, evil, falsehood, deceit, and pretension have a hundred facets. 67

Chapter Vili

Their evil nature is as difficult to combat as snakes and scorpions. Even though they might practice the three karmic actions, these are said to be good practices mixed with poison. And so they should be called vain and false practice; they cannot be called "truly authentic" acts. Even if people should possess in their practice such a "peaceful mind"; even though they drive their bodies and minds, and run about engaged in practice all hours of the day and night with the same compulsive haste as they would brush live coals from their heads; all of this should still be called good mixed with poison. Even if they should wish to be reborn in that Buddha's Pure Land by transferring [the merits of] these practices mixed with poison, it would certainly be impossible. The reason for this is that when Amida Buddha, while still in the preparatory stage, performed the practices of a Bodhisattva, he carried out in every thought, and at every moment, all of the three karmic actions with a truly authentic mind. All his practice, whether it involved acts of compassion toward others, or striving for his own Enlightenment, was truly authentic.

Further, there are two kinds of true authenticity; the first is being true and authentic in regard to that which benefits oneself; the second is being truly authentic with respect to that which benefits others. And also within that which benefits oneself there are two more varieties of true authenticity.

As to the first, people with a truly authentic mind and heart subdue or cast out of themselves and others manifold evils of the defiled lands. They must resolve, whether they are walking, standing still, sitting, or lying down, personally to subdue and cast out the manifold evils, just as all Bodhisattvas do. As to the second, with a truly authentic mind they diligently foster in themselves and others the good practices of both ordinary and holy persons. With a truly authentic mind they employ vocal practice to praise 6 8

The Three Minds

Amida and his two principal and dependent recompenses: Amida himself and his Land. Also, with a truly authentic mind they employ vocal practice to condemn and destroy the painful and evil things of the two principal and dependent evil recompenses: the three worlds and the six realms. They also praise the three karmic actions or good practices done by all sentient beings. They remain respectful but keep their distance from those whose practices are not good, and they never condone their actions.

Further, with a truly authentic mind and heart they employ physical practice, joining their palms, doing reverence, and making offerings of the four things to Amida Buddha and to his two principal and dependent recompenses. Also, with a truly authentic mind they employ physical prac- tice to hold in contempt, despise, and cast out of themselves and others the two principal and dependent evil recompenses, that is, samsara and the three worlds. Further, with a truly authentic mind they employ mental practice to think on, contemplate, and remember Amida Buddha and his two principal and dependent recompenses, as though they were before their very eyes. Likewise, with a truly authentic mind they use mental practice to despise and reject in themselves and others the two principal and dependent evil recompenses: samsara and the three worlds. By all means such people must certainly reject with a truly authentic mind any improper practice of the three karmic actions; but if an opportunity for genuinely good practice of the three karmic actions presents itself, they should perform them with a truly authentic mind. Whether concerning matters of the inner mind or of outer appearances, whether of clearly evident or of darkly obscure matters, they should at all costs be truly authentic in everything. [Such are the practices that the sutra] calls "the sincere mind."

The second is the deep mind. The deep mind is the mind of deep faith. It, too, has two aspects. The first is firmly and 10a

69

Chapter Vili

deeply to believe that now in this present body one is an ordinary sinful human being who has been for countless kalpas always sunk tumbling in the stream of cyclic births and deaths, unable to find the karmic conditions for escape. The second aspect is firmly and deeply to believe that Amida Buddha's Forty-eight Vows enfold sentient beings in their embrace and that those who without doubt or apprehension entrust themselves to the power of these Vows will certainly attain Rebirth.

Further, [deep faith] is firmly and deeply to believe that Sakyamuni Buddha in the Meditation Sutra expounded the three meritorious practices, the nine classes of people, and the Two Good—Contemplative and Distractive—Practices; that he gave witness and praise to the principal and dependent recompenses of [Amida] Buddha and urged men to aspire joyfully towards that Land.

It is firmly and deeply to believe that in the Amida Sutra the many Buddhas of the ten directions, as numberless as the sands of the Ganges, testify that all ordinary people can assuredly attain Rebirth; and that they encourage them to seek it.

Moreover, deep faith is to wish and to request that all practitioners single-mindedly believe only in the Buddha's words and that they, without concern for their physical wellbeing, resolutely rely on this practice. It is to cast aside that which the Buddha would have one cast aside, to practice that which the Buddha would have one practice, and to leave behind that which the Buddha would have one leave behind. This is known as following the Buddha's teaching and being in accord with the Buddha's intention; it is known as following the Buddha's Vow. It is called being a true disciple of the Buddha.

Furthermore, I assure all practitioners that those who practice with deep faith according to this sutra will surely not lead sentient beings astray. Why is this so? Because the Buddha is one who has perfect great compassion and his 70

The Three Minds

words are true. Except for the Buddha, there is no one who is perfect in wisdom and practice. The others still remain in the stage of learning. They have yet to remove the two actual and residual obstacles, and their vows have yet to be completely fulfilled. Even if they—whether ordinary or Holy People— ponder on the import of the many Buddhas' teachings, they cannot reach a thorough understanding of them. Even if they do gain clear and correct understanding, they still by all means need the witness of the Buddha in order to be certain. If their understanding is in accord with the Buddha's Mind, he will give his approval saying, "So it is, so it is." If it is not in accord with the Buddha's Mind, he will say, "Your words do not accord with my teaching." [When the Buddha gives] no sign, then [those teachings] are like words that are neither good nor evil; they are neither beneficial nor profitable. But if the Buddha gives his approval to something, then it is in accord with his authentic teachings. Every word that the Buddha expounds expresses his authentic teaching, his authentic meaning, his authentic practice, his authentic understanding, his authentic karmic activity, and his authentic wisdom. How can any other being, be it a Bodhisattva, a human being, or a deva, decide on the truth or falsehood of a Buddha's words, be they few or many? If a Buddha teaches something, it is the full teaching; what Bodhisattvas and the like teach are known to be teachings that are not yet full. One ought surely to understand this. It is for this reason that I now urge all those who have karmic affinity with Rebirth to cultivate deep faith in the Buddha's words alone and with single-minded concentration to put them into practice. One should not believe the teachings of Bodhisattvas and others that are not in accord with the Buddha's intent, should not sow doubt, should not become confused and embrace delusion, and should not forfeit the great benefits of attaining Rebirth.

The deep mind or deep faith involves a decisive determination of one's mind to practice in accord with the 71

Chapter Vili

[Buddha's] teachings; it involves forever setting aside all doubts and falsehoods and never retreating or wavering in the face of all the other interpretations, practices, different teachings, different views, and different contentions. One might ask, "The wisdom of the ordinary man is shallow and his delusions and the obstructions in his way are deep-rooted. Suppose we meet a person whose understanding and practice differ from ours and who attempts to hinder us by proving with passages from many sutras and treatises that no sinful ordinary man is able to attain Rebirth. How might we refute such a person's argument and so vindicate our own deep faith and then decisively march straight ahead without discouragement or retreat?" I should answer that if a practitioner should meet such a one who tries to prove with passages from the many sutras and treatises that no sinful ordinary person can attain Rebirth, he or she should reply, "Even though you come to me with the sutras and treatises and say they prove that I cannot be reborn, my own understanding will certainly suffer no harm from your attacks. The reason is not that I do not have faith in the many sutras and treatises, for I reverently believe in all of them. The Buddha, however, expounded these sutras at differing times and in different places to sentient beings of differing capacities in order to bless them with differing benefits. The occasions when the Buddha expounded these sutras were not the same as those when he expounded the Meditation, the Amida, and other Pure Land sutras.

"Thus he revealed these teachings in order to accommodate the varying capacities of his hearers at various times. That is to say, he revealed doctrines and practices that were generally appropriate for human beings, devas, and Bodhisattvas. But now he expounds the Meditation Sutra's two good practices: the Contemplative and the Distractive. He expounded these only for Vaidehi and for all the 72

The Three Minds

ordinary men of the Five Defilements and the five grievous sufferings, who live in the period after the Buddha departed from this world. This testifies that all ordinary men can attain Rebirth. For this reason I now rely single-mindedly upon this teaching of the Buddha and engage in determined practice. And so even if a hundred thousand trillion men like you were to say that I could not be reborn, I would nevertheless continue to strengthen and perfect the faith in Rebirth which is in my heart."

Furthermore, the practitioner should turn again to such a person and teach him, saying, "Listen well, and I will further reveal to you the decisive quality of our faith. Even if there would be Bodhisattvas who have not yet reached the first stage, Arhats, and Pratyekabuddhas—whether one or many, or even so numerous as to fill the ten directions— who would quote sutras and treatises to prove that I will not be reborn, still not a single doubtful thought would arise in my mind. Rather, I would strive to strengthen and perfect the purity of my faith. Why should I do this? Because the Buddha's words are the decisive, perfect, and full teaching; absolutely nothing can destroy them."

Practitioners, you should listen carefully to this. Even if Bodhisattvas who have reached from the first to the tenth stage, whether one or many or even numerous enough to fill all of the ten directions, would all say in one voice that it is absolutely false that Sakyamuni singled out and praised Amida, scorning the three worlds and six realms, false that he encouraged sentient beings to practice the Nembutsu wholeheartedly, and false that he said that even by engaging in the other good practices one could, after the death of this present body, unquestionably be able to be reborn in that Land, still, one should not believe such falsities or rely on them. And even if I should hear such words, not a single doubt would arise in my heart. Rather, I would strengthen and perfect the purity of my faith.

iOc

73

Chapter Vili

Why should I do this? Because the Buddha's words reveal the true, authentic, decisive, and full Teaching. Since the Buddha embodies authentic wisdom, authentic understanding, authentic insight, and authentic Enlightenment, he does not speak with an uncertain mind. Further, his words cannot be destroyed by the differing views and interpretations of ll these Bodhisattvas. If hey were truly Bodhisattvas, they would not differ from the Buddha's teaching. The practitioner must further clearly understand that I would not doubt even if Buddhas in their transformation or recompense bodies—whether one or many or even so numerous as to fill the worlds of the ten directions, each one radiating light and stretching forth his tongue to encompass all the worlds of the ten directions—should each declare: "It is false. It is absolutely not true that Sakyamuni's teachings praised Amida and urged all ordinary men to practice the Nembutsu wholeheartedly, and to perform other good acts so that by transferring the merits of such practices they could be reborn in the Pure Land. These notions are false; certainly such things cannot be." Even if I were to listen to the explanations of such Buddhas, still not a single notion of doubt or retreat—which might cause me to fear that I might fail to attain Rebirth in that Buddha's Land— would arise in my heart.

Why is this so? Because one Buddha is all the Buddhas. Their knowledge, their understanding and practice, their Enlightenment, the fruits they have gained through practice, and their great compassion are all identical. There is not the slightest difference among them. For this reason, what one Buddha determines is the same as that which all the Buddhas determine.

This is like the previous Buddha's decision to prohibit the ten evils: not to kill living beings, and so forth. After that decision, such sins are not to be committed or performed at all; such observances have come to be called the ten goods, 74

The Three Minds

the Ten [Good] Practices, or the practice that accords with the six paramitas. If a succeeding Buddha should later appear in the world, is it conceivable that he would reverse this and have one perform the ten evils instead of the ten goods? By the same token it is clear that there is no discrepancy between either the words or the deeds of the many Buddhas. If then Sakyamuni encouraged all ordinary people to engage wholeheartedly and continually in the one practice of the Nembutsu while in their present bodies, and 1 he assured them that after their lives had ended they would surely be reborn in that Land, then all the Buddhas of the ten directions would equally praise, equally encourage, an equally confirm this.

Why is this so? Because they all form a single body of great compassion. The teaching of one Buddha is the teaching of all the Buddhas. The teaching of all the Buddhas is the teaching of a single Buddha.

Thus, in the Amida Sutra it is taught that Sakyamuni praised and extolled the various adornments of the Land of Supreme Bliss. Further, he encouraged all ordinary men by saying that if they contemplate Amida's Name smg emindedly and wholeheartedly from one to seven days, they can certainly attain Rebirth. In a subsequent passage the sutra also says, "In each world of the ten directions there are Buddhas as countless as the sands of the Ganges. They all equally praise Sakyamuni who in the evil Age of the Five Defilements-an age when the world is evil, sentient beings are evil, views are evil, passions are evil, and when vice and disbelief abound-singled out and extolled Amida s Name and encouraged sentient beings by declaring that those who utter that Name would certainly be able to be reborn." Here then is proof that what has been said is true. Further, all of the Buddhas in the worlds of the ten directions, fearing that sentient beings would not believe what the Buddha Sakyamuni had said, have together with one Ha

75

Chapter Vili

mind simultaneously stretched forth their tongues and covered with them the three thousand worlds, declaring with sincere and authentic words, "All you sentient beings should without question believe in those things that Sakyamuni taught, praised, and witnessed. There is absolutely no doubt that all ordinary men, irrespective of whether their sins or virtuous acts be great or small, or whether the time [they devote to practice] be long or short—can surely be reborn if they single-mindedly and wholeheartedly contemplate the Name of Amida, for at most a hundred years or at least from one to seven days." In this manner, that which one Buddha taught, all the other Buddhas together have earnestly borne witness. This is known as "establishment of faith in a person."

Next, let us consider "establishment of faith in practice." This involves the two kinds of practice. One is Right Practice and the other, Miscellaneous Practice. (These are the same as the two kinds of practice treated in the second chapter. To avoid unnecessary repetition they will not be recited again here. Please refer to those passages if ou wish to ascertain their meaning.) [Honen's own comment] The third, which is known as the mind that desires to transfer [merits], is the mind that awakens the desire for Rebirth in that Land. It does this by [transferring] the good deeds—worldly and world-transcending—achieved by [one's own] physical, vocal, and mental practices of the past and the present, and by taking appropriate delight in the good deeds—worldly and world-transcending—achieved by the physical, vocal, and mental practices of all other ordinary and Holy Beings: [that is] by transferring [toward Rebirth] all [the merits] of the good deeds achieved by oneself and others with a mind of true and profound faith. It is for this reason that it is called the mind desiring to transfer [all merits toward Rebirth],

Those who transfer [merits] and awaken this desire to be reborn should be convinced that they can indeed attain 76

The Three Minds

Rebirth by such a determined transferring if it is done with a truly authentic mind. This mind, because of its deep faith, is as hard as a diamond; it will not be perturbed or destroyed by those who hold to different views, studies, understandings, and practices. Go straight forward, decisively and wholeheartedly. Do not listen to the words of those other men, for with them comes vacillation from which weakness is born in the heart. If one begins to look hither and yon, one falls into the realms of the evil world, and loses the great benefit of Rebirth.

Someone might ask what he or she should do if those who have different understandings and practices and who hold various mistaken ideas come and create confusion by expressing various doubts and criticisms, teaching that one cannot attain Rebirth. Or what if they should say, "You and all other sentient beings have already, for countless kalpas up to your present lives, committed sins against all kinds of ordinary and Holy People through evil karma of body, speech, and mind. You have committed the ten evils, the five deadly sins, the four grievous deeds; you have abused the Dharma, fallen into the sin of the icchantikas, broken the precepts, offended against proper teaching, and committed other sinful deeds. Such terrible sins have not yet been erased. They still bind you to the evil realms of the three worlds. How then can you in a single lifetime of performing the meritorious practices and the Nembutsu enter into the Land of No Defilement and No Birth [or Death], abiding long in the Stage of Non-Retrogression?" I should answer that the teachings and practices of all the Buddhas are more numerous than there are specks of dust and grains of sand. Equally varied are the potentialities and karmic conditions of sentient beings. For example, there are things that men and women in the world can see and believe with their eyes: light banishes darkness, the sky arches over all things, the earth can support and nourish living things, water both enlivens and irrigates, and fire lib

77

Chapter Vili

both produces and destroys. Such things are all said to illustrate the mutual relationship of all things. As our eyes can see, their variety is infinite.

Why then should not the mysterious power of the Buddha's Dharma bring many different kinds of benefits? And accordingly, when a man leaves one gateway, he leaves one gateway of the deluding passions; and whenever he enters a gateway, he enters the gateway of emancipating wisdom. In this way, every person should begin practice in accord with his karmic condition and so seek his own emancipation. Why then do you hinder and confuse me with practices that do not accord with my karmic affinities? The practice that I love is the one with which I have karmic affinity. However, it is not the one you seek. The one you love is the practice with which you have karmic affinity, but it is not the one I seek. For this reason, if each of us carries out the practice that accords with his own desires we shall all surely attain emancipation quickly. All practitioners should be aware that if one wishes to study doctrines, one could study any of hem freely, from those teachings concerning the realm of ordinary men to those concerning the realm of the Holy Persons and so on, all the way up to the fruit of Buddhahood itself. If, however, one intends to study practice, one should surely rely on the Dharma with which one has affinity. It is thus that one can gain the greatest benefit with the least amount of effort. Now I should like to say something for the sake of everyone who desires Rebirth. I wish to relate a parable in order to protect the faith in their minds and defend it from foreign and heretical views. What is this? Imagine a man intending to travel hundreds and thousands of miles to the West. Unexpectedly he comes upon two rivers blocking the roadway. The one to the south is a river of fire while the one to the north is of water. Each is a hundred paces across, bottomless in depth, and stretches endlessly to the north and south.

78

The Three Minds

Exactly between the two streams of ire and water, there is a single white pathway about four or five inches wide which extends a hundred paces, from the eastern to the western shores. The waves of the water river surge over and submerge the path; the flames of the fire river rise up and sear it. Both the water and the fire continually surge over the passageway without rest.

The man, upon reaching this faraway deserted place, finds no one there except a large band of robbers and savage beasts. Seeing the man alone, they come racing after him intending to kill him. The man, fearing that death is imminent, turns and runs straight toward the West. But suddenly he sees those great rivers, and he says to himself, "I see no shore of these rivers, either to the north or south, but between them I see a single white path. It is extremely narrow. The distance between shores is not great, but how shall I cross? Surely I am doomed to die today! If I try to turn back, the band of robbers and savage beasts will close in for the kill. Certainly if I try to avoid them and flee to the north or south, there too savage beasts and poisonous insects will come racing to swarm upon me. If I go West and try to flee along the path, in all probability I shall fall into the stream of fire and water." At this point, his fear is too great to be described. He reflects further, "If I turn back, I shall die. If I stay here, I shall also die. If I go forward, I face the same fate. Since there is no escape from certain death, I had better go straight ahead over the narrow path that lies before me. Since a path exists, one must surely be able to cross over on it."

While he is thinking in this way, from the eastern bank he suddenly hears someone encouraging him saying, "Oh traveller, simply make up your mind firmly to try to cross on this path and you will surely escape the pangs of death! If you linger here, you will surely die!" Then he hears someone else on the western shore calling and saying, "Oh traveller! Single-mindedly and with full concentration come lie

79

Chapter Vili

straight forward. I can protect you! Do not worry about the horrors of falling into the fire or the water." Hearing one voice urging him on and the other beckoning to him, he is able to steel his own body and mind properly, and he firmly resolves to try to cross over the path. He goes straight forward, allowing no doubt or uncertainty to arise in his mind. But after a step or two, he hears the gang of robbers on the eastern shore shouting, "Turn back, traveller! The path is dangerous! You cannot possibly pass over it. You will surely die! Our band means you no harm." But the traveller, even though he hears the voices calling him, does not go back or even glance behind him. Single-mindedly he moves straight forward concentrating on the path before him. Soon he reaches the western bank, free forever from all possible dangers. Then, in the company of good friends who have come to greet him, he rejoices greatly forever. This is the parable. Now let me explain what it means. The eastern bank corresponds to our Saha world which is like a house on fire; the western bank is the Treasure Land of Supreme Bliss. The gang of robbers pretending to be kindhearted and the pack of savage beasts represent the elements that make up all human beings: the six organs of sense, the six forms of consciousness and their six objects, the five aggregates, and the four elements. The barren and uninhabited marsh corresponds to [our condition] in which we are always tempted by evil companions and are never able to meet a true and good teacher.

The two rivers of water and of fire are like the greedy love that floods the hearts of all sentient beings and their hatred which burns like fire. The white path only four or five inches wide between the two rivers corresponds to the awakening of the pure mind that desires Rebirth in the midst of the evil passions of greed and anger. Because such greed and anger are strong, they are likened to fire and flood, whereas the good mind, being delicate, is like the white path. The surging waves that always wash over the path 80

The Three Minds

are like the covetousness that constantly arises to defile good hearts. The fire ceaselessly sending its flames burning over the path is like the anger and hatred of our hearts whose flames threaten to devour the Dharma treasure of merit and virtue.

The traveller turning directly to the West to cross over the path is like the practitioner turning straight to the West to transfer all his meritorious practice toward Rebirth. The fact that the traveller heard the voice on the eastern shore urging him to go forward and follow the path directly toward the West refers to people who, even after Sakyamuni has passed away, are able to follow the teaching of his Dharma, which still abides even though they no longer see the Buddha. The words of is teaching then are like the voice. The traveler being called back by the band of robbers after taking only one or two steps shows that those followers of other doctrines and practices, or men with evil views who confuse others by their views and opinions, themselves commit sin and fall away from the path by teaching their views and opinions. By themselves committing sins, they regress and lose what little they had. The person on the western shore calling out to the traveller is Amida expressing his intent to save all beings through his Vow. The traveller's quick arrival on the western shore, joining his good friends and rejoicing in their company, is like sentient beings when they reach their final destination after having long been submerged in the sea of birth and death, deluded and bound by their evil passions, transmigrating for endless kalpas without knowing how to emancipate themselves. Favored by Sakyamuni who kindly encourages them by pointing to the West and turning them in that direction, and blessed with Amida Buddha's compassionate heart inviting and beckoning to them, they now trust in the intent of the two honorable ones without even taking notice of the two rivers of flame and water.

12a

81

Chapter Vili

Remembering without fail the Original Vow, they take the path of the Vow's power. After death they can attain Rebirth in that Land, where they will meet the Buddha and where their joy will know no bounds.

Further, all the practitioners while engaging in their three forms of hysical, vocal, and mental practice—whether walking or standing, sitting, or lying down, day or night— constantly believe and think in this manner. That is why this mind is called the mind that desires to transfer [all merits toward Rebirth].

"Transfer [all merits]" also means that after one has been reborn in that Land, he will attain great compassion and return to this world to teach and guide sentient beings. This too is a form of transferring.

When the Three Minds have been perfected, there is no practice that will remain unfulfilled. When both the desire and the practice have been perfected there will remain no reason why practitioners should not be reborn in the Pure Land. Further, these Three Minds also exist in the good practices. This should be carefully understood. The Hymns in Praise of ebirth says:

It may be asked, "I want to encourage people to attain Rebirth, but I do not understand how they can attain peace of heart, or what practices they should perform, or how they should perform them so that they can be certain of attaining Rebirth in that Land." I answer that according to the teachings of the Meditation Sutra, anyone who wishes to be certain that he or she will be reborn in that Land can attain such certainty if he or she possesses the Three Minds. What are these three? The first is the sincere mind. The physical practice [proper for attaining this mind] is bowing in reverence to the Buddha; its vocal practice is praising and extolling him, and its mental practice is wholeheartedly contemplating that Buddha. Whenever one performs 82

The Three Minds

these three practices, it is necessary that one do so with true authenticity. This is why it is called the "sincere" mind. The second is the deep mind; that is, the mind of truly authentic faith that believes and knows that one is an ordinary being filled with deluding passions, that one's stock of meritorious deeds is shallow and meager, and that one has been, time and again, passing through cycles of birth and death in the three worlds, unable to flee the "burning house." One further believes and knows that Amida's Universal and Original Vow promises that if one utters the Name at least ten or at the very least one time, then one can certainly attain Rebirth. One allows not even a single doubtful thought to enter his mind. This is why it is called the deep mind. The third is called the mind that desires to transfer [all merits toward Rebirth], One desires Rebirth through the complete transfer of all the meritorious deeds which one accomplishes. That is why it is given the above name. If anyone possesses these Three Minds, without a doubt he or she will be reborn. If even one of these minds is lacking, he or she cannot be reborn. This matter is explained in detail in the Meditation Sutra. It should certainly be carefully noted. In my opinion, the Three Minds in the above passages are of vital importance to practitioners. Why? Because in the Meditation Sutra it is stated that, "If one possesses these Three Minds, one will unquestionably attain Rebirth in that Land." We clearly know then that if one possesses these Three Minds one will certainly attain Rebirth. This is explained [in Hymns in Praise of ebirth], where it is said, "If even one of these minds is lacking, one will not be reborn." We clearly know then that one cannot lack even one of these. Therefore, the man who wishes to be reborn in the Land of Supreme Bliss should have fully realized these Three Minds. Among these, that which is called the sincere mind is the mind that is truly authentic. Its characteristics are as described in the above passage. Thus in the passage, "outwardly appearing to be wise, good, and diligent while inwardly nourishing hypocrisy and 83

12b

Chapter Vili

falsehood," the word "outwardly" is the opposite of "inwardly." That is to say, one's outward aspect is out of accord with one's inner heart. In other words, outwardly one is wise, but inwardly one is a fool. "Wise" is the opposite of "foolish." In other words, outwardly a person is wise, but inwardly he is foolish. "Goodness" is the opposite of "evil," which is to say that outwardly a person is good while inwardly he is evil. "Diligence" stands in opposition to "laziness." This means that a person outwardly gives the appearance of diligence whereas inwardly his mind indulges in sloth. If one were to turn around that which is exterior and put it inside, then surely one would possess what is essential for escaping from this world. In the passage, "inwardly nourishing falsehood," "inwardly" stands in opposition to "outwardly." That is to say, the inward heart is not in accord with the outward appearance; the interior is full of falsehood and the exterior seems authentic. "Falsehood" stands in opposition to "authenticity." The interior is full of falsehood while the exterior appears authentic. It says "falsehood" is the opposite of "truth." Hence, the passage means that the interior nourishes falsehood while the exterior appears to be true. If one were to turn around that which is interior and put it on the outside, then surely one would have what is essential for escaping from this world.

Next, regarding the deep mind, it is a mind of deep faith. One ought surely to know that it is through doubt that one is held fast within the house of samsara, while it is through faith that one can enter into the castle of nirvana. By thus establishing these two modes of the believing mind, the Rebirth of all nine classes of people is definitely assured. Further, the passage above that refers to "all the other interpretations, other practices, differing teachings, differing views" is speaking about the various interpretations, practices, and views of the Gateway of the Holy Path. The rest of the teachings refer to the Gateway of the Pure Land. You can see that these [truths] correspond to the passages [in Shantao's work]; and one should clearly know that Shan-tao's notions do not deviate from the teachings of the two pathways. 84

The Three Minds

It is unnecessary to cite other explanations about the meaning of the mind that desires to transfer [all merits toward Rebirth], Practitioners will surely already understand it well. The Three Mi nds, if they are taken in a generalized manner, pervade all the modes of practice. But if they are taken in a special manner, they pertain to the practices that lead to Rebirth. Here, in presenting their general meaning I have included their special meanings as well. Their meaning is therefore universal. The practitioner should take special care not to be remiss in this regard. 85